Exposition of Hebrews 6-10

VER. XVIII, XIX, XX, XXI, XXII.

〈 in non-Latin alphabet 〉 ; unde; hence, Therefore, Syr. 〈 in non-Latin alphabet 〉 , propter hoc, quia, propter. For this Cause. And hence it is: Arab. 〈 in non-Latin alphabet 〉 , Syr. 〈 in non-Latin alphabet 〉 , was confirmed, dedicatum fuit; was dedicated, consecrated, separated unto sacred use.

〈 in non-Latin alphabet 〉 , Syr. When the whole Command was enjoined. Vul. Lat. lecto omni mandato legis: The command of the Law being read; taking 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 for the same. Arias exposito secundum legem. Most cum recitasset; having repeated, recited, namely out of the Book.

〈 in non-Latin alphabet 〉 . The Syriac reads only 〈 in non-Latin alphabet 〉 , of an Heifer; as the Arabic omits 〈 in non-Latin alphabet 〉 also, of Goats, it may be in compliance with the story in Moses, without cause, as we shall see. 〈 in non-Latin alphabet 〉 is omitted in the Syriac.

What we have before observed is fully confirmed in this Discourse; namely, that the Apostle intended not to argue absolutely and precisely from the Name and Nature of a Testament properly so called, and the use of it among men. For he makes use of these things no further, but as unto what such a Testament hath in common with a Solemn Covenant; which is, that they are both confirmed and ratified by death. Wherefore it was necessary that the New Testament, as it was a Testament, should be confirmed by death; and as it had the Nature of a Covenant, it was to be so by such a Death as was accompanied by blood-shedding. The former was proved before from the general Nature and Notion of a Testament; the latter is here proved at large from the way and manner, whereby the first Covenant was confirmed or dedicated.

But the Apostle in this Discourse, doth not intend merely to prove that the first Covenant was dedicated with Blood, which might have been dispatched in a very few words: But he declares moreover in general what was the use of blood in Sacrifices on all occasions under the Law; whereby he demonstrates the Use and Efficacy of the blood of Christ, as unto all the Ends of the new Covenant. And the Ends of the use of Blood under the Old Testament he declares to have been two; namely Purification and Pardon, both which are comprised in that one of the Expiation of Sin. And these things are all of them applied unto the blood and Sacrifice of Christ in the following verses.

In the Exposition of this Context we must do three things, (1) Consider the Difficulties that are in it. (2) Declare the Scope, Design, and force of the Argument contained in it. (3) Explain the particular passages of the whole.

1. Sundry Difficulties there are in this Context which arise from hence, that the account which the Apostle gives of the Dedication of the first Covenant, and of the Tabernacle, seems to differ in sundry things from that given by Moses, when all things were actually done by him, as it is recorded, Exod. 24. And they are these that follow.

1. That the blood which Moses took, was the blood of Calves and Goats whereas there is no mention of any Goats or their blood, in the story of Moses.

2. That he took Water, Scarlet-wool, and Hyssop, to sprinkle it withal; whereas none of them are reported in that story.

3. That he sprinkled the Book in Particular; which Moses doth not affirm.

4. That he sprinkled all the People; that is, the People indefinitely, for all the individuals of them could not be sprinkled.

5. There are some Differences in the words, which Moses spake in the Dedication of the Covenant, as laid down ver. 20.

6. That he sprinkled the Tabernacle with blood, and all the Vessels of it; when at the Time of the Making, and Solemn Confirmation of the Covenant, the Tabernacle was not Erected, nor the Vessels of its Ministry yet made.

For the Removal of these Difficulties some things must be premised in general; and then they shall all of them be considered distinctly.

1. This is taken as fixed, that the Apostle wrote this Epistle by Divine Inspiration. Having evidence here of abundantly satisfactory, it is the vainest thing imaginable, and that which discovers a frame of Mind disposed to Cavil at things Divine, if from the Difficulties of any one Passage, we should reflect on the Authority of the whole, as some have done on this occasion. But I shall say with some confidence, he never understood any one Chapter of the Epistle, nay, nor any one verse of it aright, who did or doth question its Divine Original. There is nothing Human in it, that savors, I mean, of human Infirmity, but the whole and every part of it, are animated by the Wisdom and Authority of its Author. And those who have pretended to be otherwise minded on such slight occasions as that before us, have but proclaimed their own want of Experience in things Divine. But;

2. There is nothing in all that is here affirmed by the Apostle, which hath the least appearance of Contradiction unto anything that is recorded by Moses in the story of these things. Yea, as I shall show, without the Consideration and Addition of the things here mentioned by the Apostle, we cannot aright apprehend nor understand the account that is given by him. This will be made evident in the Consideration of the particulars, wherein the difference between them is supposed to consist.

3. The Apostle doth not take his Account of the things here put together by him from any one place in Moses, but gathers up what is declared in the Law, in several Places unto various Ends. For as hath been declared, he doth not design only to prove the dedication of the Covenant by Blood, but to show also the whole use of blood under the Law, as unto Purification and Remission of Sin. And this he doth to declare the Virtue and Efficacy of the blood of Christ under the New Testament, whereunto he makes an Application of all these things in the verses ensuing. Wherefore he gathers into one head, sundry things wherein the sprinkling of blood was of use under the Law, as they are occasionally expressed in sundry Places. And this one observation removes all the difficulties of the Context; which all arise from this one supposition, that the Apostle gives here an account only of what was done at the Dedication of the first Covenant. So in particular by the Addition of those Particles 〈 in non-Latin alphabet 〉 , ver. 21. which we well render, moreover, he plainly intimates that what he affirms of the Tabernacle and the vessels of its Ministry, was that which was done afterwards, at another time, and not when the Covenant was first confirmed.

On these Grounds we shall see that the Account given of these things by the Apostle is a necessary Exposition of the Record made of them by Moses, and no more.

1. He affirms, that Moses took the blood, 〈 in non-Latin alphabet 〉 , of Calves and Goats. And there is a double difficulty herein; For, (1) The blood that Moses so used was the blood of Oxen, Exod. 24. 5, 6. which seems not to be well rendered by 〈 in non-Latin alphabet 〉 , of Calves. But this hath no weight in it. For 〈 in non-Latin alphabet 〉 , the word there used, signifies all Cattle of the Herd, great and small; everything that is generis bovini: And there is no necessity from the words, that we should render 〈 in non-Latin alphabet 〉 there by Oxen, nor 〈 in non-Latin alphabet 〉 here by Calves; we might have rendered both words by Bullocks. But (2) There is no mention at all of Goats in the story of Moses, and as we observed it is here omitted by the Syriac Translator, but without cause. Ans.

1. There were two sorts of offerings that were made on this occasion; (1) Burntofferings; (2) Peace-offerings, Exod. 24. 5. They offered burnt-offerings and Sacrificed Peace-offerings. The distinct expression of them, proves the offerings to have been destinct 〈 in non-Latin alphabet 〉 , They offered burnt offerings, and they sacrificed, or slew Peace-offerings; and as for the Peace-offerings, it is said that they were of Bullocks or Oxen; but it is not said of what sort the burnt-offerings were. Yea, and it may be that although Bullocks only are mentioned, yet that Goats also were Sacrificed in this Peace-offering. For it is so far from being true, what Ribera observes on the Place, that a Goat was never offered for a Peace-offering, that the contrary unto it, is directly expressed in the Institution of the Peace-offering, Deut. 3. 12. Wherefore the Blood of Goats might be used in the Peace-offering, though it be not mentioned by Moses. But,

2. The Apostle observes that one End of the Sacrifice at the Dedication of the first Covenant was purging and making Atonement, ver. 22, 23. For in all Solemn Sacrifices blood was sprinkled on the Holy Things, to purify them, and make Atonement for them, Deut. 16. 14, 19, 20. Now this was not to be done, but by the blood of an expiatory Sacrifice, it was not to be done by the blood of Peace-offerings. Wherefore the Burnt-offerings mentioned by Moses were expiatory Sacrifices, to purge and make Atonement. And this Sacrifice was principally of Goats, Deut. 16. 7. wherefore the Text of Moses cannot be well understood without this Exposition of the Apostle. And we may add hereunto also, that although the blood of the Peace-offering was sprinkled on the Altar, Deut. 3. 13. yet was it not Sprinkled on the People, as this blood was; wherefore there was the use of the blood of Goats also as a Sin-offering in this great Sacrifice.

3. In the Dedication of the Priests, these two sorts of offerings were conjoined; namely, Peace-offerings and Sin-offerings, or burnt offerings for Sin, as here they were. And therein expressly the blood of Goats was used, namely, in the Sin-offerings, as the blood of Bullocks was in the Peace-offering, Lev. 9. 3, 4. Neither is there mention anywhere of burnt-offerings or Sin-offerings and Peace-offerings to be offered together, but that one of them was of Goats; and therefore was so infallibly at this Time; as the Apostle declares.

2. It is affirmed in the Text, that he took the Blood with Water, Scarlet-wool, and Hyssop and Sprinkled it; But there is mention of none of these things in the story of Moses, but only that he sprinkled the blood. But the Answer hereunto is plain and easy. Blood under the Law was sprinkled either in less or greater quantities. Hereon there were two ways of sprinkling; the one was with the finger, when a small quantity of blood, it may be, some few drops of it were to be sprinkled, it was done with the finger; Levite. 8. 15. Chap. 16. 13. The Quantity being small, though the blood were immixed, and almost congealed, it might be so sprinkled. But there was a Sprinkling whereunto a greater proportion of blood was required; as namely, when an house was to be sprinkled and thereby purified; This was done by mixing running water with the blood, and then sprinkling it with Scarlet-wool and Hyssop. Levite. 14. 50, 51, 52. For these things were needful thereunto. The water prevented the blood, from being so congealed, as that it would not be sprinkled in any quantity. The Scarlet-wool took up a quantity of it, out of the Vessel wherein it was; and the Bunch of Hyssop was the Sprinkler. Whereupon when Moses Sprinkled the Altar, Book and People, he did it by one of these two ways; for other there was none. The First way he could not do it, namely, with his finger, because it was to be done in a great quantity. For Moses took that half of it that was to be sprinkled on the People and put it into basons, Exod. 24. 6, 8. It was therefore infallibly done this Latter way according as our Apostle declares.

3. It is added by the Apostle that he sprinkled the Book which is not expressed in the Story. But the Design of the Apostle is to express at large the whole Solemnity of the confirmation of the first Covenant, especially not to omit anything that blood was applied unto; because in the application he refers the Purification and Dedication of all things belonging unto the new Covenant, unto the blood of Christ. And this was the order of the things which concerned the Book. Moses coming down from the Mount, told the People by word of Mouth, all things which God had spoken unto him, or the Sum and Substance of the Covenant which he would make with them, ver. 5. And Moses came and told the People all the words of the Lord; that is, the words spoken on Mount Sinai, the ten Commandments, and all the Judgments of the Lord, that is, all the Laws contained in Chap. 21, 22, 23. with this Title, 〈 in non-Latin alphabet 〉 , these are the judgments, Chap. 21. 1. Upon the Oral Rehearsal of these words and Judgments the People gave their consent unto the Terms of the Covenant. The People answered with one voice, all the words which the Lord hath said, we will do, ver. 3. Hereon Moses made a Record, or wrote all the words of the Lord in a Book; ver. 4. This being done, the Altar and Pillars were prepared, ver. 4. And it is evident that the Book which he had written was laid on the Altar, though it be not expressed. When this was done, he sprinkled the Blood on the Altar, ver. 6. After which, when the Book had been sprinkled with Blood as it lay on the Altar, it is said, he took the Book, that is, off from the Altar, and read in the audience of the People, ver. 7. The Book being now sprinkled with blood, as the Instrument and Record of the Covenant between God and the People, the very same words which were before spoken unto the People are now recited or read out of the Book. And this could be done for no other Reason, but that the Book itself being now sprinkled with the blood of the Covenant, it was dedicated to be the Sacred Record thereof.

