Exposition of Hebrews 6-10

VER. VI, VII.

HAving given an account of the Structure or Fabric of the Tabernacle in the two parts of it, and the furniture of those several parts distinctly, to complete his argument, the Apostle adds in these verses the consideration of the uses they were designed unto in the service of God. For in the Application of these things unto his purpose and the Argument he designeth from them, both of these in conjunction, namely, the Structure of the Tabernacle with its furniture and the services performed therein, were to be made use of.

〈 in non-Latin alphabet 〉 . Vul. Lat. His vero ita compositis; so composed, so framed and put together, Syr. 〈 in non-Latin alphabet 〉 Quae ita disposita erant; which things were sodisposed; altering the absolute construction of the words, and carrying on the sense of the former thus far. Others; His vero ita ordinatis; i • a praeparatis; thus ordered, thus prepared, thus ordained. Ornatis; adorned, Beza. Constructis. 〈 in non-Latin alphabet 〉 , is the ordering, placing or fixing of vessels or any materials prepared for use.

〈 in non-Latin alphabet 〉 , Vul. Lat. in priori Tabernaculo; for in prius Tabernaculum. Syr. 〈 in non-Latin alphabet 〉 into the outward Tabernacle; that is, of those parts mentioned by the Apostle.

〈 in non-Latin alphabet 〉 , Vul. Lat. Semper, always. Syr. 〈 in non-Latin alphabet 〉 in omni tempore; Others generally, quovis tempore; at every season, at any time, as occasion required.

〈 in non-Latin alphabet 〉 , Vul. Lat. Sacrificiorum Officia consummantes, perfecting to this part or offices of the sacrifices. But the sacrifices belonged not at all unthe duties of the Tabernacle, Syr. 〈 in non-Latin alphabet 〉 and they were perfecting their Ministry; Ritus obeuntes, cultus obeuntes; Beza. Ritus cultûs obeuntes; performing the Rites of sacred worship.

〈 in non-Latin alphabet 〉 , Vul. Lat. in secundo autem. Syr. 〈 in non-Latin alphabet 〉 and into the Tabernacle that was within it, or within the other. In secundum autem: sed in alterum; but into the second, or the other. 〈 in non-Latin alphabet 〉 , Syr. 〈 in non-Latin alphabet 〉 which Boderus renders substantively; unum est; that inward Tabernacle was one. But the reference is unto what follows, and is better rendered adverbially; semel, once.

〈 in non-Latin alphabet 〉 , Non sine sanguine; Syr. cum sanguine illo, with that blood.

〈 in non-Latin alphabet 〉 ; Vul. Lat. Eras. quem offert; Syr. which he was offering; which he offereth. 〈 in non-Latin alphabet 〉 . Vul. Lat. Pro sua et populi ignorantia, very corruptly. Syr. 〈 in non-Latin alphabet 〉 for his own soul and the errors of the People, rightly.

VER. 6, 7.

I follow the common Translation, but shall take notice of what it seems defective in. And there is in the words. (1) A supposition of what was before declared, as the foundation of what he was now farther to assert. Now when these things were thus ordained. And there is therein, 1. The manner of its Inference. 2. The Subject spoken of. 3. What is spoken of it.

1. The manner of the Inference is the particle, 〈 in non-Latin alphabet 〉 . which we render now when; vero, but; now, when, is included in the tense of the participle.

2. The subject spoken of, 〈 in non-Latin alphabet 〉 , these things; that is, the things spoken of in the precedent verses; namely, the two parts of the Tabernacle, and the sacred furniture of them.

3. That which is affirmed of them is, that they were ordained, and the manner thereof is also added that they were thus ordained; 〈 in non-Latin alphabet 〉 , Beza once rendered it by, ordinatis, whom I suppose ours follow, rendering it by ordained. But ordinatis is rather ordered than ordained. To be ordained, signifies the appointment and designation of them, and so they were ordained of God. But that which is here expressed, is their building, framing, finishing, and disposition into their actual Order. So the word is used for the making of the Tabernacle, ver. 2. A Tabernacle was made. These things being prepared, made and finished. The preparation, structure and finishing of the Tabernacle and all its Utensils, with their disposition into their sacred order are respected in this word. They were disposed 〈 in non-Latin alphabet 〉 , thus; that is in the manner declared; that the Tabernacle should consist of two parts, that the one should contain such and such holy Utensils, and the other those of another sort.

When these things were thus prepared and ordered they stood not for a magnificent show, but were designed unto constant use in the service of God. This the Apostle declares in the same order wherein he had described the parts of the Tabernacle in their distribution into the first and the second; the outward and inward Tabernacle.

As to the first Tabernacle wherein were the Candlestick and the Tables and the Shew-bread, he declares the use of it. 1. With respect unto the persons for whose Ministry it was ordained. (2) Of that Ministry itself. (3) Of the time and season of its performance.

1. The Persons who administered therein were the Priests. They, and they alone, entered into the Sanctuary. All others were forbidden to approach unto it on pain of Excision. These Priests who had this privilege were all the posterity of Aaron unless they fell under exception by some legal incapacitating blemish. For a long time, that is, from the preparing of the Tabernacle unto the building of the Temple, they administered in this Sanctuary promiscuously, under the care of God, and directions of the High Priest. For the Inspection of the whole was committed in an especial manner unto the High Priest. Numb. 4. 10. Zech. 3. 7. Yea, the actual performance of the daily service of this part of the Sanctuary, was in the first place charged on him. Exod. 27, 21. But the other Priests being designed to help and assist him on all occasions, this service in process of time was wholly devolved on them. And if the High Priest did at any time minister in this part of the Sanctuary, he did it not as the High Priest, but as a Priest only; for all his peculiar service belonged unto the most Holy Place.

In process of time when the Priests of the Posterity of Aaron were multiplied, and the services of the Sanctuary were to be increased by the building of the Temple, wherein instead of one candlestick there were ten; David by God's direction cast all the Priests into 24 courses or orders, that should serve in their turns, two courses in a month, which rule continued unto the destruction of the second Temple. 1 Chron. 24. Luk. 1. 5. And he did it for sundry ends. (1) That none of the Priests of the Posterity of Aaron might be utterly excluded from this Privilege of approaching unto God in the Sanctuary; and if they were, it is likely they would have disposed of themselves into other ways and callings, and so have both neglected and defiled the Priesthood. (2) That there might be no neglect at any time in the solemn Ministry, seeing that which lies on all promiscuously, is too often neglected by all. For although the High Priest were to keep the charge, to judge the house, and to keep the courts, Zech. 3. 7. and so take care for the due attendance unto the daily Ministration; yet was the provision more certain, when being ordained by Law or by divine Institution, all Persons concerned herein knew the times and seasons wherein they might and wherein they ought to attend on the Altar.

These were the officers that belonged unto the Sanctuary: The Persons who alone might enter into it on a sacred account. And when the Structure of the whole was to be taken down, that it might be removed from one place to another, as it was frequently in the wilderness, the whole was to be done by the Priests, and all the holy Utensils covered, before the Levites were admitted to draw nigh to carry them, so as they might not touch them at all. Numb. 4. 15.

Yet must it be observed, that although this were the peculiar service of the Priests, yet was it not their only service. Their whole sacred employment was not confined unto this their entrance into the Sanctuary. There was a work committed unto them, whereon their whole service in the Sanctuary did depend. This was the offering of Sacrifices which was accomplished in the court without, on the brazen Altar, before the door of the Tabernacle; which belonged not unto the purpose of the Apostle in this Place.

This was the great privilege of the Priests under the Old Testament, that they alone might and did enter into the Sanctuary, and make an approach unto God. And this privilege they had as they were Types of Christ, and no otherwise. But withal it was a great part and a great means of that state of servitude and fear, wherein the People or the Body of the Church was kept. They might not so much as come nigh the Pledges of God's Presence, it was forbidden them under the penalty of death and being cut off, whereof they sadly complained. Numb. 17. 12, 13.

This state of things is now changed under the Gospel. It is one of the principal privileges of Believers, that, being made Kings and Priests unto God by Jesus Christ, this distinction as unto especial gracious access unto God is taken away. Rev. 1. 5. Ephes. 2. 18. Rom. 5. 2. Neither doth this hinder but that yet there are and ought to be Officers and Ministers in the house of God, to dispense the holy things of it, and to minister in the name of Christ. For in their so doing they do not hinder but promote the approach of the Church into the presence of God, which is the principal end of their office. And as this is their peculiar honor for which they must be accountable, Heb. 13. 17. So the Church of Believers itself, ought always to consider how they may duly improve, and walk worthy of this Privilege, purchased for them by the blood of Christ.

2. The general foundation of the service of these Priests in the Sanctuary was, that they went or entered into it: 〈 in non-Latin alphabet 〉 . This also itself was a divine Ordinance. For this entrance both asserted their Privilege, allothers being excluded on pain of Death, and gave bounds unto it. Hereinto they were to enter, but they were to go no further: they were not to go into nor look into the most Holy Place, nor to abide in the Sanctuary when the High Priest entered into it, which the Apostle here hath an especial regard unto. They entered into the first Tabernacle, but they went no further. Hereinto they entered through the first Vail, or the covering of the Door of the Tabernacle. Exod. 26. 36, 37. Through that veil by turning it aside, so as that it closed immediately on their entrance, the Priests entered into the Sanctuary. And this they were to do with an especial Reverence of the Presence of God which is the principal design of that command, thou shalt Reverence my Sanctuary. Levite. 19. 30. which is now supplied by the holy reverence of the presence of God in Christ, which is in all Believers.

But moreover the equity of the command extends itself unto that especial reverence of God which we ought to have in all holy services. And although this be not confined unto any Postures or Gestures of the Body, yet those that naturally express a reverential frame of Spirit, are necessary unto this duty.

3. The time of this their entrance into the Sanctuary to discharge their service, is expressed. They entered it 〈 in non-Latin alphabet 〉 ; that is, 〈 in non-Latin alphabet 〉 , quovis tempore; always, say we; jugiter, that is, every day. There was no divine Prohibition as unto any days or times, wherein they might not enter into the Sanctuary, as there was with respect unto the entrance of the High Priest into the most Holy place, which was allowed only once a year. And the services that were required of them, made it necessary that they should enter into them every day. But the word doth not absolutely signify every day, seeing there was a special service for which they entered only once a week. But, always, is, at all times, as Occasion did require.

There was also an especial service when the High Priest entered into this Sanctuary, which was neither daily nor weekly, but occasional, which is mentioned, Levite. 4. 6, 7. For when the anointed Priest was to offer a Sacrifice for his own sins, he was to carry some of the blood of it into the Sanctuary, and sprinkle it towards the veil that was before the most Holy Place. This he was to do seven times, which is a mystical number, denoting that perfect Atonement and expiation of sin, which was to be made by the blood of Christ. But this being an occasional service, the Apostle seems to have had no respect unto it.

4. The service itself performed by them is expressed, 〈 in non-Latin alphabet 〉 , accomplishing the services. The expression is sacred, respecting mystical rites and ceremonies, such as were the things here intended. Officiating in the Ministry of the sacred ceremonies. For 〈 in non-Latin alphabet 〉 is not perfecting or accomplishing only, but sacredly ministering. In discharge of the Priestly office, accomplishing the sacred services committed unto them. And these services were of two sorts. (1) Daily. (2) Weekly. Their daily services were two.

(1) The dressing of the Lamps of the Candlestick, supplying them with the holy oil, and taking care of all things necessary unto the cleansing of them, that their light might be preserved. This was done morning and evening, a continual service in all generations. The service of the Candlestick. 〈 in non-Latin alphabet 〉 .

(2) The service of the Golden Altar, the Altar of Incense in the midst of the Sanctuary, at the entrance of the most Holy Place, before or over against the Ark of the Testimony. Hereon the Priests burnt Incense every day with fire taken from the Altar of Burnt-offerings that was in the court before the door of the Tabernacle. This service was performed evening and morning immediately after the offering of the daily Sacrifice on the Altar of burnt-offerings. And whilst this service was performed the People gave themselves to Prayer without, with respect unto the Sacrifice offered. Luk. 1. 10. For this offering of Incense on the Sacrifice, and that fired with a coal from the Altar, whereon the Sacrifice was burned, was a Type, as we have declared, of the Intercession of Christ. For although they understood it not clearly in the notion, yet were true Believers guided to express it in their practice. The time of the Priests offering Incense, they made the time of their own solemn prayers, as believing that the efficacy and acceptance of their prayers depended on what was Typified by that Incense. Psal. 141. 2. These were the daily services.

It is uncertain whether they were all performed at the same time or no; namely, those of the Candlestick and the Altar of Incense: If they were, it should seem that they were done by no more but one Priest at one time, that is, every morning and evening. For of Zechariah it is said that it was his Lot to burn Incense in the Temple, and no other was with him there when he saw the vision, Luk. 1. 8, 9, 21, 22, 23. Wherefore whereas it is said in the Institution of these things, Aaron and his Sons shall do this service; it is intended that someone of them should do it at any one time.

2. The weekly service of the Sanctuary was the change of the bread on the Table of Shew-bread. This was performed every Sabbath day in the morning and not else. Now all this daily service was Typical. And that which it did represent was the continual application of the Benefits of the Sacrifice and whole mediation of Christ unto the Church here in this world. That the Tabernacle itself and the Inhabitation of God therein was a Type of the Incarnation of the Son of God, we have shown before. And have also declared that all the Utensils of it were but representations of his Grace in the discharge of his office. He is the Light and Life of the Church, the Lamp and the bread thereof. The Incense of his Intercession renders all their obedience acceptable unto God. And therefore there was a continual application made unto these things without Intermission every day. And we may thence observe that,

A continual application unto God by Christ, and a continual application of the Benefits of the Mediation of Christ by faith, are the Springs of the Light, Life and comfort of the Church.

VER. VII.

THe use and service of the second part of the Tabernacle or the most Holy Place, which the Apostle designeth principally to apply unto his present argument, are declared in this present verse. And he describes them; (1) By the person who alone might perform the service which belonged unto this part of the sanctuary. And this was the High Priest. (2) By that which in general was required unto the other parts of it. He went into it. This is not here expressed, but the sense of it is traduced from the foregoing verse, The other Priests entered into the Sanctuary; and the High Priest into this; that is, he entered or went into it. (3) From the time and season of this his entrance, which was once a year only; in opposition unto the entrance of the Priests into the other part, which was at all times, every day. (4) By the manner of his entrance, or what he carried with him to administer or perform the holy service of the Place, expressed negatively; not without blood; that is, with blood. (5) From the use of the Blood which he so carried in with him; it was that which he offered for himself and the errors of the People.

That which the Apostle here respects and describes was the great Anniversary Sacrifice of expiation, whose Institution, Rites and Solemnities are at large declared. Lev. 16. And herein,

1. The Person designed unto this service was the High Priest alone and no other Person. Levite. 16. 2, 32. And he was to be so alone, as that none were to attend, assist or accompany him in any part of the service. Yea, it was so far from it, that any person entered with him into the Holy Place, that no one was allowed to be in the other part of the Sanctuary where he might so much as see the veil opened, or look in after him whilst he performed his service. ver. 17. As all the People were kept out of the Sanctuary whilst the Priests entered daily into it and waited at the door; so all the Priests were kept without the Sanctuary, whilst the High Priest entered into the most Holy Place. Hence there was one always provided who was next in succession unto that office, to perform this office in case of Sickness or occasional Pollutions of him who was actually High Priest. And he was called the second Priest. 1 Kings 25. 16. From whence in times of disorder and confusion they had afterwards two High Priests at once. John 18. 13, 24. Thus sacredly was the presence of God in the Holy Place made inaccessible not only to all the People, but even unto all the Priests themselves.

Some say that indeed the High Priest went alone into the Holy Place once a year only, but with other Priests and on other occasions he might enter oftener. But this is weak beneath consideration. For the express institution was, that he should go alone, and go but once. And this was that great Truth which in this ordinance God stated unto the Church; namely, that there is no entrance into the gracious presence of God but by the High Priest. That the true High Priest should take along all Believers with him, and give them admission with boldness unto the Throne of Grace, was as the Apostle declares in the next verse, not as yet made known.

2. The way whereby he engaged into this service was that he went into this Holy Place. This, as we observed before, is not here expressed, but is necessarily traduced from the foregoing verse. And it is his entrance through the veil that is intended; which also was a part of his service. For it was a Type both of the entrance of Christ into Heaven, and of our entrance by him unto the Throne of Grace. ver. 24. chap. 10. 19, 20. This was that veil which in the Temple was rent from the top to the bottom upon the death of our Savior. Matth. 27. 51. For hereby the way was laid open into the Holy Place, and the gracious Presence of God discovered unto all that come unto him by Christ.

3. The Time of this service is expressed, that it was once only every year. The first order unto this purpose was a Prohibition or negative precept that the High Priest should not come at all times into the Holy Place, Lev. 16. 2. that is, not every day, as he did into the Sanctuary; not at any time of his own choice. He might not choose, he might not appoint a time for the service of this Holy Place; whatever occasion he apprehended of it, or necessity for it. Times of sacred worship are the Lord's, no less then the things of it. Our own stated times are no less disapproved by him, than any other parts of sacred worship of our own finding out. 1 Kings 12. 32, 33.

And as this time of the entrance of the High Priest into the most Holy Place was limited unto once a year, which our Apostle observes; so the precise day of the year was determined by the Law. It was fixed unto the tenth day of the seventh month or Tizri, which reckoning from Nisan the beginning of their ecclesiastical year answers unto our September. This was the great day of Atonement, which with the fruits of it ensued thereon. Lev. 16. 29.