4. In the Text of Moses it is said that he sprinkled the People; in Explanation whereof the Apostle affirms that he sprinkled all the People. And it was necessary that so it should be, and that none of them should be excluded from this Sprinkling. For they were all taken into Covenant with God; Men, Women and Children. But it must be granted, that for the blood to be actually Sprinkled on all individuals in such a Numberless Multitude, is next unto what is naturally impossible; wherefore it was done in their Representatives; and what is done towards Representatives as such, is done equally towards all whom they do Represent. And the whole People, had two Representatives that day. (1) The twelve Pillars of Stone that were set up to represent their twelve Tribes, and, it may be, to signify their hard and stony heart under that Covenant, ver. 4. Whereas those Pillars were placed close by the Altar, some suppose that they were Sprinkled as representing the twelve tribes. (2) There was the Heads of their Tribes, the Chief of the house of their Fathers, and the Elders, who drew nigh unto Moses and were Sprinkled with blood, in the Name and Place of all the People, who were that day taken into Covenant.

5. The words which Moses spake unto the People upon the Sprinkling of the Blood, are not absolutely the same in the story, and in the Repetition of it by the Apostle. But this is usual with him in all his Quotations out of the Old Testament in this Epistle. He expresseth the true sense of them, but doth not curiously and precisely render the sense of every word and syllable in them.

6. The last Difficulty in this context, and that which hath an appearance of the greatest, is in what the Apostle affirms concerning the Tabernacle and all the Vessels of it; namely, that Moses sprinkled them all with Blood. And the Time which he seems to speak of, is that of the Dedication of the first Covenant. Hence a twofold Difficulty doth arise; First, as unto the Time; and Secondly, as unto the Thing itself. For at the Time of the Dedication of the first Covenant, the Tabernacle was not yet made or erected, and so could not then be sprinkled with Blood. And afterwards when the Tabernacle was erected, and all the Vessels brought into it, there is no mention that either it or any of them were sprinkled with Blood, but only anointed with the Holy Oil, Exod. 40. 9, 10, 11. Wherefore, as unto the first, I say, the Apostle doth plainly distinguish what he affirms of the Tabernacle, from the Time of the Dedication of the first Covenant.

The manner of his Introduction of it 〈 in non-Latin alphabet 〉 , and moreover the Tabernacle, doth plainly intimate a Progress unto another Time and occasion. Wherefore the words of ver 21. concerning the sprinkling of the Tabernacle and its Vessels, do relate unto what follows, ver. 22. and almost all things are by the Law purged with Blood; and not unto those that precede about the Dedication of the first Covenant. For the Argument he hath in hand is not confined unto the use of Blood only in that Dedication, but respects the whole use of the Blood of Sacrifices under the Law; which in these words he proceeds unto, and closeth in the next verse. And this wholly removes the first Difficulty. And as unto the second, Expositors generally answer, that Aspersion or Sprinkling with Blood, did commonly precede Unction with the Holy Oil. And as unto the Garments of the Priests, which were the Vessels or Utensils of the Tabernacle, it was appointed that they should be sprinkled with Blood; Exod. 29. 21. and so it may be supposed that the Residue of them were also. But to me this is not satisfactory. And be it spoken without offense, Expositors have generally mistaken the nature of the Argument of the Apostle in these words. For he argues not from the first Dedication of the Tabernacle and its Vessels, which, for ought appears, was by Unction only; But making, as we observed before, a Progress unto the farther use of the Blood of Sacrifices in purging according to the Law, he giveth an Instance in what was done with respect unto the Tabernacle and all its Vessels, and that constantly and Solemnly every year; and this he doth to prove his general Assertion in the next verse, that under the Law almost all things were purged with Blood. And Moses is here said to do what he appointed should be done. By his Institution, that is, the Institution of the Law, the Tabernacle and all the Vessels of it were sprinkled with Blood. And this was done Solemnly once every year; an account whereof is given, Levite. 16. 14, 15, 16, 18, 19, 20. On the Solemn Day of Atonement, the High Priest was to sprinkle the Mercy-seat, the Altar, and the whole Tabernacle with Blood, to make an Atonement for them, because of the Uncleannesses of the Children of Israel, the Tabernacle remaining among them in the midst of their Uncleannesses; ver. 16. This he takes notice of, not to prove the Dedication of the first Covenant with what belonged thereunto with Blood, but the use of Blood in general to make Atonement, and the impossibility of Expiation and Pardon without it. This is the Design and Sense of the Apostle and no other. Wherefore we may conclude, that the Account here given, concerning the Dedication of the first Covenant, and the use of Blood for Purification under the Law, is so far from containing anything opposite unto or discrepant from the Records of Moses concerning the same things; that it gives us a full and clear Exposition of them.

The second thing to be considered, is the nature of the Argument in this context; and there are three things in it, neither of which must be omitted in the Exposition of the words.

He designeth, 1. to prove yet farther the necessuy of the Death of Christ, as he was the Mediator of the New Testament, both as it had the nature of a Testament, and that also of a Solemn Covenant.

2. To declare the necessity of the Kind of his Death, in the way of a Sacrifice by the effusion of Blood; because the Testament as it had the nature of a Solemn Covenant was confirmed and ratified thereby.

3. To manifest the Necessity of shedding of Blood in the confirmation of the Covenant, because of the expiation, purging, and pardon of Sin thereby. How these things are proved, we shall see in the Exposition of the words.

There are in the words themselves,

1. A Proposition of the Principal Truth asserted; ver. 18.

2. The Confirmation of that Proposition; which is twofold, (1) From what Moses did, ver. 19. (2) From what he said, ver. 20.

3. A farther Illustration of the same Truth, by other Instances, ver. 21.

4. A general Inference or Conclusion from the whole, comprizing the Substance of what he intended to demonstrate.

In the Proposition there are five things considerable. (1) A note of Introduction; Whereupon. (2) The Quality of the Proposition, it is negative; neither was. (3) The Subject spoken of; The first. (4) What is affirmed of it; it was dedicated. (5) The way and manner thereof; it was not without Blood.

1. The Note of Introduction is in the Particle 〈 in non-Latin alphabet 〉 , which the Apostle frequently makes use of in this Epistle, as a note of Inference in those Discourses which are Argumentative. We render it by Therefore, and Wherefore; here, Whereupon. For it intimates a confirmation of a general Rule by especially Instances. He had before laid it down as a general Maxim, that a Testament was to be confirmed by Death. For thereupon the first Testament was confirmed with the Blood of Sacrifices shed in their Death. Wherefore let not any think strange that the New Testament was confirmed by the Death of the Testator; for this is so necessary, that even in the confirmation of the first there was that which was analogous unto it. And moreover, it was Death in such a way, as was required unto the confirmation of a Solemn Covenant.

II. The Proposition hath a double Negative in it, 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , neither was it without Blood; that is, it was with Blood, and could not otherwise be.

III. The Subject spoken of is 〈 in non-Latin alphabet 〉 , the first, that is, 〈 in non-Latin alphabet 〉 ; Testament, or Covenant. And herein the Apostle declares what he precisely intended by the first or old Covenant, whereof he discoursed at large, chap. 8. It was the Covenant made with the People at Horeb. For that and no other was dedicated in the way here described. And to take a brief Prospect into this Covenant, the things ensuing may be observed.

1. The matter of it, or the Terms of it materially considered, before it had the formal nature of a Covenant. And these were all the things that were written in the Book, before it was laid on the Altar. Namely, it was that Epitome of the whole Law which is contained in Chap. 20, 21, 22, 23, of Exodus. And other Commands and Institutions that were given afterwards, belonged unto this Covenant reductively. The substance of it was contained in the Book then written.

2. The Manner of the Revelation of these Terms of the Covenant. Being proposed on the Part of God, and the Terms of it being entirely of his choosing and Proposal, he was to reveal, declare, and make them known. And this he did two ways. (1) As unto the Foundation, and Substance of the whole in the Decalogue. He spake it himself on the Mount, in the way and manner declared; Exod. 19. 20. (2) As unto the following Judgments, Statutes, and Rites, directive of their walking before God, according to the former fundamental Rule of the Covenant. These he declared by Revelation unto Moses; and they are contained in the 21, 22, and 23 Chapters.

3. The manner of its Proposal; and this also was twofold. (1) Preparatory. For before the Solemn Covenanting between God and the People, Moses declared all the Matter of it unto the People, that they might consider well of it, and whether they would consent to enter into Covenant with God on those Terms, whereon they gave their Approbation of them. (2) Solemn, in their actual and absolute Acceptance of it, whereby they became obliged throughout their Generations. This was on the reading of it out of the Book, after it was sprinkled with the Blood of the Covenant on the Altar, ver. 7.

4. The Author of this Covenant was God himself. The Covenant which the Lord hath made with you; ver. 8. And immediately after, he is thereon called the God of Israel; ver. 20. which is the first time he was called so; and it was by virtue of this Covenant. And the Pledge or Token of his Presence, as Covenanting, was the Altar, the Altar of Jehovah; as there was a Representative Pledge of the Presence of the People in the twelve Pillars or Statues.

5. Those with whom this Covenant was made were the People; that is, all the People, as the Apostle speaks, none exempted or excluded. It was made with the Men, Women, and Children; Deut. 31. 22. even all on whom was the Blood of the Covenant, as it was on the Women; or the Token of the Covenant, as it was on the Male Children in Circumcision; or both, as in all the men of Israel.

6. The Manner on the Part of the People of entering into Covenant with God, was in two Acts before mentioned. (1) In a previous Approbation of the matter of it; (2) In a Solemn engagement into it; And this was the Foundation of the Church of Israel.

This is that Covenant whereof there is afterwards in the Scripture such frequent mention between God and that People, the Sole foundation of all especial Relation between him and them. For they took the Observation of its Terms on themselves for their Posterity in all Generations until the end should be. On their Obedience hereunto, or Neglect hereof, depended their Life and Death in the Land of Canaan. No farther did the Precepts and Promises of it, in itself extend. But whereas it did not disannul the Promise that was made unto Abraham, and confirmed with the Oath of God, four hundred years before, and had annexed unto it many Institutions and Ordinances, prefigurative and significant of Heavenly things; the People under it, had a Right unto, and Directions for the attaining of an Eternal Inheritance. And something we may hence observe.