But whereas it is said that he entered once every year, the meaning is, that upon one day in the year only he did so, and had liberty so to do: For it is evident that on that day he went twice into it, yea, most probable that he did so four times. He had three offerings or sacrifices to offer on the day of expiation. The first was of a Bullock and a Ram for himself and his household. Lev. 16. 3. This the Apostle notes distinctly, which he offered for himself. Secondly, a Goat, for a Sin-offering, which he offered for the People, for the errors of the People, ver. 9. Thirdly, the service of the scape Goat, which also had the nature of a Sacrifice, ver. 10. Of the two first whose blood was offered on the Altar, it is said distinctly, that he carried of the blood into the most Holy Place. He did so, first that of the Bullock and the Ram, before he offered the Goat for the sins of the People. He killed not the Goat until he came out of the Holy Place, after he had carried in the blood of the Sacrifice for himself, ver. 11, 12, 13, 14. After this he carried in the blood of the Goat that was offered for the sins of the People, ver. 15. So that of necessity he must enter twice distinctly on that one day into the most Holy Place.

Yea, it is most probable and almost very certain that he entered into it four times on that day: For before he carried in the blood he was to go in with the Incense to make a cloud over the Mercy-seat. And it is evident that he could not carry in the Incense and the blood at the same time: For when he went in with the Incense, he had in one hand a Censer full of burning coals from the Altar, and he so carried it, 'that besides both his hands were filled with Incense, ver. 12. that he could carry no blood with him at that time. For when he carried in the blood also, both his hands were in like manner employed. For with the finger of one he was to sprinkle the blood upon and before the Mercy-seat; whence it is of necessity that he must have the blood which he sprinkled in his other hand. For he was to sprinkle it seven times, which could not be done with the blood that was at once upon the finger wherewith he sprinkled it. Wherefore this once every year is on one day only; for that day he entered four times into the Holy Place within the Vail, as is plain in the order of the service according unto its Institution.

When all this was done, that there might be a full representation of the Atonement to be made by the Lord Christ, and of the plenary remission of sins by his blood, the High Priest laid all the sins of the People on the Head of the scape Goat who carried them away into the wilderness of everlasting oblivion, ver. 20, 21, 22.

As these Institutions were multiplied to typify the one single sacrifice and oblation of the body of Christ, because of the imperfection inseparable from the nature of earthly things, whereby no one of them could absolutely represent it; so in this distinction and distribution of them, the Condescention, Love, and Grace of God were adorable and glorious. For in the shedding of the blood of the Sacrifice, and offering it by fire on the Altar, he plainly declared the imputation of the guilt of their sins unto the Sacrifice, its bearing of them and the expiation of their guilt thereby. By carrying of the blood into the Holy Place he testified his acceptance of the Atonement made and his reconciliation unto the People. And hereon the full remission and pardon of all their sins, no more to be had in remembrance, was manifested in the sending away of the scape Goat into the wilderness. Hence the Jews have a saying that on the day of expiation all Israel was made as innocent as in the days of creation. How all this was accomplished in and by the Sacrifice of Christ must be afterwards declared.

4. As to the nature of this service, the Apostle tells us that is was not without blood. He so expresseth it to show the impossibility of entering into the Holy Place any otherwise. And from hence he takes his ensuing argument of the necessity of the Death and blood-shedding of the Mediator or High Priest of the New Testament. Not without blood; as he might not do it otherwise, so he did it by blood. And this was the manner of the service. After the High Priest had filled the Holy Place with a cloud of Incense, he returned to the Altar of Burnt-offerings without the Tabernacle, where the Sacrifice had been newly slain: And whilst the blood of the beast was fresh and as it were living, Heb. 10. he took of it in his hand, and entering again into the Holy Place, he sprinkled it seven times with his finger towards the Mercy-seat. Lev. 16. 11, 12, 13, 14. And there is, as was said, an Emphasis in the expression, not without blood, to manifest how impossible it was that there should be an entrance into the gracious presence of God, without the blood of the sacrifice of Christ. The only Propitiation of sins is made by the blood of Christ, and it is by saith alone that we are made Partakers thereof. Rom. 3. 25, 26.

5. This blood is farther described by the use of it; which he offereth. Where or when he offered it is not expressed. In the Holy Place there was no use of this blood, but only the sprinkling of it: But the sprinkling of blood was always consequential unto the offering or oblation properly so called. For the oblation consisted principally in the atonement made by the blood at the Altar of burnt-offerings. It was given and appointed for that end, to make atonement with it at that Altar, as is expressly affirmed. Lev. 17. 11. After this, it was sprinkled for purification. Wherefore by 〈 in non-Latin alphabet 〉 , the Apostle here renders the Hebrew 〈 in non-Latin alphabet 〉 used in the Institution. Lev. 16. 15. which is only to bring and not to offer properly. Or he hath respect unto the offering of it that was made at the Altar without the Sanctuary. The blood which was there offered he brought a part of it with him into the most Holy Place, to sprinkle it according unto the Institution.

6. The Apostle declares for whom this blood was offered; and this was for himself and the People; first for himself and then for the People. For he hath respect unto the distinct Sacrifices that were to be offered on that day; The first was of a Bullock and a Ram which was for himself. And this argued, as the Apostle observes, the great imperfection of that Church-state. They could have no Priests to offer Sacrifices for the sins of the People, but he must first offer for himself, and that the blood of other creatures. But the true High Priest was to offer his own blood and that not for himself at all, but for others only. He offered for himself; that is, for his own sins. Lev. 16. 6. Wherefore the Vul. Lat. reads the words, pro suâ et Populi ignorantiâ, very corruptly, changing the number of the substantive, but very truly applying 〈 in non-Latin alphabet 〉 to the Priest as well as unto the People. Others would supply the words by adding 〈 in non-Latin alphabet 〉 before 〈 in non-Latin alphabet 〉 , and so repeat 〈 in non-Latin alphabet 〉 . But the Apostle expresseth the words of the Institution 〈 in non-Latin alphabet 〉 which for himself, leaving the application unto the series of the context and the nature of the service: For himself, that is, his own sins.

2. The blood was offered also for the People, that is, the People of Israel, the People of God, the Church, the whole congregation. And as the High Priest herein bore the Person of Christ, so did this People of all the elect of God who were represented in them and by them. It was that People, and not the whole world that the High Priest offered for. And it is the elect People alone for whom our great High Priest did offer, and doth intercede.

7. That which he offered for; it was their errors; or their sins. The Socinians, some of them, not for want of understanding, but out of hatred unto the true sacrifice of Christ, contend from hence, that the Anniversary Sacrifice on the great day of expiation, the principal representation of it, was only for sins of ignorance, of imbecility and weakness. But it is a fond Imagination; at least the argument from these words for it, is so. For besides that the scripture calls all sins by the name of errors. Psal. 19. 12. Psal. 25. 7. and the worst, the most provoking of all sins, is expressed by erring in heart. Psal. 95. 10. and the LXX frequently render, to sin by 〈 in non-Latin alphabet 〉 , 2 Chron. 16. 9. 1 Sam. 16. 22. Hos. 4. 16. &c. Besides I say this application of the word elsewhere unto all sorts of sins, in the enumeration of those errors of the People which the High Priest offered for, they are said to be all their iniquities, and all their transgressions in all their sins. Lev. 16. 21. Wherefore to offer for the errors of the People, it is to offer for all their sins, of what nature soever they were. And they are thus called, because indeed there is no such Predominancy of malice in any sin in this world, as wherein there is not a mixture of error, either notional or practical, of the mind or of the heart, which is the cause or a great occasion of it. See 1 Tim. 1. 13. Matth. 12. 31, 32. Here indeed lies the original of all sin. The mind being filled with Darkness and Ignorance, alienates the whole soul from the life of God. And as it hath superadded prejudices which it receives from corrupt affections, yet neither directs nor judgeth aright, as unto particular acts and duties, under all present circumstances. And what notions of good and evil it cannot but retain, it gives up in particular instances unto the occasions of sin. Wherefore (1) spiritual illumination of the mind, is indispensably necessary unto our walking with God. (2) Those who would be preserved from sin, must take care that spiritual Light do always bear sway in their minds. And therefore (3) constantly to watch against the prevalency of corrupt prejudices and affections in their mind. And (4) when the light of the mind is solicited by temptations, to suspend its conduct and determination on present circumstances, to know that sin lies at the door; this is its last address for admission. And (5) If error grow strong in the heart through the love of sin, truth will grow weak in the mind, as to the preservation of the soul from it. And (6) Nothing ought to influence the soul more unto repentance, sorrow, and humiliation for sin, than a due apprehension of the shameful error and mistake that is in it.

VER. VIII.

〈 in non-Latin alphabet 〉 , Vul. Lat. Hoc significante. Hoc declarante. Hoc innuente. Syr. 〈 in non-Latin alphabet 〉 by this manifesting. Manifestans, Patefaciens, notum faciens, making known. 〈 in non-Latin alphabet 〉 , is openly manifest. 〈 in non-Latin alphabet 〉 , which a blind man may see. And 〈 in non-Latin alphabet 〉 , is manifestly, plainly, perspicuously to declare.

〈 in non-Latin alphabet 〉 , Vul. Lat. nondum propalatam esse; made palàm, open, manifest. Syr. 〈 in non-Latin alphabet 〉 not yet revealed, manifestata, facta manifesta; not made evidently to appear.

〈 in non-Latin alphabet 〉 , Vul. Lat. Viam sanctorum, the way of the Holies; Beza, Viam ad sacrarium, the way into the sanctuary. Viam in Sancta Sanctorum, the way into the most Holy Place. None suspect 〈 in non-Latin alphabet 〉 to be of the masculine gender. 〈 in non-Latin alphabet 〉 , Vul. Lat. habente statum; having or continuing its state or condition; and 〈 in non-Latin alphabet 〉 is sometimes so used. Having its station, adbuc consistente, as yet abiding, continuing its state; standing, consisting.

VER 8.

THe Apostle in this verse, enters on a declaration of the use which he designed to make of the description of the Tabernacle, its furniture, and its Utensils, which he had before laid down. Now this was not to give a particular account of the nature, use and signification of everything in them, which he declineth in his close of this recounting of them, affirming that it belonged not to his purpose to treat of them particularly on this occasion: But from the consideration of the whole, in its structure, order, and services, he would prove the Dignity, Preeminence and Efficacy of the Priesthood and Sacrifice of Christ, above those which belonged thereunto. And hence would he manifest the unspeakable advantage of the Church in the removal of the one, and introduction of the other.

The first Inference which he makes unto this purpose, is laid down in this verse. And it is taken from what he had observed immediately before concerning the time and manner of the High Priests entrance into the most Holy Place. It was done by him alone, and that only once a year, and that not without the blood of the Sacrifices which he offered. None of the People were ever suffered to draw nigh thereunto, nor might the rest of the Priests themselves come into the Sanctuary, the Place of their daily ministration, whilst the High Priest went in, and was in the most Holy Place. In this order, this disposal of the Institutions of divine service, saith he, there was that Instruction provided for the use of the Church which I shall now declare. And three things he expresseth with respect hereunto:

• 1. Who gave that Instruction; it was the Holy Ghost.
• 2. The way whereby he gave it; It was by the manifest signification of his mind, in and by what he did, appointed, ordered or prescribed.
• 3. What was the Instruction he gave; namely, that the way into the Holiest of all was not yet made manifest, whilst the first Tabernacle was standing. And concerning this we must inquire,
  • 1. What is here intended by the Holiest of all.
  • 2. What is the way into this Holiest of all; or the way of the Holies.
  • 3. How this way was manifest; and how it was not manifest.
  • 4. What was the duration of that state wherein this way was not manifest; namely, whilst the first Tabernacle was standing.

1. The Author of this Instruction was the Holy Ghost. The Holy Ghost this signifying, that is, saith Grotius, Deus per afflatum suum Mosi praecipiens. So they speak by whom the divine personality of the Holy Ghost is denied. But it is not only here supposed, but it may be hence undeniably proved. For he that by his word and works teacheth and instructeth the Church, is a person: For acts of Understanding, Will, Power, and Authority, such as these are, are the acts of a Person. We intend no more by a Person, but one that hath an understanding, will and power of his own, which he is able to act and exert. Moreover he is a divine Person: For he who by his authority and wisdom disposed of the worship of God under the Old Testament, so as it might typify and represent things afterwards to come to pass, and be revealed, is so and none other. He who doth these things and can do them, is he in whom we believe, the holy Spirit. And as he is the immediate Author and Appointer of all divine worship; so there are characters of his wisdom and holiness on all the Parts of it.

2. The way whereby he gave this Instruction was by the signification of the things intended, signifying, declaring manifestly, evidently, openly. He did it not by any especial revelation made unto Moses about it, he did not in words declare it, or express it as a doctrinal truth: But this signification was made in the nature and order of the things appointed by him. The framing of the Tabernacle and the constitution of the services belonging thereunto, made this declaration. For things in his wisdom were thus disposed, that there should be the first Tabernacle whereinto the Priests did enter every day, accomplishing the divine services that God required. Howbeit in that Tabernacle there were not the Pledges of the gracious presence of God. It was not the especial residence of his glory: But the peculiar habitation of God was separated from it by a veil, and no person living might so much as look into it on pain of death. But yet lest the Church should apprehend, that indeed there was no approach here nor hereafter for any person into the gracious presence of God; He ordained that once a year, the High Priest, and he alone, should enter into that Holy Place with blood. Hereby he plainly signified, that an entrance there was to be, and that with boldness thereinto. For unto what end else did he allow and appoint that once a year, there should be an entrance into it by the High Priest, in the name of, and for the service of the Church? But this entrance being only once a year by the High Priest only, and that with the blood of atonement, which was always to be observed whilst that Tabernacle continued, he did manifest that the access represented was not to be obtained during that season. For all believers in their own persons were utterly excluded from it. And we may hence observe,

1. [That the divine ordinances and institutions of worship are filled with wisdom sufficient for the instruction of the Church in all the mysteries of faith and obedience.] How eminent was the divine wisdom of the Holy Ghost, in the structure and order of this Tabernacle? What Provision of Instruction for the present and future use of the Church, was laid up and stored in them? What but infinite wisdom and prescience could order things so in their typical signification? He that considers only the outward frame and state of these things, may see a curious and beautiful structure, a beautiful order of external worship: Yet can he find nothing therein, but what the wisdom and contrivance of men might attain unto: At least, they might find out things that should have as glorious an outward appearance. But take them in their proper state, as unto their signification and representation of spiritual and heavenly things in Christ Jesus, and there is not the least concernment of them, but it infinitely transcends all human wisdom and projection. He alone in whose divine understanding the whole mystery of the Incarnation of the Son God, and his Mediation did eternally reside, could institute and appoint these things: And to instruct us unto an humble adoration of that wisdom, is the framing of the whole fabric, and the institution of all its ordinances contained in the sacred Record for the use of the Church.

2. It'is our duty with all humble diligence to inquire into the mind of the Holy Ghost in all Ordinances and Institutions of divine worship. Want hereof lost the Church of Israel. They contented themselves with the consideration of outward things, and the external observance of the services enjoined unto them. Unto this day the Jews perplex themselves in numberless curious enquiries into the outward frame and fashion of these things, the way, manner, and circumstances of the external observation of the services of it. And they have multiplied determinations about them all and every minute circumstance of them, so as it is utterly impossible that either themselves or any living creature should observe them according to their traditions and prescriptions. But in the mean time, as unto the mind of the Holy Ghost in them, their true use and signification, they are stark blind and utterly ignorant. Yea, Hardness and Blindness is so come upon them unto the utmost, that they will not believe nor apprehend that there is either spiritual wisdom, instruction, or signification of heavenly things in them. And herein whilst they profess to know God, are they abominable and disobedient: For no creatures can fall into higher contempt of God, than there is in this imagination; namely, that the old Institutions had nothing in them, but so much Gold and Silver, and the like, framed into such shapes, and applied to such outward uses, without regard unto things spiritual and eternal. And it is a great evidence of the Apostate condition of any Church, when they rest in and lay weight upon the external parts of worship, especially such as consist in corporeal observances, with a neglect of spiritual things contained in them, wherein are the effects of divine wisdom in all sacred Institutions.

And whereas the Apostle affirms that this frame of things did plainly signify (as the word imports) the spiritual mysteries which he declares, it is evident with what great diligence we ought to search into the nature and use of divine Institutions. Unless we are found in the exercise of our duty herein, the things which in themselves are plainly declared, will be obscure unto us, yea, utterly hidden from us. For what is here said to be clearly signified, could not be apprehended but by a very diligent search into, and consideration of the way and means of it. It was to be collected out of the things he ordained with the order of them, and their respect unto one another. Most men think it not worth while to inquire with any diligence into sacred Institutions of divine worship. If anything seem to be wanting or defective therein; if anything be obscure and not determined as they suppose in the express words, without more ado they supply it with somewhat of their own. But there are many things useful and necessary in the worship of God which are to be gathered from such intimations of the mind of the Holy Ghost, as he hath in any place given of them; And those who with humility and diligence do exercise themselves therein, shall find plain satisfactory significations of his mind and Will, in such things as others are utterly ignorant of.

3. That which the Holy Ghost did thus signify and instruct the Church in, the 〈 in non-Latin alphabet 〉 , This, in the words, was that the way into the most Holy Place, the way of the Holies was not yet made manifest. And for the explication hereof, we must consider the things before proposed.

1. What the Apostle intends by the Holies; It is generally supposed by expositors, that it is Heaven itself which is hereby intended. Hence some of the Ancients, the School-men and sundry expositors of the Roman Church have concluded, that no believers under the Old Testament, none of the ancient Patriarchs Abraham, Isaac or David were admitted into Heaven whilst the first Tabernacle stood, that is, until the Ascension of Christ. Hereon they framed a Limbus for them in some subterranean Receptacle, whither they suppose the soul of Christ went, when it is said that he descended into hell where they were detained, and whence by him they were delivered. But whatever becomes of that imagination, the most learned expositors of that Church of late, such as Ribera, Estius, Tenae, Maldenat, A Lapide do not fix it on this Text: For the supposition whereon it is founded, is wholly alien from the scope of the Apostle, and no way useful in his present argument: For he discourseth about the Privileges of the Church by the Gospel and Priesthood of Christ in this world, and not about its future state and condition. Besides he says not that there was no entrance into the Holies during that season, but only that the way of it was not yet manifest. Wherefore they might enter into it, although the way whereby they did so was not yet openly declared; for they had but a shadow, or dark, obscure representation of good things to come.

And this is the interpretation that most sober expositors do give of the words. Heaven with eternal Blessedness was proposed unto the Faith, Hope and expectation of the Saints under the Old Testament. This they believed, and in the hopes of it walked with God, as our Apostle proves at large, chap. 11. Howbeit the way, that is, the means and cause of communicating the Heavenly Inheritance unto them, namely, by the Mediation and Sacrifice of Christ, was but obscurely represented, not illustriously manifested as it is now; Life and Immortality being brought to Light by the Gospel. And as these things are true, so this Interpretation of the words being consonant unto the Analogy of faith, is safe, only we may inquire whether it be that which is peculiarly intended by the Apostle in this Place or no?

The Comment of Grotius on these words is, that the Apostle signifies, super aetherias sedes, via eo ducens est evangelium praecepta habens vere coelestia. Eam viam Christus primus patefecit; aditumque fecit omnibus ad summum coelum. Pervenit quidem eo, Abrahamus, Jacobus, ut videre est, Mat. 8. 11. & alii viri eximii, ut videbimus infra, cap. 11. 40. Sed hi eo pervenerunt quasi per machinam, non viam; extraordinariâ quâdum et rarâ Dei dispensatione. But these things are most remote from the mind of the Holy Ghost, not only in this Place, but in the whole Scripture also. For,

1. How far the Gospel is this way into the Holiest, shall be declared immediately. That it is so because of the Heavenly precepts which it gives, that is, which were not given under the Old Testament is most untrue. For the Gospel gives no precepts of Holiness and obedience that were not for the substance of them contained in the Law. There is no precept in the Gospel exceeding that of the Law, thou shalt love the Lord thy God with all thy heart, and thy Neighbor as thyself. Only the Gospel adds new motives unto Obedience, new encouragements, and enforcements of it, with directions for its due performance.

2. That Christ should be no otherwise the way, but only as he revealed and declared the Gospel and the precepts of it, is not only untrue and injurous unto the honor of Christ, but directly contrary unto the design of the Apostle in this Place. For he is treating of the Sacerdotal office of Christ only, and the Benefit which the Church doth receive thereby. But the revelation of the Doctrine, or precepts of the Gospel was no duty of that office, nor did it belong thereunto. That he did as the Prophet of the Church. But all his Sacerdotal Actings are towards God in the behalf of the Church, as hath been proved.

3. That the ancient Patriarchs went to Heaven by a secret Engine, and that some of them only in an extraordinary way, is plainly to deny that they were saved by faith in the promised seed, that is, that they were not saved by the mediation of Christ, which is contrary unto the whole Economy of God in the salvation of the Church, and many express Testimonies of the Scripture. These Socinian fictions do not cure but corrupt the Word of God, and turn away the minds of men from the truth unto fables. We shall therefore yet farther inquire into the true meaning of the Holy Ghost in these words.

The Apostle by 〈 in non-Latin alphabet 〉 here, 〈 in non-Latin alphabet 〉 , intends the same with ver. 3. he called 〈 in non-Latin alphabet 〉 , the Holy of Holies; the second part of the Sanctuary whereinto the High Priest alone could enter once a year, as he declares in the foregoing Verse: Only whereas he there spake of the material Fabric of the Tabernacle, and the things contained in it, here he designs what was signified thereby: For he declares not what these things were, but what the Holy Ghost did signify in and by them. Now in that most Holy Place were all the Signs and Pledges of the gracious Presence of God; the Testimonies of our Reconciliation by the Blood of the Atonement, and our Peace with him thereby. Wherefore to enter into these Holies, is nothing but an Access with liberty, freedom and boldness, into the gracious Presence of God, on the account of Reconciliation and Peace made with him. This the Apostle doth so plainly and positively declare, Chap. 10. 19, 20, 21, 22. that I somewhat admire so many worthy and learned Expositors should utterly miss of his meaning in this place. The Holies then is the Gracious Presence of God, whereunto Believers draw nigh, in the confidence of the Atonement made for them, and acceptance thereon: see Rom. 5. 1, 2, 3. Ephes. 2. 14, 15, 16, 17, 18. Heb. 4. 14, 15. Chap. 10. 19. The Atonement being made and received by Faith, Conscience being purged, Bondage and Fear being removed, Believers do now under the Gospel, enter with Boldness into this Gracious Presence of God.

2. We must consider what is the way into these Holies, which was not yet made manifest. And here also Expositors indulge unto many Conjectures, very needlessly, as I suppose. For the Apostle doth elsewhere expressly declare himself, and interpret his own meaning, namely, Chap. 10. 19, 20. This way is no other but the Sacrifice of Christ, the true High Priest of the Church. For by the entrance of the High Priest into the most Holy Place with Blood, the Holy Ghost did signify that the way into it, namely, for Believers to enter by, was only the one true Sacrifice which he was to offer, and to be. And accordingly to give an Indication of the accomplishment of their Type, when he expired on the Cross, having offered himself unto God for the Expiation of our Sins; the Vail of the Temple which enclosed and secured this Holy Place from any entrance into it, was rent from the top to the bottom, whereby it was laid open unto all, Matth. 27. 51. And an evidence this is, that the Lord Christ offered his great expiatory Sacrifice in his Death here on Earth, a true and real Sacrifice, and that it was not an Act of Power after his Ascension, metaphorically called a Sacrifice, as the Socinians dream. For until that Sacrifice was offered, the way could not be opened into the Holies; which it was immediately after his Death, and signified by the renting of the Vail. This 〈 in non-Latin alphabet 〉 , the only way whereby we enter into the most Holy Place, the Gracious Presence of God, and that with boldness.

3. Of this way it is affirmed that it was not yet made manifest, whilst the first Tabernacle was standing. And a word is peculiarly chosen by the Apostle to signify his intention. He doth not say, that there was no way then into the most Holy Place; none made, none provided, none made use of. But there was not a 〈 in non-Latin alphabet 〉 , an open manifestation of it. There was an entrance under the Old Testament into the Presence of God, as unto Grace and Glory, namely, the virtue of the Oblation of Christ: But this was not as yet made manifest. Three things were wanting thereunto.

1. It was not yet actually existent, but only was virtually so. The Lord Christ had not yet actually offered himself unto God, nor made Atonement for Sin. Howbeit by virtue of the Eternal Agreement that was between the Father and him, concerning what he should accomplish in the fullness of time, the benefit of what he was so to do, was applied unto them that do believe, they were saved by Faith even as we are. Hence is he called, a Lamb slain from the foundation of the world; that is, in and from the giving of the first Promise.

2. Although the coming of his Person was promised, and his Sacrifice variously shadowed out, or represented unto the Church, yet their perception and understanding thereof, was weak and dark, proportionate unto the means of its Revelation. Hence whatever were its virtue and efficacy, yet was it not in itself and its own nature made manifest.

3. There were many blessed Privileges that attended the opening of this way in the actual existence of it, in the oblation of Christ which the Church of the Old Testament was not acquainted with, nor made partaker of. And although these things belonged not unto the essence of the way, yet they did so as unto our entrance into it. We could not without them, that is, the Administration of the spirit in Gospel-Ordinances, make use of this way though prepared and set open unto the Glory of God, and our own spiritual advantage.

Wherefore the plain open manifestation of the way into the Holiest, which the Apostle denies unto the Church under the Old Testament, consists in these three things.

1. In the actual exhibition of Christ in the flesh, and his Sacrifice of himself, making atonement for sin: For hereby alone was the way laid open unto an access with boldness into the gracious presence of God. Without this the Law and its Curse were like the Cherubims and flaming Sword that turned every way to keep sinners from drawing nigh unto God. Hereby were they removed, a new and living way being consecrated for our access unto him.

2. In the full plain declaration of the nature of his Person and of his Mediation. And therefore although the Gospel be not this way in the Precepts of obedience which it gives unto us, yet is it the declaration and manifestation of this way, and our sole direction how to make use of it, or how to enter by it into the most Holy Place. This they enjoyed not under the Old Testament but were limited unto typical institutions directing the Priests how to enter into the Sanctuary made with hands, which were but an obscure representation of these things.

3. In the Introduction or Revelation and Establishment of those Privileges of Gospel-worship, whereby believers are led comfortably into the presence of God, as our Apostle declares; cap. 10. 19, 20. For they are full of Light and Grace, and a Guide unto all the steps of faith and obedience in this way. Hereunto may be added all those things which we have declared to belong unto that perfection or consummation of the Church-state which the Law could not bring it unto; on chap. 7. ver. 11.

In these things consisted that manifestation of the way into the most Holy Place, which is here denied unto the Old Testament.

4. The continuance of this state is added: Whilst the first Tabernacle was standing .

1. By the first Tabernacle the Apostle understands not that first Part of the Tabernacle into which the Priests entered continually accomplishing the divine services, which before he had so called: But he intends the whole Tabernacle with respect unto the true Tabernacle of the Body of Christ which succeeded into its room. Neither yet doth he understand precisely, that Tent or Tabernacle which was erected in the wilderness, which was not in itself of any long continuance, nor designed thereunto: For it was only suited unto the service of the Church whilst it was in an unsettled condition. But he intends the whole worship instituted together with it, and belonging unto it, celebrated afterwards in the Temple according unto the Laws of that Tabernacle. For there was the same worship and the same order of things in the one and the other; and so the same signification made at first by the Holy Ghost in the constitution of the Tabernacle was still continued under the Temple also.

2. It was continued whilst this first Tabernacle, or the Tabernacle in this sense, was standing. Having its station, that is, according unto the mind of God, it had its state and use in the Church. This it had absolutely until the death of Christ and no longer: For until then both the Lord Christ himself and all his Disciples continued the observation of all its services according to the mind of God: For he was made under the Law of it whilst it was in force. Declaratively it continued until the day of Pentecost: For then was in the coming of the Holy Ghost, the foundation of the Gospel-Church State, Order, and Worship solemnly laid, whereon a new way of worship being established, the abrogation of the old was declared. And this was yet farther made known by the Determination put unto the Observation of it by the Holy Ghost among the Gentile converts in the Council of the Apostles and Elders at Jerusalem. Actually it continued until the destruction of the Temple, City and People some years after. Its first station it had in God's appointment, the second in his connivence, and the third in his patience.

It is the first of these that is here intended. The Tabernacle, that is, the Laws and Service of it, preserved its station and use in the Church, by God's ordinance and appointment unto the Death of Christ. Then did he pronounce concerning it and all things belonging unto it; It is finished. Then was the Vail rent, and the way into the Holiest laid open. Then was peace with God publicly confirmed by the blood of the Cross, Ephes. 2. 14, 15. and the nature of the way of our access unto him made known. And some things we may hence observe, which also tend unto the further explication of the mind of the Holy Ghost in the Text.

1. Although the Lord Christ were not actually exhibited in the flesh under the Old Testament, nor had actually offered himself unto God for us, yet had Believers then an access into the Grace and favor of God, though the way, the cause and means of it was not manifestly declared unto them. The Apostle doth not exclude them all from the Grace and Favor of God, but only show their disadvantage in comparison of Believers under the Gospel, in that this way was not manifested unto them.

2. The design of the Holy Ghost in all the Tabernacle, Ordinances and Institutions of worship, was to direct the faith of Believers unto what was signified by them.

3. Typical Institutions attended diligently unto, were sufficient to direct the faith of the Church, unto the expectation of the real expiation of sin, and acceptance with God thereon. God was never wanting unto the Church in what was necessary unto it in its present condition, so as that it might be guided in its faith and encouraged unto obedience

4. Though the standing of the first Tabernacle was a great Mercy and Privilege, yet the removal of it was a greater; for it made way for the bringing in of that which was better.

5. The divine wisdom in the Economy and disposal of the Revelation of the way into the Holiest, or of Grace and acceptance with himself, is a blessed object of our contemplation. The several degrees of it we have considered, on chap. 1. ver. 1.

6. The clear manifestation of the way of Redemption, of the Expiation of sin, and peace with God thereon, is the great Privilege of the Gospel.

7. There is no access into the gracious Presence of God, but by the sacrifice of Christ alone.

VER. IX, X.

〈 in non-Latin alphabet 〉 , Vul. Lat. quae Parabola est, Syr. 〈 in non-Latin alphabet 〉 an Exemplar or Example; so all render it, though it answer the Hebrew 〈 in non-Latin alphabet 〉 a Parable or Proverb; Quod erat Exemplar, so Beza and others.

〈 in non-Latin alphabet 〉 , Vul. Lat. Tempor is instantis, of the instant time or season; which Arias rectifies into, in tempus praesens, for the time present; Beza, pro tempore illo praesente, for that present time; pro tempore tum praesente, for the time that was then present, Syr. 〈 in non-Latin alphabet 〉 for that time, omitting 〈 in non-Latin alphabet 〉 .

〈 in non-Latin alphabet 〉 , Vul. Lat. juxta quam; it being uncertain what he refers quam unto, Arias rectifieth it, juxta quod; for 〈 in non-Latin alphabet 〉 answereth unto 〈 in non-Latin alphabet 〉 , and not unto 〈 in non-Latin alphabet 〉 quo, wherein; Syr. in quo, wherein.

〈 in non-Latin alphabet 〉 , Vul. Lat. Munera & Hostiae, Dona & Sacrificia; Syr. Gifts; that is, Meat and Drink Offerings, and Sacrifices by Blood, Syr. 〈 in non-Latin alphabet 〉 Oblations and Victims, or bloody Sacrifices.

〈 in non-Latin alphabet 〉 , vul. Lat. juxta Conscientiam perfectum facere servientem; make him that did the service perfect according to Conscience: others, in Conscientia sanctificare cultorem: others, consummare: of the sense of the word we have spoken before. Syr. Perfect the Conscience of him that offered them.

〈 in non-Latin alphabet 〉 , Syr. in Meat and Drink, in the singular number.

〈 in non-Latin alphabet 〉 , Syr. 〈 in non-Latin alphabet 〉 and in the washing of kinds; Kinds, that is, various kinds; with respect not unto the various rites of washing, but the various kinds of things that were washed.

〈 in non-Latin alphabet 〉 , Vul. Lat. Iustitiis Carnis; so it renders 〈 in non-Latin alphabet 〉 , by Iustitia, or Iustificatio, constantly but very improperly; Syr. 〈 in non-Latin alphabet 〉 Precepts of the flesh; Ritibus carnalibus, Ordinances, Institutions, Rites of the flesh, concerning fleshly things.

〈 in non-Latin alphabet 〉 , Vul. Lat. Impositis; others, Imposita, incumbent on, lying on them.

VER. IX, X.

I shall not alter the Translation, but show what might be more properly expressed as unto some Instances in our Exposition.

Expositors have made use of various Conjectures in their Commentaries on this place. What is material in the most eminent of them, the Reader may see in Mr. Pool 's Collections. But I must needs say, that in my judgment, they have brought more difficulty unto the Text, than they have freed it from. Wherefore I shall not detain the Reader in the examination of them; but I shall give that interpretation of the Text, which I hope will evidence its Truth unto such who impartially seek after it, and are in any measure acquainted with the things treated of.

The Apostle in these two Verses gives a summary Account and Reason of the Imperfection of the Tabernacle, and all its Services, wherein the Administration of the Old Covenant did consist. This was direct and proper unto his present Argument. For his design is to prove the Preeminence of the New Covenant above the Old, from the excellency of the High Priest thereof, with his Tabernacle and Sacrifice. Unto this end a discovery of the imperfections and weakness of the first Tabernacle and Services, was indispensably necessary. And if notwithstanding its outward Excellency and Glory, it was no other but what it is here declared to be, as evidently it was not, then was it not only an unreasonable thing, and a plain rejection of the Wisdom and Grace of God, to adhere unto it in opposition unto the Gospel, which was done by the most of the Hebrews; but it was altogether unmeet and useless to be retained with the Profession of the Gospel, which the residue of them earnestly contended for. This was that which the Apostle designed ultimately to convince them of; and a work herein both great and difficult was committed unto him. For there is nothing more difficult, than to dispossess the minds of men of such Persuasions in Religion, as they have been bred up in, and received by a long Tract of Tradition from their Fathers. So we find it to be in such Persuasions and Observances, as are evidently false and impious unto the understandings of all, that are not under the power of such Prejudices: So is it at present with them of the Roman Church, and others. But these Hebrews had a Pretence or Plea for their obstinacy herein, which none other ever had in the like case but themselves. For the things which they adhered unto, were confessedly of Divine Institution. Wherefore the Apostle labors principally to prove, that in the Will and Wisdom of God, they were to continue only for a season, and also that the season of their Expiration was now come. And this he doth in this place, by a declaration of their nature and use whilst they did continue, whence it is evident, that God never designed them a perpetual station in the Church; and that because they could not effect what he purposed and had promised to do for it. This is the substance of his present Argument.