1. The Foundation of a Church-state among any People, wherein God is to be honored in Ordinances of instituted Worship, is laid in a Solemn Covenant between him and them. So it was with this Church of Israel. Before this they served God in their Families, by virtue of the Promise made unto Abraham; but now the whole People were gathered into a Church-State, to worship him according to the Terms, Institutions and Ordinances of the Covenant. Nor doth God oblige any unto instituted Worship, but by virtue of a Covenant. Unto natural Worship and Obedience we are all obliged by virtue of the Law of Creation and what belongs thereunto. And God may by a mere Act of Sovereignty prescribe unto us the Observation of what Rites and Ordinances in Divine Service he pleaseth. But he will have all our Obedience to be Voluntary, and all our Service to be Reasonable. Wherefore, although the Prescription of such Rites be an Act of Sovereign Pleasure, yet God will not oblige us unto the Observance of them, but by virtue of a Covenant between him and us, wherein we voluntarily consent unto and accept of the Terms of it, whereby those Ordinances of worship are prescribed unto us. And it will hence follow,

(1.) That Men mistake themselves, when they suppose that they are interested in a Church-state by Tradition, Custom, or as it were by Chance, they know not how. There is nothing but Covenanting with God that will enstate us in this Privilege. And therein we do take upon ourselves the observance of all the Terms of the New Covenant. And they are of two sorts; (1) Internal and Moral, in Faith, Repentance and Obedience. (2) Such as concern the external worship of the Gospel, in the Ordinances and Institutions of it. Without such a Covenant formally or virtually made, there can be no Church-state. I speak not at all of any such Covenants as men may make or have made among themselves, and with God, upon a mixture of things Sacred, Civil and Political, with such sanctions as they find out, and agree upon among themselves. For whatever may be the Nature, Use or End of such Covenants, they no way belong unto that concerning which we treat. For no Terms are to be brought hereinto, but such as belong directly unto the Obedience and Ordinances of the New Testament. Nor was there anything to be added unto or taken from the express Terms of the Old Covenant, whereby the Church-state of Israel was constituted. And this was the entire Rule of God's dealing with them. The only Question concerning them was, whether they had kept the Terms of the Covenant or no. And when things fell into disorder among them, as they did frequently, as the sum of God's charge against them was that they had broken his Covenant; so the Reformation of things attempted by their Godly Kings before, and others after the Captivity, was by reducing the People to renew this Covenant without any Addition, Alteration or Mixture of things of another nature.

(2.) That so much disorder in the Worship of God under the Gospel, hath entered into many Churches, and that there is so much negligence in all sorts of Persons, about the Observance of Evangelical Institutions, so little conscientious care about them, or Reverence in the use of them, or benefit received by them; it is all much from hence, that men understand not aright the Foundation of that Obedience unto God, which is required in them and by them. This indeed is no other but that solemn Covenant between God and the whole Church, wherein the Church takes upon itself their due observance. This renders our Obedience in them and by them, no less necessary than any Duties of Moral Obedience whatever. But this being not considered as it ought, Men have used their supposed Liberty, or rather fallen into great Licentiousness in the use of them, and few have that conscientious regard unto them, which it is their Duty to have.

2. Approbation of the Terms of the Covenant, Consent unto them, and solemn Acceptance of them, are required on our part unto the establishment of any Covenant between God and us, and our Participation of the Benefits of it. Thus Solemnly did the People here enter into Covenant with God, whereby a peculiar Relation was established between him and them. The mere Proposal of the Covenant and the Terms of it unto us, which is done in the Preaching of the Gospel, will not make us Partakers of any of the Grace or Benefits of it. Yet this is that which most content themselves withal. It may be they proceed to the performance of some of the Duties which are required therein; but this answers not the Design and way of God in dealing with men. When he hath proposed the Terms of his Covenant unto them, he doth neither compel them to accept of them, nor will be satisfied with such an Obedience. He requires that upon a due consideration of them, we do approve of them, as those which answer his infinite Wisdom and Goodness, and such as are of Eternal advantage unto us; that they are all Equal, Holy, Righteous and Good. Hereon he requires that we voluntarily choose and consent unto them, engaging ourselves Solemnly unto the Performance of them all and every one. This is required of us, if we intend any interest in the Grace or Glory prepared in the New Covenant.

3. It was the way of God from the Beginning, to take Children of Covenanters into the same Covenant with their Parents; So he dealt with this People in the establishment of the first Covenant, and he hath made no Alteration herein in the establishment of the Second. But we must proceed with the Exposition of the words.

IV. Of this Covenant it is affirmed, that it was consecrated with Blood; or was not dedicated without Blood. 〈 in non-Latin alphabet 〉 , is solemnly to separate anything unto a sacred use. 〈 in non-Latin alphabet 〉 , is the same in Hebrew. And it is not the Sanction of the Covenant absolutely, that the Apostle intends in this expression, but the use of it. The Covenant had its Sanction, and was confirmed on the Part of God, in offering of the Sacrifices. In the killing of the Beasts, and offering of their Blood, did the Ratification of the Covenant consist. This is included and supposed in what is signified by the Dedication of it. But this is not an effect of the shedding and offering of Blood, but only of the sprinkling of it on the Book and the People. Thereby had it its 〈 in non-Latin alphabet 〉 , its consecration or dedication unto Sacred use, as the Instrument of the peculiar Church-Relation between God and that People, whereof the Book was the Record. So was everything consecrated unto its proper use under the Law, as the Apostle declares. This therefore is the meaning of the words; That first Covenant which God made with the People at Mount Sinai, wherein he became their God, the God of Israel, and they became his People, was dedicated unto sacred use by Blood, in that it was sprinkled on the Book and the People, after part of the same Blood had been offered in Sacrifice at the Altar. Hence it follows that this which belongs so essentially unto the solemn confirmation of a Covenant between God and the Church, was necessary also unto the Dedication and Confirmation of the New Covenant, which is that that is to be proved.

It is by the Authority of God alone that anything can be effectually and unchangeably dedicated unto sacred use, so as to have force and efficacy given unto it thereby. But this Dedication may be made by virtue of a general Rule, as well as by an especial Command.

V. The Assertion of the Apostle concerning the Dedication of the first Covenant with Blood, is confirmed by an account of the matter of Fact, or what Moses did therein. ver. 19.

VER. XIX.

There are two things considerable in the words.

1. The Person made use of in the Dedication of the Covenant, which was Moses.

2. What he did therein; which is referred unto two Heads. (1) His speaking or reading the Terms of the Covenant, every Precept out of the Book. (2) His sprinkling of the Book and People with Blood.

1. Moses was the Internuntius between God and the People in this great Transaction. On God's part he was immediately called unto this Employment. Exod. 3. And on the part of the People he was chosen and desired by them to transact all things between God and them, in the making and confirmation of this Covenant, because they were not able to bear the effects of God's immediate Presence, Exod. 19. 19. Deut. 5. 22, 23, 24, 25, 26, 27. And this choice of a Spokesman on their part, God did approve of, ver. 27. Hence he became in a general sense a 〈 in non-Latin alphabet 〉 , a Mediator between God and Men in the giving of the Law: Gal. 3. 19. Whatever therefore was done by Moses in this whole Affair of the Dedication of the Covenant on the Part of God, or of the People, was firm and unalterable, he being a public Person authorized unto this work. And

1. There can be no Covenant between God and Men, but in the hand or by virtue of a Mediator. The first Covenant in the state of Innocency, was immediately between God and Man. But since the entrance of sin, it can be so no more. For (1) Man hath neither Meetness nor confidence to treat immediately with God. Nor (2) Any Credit or Reputation with him, so to be admitted as an Undertaker in his own Person. Nor (3) Any Ability to perform the conditions of any Covenant with God.

2. A Mediator may be either only an Internuntius, a Messenger, a Days-man; or also a Surety and an Undertaker. Of the first sort was the Mediator of the old Covenant; of the latter of the New.

3. None can interpose between God and a People in any sacred Office, unless he be called of God and approved of the People, as was Moses.

2dly. That which Moses did in this Affair, was first in way of Preparation; And there are three things in the Account of it. (1) What he did precisely. (2) With respect unto whom. (3) According to what Rule or Order he did it.

1. He spake every Precept, Vul. Lat. lecto omni Mandato; having read every command; which is the sense intended. 〈 in non-Latin alphabet 〉 , is as much in this place as recited. So it is rendered by most Translators, cum recitasset, that is, when he had read in the Book. For his first speaking unto the People, ver. 3. is not here intended, but his reading in the Audience of the People, ver. 7. He spake what he read, that is, audibly; so it is in the story: he read it in the Audience of the People, so as that they might hear and understand. It is added by the Apostle that he thus read, spake, recited every Precept or Command. He took the Book of the Covenant and read in the Audience of the People, saith the Text; that is, the whole Book, and all that was contained in it, or every Precept. And the whole is reduced by the Apostle unto Precepts. It was 〈 in non-Latin alphabet 〉 , Eph. 2. 15. a Law, a System of Precepts. And it is so called to intimate the nature of that Covenant. It consisted principally in Precepts or Commandments of Obedience, promising no Assistance for the performance of them. The new Covenant is of another nature; It is a Covenant of Promises. And although it hath Precepts also requiring Obedience, yet is it wholly founded in the Promise, whereby strength and Assistance for the performance of that Obedience are given unto us. And the Apostle doth well observe that Moses read every precept unto the People: For all the Good things they were to receive by virtue of that Covenant, depended on the Observation of every Precept. For a Curse was denounced against everyone that continued not in all things written in the Law to do them. Deut. 27. 26. And we may observe;

1. A Covenant that consisted in mere Precepts without an Exhibition of Spiritual strength to enable unto Obedience, could never save sinners. The insufficiency of this Covenant unto that end, is that which the Apostle designs to prove in all this Discourse. But thereon a double enquiry may be made. (1) Why God gave this Covenant which was so insufficient unto this great End? This Question is proposed and answered by the Apostle, Gal. 3. 19. (2) How then did any of the People yield Obedience unto God, if the Covenant exhibited no Aid nor Assistance unto it? The Apostle answereth in the same place; that they received it by Faith in the Promise, which was given before, and not disanulled by this Covenant.

2. In all our Dealings with God, respect must be had unto everyone of his Precepts. And the Reason hereof is given by the Apostle James, namely, that the Authority of God is the same in everyone of them, and so may be despised in the neglect of the least as well as of the greatest. Jam. 2. 10, 11.

2dly. To whom did Moses thus read every Precept; It was, saith the Apostle, to All the People. In the story it is said indefinitely, in the Audience of the People; as afterwards, he sprinkled the People. The Apostle adds the note of Universality in both places; to All the People. For whereas these things were transacted with the Representatives of the People, (for it was naturally impossible that the one half of the individuals of them should hear Moses reading) they were all equally concerned in what was said and done. Yet I do believe that after Moses first told the People, that is, the Elders of them, all the words of the Law, ver. 3. there was means used by the Elders and Officers, to communicate the things, yea to repeat the words unto all the People, that they might be enabled to give their rational consent unto them. And we may observe;

1. The first eminent use of the writing of the Book of the Law, that is, of any part of the Scripture, (for this Book was the first that was written,) was that it might be read unto the People. He gave not this Book to be shut up by the Priests; to be concealed from the People, as containing Mysteries unlawful to be divulged, or impossible to be understood. Such conceits befell not the Minds of men, until the Power and Ends of Religion being lost, some got an opportunity to order the concerns of it unto their own worldly Interest and Advantage.

2. This Book was both written and read in the Language which the People understood and commonly spake. And a Rule was herein prescribed unto the Church in all Ages; if so be the Example of the Wisdom and Care of God towards his Church may be a Rule unto us.

3. God never required the Observance of any Rites or Duties of Worship, without a previous warranty from his Word. The People took not on them, they were not obliged unto Obedience with respect unto any positive Institutions, until Moses had read unto them every precept out of the Book.