There is in the words themselves,

• 1. The Subject spoken of, 〈 in non-Latin alphabet 〉 , Which.
• 2. The proper Use and End of it, It was a Figure.
• 3. The limitation of that Use as unto Time, For the Time then present.
• 4. The especial Nature of it, The offering of Gifts and Sacrifices.
• 5. The Imperfection of it therein, They could not consummate the Worshippers in Conscience.
• 6. The reason of that Imperfection, It stood only in Meats and Drinks, &c.
• 7. The manner of its Establishment, It was imposed.
• 8. The time allotted for its Continuance, Until the Time of Reformation.

1. The Subject spoken of is expressed by 〈 in non-Latin alphabet 〉 , Which. Some would refer it unto 〈 in non-Latin alphabet 〉 following; and so read the words, which figure was for the time present. But there is no cause for this Traduction of the words. The Verb Substantive 〈 in non-Latin alphabet 〉 is deficient, as usually, and is to be supplied as in our Translation, Which was; Which, that is, 〈 in non-Latin alphabet 〉 , the Tabernacle. Not only the Fabric and Structure of it, but the Tabernacle in both parts of it, with all its Furniture, Vessels, Utensils and Services, as before described.

2. As unto its proper Use and End, the Apostle affirms that it was 〈 in non-Latin alphabet 〉 , Figura, Exemplar, Exemplum, Comparatio, Similitudo, Typus, Representatio: So variously is this word rendered by Interpreters. Most fix on Exemplar or Exemplum; but they are 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , not 〈 in non-Latin alphabet 〉 . And in all these Versions the proper sense of the word as used in the Scripture, is missed. It is not 〈 in non-Latin alphabet 〉 that the Apostle intends, but 〈 in non-Latin alphabet 〉 as it is rendered by the Syriac.

And this many have observed, namely, that it answers unto 〈 in non-Latin alphabet 〉 but yet have missed in the interpretation of it. 〈 in non-Latin alphabet 〉 is the same with 〈 in non-Latin alphabet 〉 wherewith it is joined as of the same signification and importance. Psal. 49. 4. Psal. 78. 2. And whereas it is said that the Queen of Sheba tried the wisdom of Solomon 〈 in non-Latin alphabet 〉 1 Kin. 10. 1. The Targum renders it by 〈 in non-Latin alphabet 〉 , the Chaldee, 〈 in non-Latin alphabet 〉 and the Syriac 〈 in non-Latin alphabet 〉 being the same with the Hebrew 〈 in non-Latin alphabet 〉 . Now 〈 in non-Latin alphabet 〉 is anigma, problema, 〈 in non-Latin alphabet 〉 ; a Riddle, an hard Question; and 〈 in non-Latin alphabet 〉 is to speak anigmatically, obscurely, so as that one thing is to be gathered out of another. So is 〈 in non-Latin alphabet 〉 used also. Ezek. 20. 49. is he not 〈 in non-Latin alphabet 〉 Proverbiator Proverbiorum; one that speaks darkly, and obscurely; that expresseth one thing and intends another, using similitudes and Metaphors: An obscure mystical Instruction by figures, signs, symbols, metaphors and the like.

Thus is 〈 in non-Latin alphabet 〉 almost constantly used in the New Testament. So our Lord Jesus Christ expressly opposeth speaking in parables, unto a clear, plain, open teaching, so as to be understood of all. See Mat. 13. 10, 11, 12, 13. John. 16. 28, 29. Now speakest thou openly, and no Parable. Wherefore 〈 in non-Latin alphabet 〉 in this place, is an obscure mystical Metaphorical Instruction. God taught the Church of old, the mysteries of our Redemption by Christ, by the Tabernacle, its Fabric, Parts, Utensils and Services: But it was but an obscure, parabolical, a figurative Instruction. So should the word here be rendered, a figurative Instruction, or the word Parable be here retained as it is in other places. This was God's way of teaching the mysteries of his wisdom and grace; which as it was sufficient for the state of the Church which was then present; so it instructs us in what he requires, what he expects from us, unto whom all these things are unfolded, made plain and evident.

3. The third thing in the Text is the time or season wherein the Tabernacle was so parabolically or mystically instructive. It was 〈 in non-Latin alphabet 〉 some few copies for 〈 in non-Latin alphabet 〉 read 〈 in non-Latin alphabet 〉 as doth that now before 〈…〉 Unto this present time. This reading is generally rejected by Expositors; as not suited unto the mind of the Apostle in this Place. For he intends not the time that was then present when he wrote the Epistle, not the times of the Gospel, not the time after the resurrection of Christ until the destruction of the Temple, which the addition of that word would denote: For God had prepared another kind of Instruction for that season, and not by Parables, or mystical Metaphors. But yet the word may be retained, and a sense given of the words both sound and proper. For, 〈 in non-Latin alphabet 〉 , may well signify as much as until; or be taken 〈 in non-Latin alphabet 〉 as it is often. 〈 in non-Latin alphabet 〉 unto this season; until the time that God would grant another kind of teaching, which now he hath done. It served until this present season wherein the Gospel is preached, and all the things signified by it are accomplished.

But I shall rather follow the reading of the most copies though the Vulgar Latin reading temporis instantis seems to favor the first. And Arias rectifying it into, in tempus praesens, gives the same sense also. But the word 〈 in non-Latin alphabet 〉 being of the praeterimperfect tense, signifies a time that was then present, but is now past. And it is therefore well rendered by our Translators, the time then present; as if 〈 in non-Latin alphabet 〉 had been in the Text. The time then present when the Tabernacle was made and erected. 〈 in non-Latin alphabet 〉 The season of the Church which was then present. For the Apostle in this whole discourse, not only respects the Tabernacle, and not the Temple, but he considers the first Erection of the Tabernacle in a peculiar manner: For then was it proposed as the means of the Administration of the first Covenant and the worship thereunto belonging. It is the Covenants which he principally designeth a comparison between. And he doth in that way of the disposition and administration of them, which was given and appointed at their first establishment. As this in the new Covenant was the Person, office, sacrifice, and ministry of Christ; so as unto the first, it was the Tabernacle and all the services of it.

Wherefore the time then present was the state and condition of the Church at the first setting up of the Tabernacle. Not as though this time was confined unto that or those Ages wherein the Tabernacle was in use, before the building of the Temple. But this Instruction which was then signally given, was the whole of what God granted unto the Church, during that state wherein it was obliged unto the Ordinances and services which were then instituted. The Instructions which God thought meet to grant unto the Church at that season were obscure, mystical and figuratively representative; yet was it sufficient for the faith and obedience of the Church, had it been diligently attended unto, and what the Holy Ghost signified thereby. So are all God's ways of Instruction in all seasons. We cannot err but either by a neglect of enquiry into them, or by looking for more than God in his wisdom hath committed unto them.

And this sense those who render 〈 in non-Latin alphabet 〉 by a Figure, Type, or Example, must come unto: For the use of it is confined unto the time of the erection of the Tabernacle and the Institution of the ordinances thereunto belonging. But a Type or Figure was unto them of no use, but so far as it was instructive, which was obscurely and mystically. And that this is the sense of the word the Apostle declares, ver. 8. Where he shows the substance of what the Holy Ghost signified by the building, disposal, and services of the Tabernacle; that is, what he taught the Church thereby, parabolically and figuratively.

This kind of Instruction, whatever now it seem to us, was meet and fit for them unto whom it was given. And by the administration of Grace in it, it was a blessed means to ingenerate Faith, Love and Obedience in the hearts and lives of many unto an eminent degree. And we may consider from hence what is required of us unto whom the clear Revelation of the Wisdom, Grace, and Love of God are made known from the Bosom of the Father by the Son himself.

4. The especial nature and use of this Tabernacle and its service is declared. In which were offered both gifts and sacrifices. 〈 in non-Latin alphabet 〉 the Vulgar Latin reads juxta quam; making the Relative to answer unto 〈 in non-Latin alphabet 〉 , or to 〈 in non-Latin alphabet 〉 . But the Gender will not allow it in the Original. 〈 in non-Latin alphabet 〉 is as much as 〈 in non-Latin alphabet 〉 in which time; during which season: For immediately upon the setting up of the Tabernacle, God gave unto Moses Laws and Institutions for all the Gifts and Sacrisices of the People, which were to be offered therein. This was the first direction which God gave after the setting up of the Tabernacle, namely, the way and manner of offering all sorts of Gifts and Sacrifices unto him.

And the Apostle here distributes all the 〈 in non-Latin alphabet 〉 all the sacred offerings into 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , that is, unbloody and bloody Sacrifices; as he did before, chap. 5. 10. where the distinction hath been explained.

Of them all he affirms, 〈 in non-Latin alphabet 〉 , they are offered; not that they were so: For the Apostle erects a Scheme at the first Tabernacle and all its services at its first Institution, and presents it unto the consideration of the Hebrews, as if it were then first erected. He doth indeed sometimes speak of the Priests and Sacrifices as then in being, with respect unto that continuance of the Temple and its worship which it had in the Patience of God, as we have shown on chap. 8. ver. 4. But here treating only of the Tabernacle and its worship, as that which was granted in the confirmation, and for the administration of the old Covenant then entered into, as the Tabernacle, Priesthood and Sacrifice of Christ were given in the confirmation of the new; he represents that as present, which was past long before. The Tabernacle served aptly for the use whereunto it was designed. It was meet for the offering of gifts and sacrifices. And so alone is the Tabernacle of Christ for its proper end also.

5. On these concessions the Apostle declares the imperfection of this whole order of things, and its impotency as unto the great end that might be expected from it; For these Gifts and Sacrifices could not make perfect him that did the service as pertaining unto the conscience. This was the end aimed at; this was represented in them and by them. And if they could not really effect it, they were weak and imperfect, and so not always to be continued. The end represented in and by them, was to make Atonement for Sin, that the Anger of God being pacified, they might have Peace with him. The Covenant was then newly established between God and the Church, before any Laws were given about these Offerings and Sacrifices, Exod. 24. God knew that there would be among the People, and even the Priests themselves many sins and transgressions against the Rules and Laws of that Covenant. This of itself it could not dispense withal. For its Sanction was the Curse against everyone that continued not in all things written in the Book of it; wherefore if this Curse on all just and righteous occasions should rigidly havebeen put in execution, the Covenant would only have proved the means and cause of the utter destruction and excision of the whole People. For there is no man that liveth, and sinneth not. And on many occasions sin abounded in that state of the Church, wherein Light and Grace were but sparingly dispensed, in comparison of the times of the New Covenant: Wherefore God in his Mercy and Patience provided, that by sacred Gifts and Offerings atonement should be made for sin, so as that the Curse of the Covenant should not be put in immediate execution against the sinner, Lev. 17. 11. But there were two things to be considered in those sins which God had appointed that atonement should be made for. The first was, the external temporal Punishment which was due unto them according unto the Place which the Law or Covenant had in the Politie or Commonwealth of Israel. The other, that eternal Punishment was due unto every sin by the Law, as the Rule of all Moral Obedience; For the wages of sin is death. In the first of these, the Person of the Sinner in all his outward circumstances, his Life, his Goods, his Liberty, and the like, were concerned. In the latter, here his Conscience, or the inward man alone was so. And as unto the first of them, the Gifts and Sacrifices mentioned being rightly offered, were able in themselves ex opere operato, to free the Sinner from all temporal political inconvenience or detriment, so as that his Life and Inheritance should be continued in the Land of Canaan, or his state preserved entire in the Commonwealth of Israel. This the Apostle here tacitly acknowledgeth, namely, that the Gifts and Sacrifices were able to free the Sinner from temporal Punishment, and give him outward Peace in his Possessions. But as unto the latter, wherein Conscience was concerned, he denies that they had any such efficacy.

They were not able, 〈 in non-Latin alphabet 〉 . It agrees in Gender with 〈 in non-Latin alphabet 〉 only, and not with 〈 in non-Latin alphabet 〉 , which being of the Neuter Gender, usually regulates the construction in such conjunctions. But as most think it equally respects both the antecedent Substantives. And instances may be given where a Participle respecting more antecedent Substantives than one, may agree in Gender with either of them. As Leges & Plebiscita coactae. But I rather think that the Apostle confines the Impotency he mentions unto Sacrifices only; that is, 〈 in non-Latin alphabet 〉 , slain and bloody Sacrifices. For these things which were 〈 in non-Latin alphabet 〉 , Gifts and no more, were not designed to make Atonement for Sin; that was to be done by Blood, and no otherwise, so the words should be read; offered Gifts and Sacrifices that could not perfect.

These Sacrifices were impotent and ineffectual unto this end, 〈 in non-Latin alphabet 〉 . What the 〈 in non-Latin alphabet 〉 which the Apostle so frequently mentions in this Epistle, I have before declared, and so what it is 〈 in non-Latin alphabet 〉 . It is indeed to perfect, to consummate, to sanctify, to dedicate, to consecrate. But whereas these Sacrifices did all these things outwardly, and as unto the flesh, as the Apostle grants, ver. 7. he doth not here absolutely deny it unto them, but in a certain respect only.

They could not do it 〈 in non-Latin alphabet 〉 , as unto the Conscience of the Sinner before God. What he intends hereby, he doth more fully declare, Chap. 10. ver. 2. There is a Conscience condemning for sin. This could not be taken away by these Sacrifices. They were not able to do it; for if they could have done so, the sinner would have had complete Peace with God, and would not have had need to have offered these Sacrifices anymore: But they were multiplied and often repeated, because of their disability unto this end; wherefore 〈 in non-Latin alphabet 〉 , is to give Peace of Conscience unto men, through a sense of perfect Atonement made for sin, in the sight of God, with an interest in his love and favor thereon. This it is to be perfect or consummate, as pertaining to Conscience in the sight of God, namely, to have a Conscience condemning for sin taken away. This those Sacrifices of the Law could not effect. It will be said then, Unto what end did they serve? Were they of no use but only to free men from the Penalties of the Law or Covenant, as it was a Rule of the Politie or Commonwealth of Israel, and the Tenure of their Possessions in Canaan? Yes, they were moreover part of the 〈 in non-Latin alphabet 〉 , or mystical instruction which God granted the Church in those days, directing them unto the one Sacrifice and Offering of Christ, typically representing it, and through Faith applying the virtue and efficacy of it unto their Consciences every day.

6. The Person is described towards whom this effect of purifying the Conscience is denied. They could not thus perfect 〈 in non-Latin alphabet 〉 , Him that did the Service, saith our Translation, I think not so properly. He that did the Service was the Priest only. But respect is had unto everyone that brought his Gift or Offering unto the Altar. 〈 in non-Latin alphabet 〉 , sacredly to accomplish the Services was the work of the Priest alone, ver. 6. But 〈 in non-Latin alphabet 〉 , is the same with 〈 in non-Latin alphabet 〉 , Chap. 10. 1. that is, everyone who brought his Sacrifice to be offered, that Atonement might be made for him. And 〈 in non-Latin alphabet 〉 comprehends the whole of Divine Worship in all Individuals. 〈 in non-Latin alphabet 〉 , Mat. 4. 10. But he also may be said to do the Service, on whose account and in whose stead it was performed.

But the Defect charged, doth not in the first place reflect on the Persons, as though it was by their default. They worshiped God according unto his own Institutions, but it was in the Sacrifices themselves. And if they could not make the Worshipers, those who did the Service, perfect, they could make none so, for it was they alone who had the benefit of them.

The Note of Grotius on this place is, Isti cultus non possunt Sectatorum suorum animos purgare à vitiis quemadmodum Evangelium; most remote from the mind of the Holy Ghost. For he speaks not of purging our minds from Vices, but of purifying Conscience by Atonement made for the guilt of sin; and opposeth not those Sacrifices unto the Doctrine of the Gospel, but unto the Sacrifice of Christ. And we may hence observe,

1. There is a state of perfect Peace with God to be attained under imperfect Obedience. For it is charged as a weakness in the legal Administrations, that they could not give such a Peace, where any sin remained. It is therefore to be found in the Sacrifice of Christ, as is proved at large in the next Chapter. Being justified by Faith, we have peace with God.

2. Nothing can give perfect peace of Conscience with God, but what can make Atonement for sin. And whoever attempt it any other way but by virtue of that Atonement, will never attain it in this world nor hereafter.

VER. X.

IT is acknowledged that there is no small difficulty in the connection of these words, or their relation unto what doth immediately precede; and therefore Expositors have multiplied conjectures about it, in whose examination we are not concerned. I shall therefore no farther consider any of them, but as they relate unto what I judge to be their true Coherence.

Two things are plain and evident unto this purpose.

1. That the design of the Apostle in the words themselves, is to manifest and declare the weakness of the services of the Tabernacle, and their insufficiency for attaining the end proposed in them. This end in general was the perfecting of the Church-State in Religious Worship; and in particular to make the Worshipers perfect as unto their Consciences before God. And he gives such a description of them, as of itself will sufficiently evince their weakness and insufficiency. For what is it possible that things of that kind and nature, which is here described, can contribute unto these ends?