4. The writing of this Book was an eminent Privilege, now first granted unto the Church, leading unto a more perfect and stable condition, then formerly it had enjoyed. Hitherto it had lived on Oral Instructions, from Traditions, and by new immediate Revelations; the evident Defects whereof were now removed, and a standard of Divine Truth and Instruction set up and fixed among them.

3dly. There is the Rule whereby Moses proceeded herein, or the Warranty he had for what he did: According to the Law. He read every Precept according to the Law. It cannot be the Law in general that the Apostle intends, for the greatest part of that Doctrine which is so called, was not yet given or written; nor doth it in any place contain any Precept unto this purpose. Wherefore it is a particular Law, Rule or Command, that is intended. According unto the Ordinance or Appointment of God. Such was the Command that God gave unto Moses for the framing of the Tabernacle; See thou make all things according to the Pattern shown thee in the Mount. Particularly it seems to be the Agreement between God and the People, that Moses should be the Internuntius, the Interpreter between them. According unto this Rule, Order or divine Constitution, Moses read all the words from God out of the Book unto the People. Or it may be the Law may here be taken for the whole Design of God in giving of the Law; so as that according unto the Law, is no more but, according unto the Sovereign Wisdom and Pleasure of God in giving of the Law, with all things that belong unto its Order and Use. And it is Good for us to look for God's especial warranty, for what we undertake to do in his service.

The second thing in the words is, what Moses did immediately and Directly towards the Dedication or Consecration of this Covenant. And there are three things to this purpose mentioned. (1) What he made use of. (2) How he used it. (3) With respect unto what and whom.

1. The first is expressed in these words. He took the Blood of Calves and Goats, with water and Scarlet-wool and Hyssop. He took the Blood of the Beasts that were offered for Burnt-offerings and Peace-offerings; ver. 5, 6. Unto this End, in their slaying he took all their Blood in Basons; and made an equal Division of it. The one half he sprinkled on the Altar; and the other half he sprinkled on the People. That which was sprinkled on the Altar, was God's Part; and the other was put on the People. Both the Mutual stipulation of God and the Congregation in this Covenant, and the Equality of it, or the Equity of its Terms, were denoted hereby. And herein lies the principal force of the Apostles Argument in these words: Blood was used in the Dedication of the first Covenant. This was the Blood of the Beasts offered in Sacrifice unto God. Wherefore both Death, and Death by blood-shedding, was required unto the Confirmation of a Covenant. So also therefore must the new Covenant be confirmed, but with Blood and a Sacrifice far more precious than they were.

This Distribution of Blood, that half of it was on the Altar, and half of it on the People; the one to make Atonement, the other to purify or Sanctify; was to teach the twofold Efficacy of the Blood of Christ, in making Atonement for Sin unto our Justification, and the purifying of our Natures in Sanctification.

2. With this Blood he took the things mentioned with respect unto its Use, which was Sprinkling. The manner of it was in part declared before. The Blood being put into Basons, and having water mixed with it to keep it fluid and aspersible, He took a bunch or bundle of Hyssop bound up with Scarlet wool, and dipping it into the Basons sprinkled the Blood, until it was all spent in that Service.

This Rite or way of Sprinkling was chosen of God as an expressive token or sign of the effectual Communication of the Benefits of the Covenant unto them that were sprinkled. Hence the Communication of the Benefits of the Death of Christ unto Sanctification is called the Sprinkling of his Blood. 1 Pet. 1. 2. And our Apostle compriseth all the effects of it unto that end, under the name of the blood of Sprinkling, chap. 12. 24. And I fear that those who have used the expression with some contempt, when applied by themselves unto the sign of the Communication of the Benefits of the Death of Christ in Baptism, have not observed that Reverence of Holy things, that is required of us. For this Symbol of Sprinkling was that which God himself chose and appointed, as a meet and apt token of the Communication of Covenant-Mercy, that is, of his Grace in Christ Jesus unto our Souls. And,

The Blood of the Covenant will not benefit or advantage us without an especial and particular Application of it unto our own Souls and Consciences. If it be not as well Sprinkled upon us, as it was offered unto God, it will not avail us. The Blood of Christ was not divided as was that of these Sacrifices, the one half being on the Altar, the other on the People; but the Efficacy of the whole produced both these effects, yet so, as that the one will not profit us without the other. We shall have no Benefit of the Atonement made at the Altar, unless we have its efficacy on our own Souls unto their Purification. And this we cannot have unless it be sprinkled on us; unless particular Application be made of it unto us by the Holy Ghost, in and by an especial Act of Faith in ourselves.

3. The Object of this Act of Sprinkling was the Book itself and all the People. The same Blood was on the Book wherein the Covenant was recorded, and the People that entered into it.

But whereas this Sprinkling was for purifying and purging, it may be inquired, Unto what end the Book itself was sprinkled, which was holy and undefiled? I Answer; There were two things necessary unto the Dedication of the Covenant with all that belonged unto it. (1) Atonement. (2) Purification; and in both these respects it was necessary that the Book itself should be sprinkled. (1) As we observed before, it was sprinkled as it lay upon the Altar, where Atonement was made; And this was plainly to signify that Atonement was to be made by blood, for sins committed against that book or the Law contained in it. Without this that book would have been unto the People like that given to Ezekiel, that was written within and without, and there was written therein Lamentations and Mourning and Woe; Chap. 2. 10. Nothing but Curse and Death could they expect from it. But the Sprinkling of it with blood as it lay upon the Altar, was a Testimony and Assurance, that Atonement should be made by blood, for the sins against it, which was the Life of the things. (2) The Book in itself was Pure and Holy; and so are all God's Institutions; but unto us everything is unclean that is not sprinkled with the blood of Christ. So afterwards the Tabernacle and all the Vessels of it were purified every year with blood, because of the Uncleannesses of the People in their Transgressions. Levite. 16. Wherefore on both these accounts, it was necessary that the Book itself should be sprinkled.

The blood thus sprinkled was mingled with water. The natural Reason of it was, as we observed, to keep it fluid and aspersible. But there was a Mystery in it also. That the blood of Christ was typified by this blood of the Sacrifices used in the Dedication of the Old Covenant, it is the Apostle's Design to declare. And it is probable that this mixture of it with water might represent that Blood and Water which came out of his side when it was pierced. For the Mystery thereof was very great. Hence that Apostle which saw it and bare Record of it in particular. Joh. 19. 34, 35. affirms likewise that he came by water and blood; and not by blood only, 1 Epist. chap. 5. ver. 6. He came not only to make Atonement for us with his blood, that we might be justified; but to sprinkle us with the efficacy of his blood in the communication of the Spirit of Sanctification compared unto water.

For the Sprinkler itself composed of Scarlet wool and Hyssop, I doubt not but that the Human Nature of Christ, whereby and through which all Grace is communicated unto us, (for of his fullness we receive, and Grace for Grace) was signified by it. But the Analogy and Similitude between them are not so evident, as they are with respect unto some other Types. The Hyssop was an humble Plant, the meanest of them, yet of a sweet savor, 1. Kings 4. 33. So was the Lord Christ amongst men in the days of his flesh, in comparison of the tall Cedars of the Earth. Hence was his complaint; that he was as a worm and no man, a reproach of men, and despised of the People; Psal. 22. 6. And the Scarlet wool might represent him as red in the blood of his Sacrifice. But I will not press these things, of whose Interpretation we have not a certain Rule.

Secondly; The principal Truth asserted is confirmed by what Moses said, as well as what he did.

VER. XX.

The Difference between the words of Moses and the Repetition of them by the Apostle is not material, as unto the sense of them. 〈 in non-Latin alphabet 〉 Behold, in Moses, is rendered by 〈 in non-Latin alphabet 〉 This; both demonstrative Notes of the same thing. For in pronouncing of the words Moses shown the Blood unto the People; And so Behold the Blood, is all one as if he had said, this is the Blood. The making of the Covenant in the words of Moses is expressed by 〈 in non-Latin alphabet 〉 hath cut, divided, solemnly made. This the Apostle renders by 〈 in non-Latin alphabet 〉 , hath enjoined or commanded you. And this he doth partly to signify the Foundation of the People's Acceptance of that Covenant, which was the Authority of God, enjoining them or requiring them so to do; partly to intimate the nature of the Covenant itself which consisted in Precepts and Injunctions principally, and not absolutely in Promises as the New Covenant doth. The last words of Moses, Concerning all these words, the Apostle omits. For he includes the sense of them in that word, which the Lord commanded you. For he hath respect therein both unto the words themselves written in the Book, which were Precepts and Injunctions, as also the command of God for the Acceptance of the Covenant.

That which Moses said, is, This is the blood of the Testament. Hence the Apostle proves that Death and the shedding of blood therein was necessary unto the consecration and establishment of the first Testament. For so Moses expressly affirms in the Dedication of it; This is the blood of the Covenant; without which it could not have been a firm Covenant between God and the People; Not I confess from the nature of a Covenant in general; for a Covenant may be solemnly established without Death or Blood; but from the especial end of that Covenant, which in the confirmation of it, was to prefigure the confirmation of that new Covenant, which could not be established but with the blood of a Sacrifice. And this adds both force and evidence unto the Apostles Argument. For, he proves the Necessity of the Death and Blood-shedding or Sacrifice of Christ in the confirmation of the New Covenant, from hence, that the Old Covenant which in the Dedication of it was prefigurative hereof, was not confirmed without Blood. Wherefore, whereas God had solemnly promised to make a new Covenant with the Church, and that different from or not according unto the Old, which he had proved in the foregoing Chapter, it follows unavoidably, that it was to be confirmed with the Blood of the Mediator, (for by the blood of Beasts it could not be) which is that Truth wherein he did instruct them; And nothing was more cogent to take off the scandal of the Cross and of the sufferings of Christ.

For the Enuntiation itself, This is the blood of the Covenant, it is figurative and Sacramental. The Covenant had no blood of its own; but the blood of the Sacrifices is called the blood of the Covenant, because the Covenant was dedicated and established by it. Neither was the Covenant really established by it. For it was the Truth of God on the one hand, and the stability of the People in their professed Obedience on the other, that the establishment of the Covenant depended on. But this blood was a confirmatory sign of it, a Token between God and the People of their mutual engagements in that Covenant. So the Paschal Lamb was called God's Pass-over, because it was a sign and token of God's passing over the houses of the Israelites when he destroyed the Egyptians, Exod. 12. 11, 21. With reference it was unto those Sacramental Expressions, which the Church under the Old Testament was accustomed unto, that our Lord Jesus Christ, in the Institution of the Sacrament of the Supper, called the Bread and the Wine, whose use he appointed therein, by the names of his Body and Blood; and any other Interpretation of the words wholly overthrows the Nature of that holy Ordinance.

Wherefore this Blood was a confirmatory Sign of the Covenant. And it was so, (1) From God's Institution, he appointed it so to be, as is express in the words of Moses. (2) From an Implication of the Interest of both Parties in the blood of the Sacrifice; God, unto whom it was offered, and the People on whom it was sprinkled. For it being the blood of Beasts that were slain, in this use of it each Party as it were engaged their lives unto the Observation and Performance of what was respectively undertaken by them. (3) Typically, in that it represented the blood of Christ, and fore-signified the Necessity of it unto the confirmation of the New Covenant; See Zech. 9. 11. Matth. 26. 28. Luk. 22. 20. 1 Cor. 11. 15. So was it the blood of the Covenant, in that it was a sign between God and the People of their mutual consent unto it, and their taking on themselves the Performance of the Terms of it, on the one side and the other.

The Condescension of God in making a Covenant with men, especially in the ways of the Confirmation of it, is a blessed Object of all holy Admiration. For, (1) The infinite Distance and disproportion that is between him and us, both in Nature and State or Condition; (2) The Ends of this Covenant which are all unto our Eternal Advantage, he standing in no need of us or our Obedience; (3) The Obligation that he takes upon himself unto the Performance of the Terms of it, whereas he might righteously deal with us in a way of mere Sovereignty; (4) The Nature of the Assurance he gives us thereof, by the blood of the Sacrifice, confirmed with his Oath; Do all set forth the ineffable Glory of this Condescension. And this will at length be made manifest in the Eternal Blessedness of them by whom this Covenant is Embraced, and the Eternal Misery of them by whom it is Refused.

The Apostle having given this full Confirmation unto his principal Assertion, he adds, for the Illustration of it, the use and efficacy of blood, that is, the blood of Sacrifices, unto Purification and Atonement.

VER. XXI, XXII.

The manner of the Introduction of this Observation, ver. 21. by 〈 in non-Latin alphabet 〉 ; and in like manner, do manifest that this is not a continuation of the former Instance, in that which belongs thereunto; but that there is a Proceed unto another Argument, to evince the farther use of the sprinkling of blood unto Purification and Atonement under the Old Testament. For the Design of the Apostle is not only to prove the Necessity of the Blood of Christ in Sacrifice, but also the Efficacy of it in the taking away of Sins. Wherefore he shows that as the Covenant itself was dedicated with blood, which proves the Necessity of the blood of Christ unto the confirmation of the New Covenant; so all the ways and means of Solemn Worship were purged and purified by the same means which demonstrates its Efficacy.

I will not absolutely oppose the usual Interpretation of these words; namely, that at the Erection of the Tabernacle, and the Dedication of it with all its Vessels and Utensils, there was a Sprinkling with Blood, though not expressly mentioned by Moses, for he only declares the Unction of them with the Holy Oil, Exod. 40. 9, 10, 11. For as unto the Garments of Aaron and his Sons, which belonged unto the Service of the Tabernacle, and were laid up in the holy places, it is expressly declared that they were sprinkled with Blood, Exod. 29. 21. And of the Altar, that it was Sprinkled when it was Anointed, though it be not said wherewith. And Josephus who was himself a Priest, affirms that all the things belonging unto the Sanctuary were dedicated with the sprinkling of the blood of the Sacrifices; which things are usually pleaded for this Interpretation.

I shall not as I said, absolutely reject it; yet because it is Evident that the Apostle makes a Progress in these words, from the Necessity of the Dedication of the Covenant with blood, unto the use and efficacy of the Sprinkling of blood in all holy Administrations, that they might be accepted with God, I choose rather to refer the words unto that solemn sprinkling of the Tabernacle and all the Vessels of it by the High Priest with blood of the Expiatory Sacrifice which was made annually on the day of Atonement. This the Introduction of these words by 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 doth declare. As the Covenant was dedicated with the sprinkling of blood, so in like manner afterwards, the Tabernacle and all the Vessels of it were sprinkled with blood unto their sacred use.

All the Difficulty in this Interpretation is, that Moses is said to do it. But that which we intend, was done by Aaron and his Successors. But this is no way to be compared with that of applying it unto the Dedication of the Tabernacle, wherein there was no mention made of blood or its sprinkling, but of anointing only. Wherefore Moses is said to do what he appointed to be done, what the Law required which was given by him. So Moses is frequently used for the Law given by him. Act. 15. 21. For Moses of old time hath in every City them that preach him, being read in the Synagogues every Sabbath-day; that is, the Law. Moses then sprinkled the Tabernacle, in that by an everlasting Ordinance he appointed that it should be done. And the words following, ver. 22. declare that the Apostle speaks not of Dedication but of Expiation and Purification.

This Sprinkling therefore of the Tabernacle and its Vessels was that which was done annually on the Day of Atonement, Levite. 16. 14, 16, 18. For therein, as the Apostle speaks, both the Tabernacle and all the Vessels of the Ministry were sprinkled with blood; as the Ark, the Mercy-seat, and the Altar of Incense; And the End of it was to purge them because of the Uncleannesses of the People, which is that the Apostle intends. And that which we are taught herein, is, that

I. In all things wherein we have to do with God, whereby we approach unto him, it is the blood of Christ, and the Application of it unto our Consciences, that gives us a gracious Acceptance with him. Without this all is unclean and defiled.

II. Even Holy things and Institutions, that are in themselves clean and unpolluted, are relatively defiled, by the unholiness of them that use them; defiled unto them. So was the Tabernacle because of the uncleannesses of the People among whom it was. For unto the unclean all things are unclean.

From this whole Discourse the Apostle makes an Inference which he afterwards applies at large unto his present Purpose.

VER. XXII.

There are two Parts of this Verse; or there is a double Assertion in it. (1) That almost all things are by the Law purged with Blood. (2) That without shedding of Blood is no Remission.

In the first of these there is considerable the Assertion itself, and the Limitation of it.

1. The Assertion itself is, that by the Law all things were purged with Blood; 〈 in non-Latin alphabet 〉 , according unto the Law; the Rule, the Commands, the Institution of it; In that way of worship, Faith and Obedience, which the People were obliged unto by the Law. According unto the Law, there was a Necessity of the Blood of Sacrifices for the purging of Sin, and making of Atonement. This he infers and concludes from what he had said before, concerning the Dedication of the Covenant, and the Purification of the Tabernacle with all the Vessels of its Ministry. And from hence he designs to prove the Necessity of the Death of Christ, and the Efficacy of his Blood for the purging of Sin, whereof those legal things were Types and Representations. Of these legal Purifications, or purgings by Blood, we have treated already.

2. The Limitation of this Assertion is in the word 〈 in non-Latin alphabet 〉 , almost. Some few Purifications there were under the Law that were not by Blood. Such, as some judge, was that by the Ashes of an Heifer mingled with water; whereof we have treated on ver. 13. But I am not certain that this may be esteemed a Purification without Blood. For the Heifer whose Ashes were used in it was first slain, and its blood poured out. Afterwards the blood as well as the flesh was burnt and reduced unto Ashes. Wherefore that way of Purification cannot be said to be without blood. And it was a Type of the Purifying efficacy of the blood of Christ, who offered himself an whole Burnt-offering unto God, through the fire of the Eternal Spirit. But there were two sorts of Purifications under the Law, wherein blood was neither formally nor virtually applied or used. The one was by Fire in things that would endure it; Numb. 31. 23. And the Apostle speaks of things as well as Persons, as the word 〈 in non-Latin alphabet 〉 declares. The other was by water, whereof there were many Instances. See Exod. 19. 10. Levite. 16. 26, 28. chap. 22. 6, 7.

All other Representations were 〈 in non-Latin alphabet 〉 , in Blood; 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 , by the Offering and Sprinkling of Blood.

From the consideration of the Purifications mentioned, the Apostle adds the Limitation of Almost. For the conceit of some of the Ancients, that 〈 in non-Latin alphabet 〉 is as much as fere, and is to be joined with purged, were almost purged, that is, they were so only ineffectually, is most improper. For it is contrary to the natural construction of the words, and the direct intention of the Apostle.

Only we may observe, that the Purifications which were by fire and water, were of such things as had no immediate Influence into the Worship of God, or in such cases as wherein the Worship of God was not immediately concerned; nor of such things wherewith Conscience was defiled. They were only of external Pollutions, by things in their own nature Indifferent; and had nothing of Sin in them. And the Sacred Institutions which were not concerning the immediate Worship of God, nor things which in themselves did defile the Consciences of Men, were as hedges and fences about those which really did so. They served to warn Men not to come near those things which had a real defilement in themselves. See Matth. 15. 16, 17, 18, 19, 20. Thus almost all things, that is, absolutely all, which had any inward real Moral defilement, were purged with Blood, and directed unto the purging efficacy of the Blood of Christ. And we may observe, that

1. There was a great variety of legal Purifications. For as all of them together could not absolutely purge Sin, but only direct unto what would do so; so none of them by themselves could fully represent that one Sacrifice by blood, whereby all sin was to be purged; therefore were they multiplied.

2. This variety argues that in ourselves we are ready to be Polluted on all occasions. Sin cleaveth unto all that we do, and is ready to defile us even in our best Duties.

3. This variety of Institutions was a great part of the Bondage-state of the Church under the Old Testament; a Yoke that they were not able to bear. For it was almost an insuperable Difficulty to attain an Assurance that they had observed them all in a due manner; the Penalties of their Neglect being very severe. Besides, the outward Observation of them was both burdensome and chargeable. It is the Glory of the Gospel that we are directed to make our Address by Faith on all occasions unto that one Sacrifice by the Blood of Christ, which cleanseth us from all our sins. Howbeit many that are called Christians, being ignorant of the Mystery thereof, do again betake themselves unto other ways for the Purification of Sin, which are multiplied in the Church of Rome.

4. The great Mystery wherein God instructed the Church from the Foundation of the World, especially by and under legal Institutions, was that all purging of Sin was to be by blood. This was that which by all Sacrifices from the Beginning, and all Legal Institutions, he declared unto Mankind. Blood is the only means of Purging and Atonement. This is the Language of the whole Law. All was to manifest, that the washing and purging of the Church from Sin, was to be looked for from the blood of Christ alone.

The second Assertion of the Apostle is, that without shedding of blood there is no Remission. Some would have these words to contain an Application of what is spoken before, unto the blood of Christ. But it is manifest that the Apostle yet continues in his Account of things under the Law, and enters on the Application of them not before the next verse. Wherefore these words, 〈 in non-Latin alphabet 〉 , according to the Law, or by virtue of its Institutions, are here to be repeated. By the Law without shedding of blood, that is, in Sacrifice, there was no Remission. Yet, though that Season be particularly intended, the Axiom is universally true, and applicable unto the New Covenant; Even under it, without shedding of blood is no Remission.

The Curse of the Law was, that he that sinned should die; But whereas there is no man that liveth and sinneth not, God had provided that there should be a Testification of the Remission of Sins, and that the Curse of the Law should not be immediately executed on all that sinned. This he did by allowing the People to make Atonement for their sins by blood, that is, the blood of Sacrifices; Levite. 17. 11. For hereby God signified his Will and Pleasure in two things, (1) That by this blood there should be a Political Remission granted unto sinners, that they should not die under the sentence of the Law, as it was the Rule of the Government of the Nation. And in this sense, for such sins as were not Politically to be spared, no Sacrifice was allowed. (2) That real Spiritual Forgiveness, and gracious Acceptance with himself, was to be obtained alone by that which was signified by this blood, which was the Sacrifice of Christ himself.

And whereas the sins of the People were of various kinds, there were particular Sacrifices instituted to answer that variety. This variety of Sacrifices with respect unto the various sorts or kinds of sins, for which they were to make Atonement, I have elsewhere discussed and explained. Their Institution and Order is recorded, Levite. 1, 2, 3, 4, 5, 6, 7. And if any Person neglected that especial Sacrifice which was appointed to make Atonement for his especial Sin, he was left under the sentence of the Law, Politically and Spiritually, there was no Remission. Yea also, there might be, there were sins that could not be reduced directly unto any of those for whose Remission sacrifices were directed in particular. Wherefore God graciously provided against the Distress or Ruin of the Church on either of these Accounts. For whether the People had fallen under the neglect of any of those especial ways of Atonement, or had contracted the Guilt of such sins, as they knew not how to reduce unto any sort of them that were to be expiated, he had graciously prepared the great Anniversary Sacrifice, wherein public Atonement was made for all the Sins, Trangressions and Iniquities of the whole People, of what sort soever they were; Levite. 16. 21. But in the whole of his Ordinances he established the Rule, that without shedding of blood was no Remission.