2. That the things instanced in, do comprise a great part of the Levitical Institutions, and his Assertion concerning them may by a parity of Reason be extended unto them all. For to render his description of them comprehensive, the Apostle (1) expresseth them in a particular enumeration of the Heads whereunto they might be reduced, Meats and Drinks, and divers Washings. And then (2) to show that he intends all things of an alike nature with them, he adds the general nature of them all, they were carnal Ordinances.

1. A great part of their Levitical Religious Observances, may be reduced unto these Heads of Meats and Drinks, and various Washings. Laws and Institutions were multiplied about these things; what they might eat, and what they might not; what was clean, and what was unclean unto that end; what they might drink, and what vessels defiled all liquors; what were to be their eatings and drinkings, and when upon their Peace-offering, and at their solemn Feasts; their great variety of Washings, of the Priests, of the People, of their Garments, and their Flesh, stated and occasional, do take up a great part of the entire System of their Ordinances. And as Laws were multiplied concerning these things, so many of them were enforced with very severe Penalties. Hence they were difficultly to be learned, and always impossible to be observed. The Mishna and Talmud, that is, the whole Religion of the present Jews consists almost wholly in scrupulous Enquiries, and endless Determinations, or rather Conjectures about these things, and their Circumstances.

2. All the Laws concerning these things were carnal, Carnal Ordinances; such as for the matter, manner of performance, and end of them, were Carnal. This being their nature, it evidently follows, that they were instituted only for a time, and were so far from being able themselves to perfect the state of the Church, as that they were not consistent with that perfect state of spiritual things which God would introduce, and had promised so to do.

The scope and design of the Apostle being thus fixed, the Coherence and Interpretation of the words will not be so difficult, as at first view they may appear.

〈 in non-Latin alphabet 〉 , Only in Meats and Drinks, &c. Our Translators observing the sense Elliptical, have supplied it with, Which stood; Which stood only in Meats and Drinks; And that Supplement may give a double sense. (1) It may respect the substance of the things spoken of: Which, relates to Gifts and Sacrisices. And so the sense intended is, that they consisted in Meats and Drinks, and divers Washings. And this was the natural substance of them. They consisted in such things as might be eat and drunk, being duly prepared, as Flesh, Flower, Salt, Oil and Wine. Hence were they called Meat and Drinkofferings. And they had Washings also that belonged unto them, as the washing of the inwards, Exod. 29. 17. and of the Burnt-offerings peculiarly, Ezek. 40. 38. of the hands and feet of the Priests, Exod. 30. 18. and of the Leper, Lev. 14. 9. Howbeit it cannot be said, that the Gifts and Sacrifices, as they were such, did consist in these things, though in them, things of this nature were offered unto God. Wherefore the supplement of, Which stood, cannot be admitted in that sense. (2) It may respect the consummation of these Gifts and Sacrifices, or the Celebration of the whole Service that belonged unto them, and all their necessary Circumstances or Consequents: which stood in these things; that is, which were accompanied with them, and not perfected without them.

The Argument in the words, is to prove the insufficiency of the Gifts and Sacrifices of the Law, unto the end mentioned of perfecting Conscience before God. And this is evidenced by the consideration of their necessary Adjuncts, or what belonged unto them, and were inseparable from them. It is not said, that these Gifts and Sacrifices were only Meats and Drinks, and so things of no value. For neither doth the Apostle treat of the old Institutions with such contempt, nor would the truth of his assertion been evident unto the Hebrews: But he argues unto a discovery of their use and end, from the things that did always accompany them, and were inseparable from them. For those by whom they were offered, were obliged by the same Divine Institution at the same time, unto sundry Meats and Drinks, and divers Washings; which proves both the Gifts and Sacrifices to have been of the same kind, and to have had respect unto carnal things as they had. For if those Gifts and Sacrifices had an immediate effect on the Consciences of men unto their purification before God, by any virtue inherent in them, whence is it that the Observances which by the same Law accompanied them, were only about Meats and Drinks, and divers Washings? And this sense is not to be refused.

But whereas there is an Ellipsis in the Connection of the words, it may be otherwise supplied. For having mentioned the Gifts and Sacrifices of the Law, the Apostle makes an addition unto them, of the remaining Institutions and Ceremonies of it, whose very nature and use declared their insufficiency unto the end inquired after. And other Laws, only concerning Meats and Drinks, and divers Washings; which in general he calls Carnal Rites. Hereby is the Argument in hand carried on and completed.

There are four things in the words. (1) An Account of the legal Institutions under several Heads. (2) Their Nature in general, with that of others of the same kind; they were carnal Ordinances, or fleshly Rites. (3) The way of the Relation of the People unto them, they were imposed on them. (4) The Time for which they were imposed, or the measure of their duration; which was, until the time of Reformation.

1. For the Nature of them, they consisted in Meats and Drinks. Take the words in their full extent, and they may be comprehensive of four sorts of Institutions. (1) Of all those which concerned meats, or things to be eaten or not eaten, as being clean or unclean; an account whereof is given, Lev. 11. throughout. With reference thereunto doth the Apostle reflect on the Levitical Institutions, in those words, Touch not, Taste not, Handle not, which all are to perish with their using, Col. 2. 21, 22. are all carnal things. (2) The Portion of the Priests out of the Sacrifices, especially what they were to eat in the Holy Place; as the Portion of the Sin-offering, Exod. 29. 31, 32, 33. Lev. 10. 12, 13, 17. and what they were to eat of the Peace-offerings in any clean place, ver. 14, 15. And the prohibition of drinking wine or strong drink in the Holy Place, ver. 8, 9. may be here respected in Drinks about which these Institutions were. And these were such, as without which, the service of the Sacrifices could not be acceptably performed, ver. 17, 18. And therefore are they intended in this place in an especial manner, if it be the design of the Apostle to prove the insufficiency of the Sacrifices from the nature of their inseparable Adjuncts, which were carnal and perishing things. (3) The eating of the Remainder of the Peace-offering, whether of a Vow, or of Thanksgiving, the Law whereof is given as an holy Ordinance, Lev. 7. 14, 15, 16, 17. (4) The Laws concerning the Feasts of the whole People, with their eating and drinking before the Lord, Lev. 23. All these Divine Ordinances were 〈 in non-Latin alphabet 〉 , concerning meats and drinks, that were necessary to be observed, with their offering of Gifts and Sacrifices, declaring of what nature they were. And the observation of them all was at the same time imposed on them.

2. They consisted in, or were concerning divers Washings. 〈 in non-Latin alphabet 〉 is any kind of washing, whether by dipping or sprinkling; putting the thing to be washed into the water, or applying the water unto the thing itself to be washed. Of these washings there were various sorts or kinds under the Law. For the Priests were washed, Exod. 29. 4. and the Levites, Numb. 8. 12. and the People after they had contracted any impurity, Lev. 15. 8, 16. But the Apostle seems to have particular respect unto the washings of the Priests, and of the Offerings, in the Court of the Tabernacle before the Altar; For these were such, as without which the Gifts and Sacrifices could not be rightly offered unto God.

3. It is added in the description of these things, 〈 in non-Latin alphabet 〉 , institutis carnalibus, ritibus, ceremoniis, justitiis justificationibus carnis. Carnal Ordinances say we. The signification of 〈 in non-Latin alphabet 〉 in this place hath been spoken unto before. Rites of Worship arbitrarily imposed, whose Ius or Right depended on the will or pleasure of God. And they are said to be of the flesh, for the reason given, ver. 13. they sanctified unto the purifying of the flesh, and no more.

The words may be an expression of the nature in general of the Law, about Meats, Drinks, and Washings, they were carnal Ordinances. But the distinctive copulative 〈 in non-Latin alphabet 〉 , and, will not admit of that sense. It seems therefore to contain an addition of all those other legal Ordinances which any way belonged unto the Purifications of the Law.

The force of the reasonings in these words is evident. For the design of the Apostle is to prove, that in the perfect Church-state which God would bring in under the New Covenant, the Worshipers were to enjoy peace of Conscience, with joy and boldness in the presence of God, from a perfect Atonement and Purification of Sin. How this is effected by the one Sacrifice of Christ, he afterwards declares. But the Ordinances of the Law, and the Levitical Sacrifices were weak and imperfect as unto this end. For in them, and by them, men were conversant wholly in carnal things, in meats, drinks, washings, and such like carnal observances, which could reach no farther than the sanctification of the flesh, as he evidenceth in the application of all these things unto his present argument, ver. 13. And the Faith of Believers is rather weakened than confirmed, by all things of the like nature, that divert their minds from an immediate respect unto, and total dependence on the one Sacrifice of Christ.

3. Concerning all these things it is affirmed, that they were imposed on the People, 〈 in non-Latin alphabet 〉 . There is a difficulty in the Syntax of this word, which all Interpreters take notice of. If it refers unto the Substantives immediately foregoing 〈 in non-Latin alphabet 〉 , &c. it agrees not with them in Case; if unto 〈 in non-Latin alphabet 〉 in the other Verse, it agrees not with it in Gender. And the Apostle had before adjoined unto it a Participle of the Feminine Gender, 〈 in non-Latin alphabet 〉 . Some think that the letter Iota is added unto the first word, or taken from the latter, so that originally they were both of the same Gender. But whereas the Apostle had put together 〈 in non-Latin alphabet 〉 , the one of the Neuter, the other of the Feminine Gender, he might apply his Adjectives either to one or both, without offense to Grammar. Yet I rather judge that in this word he had respect unto all the things whereof he had discoursed from the very beginning of the Chapter. Concerning them all he declares that they were thus imposed, and so the use of the word in the Neuter Gender is proper.

Many judge that there is an Objection anticipated in these words. For upon the description of the nature and use of the Tabernacle with all its Furniture and Services, he declares that they could not all of them, nor any of them, perfect the Worshipers that attended unto them. Hereon it might be well inquired, To what purpose then were they appointed? Unto what end did they serve? Hereunto he replies, That they were never designed unto perpetual use, but only imposed on the people unto the time of Reformation.

But whether there be a respect unto any such Objection or no, he plainly declares their use and duration according unto the mind of God, which were such as their nature did require. And hereby also he confirms his Argument, of their insufficiency unto the great end of perfecting, sanctifying, or consecrating the state of the Church. And hereof there are two evidences in these words.

1. They were things imposed; that is, on the people under the Law. They were laid on them as a Burden. The word is properly, incumbentia, lying on them, that is, as a Burden. There was a weight in all these legal Rites and Ceremonies, which is called a Yoke, and too heavy for the people to bear, Acts 15. 10. And if the imposition of them be principally intended, as we render the word, imposed, it respects the Bondage they were brought into by them. Men may have a weight lying on them, and yet not be brought into Bondage thereby. But these things were so imposed on them, as that they might feel their weight, and groan under the burden of it. Of this Bondage the Apostle treats at large in the Epistle unto the Galatians. And it was impossible that those things should perfect a Church-state, which in themselves were such a Burden, and effective of such a Bondage.

2. As unto the duration assigned unto them, they were thus imposed 〈 in non-Latin alphabet 〉 , for a determined limited season. They were never designed to continue forever. And this is the great Controversy which we have at this day with the Jews. The principal foundation of their present unbelief is, That the Law of Moses is eternal, and that the observation of its Rites and Institutions is to be continued unto the end of the world. The contrary hereunto the Apostle had evidently proved in the foregoing Chapters. Whereas therefore he had undeniably demonstrated that they were not to be of perpetual use in the Church, nor could ever effect that state of Perfection which God designed unto it, he now declares that there was a certain determinate season fixed in the purpose and counsel of God, for their cessation and removal. And this he describes in the last word.

This was the season, 〈 in non-Latin alphabet 〉 . Correction, say some; Direction, others; we, of Reformation; restraining the word unto the things spoken of, and retaining its usual signification most improperly. For Reformation is the amendment and reduction of anything in the Church, unto its primitive Institution, by abolishing and taking away the Abuses that have crept into it, or corrupt Additions that have been made unto it: But nothing of that nature is here intended. Many such seasons there were under the Old Testament, wherein the things belonging unto the Worship of God were so reformed. But now not the Reduction of the Tabernacle and its Services unto its first Institution is intended, but its utter removal and taking away out of the Service of God in the Church. But if respect be had unto the whole state of the Church in general, and what God designed unto it, taking the word Reformation in an universal sense, for the Introduction of a new animating form and life, with new means and ways of their expression and exercise in new Ordinances of Worship, the word may be of use in this place.

Those who render it, of Correction, are no less out of the way. For Correction might be applied unto the Abuses that had crept into the Worship of God; so it was by our Savior with respect unto Pharisaical Traditions. But the Apostle treats here of the Worship itself as it was first instituted by God, without respect unto any such Abuses. This was not the object of any just Correction.

The Time intended is sufficiently known and agreed upon. It is the great time or season of the coming of the Messiah, as the King, Priest and Prophet of the Church, to order and alter all things, so as it might attain its perfect state. This was the season that was to put an end unto all legal observances, wherein they were to expire. Unto the bringing in of this season, God had ordered and disposed all things from the foundation of the world. See Luke 1. 68, 69, 70, 71, 72, 73, 74. And it is called 〈 in non-Latin alphabet 〉 , because therein God finally disposed and directed all things in the Church unto his own glory, and the eternal salvation thereof: see Ephes. 1. 10. And we may observe from the whole Verse,

1. That there is nothing in its own nature so mean and abject, but the Will and Authority of God can render it of sacred use, and sacred efficacy, where he is pleased to ordain and appoint it. Such were the meats and drinks, and divers washings under the Law, which however contemptible in themselves, had a Religious use from the appointment of God. For others to attempt the like, as they do with their Salt and Oil, and the like in the Papacy, is foolishly to imitate his Sovereignty, and proudly to usurp his Authority.

2. The fixing of Times and Seasons, for the state of things in the Church, is solely in the hand of God, and at his sovereign disposal. He alone appointed this time of Reformation; the Church could neither hasten it, nor was to refuse it. Wherefore quiet waiting alone is our duty, as unto the accomplishment of all Promises concerning the state of the Church in this world.

3. It is a great part of the blessed Liberty which the Lord Christ brought into the Church, namely, its freedom and liberty from legal Impositions, and everything of the like nature in the worship of God.

4. The time of the coming of Christ, was the time of the general final Reformation of the worship of God, wherein all things were unchangeably directed unto their proper use.

VER. XI.

UNto this verse the account of the Levitical Priesthood, its Sanctuary and Services is continued. Amongst them the service of the High Priest in the most Holy Place on the day of expiation was principally designed: For this was looked on and trusted unto by the Hebrews, as the principal Glory of their worship, and of the greatest efficacy as unto Atonement and Reconciliation with God. And so it was in its proper place. Hence they have a saying yet common amongst them, that on the day of Expiation, when the High Priest entered into the most Holy Place, all Israel were made as innocent as in the day of Creation. In what sense it neither was nor could be so shall be declared on chap. 10. ver. 1, 2, 3. But in these things the Glory of the administration of the old Covenant did consist, which the Apostle allows unto it in his demonstration of the excellency of the new above it. Wherefore this Ministry of the High Priest on that day he hath an especial respect unto, in the account he gives of the Priesthood of Christ and its Administration.

But yet although he hath a principal regard hereunto, yet he doth not respect it only and singly. The whole description of the Sanctuary and its services he also regards in the comparison he intends between the Lord Christ in his office, and these things. In him, his office, sanctuary and sacrifice doth the excellency and efficacy of the new Covenant consist, in opposition unto all those of the like kind under the Law. The want of a due observation hereof hath lead some Expositors into mistakes: For they would confine all that he says unto a correspondency with what was done on that solemn day by the High Priest; whereas he doth also expressly declare that the Truth, Reality and Substance of the Tabernacle, all its Utensils, its Services and Sacrifices were to be found in him alone: For unto this end doth he give us such a description of them all in particular.

But as was said, that which he principally respects in the comparison he makes between the Type and the Antitype, is the High Priest and his especial service in the most Holy Place, which he makes an entrance into in this verse.

〈 in non-Latin alphabet 〉 Vul. Assistens; assisting; Syr. 〈 in non-Latin alphabet 〉 who cometh; adveniens; coming.

〈 in non-Latin alphabet 〉 , Syr. 〈 in non-Latin alphabet 〉 was an High Priest, or was made an High Priest; whereunto it adds, instead of good things to come, of the good things which he hath wrought.

〈 in non-Latin alphabet 〉 . Vul. Lat. per amplius & perfectius Tabernaculum; barbarously for majus, et praestantius. Syr. 〈 in non-Latin alphabet 〉 And he entered into that great and perfect Tabernacle.

〈 in non-Latin alphabet 〉 . Vul. Lat. non hujus Creationis. Syr. 〈 in non-Latin alphabet 〉 or from among these Creatures. most, hujus structurae, of this building.

VER. XI.

THe Introduction of the comparison in the redditive Conjunction 5 But, answers unto 〈 in non-Latin alphabet 〉 in the first verse of the Chapter, which are the common notes of comparison and opposition. 〈 in non-Latin alphabet 〉 , That had truly; But Christ, &c. In this and the next verse, the Apostle lays down in general what he proves and confirms by Instances in this, and unto the twentieth verse of the following chapter.

And there are two things which he declares in this and the verse ensuing.

1. Who is the High Priest of the new Covenant, and what is the Tabernanacle wherein he administered his Office, ver. 11.

2. What are the especial services he performed in answer unto those of the Legal High Priest, and their Preference above them, ver. 12.