There seems to be an Exception in the case of him who was so poor that he could not provide the meanest offering of blood for a Sin-offering. For he was allowed by the Law to offer the Tenth part of an Ephah of fine flower for his Sin, and it was forgiven him. Levite. 5. 11, 12, 13. Wherefore the word 〈 in non-Latin alphabet 〉 , almost, may be here again repeated, because of this single case. But the Apostle hath respect unto the general Rule of the Law. And this exception was not an ordinary Constitution, but depended on the Impossibility of the thing itself, whereunto it made a gracious Condescension. And this Necessity ofttimes of itself without any Constitution suspends a positive Law, and gives a Dispensation unto the infringers of it. So was it in the case of David, when he eat of the Shew-bread in his hunger; and as to works of Mercy on the Sabbath day, which Instances are given by our Savior himself. Wherefore the particular exception on this consideration did rather strengthen then invalidate the general Rule of the Law. Besides the nearest approach was made unto it that might be. For fine flower is the best of the bread, whereby Mans Life is sustained; and in the Offering of it, the Offerer testified that by his sin he had forfeited his own Life and all whereby it was sustained, which was the meaning of the Offering of Blood.

The Expositors of the Roman Church do here greatly perplex themselves, to secure the Sacrifice of their Mass, from this destroying sentence of the Apostle. For a Sacrifice they would have it to be, and that for the Remission of the sins of the living and the dead. Yet they say it is an unbloody Sacrifice. For if there be any blood shed in it, it is the Blood of Christ, and then he is Crucified by them afresh every day; as indeed in some sense he is, though they cannot shed his Blood. If it be unbloody, the Rule of the Apostle is, that it is no way available for the Remission of 〈1 page duplicate〉 〈1 page duplicate〉 sins. Those that are sober have no way to deliver themselves, but by denying the Mass to be a proper Sacrifice for the Remission of Sins, which is done expressly by Estius upon the place. But this is contrary unto the direct assertions contained in the Mass itself, and razeth the very Foundation of it.

Now if God gave them so much Light under the Old Testament, as that they should know, believe, and profess, that without shedding of Blood is no Remission, how great is the Darkness of Men under the New Testament, who look, seek, or endeavor any other way after the pardon of sin, but only by the Blood of Christ.

2. This is the great Demonstration of the Demerit of sin, of the Holiness, Righteousness, and Grace of God. For such was the Nature and Demerit of Sin, such was the Righteousness of God with respect unto it, that without shedding of Blood it could not be pardoned. They are strangers unto the one and the other, who please themselves with other imaginations. And what Blood must this be? That the Blood of Bulls and Goats should take away Sin, was utterly impossible, as our Apostle declares. It must be the Blood of the Son of God; Rom. 3 24, 25. Act. 20. 28. And herein were glorified both the Love and Grace of God, in that he spared not his only Son, but gave him up to be a bloody Sacrifice in his Death for us all.

VER. XXIII.

In the following Verses unto the End of the Chapter, the Apostle makes an Application of all that he had discoursed concerning the Services and Sacrifices of the Tabernacle, with their use and efficacy on the one hand; and the Sacrifice of Christ, its nature, use and efficacy on the other, unto his present Argument. Now this was to demonstrate the Excellency, Dignity and Virtue of the Priesthood of Christ, and the Sacrifice of himself that he offered thereby, as he was the Mediator of the New Covenant. And he doth it in the way of Comparison, as unto what there was of Similitude between them; and of opposition, as unto what was singular in the Person and Priesthood of Christ, wherein they had no share; declaring on both accounts the incomparable Excellency of him and his Sacrifice, above the Priests of the Law and theirs. And hereon he concludes his whole Discourse with an Elegant comparison and opposition between the Law and the Gospel, wherein he compriseth in few words the substance of them both, as unto their effects on the Souls of men.

That wherein in general there was a Similitude in these things, is expressed, Verse 23.

There is no Difference of Importance in the Translation of these words by any Interpreters of Reputation, and singly they have been all of them before spoken unto. Only the Syriac renders 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 Similitudes, not unaptly.

VER. XXIII.

An Entrance is made in these words into the comparison intended. For as unto both sorts of Sacrifices compared, it is here granted in general, that they purged the things whereunto they were applied. But there is a Difference also laid down in this verse, namely, as unto the things that were purified by them, and consequently in the nature of their respective Purifications.

There is in the words, (1) A note of Inference, or dependence on the former Discourse; Therefore. (2) A Double Proposition of things of divers natures compared together. (3) The Modification of both those Propositions, It was necessary. (4) In the first Proposition there is (1) The subject Matter spoken of; The Patterns of things in the Heavens. (2) What is affirmed of them as necessary to them; that they should be purified. (3) The Means whereby; with these. (5) The same things are proposed in the second, namely, (1) The things spoken of, or the Heavenly things themselves. (2) What is affirmed of them is traduced from the other Proposition; they also were purified. (3) The means whereby they were so; with better Sacrifices then these.

1. That which first occurrs is the Note of Inference, or Dependance on the former Discourse; Therefore. And it hath an equal respect unto both parts of the Assertion. And it is not the Being of the things but their Manifestation that is intended. From what hath been said concerning the legal Purification of all things, and the spiritual Purification that is by the Sacrifice of Christ, these things are evident and manifest.

2. Of both the things affirmed it is said that it was necessary they should be so; that is, it was so from God's Institution and Appointment. There was no Necessity in the nature of the things themselves, that the Patterns of Heavenly things should be purged with these Sacrifices; but on Supposition that God would in and by them represent the Purification of the Heavenly things, it was Necessary that they should be thus purged with Blood. And on the supposition of the same Divine Ordination that the Heavenly things themselves should be purified, it was necessary that they should be purified with better sacrifices then these, which were altogether insufficient unto that End.

3. The Subject of the first Proposition is the Patterns of things in the Heavens. The 〈 in non-Latin alphabet 〉 are the 〈 in non-Latin alphabet 〉 in the next words. Things in the Heavens are Heavenly things. And they are the same with 〈 in non-Latin alphabet 〉 , in the next verse; figures of the true things. The things intended are those which the Apostle hath discoursed of; The Covenant, the Book, the People, the Tabernacle, with all the Vessels of its Ministry. These he calls 〈 in non-Latin alphabet 〉 , which we well render Patterns. And Patterns are of two sorts, (1) Such as are 〈 in non-Latin alphabet 〉 , Exemplaria; Those from and according unto which any other thing is framed. That is the Pattern of anything, according unto which it is contrived, made and fashioned. So a Scheme or Frame drawn and delineated is the Pattern of an Edifice. (2) Such as are exemplata, 〈 in non-Latin alphabet 〉 ; that are framed according unto other things, which they do resemble and represent. These also are 〈 in non-Latin alphabet 〉 .

The things mentioned were not Patterns of the Heavenly things in the first sense. The Heavenly things were not framed by them, to answer, resemble and represent them. But they were so in the latter only. And therefore in the first constitution of them, those which were durable and to abide, as the Tabernacle with all its Utensils and Vessels, with the positure and disposal of them, were made and erected according unto an original Pattern shown in the Mount. Or they were framed according unto the Idea of the Heavenly things themselves, whereof he made a Representation unto Moses and communicated a Resemblance of them unto him according unto his own Good Pleasure.

This is the Order of these things. The Heavenly things themselves were designed, framed and disposed in the Mind of God, in all their Order, Causes, Beauty, Efficacy and Tendency unto his own Eternal Glory. This was the whole Mystery of the Wisdom of God for the Redemption and Salvation of the Church by Jesus Christ. This is that which is declared in the Gospel, being before hid in God from the Foundation of the World. Ephes. 3. 8, 9, 10. Of these things did God grant a Typical Resemblance, Similitude, and Pattern in the Tabernacle and its services. That he would make such a kind of Resemblance of those Heavenly things as unto their kind, nature and use, that he would instruct the Church by them, was an Act of his mere Sovereign Will and Pleasure. And this is that effect of his Wisdom, which was manifest under the Old Testament; whereon the Faith and Obedience of the Church was wholly to acquiesce in his Sovereignty. And this their Resemblance of Heavenly things, which they had not from their own nature, but merely from the Pleasure of God, gave them all their Glory and Worth, which the Saints under the Old Testament did in some Measure understand. The present Jews do, as their Forefathers did under the Degeneracy of their Church, conceive their Glory to consist in the Materials and curious structure of them, things that the wealth and Art of men might exceed. But in themselves they were all earthly, carnal, perishing, and liable unto all sorts of Corruption. Much inferior they were in Nature and Glory, unto the Souls of Men, which were conversant in their highest and most noble Acts about them. But herein alone consisted their honor, worth and use; They were Patterns of Heavenly things. And we may observe, that

The Glory and Efficacy of all ordinances of Divine Worship, which consist in outward Observance (as it is with the Sacraments of the Gospel) consist in this, that they represent and exhibit Heavenly things unto us. And this Power of Representation they have from divine Institution alone.

2. What they were Patterns of is expressed; namely, of Heavenly things. What these were in particular, must be spoken unto in the Exposition of the next Proposition, whereof they are the Subject; The Heavenly things themselves.

3. Of these things it is affirmed that they were purified. The Apostle had treated before of a double Purification. (1) Of that which consisted in a cleansing from Defilements of its own; Sprinkling the Unclean, and Sanctifying to the Purifying of the Flesh, ver. 13. 22. (2) That which consisted in a Dedication unto Sacred Use. But this also had some respect unto uncleanness. Not unto any that the things so Dedicated had in themselves; but because of the Uncleanness of them that were to make use of them. This was such as that God would have the intervention of the Sprinkling of Blood between him and them in all their services; as he declares, Levite. 16. 15, 16, 17. And this he would do, that he might teach them the absolute and universal necessity of the purifying Efficacy of the Blood of Christ, in all things between him and sinners. Of this Purification he gives us in this Discourse two Instances. (1) That which was Initial, at the first Solemnization of the Covenant; ver. 18, 19, 20. (2) That which was Annual in the Sprinkling of the Tabernacle and its Vessels, because of the Uncleannesses of the People; ver. 22. This latter Purification is that which is intended.

4. The means whereby they were thus to be purified, is, with these. In the next Proposition, the Heavenly things themselves are said to be purified 〈 in non-Latin alphabet 〉 , with Sacrifices. But the Purification of these Patterns was not absolutely confined unto Sacrifices. Water and Scarlet wool and Hyssop, and the Ashes of an Heifer in some cases were required thereunto. With these, that is, with all those things which were appointed by the Law to be used in their Purification or Dedication unto sacred Use.

5. If enquiry be made, Why these Patterns were thus purified, the Apostle affirms that it was necessary it should be so. This as it respects both Propositions in this verse equally, was spoken unto in general before. The grounds of this Necessity with respect unto these Patterns, were these,

1. The Will and Command of God. This is that which originally or in the first place makes anything necessary in Divine worship. This is the only spring of rational Obedience in instituted Worship; Whatever is without it, whatever is beyond it, is no part of Sacred Service. God would have them thus purified. Yet also was there herein this manifest Reason of his Will, namely, that thereby he might represent the Purification of Heavenly things. On this Supposition that God would so represent heavenly things by them, it was necessary that they should be purified. (2) Seeing he would have them purified there was a Meetness that they should be so with these things. For being themselves carnal and earthly, as were the Tabernacle and all the vessels of it, it was meet they should be purified with things carnal also; Such as were the Blood of Beasts, Water, Hyssop, and Scarlet-wool. (3) In particular it was necessary that they should be purified with the Blood of Sacrifices; because they were Types of those things; which were to be purified with the only proper Expiatory Sacrifice. These were the Foundations of the whole System of Mosaical Rites and Ordinances; and on them they stood, until they were removed by God himself.

And that which we should learn from hence, is, a due consideration of that Respect which we ought to have to the Holiness of God in his Worship and Service. He did manifest it unto us, to beget in us a due Reverence of it; He would never admit of anything therein, but was purified according unto his own Institution. All other things he always rejected as unclean and profane. Without a due Apprehension hereof, and endeavoring to have both our Persons and our Services purified by the Sprinkling of the Blood of Christ, neither they nor we can be accepted before him

The other Proposition in the Text, is, that the Heavenly things themselves were to be purified with better Sacrifices.

The first thing in the words is the Subject of the Proposition. The Heavenly things themselves; that is, the things whereof the other were the Patterns, by which God represented them unto the Church. But what these things are, is not easy to determine.

Some say that Heaven itself is intended, the Superetherial Heavens; the Place of the present Residence of Christ, and of the Souls of them that are saved by him. But taking the Heavens absolutely, especially for that which is called the Heaven of Heavens, with respect unto their Fabric, and as the Place of God's Glorious Residence, and it is not easy to conceive how they stood in need to be purified by Sacrifice.

Some say it is Spiritual things, that is, the Souls and Consciences of men, that are intended. And they are called Heavenly in opposition unto the things of the Law, which were all carnal and Earthly. And it is certain, they are not to be excluded out of this Expression. For unto their Purification, is the virtue of the Sacrifice of Christ directly applied; ver. 14. Yet the whole context, and the Antithesis in it, between the Types and the things typified, make it evident, that they alone are not intended.

To clear the Mind of the Apostle in this expression, sundry things must be observed out of the Context.

1. The Apostle treats of a double Purification, as was immediately before declared In this Application of his Discourse he intends them both. But whereas some things stood in need of the one only, namely, of that of Dedication unto God, and some of the other, namely, purging from Defilements, as the Souls and Consciences of Men; they are distinctly to be applied unto the things spoken of according to their Capacity. Some were purified by Dedication; some by actual cleansing from real Defilements; both which are included in the Notion of Sacred Purification, or Sanctification.

2. These Heavenly things must be all those and only those whereof the other were Patterns or Resemblances. This is plain in the Context and Antithesis. Wherefore,

3. By Heavenly things, I understand all the effects of the Counsel of God in Christ, in the Redemption, Worship, Salvation, and Eternal Glory of the Church; that is, Christ himself in all his Offices, with all the Spiritual and Eternal Effects of them on the Souls and Consciences of men, with all the worship of God by him according unto the Gospel. For of all these things those of the Law were the Patterns. He did in and by them give a Representation of all these things, as we may see in particular.

(1.) Christ himself, and the Sacrifice of himself were typed out by these things. To prove this is the principal Purpose of the Apostle. They were the Shadow, he the Body or Substance, as he speaks elsewhere. He was the Lord from Heaven; who is in Heaven, who speaks from Heaven. 1 Cor. 15. 49. Joh. 3. 13. (2) All spiritual and eternal Grace, Mercy, Blessings, whereof the Souls of Men are made Partakers by the Mediation and Sacrifice of Christ, are Heavenly things, and are constantly so called, Heb. 3. 1. Ephes. 1. 3. Joh. 3. 12. Eph. 2. 6. (3) The Church itself and its worship are of the same kind; the things principally to be purified by these Sacrifices; It is God's Heavenly Kingdom; Ephes. 5. 25, 26. (4) Heaven itself is comprised herein, not absolutely, but as it is the Mansion of Christ, and the Redeemed in the Presence of God for evermore.

Hereon, the Enquiry will be, how these things are said to be purified? For of real Purification from Uncleanness not one of them is capable, but only the Church, that is, the Souls and Consciences of men. I Answer, That we are to have recourse unto that twofold sense of Purification before laid down; namely, of external Dedication, and internal Purging; both which are expressed by the name of Sanctification in the Scripture. Most of the things that were purified by the Blood of the Sacrifices at the giving of the Law, were so in the first sense and no otherwise. The Covenant, the Book of the Law, and the Tabernacle with all its Vessels, were purified in their sacred Dedication unto God and his service. Thus were all the Heavenly things themselves purified. Christ himself was Sanctified, Consecrated, Dedicated unto God in his own Blood. He Sanctified himself, Joh. 17. 19. and that by the Blood of the Covenant; Heb. 10. 29. even when he was Consecrated or made perfect through sufferings; chap. 2. 10. So was the Church and the whole worship of it dedicated unto God; made holy unto him; Ephes. 5. 25, 26. And Heaven itself was dedicated to be an habitation forever unto the Mystical Body of Christ, in perfect Peace with the Angels above, who had never sinned. Eph. 1. 10. Heb. 12. 22, 23, 24.

But yet there was moreover a real Purification of the most of these things. The Church, or the Souls and Consciences of Men, were really Cleansed, Purified and Sanctified with an internal Spiritual Purification Eph. 5. 25, 26. Tit. 2. 14. It was washed in the blood of Christ, Rev. 1. 5. and is thereby cleansed from Sin. 1 Joh. 1. 7. And Heaven itself was in some sense so Purified, as the Tabernacle was because of the sins of the People among whom it was. Levite. 16. 16. Sin had entered into Heaven itself in the Apostasy of Angels; whence it was not pure in the sight of God. Job 15. 15. And upon the sin of man, a state of Enmity ensued between the Angels above and Men below; so that Heaven was no meet Place for an habitation unto them both, until they were reconciled, which was done only in the Sacrifice of Christ, Eph. 1. 10. Hence if the Heavenly things were not defiled in themselves, yet in Relation unto us they were so; which is now taken away.

The Summ is; As the Covenant, the Book, the People, the Tabernacle were all purified and dedicated unto their especial ends, by the Blood of Calves and Goats, wherein was laid the Foundation of all gracious intercourse between God and the Church, under the Old Covenant; So all things whatever, that in the Counsel of God belonged unto the New Covenant, the whole Mediation of Christ with all the Spiritual and Eternal Effects of it, were Confirmed, Dedicated unto God, and made effectual unto the ends of the Covenant, by the Blood of the Sacrifice of Christ, which is the spring from whence Efficacy is communicated unto them all; and Moreover, the Souls and Consciences of the Elect are Purified and Sanctified from all defilements thereby, which work is gradually carried on in them, by renewed Applications of the same Blood unto them, until they are all presented unto God, Glorious, without spot or wrinkle, or any such thing. And we are taught, that

The one Sacrifice of Christ with what ensued thereon, was the only means to render effectual all the Counsels of God, concerning the Redemption and Salvation of the Church Eph. 1. 3, 4, 5, 6, 7. Rom. 3. 24, 25, 26.

Of these Heavenly things, it is said, that they were purified with better Sacrifices than these; 〈 in non-Latin alphabet 〉 is added to increase the signification All sober Expositors agree that here is an Enallage of Number, the plural put for the singular. The one Sacrifice of Christ is alone intended. But because it answered all other Sacrifices, exceeded them all in Dignity, was of more Use and Efficacy than they all, it is so expressed. That one Sacrifice which comprised the Virtue, Benefit and Signification of all other. The Gloss of Grotius on these words is intolerable, and justly offensive unto all Pious Souls. 〈 in non-Latin alphabet 〉 , saith he, quia non tantum Christi perpessiones intelligit, sed eorum qui ipsum sectantur, unà cum precibus & operibus Misericordiae. Is it possible that any Christian should not tremble to join the Sufferings of Men and their works, with the Sacrifice of Christ, as unto the same kind of Efficacy in purifying of these Heavenly things? Do they make Atonement for Sin? Are they offered unto God for that end? Are they sprinkled on these things for their Purification?

4. The Modification of the former Proposition belongs unto this also. It was necessary these things should be thus purified. (1) As that which the Holiness of God required, and which therefore in his Wisdom and Grace he appointed. (2) As that which in itself was meet and becoming the Righteousness of God; Heb. 2. 10. Nothing but the Sacrifice of Christ, with the everlasting Efficacy of his most precious Blood, could thus purify the Heavenly things, and dedicate the whole new Creation unto God.

The last thing we shall observe hereon, is, that it was 〈 in non-Latin alphabet 〉 that this Dedication and Purification is ascribed unto. Now 〈 in non-Latin alphabet 〉 is a slain Sacrifice, a Sacrifice as slain; a Sacrifice by Mactation, Killing or shedding of blood; so is 〈 in non-Latin alphabet 〉 also. Wherefore it is the Sacrifice of Christ in his Death and Blood-shedding, that is the Cause of these things. Other 〈 in non-Latin alphabet 〉 of him there was none, he offered none. For the vindication hereof we must examine the Comment of Schlictingius on this Place. His Words are,

Licet enim non Sanguinem suum Christus deo obtulerit, sed se ipsum; tamen sine sanguinis effusione offerre se ipsum non potuit ne{que} debuit. Ex eo veró quod diximus sit, ut Autor Divinus Christum cum victimis legalibus conferens, perpetuo fugiat dicere Christi sanguinem fuisse oblatum; et nihilominus ut similitudini serviat, perpetuo Christi sanguinis fusionem insinuet, quae nisi antecessisset, haud quaquam tam plena tam{que} concinna inter Christum & victimas antiquas comparatio institui potuisset. Ex his ergo manifestum est in illa sancta celestia, ad eorum dedicationem emundationem{que} peragendam, victimam pretiosissimam, proinde non sanguinem hircorum & vitulorum, imo ne sanguinem quidem ullum, sed ipsum Dei filium, id{que} omnibus mortalis naturae exuviis depositis, quo nulla pretiosior & sanctior victima cogitari potuit, debuisse inferri. Ans. (1) The Distinction between Christ offering his Blood, and offering himself to God, (the Foundation of this Discourse) is coined on purpose to pervert the Truth. For neither did Christ offer his Blood unto God, but in the offering of himself; nor did he offer himself unto God, but in and by the shedding and offering of his Blood. There is no Distinction between Christ offering of himself and offering of his Blood, other then between the Being of anything, and the Form and manner of its being what it is. (2) That he could not offer himself without the antecedent effusion of his Blood, seems a kind concession, but it hath the same Design with the preceding Distinction. But in the offering of himself he was 〈 in non-Latin alphabet 〉 , a slain Sacrifice, which was in and by the effusion of his Blood; in the very shedding of it, it was offered unto God. (3) It is an useless Observation, that the Apostle in comparing the Sacrifice of Christ with the legal Victims, doth (as it is said) carefully avoid the saying that he offered his Blood. For in those legal Sacrifices the Beasts themselves were always said to be offered, although it was the Blood alone, wherewith Atonement was made on the Altar; Levite. 17. 11. And this the Apostle expressly ascribes unto the Blood of Christ, in answer unto the Blood of Bulls and Goats; ver. 13, 14. (4) The Apostle doth not insinuate the mention of the shedding of the Blood of Christ only to make up a full and fit comparison with the legal Victims, as is impudently insinuated; But he directly ascribes the whole effect of Reconciliation, Peace, Atonement, Remission of sins, and Sanctification unto the Blood of Christ, as shed and offered unto God. And this he doth not only in this Epistle where he insists on this comparison; but in other places also where he hath no regard unto it. Rom. 3. 25. Eph. 1. 7. chap. 5. 2, 25, 26. Tit. 2. 14. Rev. 1. 5. (5) Having advanced thus far, in the close of his Exposition he excludes the blood of Christ from anymore Interest or efficiency in the Purification of these Heavenly things, then the Blood of Goats and Calves; which is such an open contradiction unto the whole Design and express words of the Apostle, as that the Assertion of it exceeds all the bounds of Sobriety and Modesty.