In this verse he expresseth the subject whereof he treats, or the Person of the High Priest concerning whom he treats. And he describes him (1) By his name, it is Christ. (2) By his entrance on his office: being come. (3) His Office itself; an High Priest. (4) The effects of his office, or the especial object of it; Good things to come. (5) The Tabernacle wherein he administereth or dischargeth his office; which is described by a comparison with the old Tabernacle, and that two ways. (1) Positively; that it was greater and more perfect or more excellent than it. (2) By a double negation, the latter exegetical of the former; not made with hands, that is to say, not of this building or Creation. All these particulars must be distinctly opened to give a right understanding of the sense of the place and meaning of the words.

1. The Person spoken of is Christ. I have observed before the variety of Appellations or names whereby the Apostle on various occasions expresseth him in this epistle, otherwise than he is wont to do in any other of his Epistles. Sometimes he calls him Jesus only, sometimes Christ, sometimes Jesus Christ, sometimes the Son, and sometimes the Son of God. And he had respect herein unto the various notions which the Church of the Jews had, concerning his Person from the Prophesies and Promises of the Old Testament. And he useth none of them peculiarly but when there is a peculiar reason for it; as we have already observed on sundry occasions. And so there is in this Place. He doth not say Jesus is come, or the Son, or the Son of God, but Christ being come; that is, the Messiah being come. Under that name and notion was he promised from the beginning, and the fundamental Article of the faith of the Church was, that the Messiah was to come; all their desires and expectations were fixed on the coming of the Messiah. Hence 〈 in non-Latin alphabet 〉 , he that was to come, was the name whereby they expressed their faith in him. 〈 in non-Latin alphabet 〉 ; Matth. 11. 3. Art thou he who is to come? And the coming of Christ or the Messiah, was the time and the cause wherein and whereby they expected the last Revelation of the Will of God, and the utmost perfection of the Church. Wherefore the Apostle on this occasion mentions him by his name, He who was promised of old that he should come, upon whose coming the faith of the Church was built, by whom and at whose coming they expected the last Revelation of the Will of God, and consequently a change in their present Administrations, the promised Messiah being come. The Church was founded of old on the name Jehovah, as denoting the unchangeableness and faithfulness of God in the accomplishment of his Promises, Exod. 6. 3. And this Name of Christ is declarative of the accomplishment of them. Wherefore by calling him by this name, as it was most proper when he was to speak of his coming, so in it he minds the Hebrews of what was the ancient faith of their Church concerning him, and what in general they expected on his coming. He had now no more to offer unto them, but what they had for many ages expected, desired, and earnestly prayed for.

2. As a general foundation of what is afterwards ascribed unto him, or as the way whereby he entered on his office, he affirms that he is come. Christ being come; 〈 in non-Latin alphabet 〉 . The word is nowhere else used to express the Advent or Coming of Christ. Hence by the Vulgar, it is rendered assistens, which as it doth not signify to come, so the sense is corrupted by it. The Rhemists render that translation, but Christ assisting an High Priest. But this increaseth the ambiguity of the mistake of that Translation, as not declaring that Christ himself was this High Priest which is the direct assertion of the Apostle.

That which is intended is the accomplishment of the promise of God in the sending and exhibition of Christ in the flesh; He being now come, according as was promised from the foundation of the world. For although the word is inseparable in its construction with what followeth, an High Priest; being come an High Priest; yet his coming itself in order unto the susception and discharge of that office is included in it. And upon this coming itself depended the demonstration of the faithfulness of God in his promises. And this is the great fundamental Article of Christian Religion in opposition unto Judaism; as it is declared, 1 John 4. 2, 3. Wherefore by his being come in this place, no one single act is intended, as his Advent or Coming doth usually signify his Incarnation only; But the sense of the word is comprehensive of the whole Accomplishment of the promise of God in sending him, and his performance of the work whereunto he was designed thereon. In that sense is he frequently said to come, or to be come. 1 John 5. 20.

And, as was before observed, there is not only Argument herein unto the Apostle's design, but that which being duly weighed, would fully determine all the controversy he had with these Hebrews. For all their legal Administrations were only subservient unto his coming, and Representations thereof, all given in confirmation of the truth of the promises of God, that so he should come. Wherefore upon his coming they must all necessarily cease and be removed out of the Church.

3. There is in the words a determination of the especial end of his coming under present consideration; An High Priest; Being come an High Priest; that is, in answer unto, and in the room of the High Priest under the Law. This states the subject of the Apostles argument. He had before proved that he was to be a Priest, that he was a Priest, and how he came so to be. He now asserts it as the foundation of those Actings which he was to ascribe unto him in answer unto those of the legal High Priests, whose offices and services with the effects of them, he had before declared. Those High Priests did so, but Christ being come an High Priest, &c.

4. He adds the especial object of his office, or the things about which he is conversant in the discharge of it; Of the good things to come. As the assertion is positive, so there is a comparison and opposition included in it. The High Priests of the Law were not so. They were not Priests of Good things, that is absolutely, or such as were necessary unto the purification, sanctification and justification of the Church; and so far as they were Priests of Good things, they were so of Good things present; not of the Good things promised, that were for to come. And this is the force of the article 〈 in non-Latin alphabet 〉 Of the Good things; namely, that God had promised unto the Church.

A Priest, or an High Priest, may be said to be the Priest of the things that he doth in the execution of his office; or of the things which he procureth thereby. He is the Priest of his duties and of the effects of them. As a Minister may be said to be a Minister of the word and Sacraments which he administereth, or of the Grace of the Gospel which is communicated thereby. Both are here included; both the duties which he performed and the effects which he wrought.

The things whereof Christ is an High Priest, are said to be things to come; that is, they are yet so, absolutely so; or they were so called with respect unto the state of the Church under the Old Testament.

Most Expositors embrace the first sense, these good things to come, they say are that future eternal salvation and glory which were procured for the Church by the Priesthood of Christ; and were not so by the Levitical Priesthood. To the Administration of the Priesthood under the Law he assigns only things present, temporal things, as unto what could be effected by them in their own virtue and power. But unto that of Christ he assigns eternal things, as he speaks immediately, he hath procured for us eternal Redemption. The eternal Salvation and Glory of the Church was procured by the Priesthood of Christ, or Christ himself in the discharge of that office, and were not so by the Levitical Priests. These things are true, but not the meaning, at least not the whole meaning of the Apostle in this place. For,

1. This confines the relation of the Priesthood of Christ in this place unto the effects of it only, and excludes the consideration of his sacerdotal actings in the great sacrifice of himself: For this was not now to come, but was already past and accomplished. But this is so far from being excluded by the Apostle, as that it is principally intended by him. This is evident from the words ensuing, wherein the Tabernacle is described in which he was thus an High Priest of Good things to come: For this was his human nature wherein he offered himself, as we shall see.

2. He doth not in this place compare together and oppose the future state of Glory which we shall have by Christ, with and unto the state of the Church in this world under the Old Testament, which were not equal, nor would be cogent unto his purpose, seeing the Saints of old were also made Partakers of that Glory. But he compares the present state of the Church, the Privileges, Advantages and Grace which it enjoyed by the Priesthood of Christ, with what it had by the Aaronical Priesthood: For the fundamental Principle which he confirms, is, that the 〈 in non-Latin alphabet 〉 or present Perfection of the Church is the effect of the Priesthood of Christ.

Wherefore the Apostle expresseth these things by that notion of them which was received under the Old Testament and in the Church of the Hebrews; namely, the Good things to come. That is, they were so from the beginning of the world, or the giving of the first promise. Things which were fore-signified by all the ordinances of the Law, and which thereon were the desire and expectation of the Church in all preceding ages. The things which all the Prophets foretold, and which God promised by them, directing the faith of the Church unto them. In brief, all the Good things in spiritual Redemption and Salvation which they looked for by the Messiah are here called the Good things to come. Of these things Christ was now come the High Priest; the Law having only the shadow, and not so much as the perfect Image of them, chap. 10. 1. And these things may be referred unto two Heads.

1. Those wherein the actual Administration of his Office did consist: For as we said, he was the High Priest of the duties of his own office; he by whom they were performed. These in general were his Oblation and Intercession: For although his Intercession be continued in Heaven, yet was it begun on the earth; as his oblation was offered on the earth, but it is continued in Heaven, as unto the perpetual exercise of it. The whole preparation unto, and actual oblation of himself, was accompanied with most fervent and effectual Intercessions, chap. 5. 7. And such was his solemn Prayer recorded, John. 17. These things themselves in the first Place were the Good things to come: For these they were which were designed in, and the substance of the first promise; as also of all those which were afterwards given for the confirmation of the faith of the Church therein. These did all the legal Institutions direct unto and represent. And that they are here intended by the Apostle, he plainly declares in the next verse: For with respect unto these Good things to come, he opposeth his own blood and sacrifice with the Atonement he made thereby, unto the blood of Bulls and of Goats with whatever could be effected thereby.

2. The effects of these Sacerdotal actings are also intended: For these also are reckoned hereunto in the close of the next verse, in the Instance of one of them; namely, eternal Redemption, which is comprehensive of them all. And these also were of two sorts.

1. Such as immediately respected God himself. Of this nature was the Atonement and Reconciliation which he made by his blood, and peace with God for sinners thereon. See 2 Cor. 5. 19, 20. Ephes. 2. 14, 15, 16.

2. The Benefits which hereon are actually collated on the Church, whereby it is brought into its consummate state in this world. What they are we have discoursed at large on chap. 7. 11.

These therefore are the Good things to come, consisting in the bringing forth and accomplishing the glorious effects of the hidden wisdom of God according unto his promises from the beginning of the world, in the sacrifice of Christ with all the benefits and privileges of the Church, in Righteousness, Peace and Spiritual Worship which ensued thereon. And we may observe;

1. These things alone were the true and real Good things that were intended for and promised unto the Church from the beginning of the world. The Jews had now utterly lost the true notion of them, which proved their ruin; and yet do they continue in the same fatal mistake unto this day. They found that great and glorious things were spoken of by all the Prophets, to be brought in at the coming of the Messiah. And the Hope of Good things to come they lived upon, and continue yet so to do. But being carnal in their own minds, and obstinately fixed unto the desire of earthly things, they fancied them to consist in things quite of another nature; Honor, Riches, Power, a Kingdom and Dominion on the earth, with a possession of the wealth of all nations were the Good things which they hoped were to come. As to Reconciliation and Peace with God by a full and perfect Atonement for Sin, Righteousness, Deliverance from spiritual Adversaries with an holy worship acceptable unto God, they are things which they neither desired nor regarded. Wherefore choosing the world and the things of it, before these which are spiritual and Heavenly, unto the world they are left, and the curse which it lieth under. And it is to be feared that some others also have deceived themselves with carnal apprehensions of the Good things, if not of the Priesthood, yet of the Kingdom of Christ.

2. These things alone are absolutely Good unto the Church; all other things are good or evil as they are used or abused. Outward Peace and Prosperity are Good in themselves, but oftentimes they prove not so to the Church. Many a time have they been abused unto its great disadvantage. They are not such things as are too earnestly to be desired, for who knows what will be the end of them? But these things are absolutely Good in every state and condition.

3. So excellent are these Good things, as that the performance and procuring of them, was the cause of the coming of the Son of God, with his susception and discharge of his sacerdotal office. They are excellent in their Relation unto the Wisdom, Grace and Love of God, whereof they are the principal effects; and excellent in Relation unto the Church, as the only means of its eternal Redemption and Salvation. Hadthey been of a lower or meaner nature, so glorious a means had not been designed for the effecting of them. Woe unto them by whom they are despised. How shall we escape if we neglect so great Salvation? And,

4. Such a Price and value did God put on these things, so good are they in his eyes, as that he made them the subject of his promises unto the Church from the foundation of the world. And in all his promises concerning them, he still opposed them unto all the good things of this world, as those which were incomparably above them and better than them all. And therefore he chose out all things that are precious in the whole Creation, to represent their excellency, which makes an Appearance of Promises of earthly Glories in the Old Testament, whereby the Jews deceived themselves. And because of their worth, he judged it meet to keep the Church so long in the desire and expectation of them.

5. That which the Apostle hath immediate respect unto in the declaration of the Priesthood and Sacrifice of Christ, is what he had newly at large declared concerning the Tabernacle and the Service of the High Priest therein. Wherefore he assigns a Tabernacle unto this High Priest, in answer unto that under the Law whereby he came, or wherein he administered the duties of his office. And concerning this he (first) asserts, that he came by a Tabernacle. (2) Describes this Tabernacle, in comparison with the former; (1) Positively, that it was greater and more excellent; (2) Negatively, in that being not made with hands, it was not of the same Building with it.

1. He came by a Tabernacle. These words may have prospect unto what is afterwards declared in the next verse, and belong thereunto. As if he had said, being come an High Priest he entered into the Holy Place by a perfect Tabernacle with his own blood; for so the High Priest of the Law entered into the Holy Place, by or through the Tabernacle, with the blood of others. But the words do rather declare the constitution of the Tabernacle intended, than the Use of it, as unto that one solemn service: For so before he had described the frame and constitution of the old Tabernacle, before he mentioned its use.

Being come an High Priest by such a Tabernacle; that is, wherein he administered that office. What is the Tabernacle here intended, there is great variety in the judgment of expositors. Some say it is the Church of the New Testament, as Chrysostom who is followed by many. Some say it is Heaven itself. This is embraced and pleaded for by Schlictingius who labors much in the explanation of it. But whereas this is usually opposed, because the Apostle in the next verse affirms that Christ entered into the Holies, which he expounds of Heaven itself, by this Tabernacle, which therefore cannot be Heaven also, he endeavors to remove it: For he says there is a double Tabernacle in Heaven: For as the Apostle hath in one and the same place described a double Tabernacle here on earth, a first and a second, with their Utensils and services, distinguished the one from the other by a veil; so there are two places in Heaven answering thereunto. The first of these he would have to be the dwelling Place of the Angels; the other the Place of the Throne of God himself, represented by the most Holy Place in the Tabernacle. Through the first of these he says the Lord Christ passed into the second, which is here called his Tabernacle. And it is indeed said that the Lord Christ in his exaltation did pass through the Heavens, and that he was made higher than the Heavens, which would seem to favor that conceit, though not observed by him.

But there is no ground to conceit or fancy such distinct Places in Heaven above; yea, it is contrary to the Scripture so to do: For the Residence of the Holy Angels is before and about the Throne of God. So are they always placed in the Scripture, Dan. 7. 10. Mat. 18. 10. Revel. 5. 11. And these aspectable Heavens which Christ passed through, were not so much as the veil of the Tabernacle in his holy service, which was his own flesh. chap. 10. 20. The only Reason of this ungrounded curious Imagination, is a design to avoid the acknowledgment of the Sacrifice of Christ whilst he was on the earth: For this cause he refers this Tabernacle unto his entrance into the most Holy Place as the only means of offering himself. But the design of the Apostle is to show, that as he was an High Priest, so he had a Tabernacle of his own wherein he was to minister unto God.

This Tabernacle whereby he came an High Priest, was his own human nature. The Bodies of men are often called their Tabernacles. 2 Cor. 5. 1. 2 Pet. 1. 14. And Christ called his own Body the Temple; John. 2. 19. His flesh was the veil. Heb. 10. 20. and in his incarnation he is said to pitch his Tabernacle among us. John. 1. 14. Herein dwelt the fullness of the Godhead bodily. Col. 2. 9. that is, substantially; represented by all the Pledges of God's presence in the Tabernacle of old. This was that Tabernacle wherein the Son of God administered his Sacerdotal Office in this world, and wherein he continueth yet so to do in his Intercession. For the full proof hereof, I refer the Reader unto our exposition on chap. 8. ver. 2.

And this gives us an understanding of the description given of this Tabernacle in the Adjuncts of it, with reference unto that of old. This is given us, (1) Positively, in a double comparative property. (1) That it was Greater than it. Greater in dignity and worth, not quantity and measures. The Human nature of Christ, both in itself, its Conception, Framing, gracious Qualifications and Endowments, especially in its Relation unto, and Subsistence in the Divine Person of the Son, was far more excellent and glorious than any material fabric could be. In this sense, for comparative Excellency and Dignity is 〈 in non-Latin alphabet 〉 almost constantly used in the New Testament. So is it in this Epistle. chap. 6. 13, 16. The human nature of Christ doth thus more excel the old Tabernacle, than the Sun doth the meanest Star.

2. More perfect. This respects its Sacred use. It was more perfectly fitted and suited unto the end of a Tabernacle, both for the inhabitation of the divine nature, and the means of exercising the Sacerdotal Office in making A tonement for sin, than the other was. So it is expressed chap. 10. 5. Sacrifice and Burnt-offering thou wouldst not have, but a body hast thou prepared me.

This was that which God accepted, wherewith he was well pleased, when he rejected the other as insufficient unto that end. And we may hence observe, That,

The human nature of Christ wherein he discharged the duties of his Sacerdotal Office in making Atonement for sin, is the greatest, the most perfect and excellent Ordinance of God; far excelling those that were most excellent under the Old Testament. An Ordinance of God it was, in that it was what he designed, appointed and produced unto his own Glory; And it was that which answered all Ordinances of worship under the Old Testament, as the substance of what was shadowed out in them and by them. And I have labored elsewhere to represent the Glory of this ordinance as the principal effect of divine wisdom and goodness, the great means of the manifestation of his eternal Glory. The wonderful provision of this Tabernacle will be the object of holy admiration unto eternity. But the Glory of it is a subject which I have elsewhere peculiarly labored in the demonstration of. And unto the comparison with those of old here principally intended, its excellency and glory may be considered in these as in other things. (1) Whatever they had of the Glory of God in Type, Figure and Representation, that it had in Truth, Reality and Substance. (2) What they only shadowed out as unto Reconciliation and Peace with God, that it did really effect. (3) Whereas they were capable only of an Holiness by dedication and consecration which is external, giving an outward denomination, not changing the nature of the things themselves; This was Glorious in real internal Holiness wherein the Image of God doth consist. (4) The matter of them all was earthly, carnal, perishing; His human nature was Heavenly as unto its original; the Lord from Heaven; and immortal or eternal in its constitution; he was made a Priest after the Power of an endless life: For although he died once for sin, yet his whole nature had always its entire subsistence in the Person of the Son of God. (5) Their Relation unto God, was by virtue of an outward Institution or word of command only; That of his was by Assumption into personal union with the Son of God. (6) They had only outward Typical Pledges of God's Presence; in him dwelt the fullness of the Godhead bodily. (7) They were exposed unto the injuries of time and all other outward occurrences, wherein there was nothing of the glory or worship of God. He never did not would suffer anything, but what belonged unto his office, and is now exalted above all Adversities and Oppositions. And other considerations of the like nature might be added.

2. The Son of God undertaking to be the High Priest of the Church, it was of necessity that he should come by, or have a Tabernacle wherein to discharge that Office. He came by a Tabernacle. So it is said unto the same purpose, that it was of necessity that he should have somewhat to offer, chap. 8. 3. For being to save the Church by virtue of and in the discharge of that Office, it could not be otherwise done, than by the Sacrifice of himself, in and by his own Tabernacle.

Secondly, He describes this Tabernacle by a double Negation; (1) That it was not made with hands. (2) That it was not of this building. And this latter clause is generally taken to be exegetical of the former only, and that because of its introduction by 〈 in non-Latin alphabet 〉 , that is to say. I shall consider both.

1. It was 〈 in non-Latin alphabet 〉 , not made with hands. The Old Tabernacle whilst it stood, was the Temple of God. So it is constantly called by David in the Psalms. Temples were generally sumptuous and glorious Fabrics, always answering the utmost ability of them that built them; not to have done their best therein they esteemed irreligious. For they designed to express somewhat of the greatness of what they worshiped, and to beget a veneration of what was performed in them. And this men in the degenerate state of Christianity are returned unto, endeavoring to represent the Greatness of God, and the Holiness of his Worship, in magnificent Structures, and costly Ornaments of them. Howbeit the best of them all were made by the hands of men; and so were no way meet habitations for God, in the way he had designed to dwell among us.

This Solomon acknowledgeth concerning the Temple which he had built, which yet was the most glorious that ever was erected, and built by God's own appointment. 2 Chron. 2. 5, 6. The house which I build, is great: for great is our God above all God's. But who is able to build him an house, seeing the heaven, and heaven of heavens cannot contain him? who am I then, that I should build him an house, save only to burn sacrifice before him? And 1 Kings 8. 27. Will God indeed dwell on the earth? behold, the heaven, and heaven of heavens cannot contain thee: how much less this house that I have built? Service was to be done unto God in that Temple according unto his appointment, but a meet habitation for him it was not. And our Apostle lays it down as a Principle suited unto natural light, that God, who made all things, could not dwell 〈 in non-Latin alphabet 〉 , Acts 14. 24. in Temples made with hands. Such was the Tabernacle of Old, but such was not that wherein our Lord Jesus administereth his Office.

There seems to me to have been an apprehension among the Jews, that there should be a Temple wherein God would dwell, that should not be made with hands. Our Lord Jesus Christ in the first year of his Ministry, upon his purging of the Temple, upon their requiring a sign for the justification of his Authority in what he had done, says no more, but only, Destroy this Temple, and in three days I will raise it up, John 2. 19. He spake of the same Temple as to their destruction of it, and his own raising it again. Thus he called his own Body; he spake, saith the Evangelist, of the Temple of his Body. That other Fabric was a Type thereof, and so partook of the same name with it; but yet was no farther a Temple, or an habitation of God, but as it was Typical of that Body of his, wherein the fullness of the Godhead did dwell. This testimony of his seemeth to have provoked the Jews above any other; unless it was that when he plainly declared his Divine Nature unto them, affirming that he was before Abraham; For this cast them into so much madness, as that immediately they took up stones to cast at him, John 8. 58, 59. But their malice was more inveterate against him, for what he thus spake concerning the Temple: For three years after, when they conspired to take away his life, they made these words the ground of their Accusation. But as is usual in such cases, when they could not pretend that his own words, as he spake them, were criminal, they variously wrested them to make an appearance of a Crime, though they knew not of what nature. So the Psalmist prophesied that they should do, Psal. 56. 5, 6. Some of them affirmed him to have said, I am able to destroy the Temple of God, and to build it in three days, Mat. 26. 61. Which was apparently false, as is evident in comparing his words with theirs. Wherefore others of them observing that the Witness was not yet home unto their purpose, and the design of the Priests, they sware positively that he said, I will destroy this Temple made with hands, and in three days I will build another made without hands, Mark 14. 58. For they are not the words of the same persons, variously reported by the Evangelist. For these in Mark are other Witnesses, which agreed not with what was sworn before, as he observes, ver. 59. But neither so did their Witness agree together. However they fix on a Notion that was passant among them, of a Temple to be built without hands. And sundry things there are in the Prophets which lead them into an apprehension, that God would dwell among men in a Temple or Tabernacle that should not be made with hands. And all their Predictions were accomplished, when the eternal Word, by the assumption of our nature, fixed his Tabernacle among us, John 1. 14.

This is that which the Apostle intimates. Whereas Solomon openly affirms, that the Habitation of God could not be in the Temple that he had built, because it was made with hands; and it is a principle of natural light, that he who made the world, and all things contained therein, could not dwell in such a Temple; and whereas it seems to have belonged unto the Faith of the Church of old, that there should be a Temple wherein God would dwell that was to be 〈 in non-Latin alphabet 〉 , in comparing the Human Nature of Christ with the Old Tabernacle, he affirms in the first place that it was not made with hands.

Respect also is had herein unto the framing of the Fabric of the Old Tabernacle by Bezaliel. For although the pattern of it was shewn unto Moses in the Mount from Heaven, yet the actual framing and erection of it, was by the hands of Workmen, skillful to work in all kind of earthly materials, Exod. 32. 3, 4, 5, 6. Chap. 36. 1. And although by reason of the wisdom, cunning and skill which they had received in an extraordinary way, they framed, made and reared a Tabernacle most artificial and beautiful; yet when all was done, it was but the work of men's hands. But the Constitution and Production of the Human Nature of Christ, was an immediate effect of the Wisdom and Power of God himself, Luke 1. 36.

Nothing of Human Wisdom or Contrivance, nothing of the Skill or Power of Man, had the least influence into or concurrence in the provision of this glorious Tabernacle, wherein the work of the Redemption of the Church was effected. The Body of Christ indeed was made of a Woman, of the substance of the blessed Virgin; but she was purely passive therein, and concurrent in no efficiency either Moral or Physical thereunto. It was the contrivance of Divine Wisdom, and the effect of Divine Power alone.

2dly, The Apostle adds, as a farther dissimilitude unto the other Tabernacle; that is not of this Building. Expositors generally take these words to be merely exegetical of the former; not made with hands; that is, not of this Building. To me there seems to be an 〈 in non-Latin alphabet 〉 in them. It is so not made with hands like unto that Tabernacle, as that it is not of the order of any other created thing; not of the same make and constitution with anything else in the whole Creation here below. For although the substance of his Human Nature were of the same kind with ours, yet the Production of it in the World was such an Act of Divine Power, as excels all other Divine Operations whatever. Wherefore God speaking of it, saith, The Lord hath created a new thing in the earth, A woman shall compass a man, Jer. 31. 22. or conceive him without natural Generation.

〈 in non-Latin alphabet 〉 is the word whereby the creation of all things is Constantly expressed in the new Testament, and sometimes it signifies the things that are created. Neither is it ever used, or 〈 in non-Latin alphabet 〉 whence it is derived, to signify the constitution of the Ordinances of the Old Testament, the Tabernacle, the Temple or anything belonging thereunto. Wherefore 〈 in non-Latin alphabet 〉 here doth not limit it unto that constitution, so as that, not of this Building, should be, not made with hands as that Tabernacle was. It is therefore not of the order of created things here below, either such as were immediately created at the beginning, or educed out of them by a creating Act or Power. For although it was so as unto its substance, yet in its constitution and production it was an effect of the divine power above the whole order of this Creation, or things created.

God is so far from being obliged unto any means for the effecting of the Holy Counsels of his Will, as that he can when he pleaseth exceed the whole order and course of the first creation of all things, and his providence in the rule thereof.

VER. XII.

FRom the comparison between the Tabernacle of old, and that of the High Priest of the new Covenant, there is a procedure in this verse unto another, between his Sacerdotal actings and those of the High Priest under the Law. And whereas in the description of the Tabernacle and its especial services, the Apostle had insisted in a peculiar manner on the entrance of the High Priest every year into the most Holy Place, which was the most solemn and most mystical part of the Tabernacle-service; in the first Place he gives an account of what answered thereunto in the Sacerdotal Administrations of Christ; and how much on all accounts, both of the Sacrifice, in the virtue whereof he entered into the most Holy Place, and of the Place itself whereinto he entered, and of the Time when it did in Glory and Efficacy excel that service of the High Priest under the Law.

〈 in non-Latin alphabet 〉 , Syr. 〈 in non-Latin alphabet 〉 By the blood of his own Soul or Life. He made his soul an offering for sin; Isa. 5. 3. Blood is the Life of the Sacrifice. 〈 in non-Latin alphabet 〉 . Syr. 〈 in non-Latin alphabet 〉 one time; not many times, not once every year as they did under the Law. 〈 in non-Latin alphabet 〉 , Syr. 〈 in non-Latin alphabet 〉 into the House of the Sanctuary; less properly; for by that expression the old Tabernacle is intended; but the Apostle respects Heaven itself; in Sancta, Sancta Sanctorum, Sacrarium. That which answers unto the most Holy Place in the Tabernacle where was the Throne of God, the Ark, and Mercy-seat 〈 in non-Latin alphabet 〉 . Vul. aeterna Redemptione inventa; aeternam Redemptionem nactus; aeterna Redemptione acquisita; most properly, and according unto the use of the word in all good Authors.

VER. XII.

IN this Verse there is a direct entrance into the great Mystery of the Sacerdotal Actings of Christ, especially as unto the Sacrifice he offered to make Atonement for Sin. But the method which the Apostle proceedeth in, is what he was led unto by the Proposal he had made of the Types of it under the Law. Wherefore he begins with the complement or consequent of it, in answer unto that Act or Duty of the High Priest wherein the Glory of his Office was most conspicuous, which he had newly mentioned.

And here because part of our design in the Exposition of this whole Epistle, is to free and vindicate the Sense of it, from the corrupt Glosses which the Socinians, and some that follow them, have cast upon it; I shall on this great Head of the Sacrifice of Christ, particularly insist on the removal of them. And indeed the substance of all that is scattered up and down their Writings against the proper Sacrifice of Christ, and the true nature of his Sacerdotal Office, is comprised in the Comment on this Epistle composed by Crellius and Schlictingius. I shall therefore first examine their corrupt wrestings of the words, and false interpretations of them, before I proceed unto their Exposition.

They begin; Nunc etiam opponit Sacrificium ipsius Christi, Sacrificio Pontificis antiqui. This is the 〈 in non-Latin alphabet 〉 of their Interpretation of this and the following Verses. If this be not so, all that they afterwards assert, or infer from it, falls of itself. But this is most false. There is not anything directly, either of the Sacrifice of Christ, or of the High Priest, but only what was consequent unto the one and the other: Yea, there is that which excludes them from being intended. The entrance of the High Priest into the Holy Place was not his Sacrifice. For it supposed his Sacrifice to be offered before, in the virtue whereof, and with the memorial of it, he so entered; that is, with the Blood of Goats and Calves. For all Sacrifices were offered at the Brazen Altar. And that of the High Priest on the day of Expiation is expressly declared so to have been, Lev. 16. And the entrance of Christ into Heaven was not his Sacrifice, nor the Oblation of himself; For he offered himself unto God with strong cries and supplications; but his entrance into Heaven was Triumphant: So he entered into Heaven by virtue of his Sacrifice, as we shall see; but his entrance into Heaven was not the Sacrifice of himself.

They add in Explication hereof, Pontifex antiquus per sanguinem Hircorum & Vitulorum ingrediebatur in Sancta, Christus vero non per sanguinem tam vilem, sed pretiosissimum; quod alius esse non potuit quam ipsius proprius. Nam sanguis quidem humanus sanguine Brutorum, sed sanguis Christi, sanguine caeterorum omnium hominum longe est pretiosior; cum ipse quoque caeteris hominibus omnibus imo omnibus creaturis longe sit praestantior, Deoque charior & proprior, utpote unigenitus cjus filius. What they say of the preciousness of the Blood of Christ, above that of brute Creatures, is true: But they give two Reasons for it, which comprise not the true Reason of its excellency as unto the ends of his Sacrifice. (1) They say, It was the Blood of a Man. (2) That this Man was more dear to God than all other Creatures, as his only begotten Son. Take these last words in the sense of the Scripture, and the true Reason of the preciousness and efficacy of the Blood of Christ in his Sacrifice is assigned. Take them in their sense, and it is excluded. The Scripture by them intends his Eternal Generation, as the Son of the Father; they only his Nativity of the Blessed Virgin, with his Exaltation after his Resurrection. But the true excellency and efficacy of the Blood of Christ in this Sacrifice, was from his Divine Person, whereby God purchased his Church with his own Blood, Acts 20. 28.

Nor do I know of what consideration the Preciousness of the Blood of Christ can be with them in this matter; for it belonged not unto his Sacrifice, or the Oblation of himself, as they pretend. For they would have the Offering of himself to consist only in his entrance into Heaven, and appearing in the presence of God, when as they also imagine he had neither Flesh nor Blood.

They proceed unto a Speculation about the use and signification of the Preposition, Per, By, or 〈 in non-Latin alphabet 〉 . Not andum est Autorem, ut elegantiae istius comparationis consuleret, usum esse in priori membro voice, Per; licet Pontifex legalis non tantum per sanguinem hircorum & vitulorum, hoc est, fuso prius sanguine istorum animalium, seu interveniente sanguinis eorum fusione, sed etiam cum ipsorum sanguine in Sancta fuerit ingressus, ver. 7. Verùm quia in Christi Sacrificio similitudo eousque extendi non potuit, cum Cbristus non alienum sed suum sanguinem fuderit, nec sanguinem suum post mortem, sed seipsum, & quidem jam immortalem, deposit is carnis & sanguinis exuviis, quippe quae regnum Dei possidere nequeant, in coelesti illo Tabernaculo obtulerit; proindeque non cum sanguine, sed tantum fuso prius sanguine, seu interveniente sanguinis sui fusione in Sancta fuerit ingressus; idcirco Autor minus de legali Pontifice dixit quam res erat; vel potius ambiguitate particulae, Per, quae etiam idem quod, Cum, in sacris literis significare solet, comparationis concinnitati consulere voluit.

The design of this whole Discourse, is to overthrow the Nature of the Sacrifice of Christ, and to destroy all the real similitude between it and the Sacrifice of the High Priest; the whole of its Sophistry being animated by a fancied signification of the Preposition Per, or falsely pretended Reason of the use of it by the Apostle. For (1) the High Priest did indeed carry of the Blood of the Sacrifice into the Holy Place, and so may be said to enter into it with Blood; as it is said he did it, Not without Blood, ver. 7. Yet is it not that which the Apostle hath here respect unto; but it was the Sacrifice at the Altar, where the Blood of it was shed and offered, which he intends, as we shall see immediately. (2) There is therefore nothing less ascribed unto the High Priest herein, than belonged unto him; for all that is intended, is, that he entered into the Holy Place by virtue of the Blood of Goats and Calves which was offered at the Altar; less than his due is not ascribed unto him, to make the comparison fit and meet, as is boldly pretended. Yea (3) the Nature of the Comparison used by the Apostle is destroyed by this Artifice; especially if it be not considered as a mere Comparison, but as the Relation that was between the Type and the Antitype. For that is the nature of the Comparison, that the Apostle makes between the entrance of the High Priest into the Holy Place, and the entrance of Christ into Heaven. That there may be such a Comparison, that there may be such a Relation between these things, it is needful that they should really agree in that wherein they are compared, and not by Force or Artifice be fitted to make some kind of Resemblance, the one of the other. For it is to no purpose to compare things together, which disagree in all things; much less can such things be the Types one of another. Wherefore the Apostle declares and allows a treble dissimilitude in the Comparates, or between the Type and the Antitype. For Christ entered by his own Blood, the High Priest by the Blood of Calves and Goats; Christ only once, the High Priest every year; Christ into Heaven, the High Priest into the Tabernacle made with hands. But in other things he confirms a similitude between them; namely, in the entrance of the High Priest into the Holy Place by the Blood of his Sacrifice, or with it. But by these men this is taken away, and so no ground of any Comparison left; only the Apostle makes use of an ambiguous word to frame an appearance of some similitude in the things compared, whereas indeed there is none at all. For unto these ends he says by the Blood, whereas he ought to have said with the Blood; but if he had said so, there would have been no appearance of any similitude between the things compared. For they allow not Christ to enter into the Holy Place by or with his own Blood in any sense; not by virtue of it as offered in Sacrifice for us; nor to make application of it unto us in the fruits of his Oblation for us. And what similitude is there between the High Priest entering into the Holy Place, by the Blood of the Sacrifice that he had offered, and the Lord Christ's entering into Heaven without his own Blood, or any respect unto the virtue of it, as offered in Sacrifice? (3) This Notion of the Sacrifice or Oblation of Christ to consist only in his appearance in Heaven without Flesh or Blood, as they speak, overthrows all the Relation of Types or Representations, between it and the Sacrifices of old. Nay, on that supposition they were suited rather to deceive the Church, than instruct it in the Nature of the great Expiatory Sacrifice that was to be made by Christ. For the universal Testimony of them all, was that Atonement and Expiation of Sin, was to be made by Blood, and no otherwise. But according unto these men, Christ offered not himself unto God for the Expiation of our Sins, until he had neither Flesh nor Blood. (4) They say, it's true, he offered himself in Heaven, fuso prius sanguine. But it is an order of Time, and not of Causality which they intend. His Blood was shed before, but therein was no part of his Offering or Sacrifice. But herein they expressly contradict the Scripture and themselves. It is by the Offering of Christ that our Sins are expiated, and Redemption obtained. This the Scripture doth so expressly declare, as that they cannot directly deny it. But these things are constantly ascribed unto the Blood of Christ, and the shedding of it; and yet they would have it, that Christ offered himself then only, when he had neither Flesh nor Blood.

They increase this confusion in their ensuing Discourse. Aliter enim ex parte Christi res sese habuit, quam in illo antiquo. In antiquo illo, ut in aliis quae pro peccato lege divina constituta erant, non offerebatur ipsum animal mactatum, hoc est, nec in odorem suavitatis, ut Scriptura loquitur, adolebatur, sed renes ejus & adeps tantum; nec inferebatur in Sancta, sed illius sanguis tantum. In Christi autem Sacrificio, non sanguis ipsius quem mactatus effudit, sed ipse offerri, & in illa Sancta coelestia ingredi debuit. Idcirco infra ver. 14. dicitur, seipsum, non vero sanguinem suum Deo obtulisse; licet alias comparatio cum Sacrificiis expiatoriis postulare videretur, ut hoc posterius potius doceretur.

1. Here they fully declare that according to their Notion, there was indeed no manner of similitude between the things compared; but that, as to what they are compared in, they were opposite, and had no agreement at all. The ground of the comparison in the Apostle is, that they were both by Blood; and this alone. For herein he allows a dissimilitude in that Christ was by his own Blood, that of the High Priests by the Blood of Calves and Goats. But according unto the sense of these men, herein consists the difference between them, that the one was with Blood, and the other without, which is expressly contradictory to the Apostle.

2. What they observe of the Sacrifices of old, that not the Bodies of them, but only the Kidneys and Fat were burned, and the Blood only carried into the Holy Place, is neither true, nor anything to their purpose. For (1) the whole Bodies of the Expiatory Sacrifices were burnt and consumed with fire; and this was done without the Camp, Lev. 16. 27. to signify the suffering of Christ, and therein the offering of his Body without the City, as the Apostle observes, Chap. 13. 11, 12. (2) They allow of no use of the Blood in Sacrifices, but only as to the carrying of it into the Holy Place; which is expressly contradictory unto the main end of the Institution of Expiatory Sacrifices. For it was that by their Blood Atonement should be made on the Altar, Lev. 17. 11. Wherefore there is no Relation of Type and Antitype, no similitude for a ground of comparison between the Sacrifice of Christ, and that of the High Priest, if it was not made by his Blood. (3) Their observation that in ver. 14. the Lord Christ is said to offer Himself, and not to offer his Blood, is of no value. For in the offering of his Blood, Christ offered himself; or he offered himself, by the offering of his Blood; his Person giving the efficacy of a Sacrifice unto what he offered. And this is undeniably asserted in that very Verse. For the purging of our Consciences from dead works, is the Expiation of Sin. But Christ, even according to the Socinians, procured the Expiation of Sin by the offering of himself. Yet is this here expressly assigned unto his Blood; How much more shall the Blood of Christ purge your Consciences from dead works? Wherefore in the offering of himself, he offered his Blood.

They add, as the Exposition of these words, He entered into the Holiest; Ingressus in Sancta, necessario ad Sacrificium istud requiritur. Nec ante Oblatio, in qua Sacrificii ratio potissimum consistit, peragi potuit, cum ea in Sanct is ipsis fieri debuerit. Hinc manifestum est Pontificis nostri Oblationem & Sacrificium non in Cruce, sed in Coelis per actam esse, & adhuc per agi.

Ans. (1) What they say at first is true; but what they intend and infer from thence is false. It is true that the entrance into the Holy Place, and carrying of the Blood in thither, did belong unto the Anniversary Sacrifice intended. For God had prescribed that Order unto its Consummation and Complement. But that the Sacrifice or Oblation did consist therein is false. For it is directly affirmed, that both the Bullock and Goat for the Sin-offering, were offered before it at the Altar, Lev. 16. 6, 9.

(2) It doth not therefore hence follow as is pretended, that the Lord Christ offered not himself a Sacrifice unto God on the earth, but did so in Heaven only; but the direct contrary doth follow. For the Blood of the Sin-offering was offered on the Altar, before it was carried into the Holy Place; which was the Type of Christ's entrance into Heaven.

(3) What they say that the Sacrifice of Christ was performed or offered in Heaven, and is yet so offered; utterly overthrows the whole Nature of his Sacrifice. For the Apostle everywhere represents that to consist absolutely in one Offering once offered, not repeated, or continued. Herein lies the foundation of all his Arguments for its excellency and efficacy. Hereof, the making of it to be nothing but a continued Act of Power in Heaven, as is done by them, is utterly destructive.

What they add in the same place about the Nature of Redemption, will be removed in the consideration of it immediately. In the close of the whole they affirm, that the obtaining of everlasting salvation by Christ, was not an Act antecedent unto his entering into Heaven, as the word seems to import, 〈 in non-Latin alphabet 〉 , having obtained; but it was done by his entrance itself into that Holy Place, whence they would rather read the word 〈 in non-Latin alphabet 〉 in the present tense, Obtaining. But whereas our Redemption is everywhere constantly in the Scripture assigned unto the Blood of Christ, and that alone, Eph. 1. 7. Col. 1. 14. 1 Pet. 1. 18, 19. Rev. 5. 9. hast redeemed us unto God by thy Blood; it is too great a confidence to confine this work unto his entrance into Heaven, without any offering of his Blood, and when he had no Blood to offer. And in this place, the Redemption obtained, is the same upon the matter with the purging of our Consciences from dead works, ver. 14. which is ascribed directly unto his Blood.

These Glosses being removed, I shall proceed unto the Exposition of the words.

The Apostle hath a double design in this Verse, and those two that follow.

1. To declare the Dignity of the Person of Christ in the discharge of his Priestly Office, above the High Priest of old. And this he doth, (1) From the excellency of his Sacrifice, which was his own Blood. (2) The Holy Place whereinto he entered by virtue of it, which was Heaven itself. And (3) the effect of it, in that by it he procured Eternal Redemption; which he doth in this Verse.

2. To prefer the efficacy of this Sacrifice of Christ for the purging of Sin, or the purification of Sinners, above all the Sacrifices and Ordinances of the Law, ver. 13, 14.

In this Verse, with respect unto the end mentioned, the entrance of Christ into the Holy Place, in answer unto that of the Legal High Priest described, v. 7. is declared. And it is so, (1) As unto the way or means of it. (2) As unto its season. (3) As unto its effects; in all which respects, Christ was manifested in and by it, to be far more excellent than the Legal High Priest.

1. The manner and way of it is expressed; (1) Negatively; It was not by the blood of Goats and Calves. (2) Positively; it was by his own blood.

2. For the Time of it, it was once, and but once.

3. The Effect of that blood of his, as offered in Sacrifice, was, that he obtained thereby eternal Redemption.

The thing asserted is the entrance of Christ the High Priest into the Holy Place. That he should do so, was necessary, both to answer the Type, and for the rendering his sacrifice effectual in the Application of the Benefits of it unto the Church, as it is afterwards declared at large. And I shall open the words not in the order wherein they lie in the Text, but in the natural order of the things themselves. And we must show (1) What is the Holy Place whereinto Christ entered. (2) What was that Entrance. (3) How he did it once; whereon will follow the consideration of the means whereby he did it, with the effect of that means.

1. For the Place whereinto he entered, it is said he did so, 〈 in non-Latin alphabet 〉 . Into the Holies. It is the same word whereby he expresseth the Sanctuary, the second Part of the Tabernacle whereinto the High Priest entered once a year. But in the Application of it unto Christ, the signification of it is changed. He had nothing to do with, he had no right to enter into that Holy Place, as the Apostle affirms, chap. 8. 4. That therefore he intends which was signified thereby; that is, Heaven itself, as he explains it in ver. 24. The Heaven of Heavens, the Place of the glorious Residence of the Presence or Majesty of God, is that whereinto he entered.

2. His Entrance itself into this Place is asserted. He entered. This entrance of Christ into Heaven upon his Ascension may be considered two ways (1) As it was Regal, Glorious and Triumphant; so it belonged properly unto his Kingly Office, as that wherein he triumphed over all the enemies of the Church. See it described, Ephes. 4. 8, 9, 10. from Psal. 68. 18. Satan, the World, Death and Hell being conquered, and all power committed unto him, he entered triumphantly into Heaven. So it was Regal. (2) As it was Sacerdotal. Peace and Reconciliation being made by the blood of the Cross, the Covenant being confirmed, eternal Redemption obtained, He entered as our High Priest into the Holy Place, the Temple of God above, to make his Sacrifice effectual unto the Church, and to apply the benefits of it thereunto.

This he did once only, once for all. In the foregoing description of the service of the High Priest, he shows how he went into the Holy Place, once every year; that is, on one day, wherein he went to offer. And the repetition of this service every year proved its imperfection, seeing it could never accomplish perfectly that whereunto it was designed, as he argues in the next chapter. In opposition hereunto our High Priest entered once only into the Holy Place, a full demonstration that his one Sacrifice had fully expiated the sins of the Church.

Of this entrance of Christ into, it is said, (1) Negatively, that he did not do it by the blood of Goats and Calves; and this is introduced with the disjunctive negative; 〈 in non-Latin alphabet 〉 , neither; which refers unto what was before denied of him, as unto his entrance into the Tabernacle made with hands. He did not do so, neither did he make his entrance by the blood of Calves and Goats. A difference from and opposition unto the entrance of the High Priest annually into the Holy Place is intended. It must therefore be considered how he so entered.

This entrance is at large described. Lev. 16. And (1) It was by the blood of a Bullock and a Goat which the Apostle here renders in the plural number, Calves and Goats; because of the annual repetition of the same Sacrifice. (2) The order of the Institution was that first the Bullock or Calf was offered, then the Goat; the one for the Priest, the other for the People. This order belonging not at all unto the purpose of the Apostle, he expresseth it otherwise, Goats and Calves.

〈 in non-Latin alphabet 〉 , is a Goat; a word that expresseth Totum genus Caprinum; that whole kind of Creature, be it young or old. So the Goats of his offering were, 〈 in non-Latin alphabet 〉 Kids; ver. 5. that is, young He-Goats; for the precise time of their age is not determined. So the Bullock the Priest offered for himself, was 〈 in non-Latin alphabet 〉 juvencus ex genere bovino; which is 〈 in non-Latin alphabet 〉 for it expresseth genus vitulinum; all young Cattle

Concerning these it is intimated in this negative as unto Christ, that the High Priest entered into the Holy Place 〈 in non-Latin alphabet 〉 , by their blood; which we must inquire into.

Two things belonged unto the office of the High Priest with respect unto this blood. For (1) He was to offer the blood both of the Bullock and the Goat at the Altar for a sin-offering. Lev. 16. 6, 11. For it was the blood wherewith alone Atonement was to be made for sin, and that at the Altar. Lev. 17. 11. so far is it from truth, that expiation for sin was made only in the Holy Place; and that it is so by Christ, without blood, as the Socinians imagine. (2) He was to carry some of the blood of the Sacrifice into the Sanctuary to sprinkle it there to make Atonement for the Holy Place, in the sense before declared. And the enquiry is, which of these the Apostle hath respect unto?

Some say it is the latter; and that 〈 in non-Latin alphabet 〉 here is put for 〈 in non-Latin alphabet 〉 , by for with. He entered with the blood of Goats and Calves; namely, that which he carried with him into the Holy Place. So plead the Socinians and those that follow them; with design to overthrow the Sacrifice which Christ offered in his Death and bloodsheding, confining the whole expiation of sin in their sense of it unto what is done in Heaven. But I have before disproved this surmise. And the Apostle is so far from using the particle 〈 in non-Latin alphabet 〉 improperly for 〈 in non-Latin alphabet 〉 so to frame a comparison between things wherein indeed there was no similitude, as they dream, that he useth it on purpose to exclude the sense which 〈 in non-Latin alphabet 〉 , with, would intimate: For he doth not declare with what the High Priest entered into the Holy Place, for he entered with Incense as well as with blood; but what it was by virtue whereof he so entered as to be accepted with God. So it is expressly directed. Lev. 16. 2, 3. Speak unto Aaron that he come not at all times into the Holy Place, with a young Bullock for a sin-offering, and a Ram for a burnt-offering shall he come. Aaron was not to bring the Bullock into the Holy Place, but he had Right to enter into it by the Sacrifice of it at the Altar. Thus therefore the High Priest entered into the Holy Place by the blood of Goats and Calves; namely, by virtue of the Sacrifice of their blood which he had offered without at the Altar. And so all things do exactly correspond between the Type and the Antitype. For,

2. It is affirmed positively of him that he entered by his own blood; and that in opposition unto the other way; 〈 in non-Latin alphabet 〉 ( 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 ) but by his own blood.

It is a vain speculation contrary to the Analogy of faith, and destructive of the true nature of the oblation of Christ, and inconsistent with the dignity of his Person, that he should carry with him into Heaven a part of that material blood which was shed for us on the earth. This some have invented to maintain a comparison in that wherein is none intended.

The design of the Apostle is only to declare by virtue of what he entered as a Priest into the Holy Place. And this was by virtue of his own blood when it was shed, when he offered himself unto God. This was that which laid the foundation of, and gave him right unto the administration of his Priestly office in Heaven. And hereby were all those good things procured which he effectually communicates unto us in and by that Administration.

This Exposition is the Center of all Gospel-Mysteries, the object of the Admiration of Angels and Men unto all eternity. What heart can conceive, what tongue can express the Wisdom, Grace and Love that is contained therein? This alone is the stable foundation of faith in our access unto God. Two things present themselves unto us.

1. The unspeakable Love of Christ in offering himself and his own blood for us. See Gal. 2. 20. Rev. 1. 5. 1 John. 3. 16. Ephes. 5. 26, 27. There being no other way whereby our sins might be purged and expiated, chap. 10. 5, 6, 7. out of his infinite Love and Grace he condescended unto this way whereby God might be glorified, and his Church sanctified and saved. It were well if we did always consider aright, what Love, what Thankfulness, what Obedience are due unto him on the account hereof.

2. The Excellency and Efficacy of his Sacrifice is hereby demonstrated, that through him our faith and hope may be in God. He who offered this Sacrifice was the only begotten of the Father, the Eternal Son of God. That which he offered, was his own Blood. God purchased his Church with his own Blood, Acts 20. 28. How unquestionable, how perfect must the Atonement be that was thus made, how glorious the Redemption that was procured thereby?

This is that which the Apostle mentions in the close of this Verse, as the effect of his Blood-shedding; Having obtained eternal Redemption. The word 〈 in non-Latin alphabet 〉 is variously rendered, as we have seen. The Vulgar Latin reads, Redemptione aeterna inventa. And those that follow it, do say, that things rare and so sought after, are said to be found. And Chrysost. inclines unto that Notion of the word. But 〈 in non-Latin alphabet 〉 is used in all good Authors, for not only to find, but to obtain by our endeavors; so do we render it, and so we ought to do. Rom. 4. 1. Heb. 4. 16. He obtained effectually Eternal Redemption by the price of his Blood. And it is mentioned in a Tense denoting the time past, to signify that he had thus obtained Eternal Redemption, before he entered into the Holy Place. How he obtained it, we shall see in the consideration of the nature of the thing itself that was obtained.

Three things must be inquired into, with what brevity we can, for the Explication of these words. (1) What is Redemption. (2) Why is this Redemption called Eternal. (3) How Christ obtained it.

1. All Redemption respects a state of Bondage and Captivity, with all the Events that do attend it. The Object of it, or those to be redeemed, are only persons in that estate. There is mention, ver. 15. of the Redemption of Transgressions, but it is by a Metonymy, of the Cause for the Effect. It is Transgressions which cast men into that state from whence they are to be redeemed. But both in the Scripture, and in the common Notion of the word, Redemption is the deliverance of persons from a state of Bondage. And this may be done two ways: (1) By Power; (2) By payment of a Price. That which is in the former way is only improperly and metaphorically so called. For it is in its own nature a bare deliverance, and is termed Redemption only with respect to the state of Captivity from whence it is a deliverance. It is a vindication into liberty by any means. So the deliverance of the Israelites from Egypt, though wrought merely by Acts of Power, is called their Redemption. And Moses from his Ministry in that work is called 〈 in non-Latin alphabet 〉 , a Redeemer, Acts 7. 35. But this Redemption is only metaphorically so called, with respect unto the state of Bondage wherein the people were. That which is properly so, is by a Price paid, as a valuable consideration. 〈 in non-Latin alphabet 〉 is a Ransom, a price of Redemption. Thence are