From the Words thus opened, we may Observe unto our own Use.

1. Neither could Heavenly Things have been made meet for us, or our use, nor we have been meet for their enjoyment, had they not been dedicated, and we been purged by the Sacrifice of Christ. There was no suitableness neither in them unto us, nor in us unto them, until it was introduced by the Blood of Christ. Without the Efficiency hereof, Heavenly things would not be Heavenly unto the minds and souls of men; they would neither please them nor satisfy them, nor make them Blessed. Unless they themselves are purged, all things, even Heavenly things themselves would be unclean and defiled unto them. Tit. 1. 15.

2. Every eternal Mercy, every spiritual Privilege is both purchased for us, and sprinkled unto us, by the Blood of Christ.

3. There is such an Uncleanness in our Natures, our Persons, our Duties and Worship; that unless they and we are all sprinkled with the Blood of Christ, neither we nor they can have any Acceptance with God.

4. The Sacrifice of Christ is the one, only, everlasting fountain and spring of all Sanctification and sacred Dedication; whereby the whole new Creation is purified and dedicated unto God.

VER. XXIV.

The Opposition between the High Priests of the Law, and their Sacrifices, with their Efficacy, and the Lord Christ with his Sacrifice and its Efficacy, is farther carried on in this verse. And this is done in an Instance of a Dissimil tude between them, as it was shown in general before, in how many things they did agree. And this Dissimilitude consists in the place and manner of the Discharge of their Office, after the great Expiatory Sacrifice, which each of them did offer.

The Causal Connection of the words doth also intimate, that a farther Evidence is given unto what was before laid down; namely, that Heavenly things were purified by the Blood of Christ. For as an Assurance thereof, upon the Dedication of the new Covenant, he entered into Heaven itself. Had he purified the Things only on the Earth, we could have entered only into an Earthly Sanctuary, as did the High Priest of Old. But he is entered, as the Apostle now declares, into Heaven itself, which in the gracious Presence of God therein, is the spring and Center of all the things purified by his Sacrifice.

〈 in non-Latin alphabet 〉 , Syr. 〈 in non-Latin alphabet 〉 into the House of the Sanctuary. Sancta; Sacrarium; Sanctuarium; Sancta Sanctorum; the most holy Place. 〈 in non-Latin alphabet 〉 , Manufacta; manibus extructa; built with hands. 〈 in non-Latin alphabet 〉 , Syriac, 〈 in non-Latin alphabet 〉 which is the similitude of that which is true. Vul. Exemplaria verorum. Exemplar respondens veris illis. An example answering unto the true, a Resemblance of the True. 〈 in non-Latin alphabet 〉 ; Syr. 〈 in non-Latin alphabet 〉 before the face; faciei, vultui, conspectui; in the Presence.

VER. XXIV.

There is in the words a Dissimilitude between the Lord Christ and the Priests of the Law, or an Opposition between what was done by the one and the other. And one Branch of the Antithesis, as unto Affirmation on the one hand, is included in the Negation on the other. For in that he says he is not entered into the Holy Places made with hands, it is affirmed that the High Priest did so of Old, and no more.

In the words there is,

• I. The Subject spoken of, that is Christ.
• II. A Double Proposition concerning Him.
  • 1. Negative; that he is not entered into the Holy Places made with hands.
  • 2. Affirmative; that he is so, into Heaven itself.
• III. The End of what is so affirmatively ascribed unto him. To appear in the Presence of God for us.

1. The Subject spoken of is Christ. Jesus, saith the Vulgar Latin. But all Greek Copies with the Syriac, have Christ. From the 15th. verse he had spoken indefinitely of the Mediator of the New Covenant, what he was to be, and what he had to do, whoever he were. This Mediator and the High Priest of the Church are one and the same. He makes Application of all he had said, unto one singular Person, Christ our High Priest.

That which in general is ascribed unto him, or spoken of him both negatively and affirmatively, is an Entrance; That which was the peculiar Dignity of the High Priest of Old, wherein the principal Discharge of his Duty did consist, and whereon the Efficacy of his whole Ministration did depend, was, that He, and He alone did enter into the Holy Place, the Typical Representation of the Presence of God. Wherefore such an entrance must our High Priest have after he had offered himself once for all.

II. This entrance of our High Priest as unto the place whereinto he entered, is expressed, first, Negatively; not into the Holy Places made with hands. The place intended is the Sanctuary or most Holy Place in the Tabernacle. It is here expressed in the Plural Number to answer the Hebrew 〈 in non-Latin alphabet 〉 ; for so the LXX render their Reduplications, wherewith they supply their want of superlatives. These Holy Places Christ entered not into.

A Double Description is here given of this Place. (1) As unto its Nature; (2) As unto its Use.

1. As unto its Nature, it was made with hands; built by the hands of Men. The manner of this Building was part of its Glory; for it relates unto the framing and erection of the Tabernacle in the Wilderness. And as this was wholly directed by God himself, so he endowed them in an extraordinary manner with singular Skill and Wisdom by whom the work was wrought. But as unto the thing itself, it is a diminution from its Glory, not absolutely but comparatively; yet was still made by the hands of Men, and so had no Glory in comparison of that which doth excel, namely, Heaven itself.

2. As unto the use of these Holies, they were 〈 in non-Latin alphabet 〉 is sometimes used for 〈 in non-Latin alphabet 〉 , that which is signified by the Type; and this we commonly call the Antitype. So is the word used by the Apostle Peter, 1 Pet. 3. 21. The Substance of what is typified. Sometimes it is used for 〈 in non-Latin alphabet 〉 ; The Type and Resemblance of the thing signified. So is it here used, and well rendered Figures. And what the Apostle calls 〈 in non-Latin alphabet 〉 in the foregoing verse, he here calls 〈 in non-Latin alphabet 〉 . They are therefore the same; only they express different respect and notions of the same things. As the Delineation and Representation of Heavenly things in them were obscure and dark, they were 〈 in non-Latin alphabet 〉 Similitudes, Resemblances of Heavenly things; As that Representation which they had and made of them, was a Transcript from the Original Pattern and Idea in the Mind of God, and shown unto Moses in the Mount, they were 〈 in non-Latin alphabet 〉 or express Figures.

And they were thus Figures of the True; that is, the true Holies. True in these expressions is opposed unto Shadowing and Typical, not unto that which is false or abulterate. So Joh. 1. 17, 18. real, substantial, the things originally in all these Institutions.

This is a brief Description of the Place whereinto the High Priest under the Law did enter, wherein his great Privilege did consist, and whereon the Efficacy of all his other Administrations did Depend. And it is described, (1) With respect unto its Institution, it was the most Holy Place, peculiarly dedicated unto the Reception of the especial Pledges of the Presence of God. (2) As unto its Fabric; it was made with hands; though of an excellent structure, directed by God himself, and framed by his especial command; yet was it in its self no more but the work of Men's hands. (3) As unto its principal end and use; it was a figure and Resemblance of Heavenly things. All God's Appointments in his service, have their proper season, Beauty and Glory and Use, which are all given them by his Appointment. Even the things that were made with men's hands, had so, whilst they had the force of a Divine Institution. To enter into the Presence of God represented by the Typical Pledges of it in this place, was the height of what the High Priest under the Law attained unto. And this he did on the Ground of the Dedication and Purification of the Tabernacle by the Blood of the Sacrifices of Goats and Calves. And it may be said, if the Lord Jesus Christ be the High Priest of the Church, hither or into this place he ought to have entered. I Answer, He ought indeed so to have done, if by his Sacrifice he had purified only earthly things. But whereas he had no such Design, nor were the temporal things of the whole Creation worth the Purification with one drop of his Blood, but they were things Spiritual and Heavenly that were purified by his Sacrifice, he was not to enter into the Holy Place made with hands, the Figures of the same, but into Heaven itself.

In opposition unto what is denied of him, and which is therein ascribed unto the High Priest of the Law; the place whereinto he did enter is called Heaven itself. The Entrance spoken of was Sacerdotal, not Triumphant and Regal, as I have elsewhere declared. And by this Heaven itself a peculiar place is intended. The Apostle hath in several places affirmed that in his Ascension he passed through the Heavens; and was made higher then the Heavens. Wherefore by this, Heaven itself, some place that is called so by the way of Eminency, is intended. This in the Scripture is sometimes called the Heaven of Heavens, and the third Heaven; The place of the peculiar Residence of the Presence, Majesty and Glory of God, and of his Throne; where all his Blessed Saints enjoy his Presence, and all his Holy Angels minister unto him. A Place above all these aspectable Heavens, the Heavens which we do behold.

The Entrance of Christ into Heaven as our High Priest, was into it as the Temple of God, wherein the Chief thing considerable is the Throne of Grace. For it is that which answers unto and was signified by the entrance of the High Priest into the most Holy Place in the Tabernacle. And there was nothing therein but the Ark and the Mercy-seat, with the Cherubims of Glory overshadowing them, which, as we have declared, was a Representation of a Throne of Grace. He entered likewise into Heaven Triumphantly as it was the Palace of God, the Throne of the Great King, and sat down at the Right hand of the Majesty on high; But this he did with respect unto the Execution of his Kingly Office with Authority and Power. For as the Offices of Christ are distinct, and their Exercise is so also; so Heaven itself wherein he now dischargeth them all, is proposed unto us, under divers Considerations, distinctly answering unto the work that the Lord Christ hath yet to perform therein. And this serves,

1. Unto the Direction and Encouragement of Faith. When we apply ourselves unto Christ to seek for Aid for the subduing and destruction of our spiritual Adversaries, by his ruling Power, that mighty Power whereby he is able to subdue all things unto himself, we consider him on the Throne of Majesty in the full Possession of all Power in Heaven and Earth; Hereby is Faith both encouraged and directed in its Acting or approach unto him. And when we go unto him for relief under our Temptations with a sense of the Guilt of Sin, which requires tenderness and compassion, we consider him as in the Temple of God appearing as our High Priest before the Throne of Grace. Chap. 4. 14, 15, 16.

2. This Representation is the spring of all Spiritual Consolation. God on a Throne of Grace, the Lord Christ before it in the Exercise of his office with Faithfulness, Compassion and Power, is the Spring and Center of all the Comforts of the Church.

Schlictingius affirms on this Place, that these things are spoken of Christ, only in a neat and handsome Metaphor under which he is compared unto the Priests of old. And the whole of his Discourse tends unto this, that it is a Comparison framed or coined by the Apostle for the Illustration of what he intends. But this is not to interpret the meaning of his words, but directly to oppose his whole design. For it is not a fancied framed. Comparison that the Apostle insists on, but a Declaration of the Typical Significancy of legal Institutions; and his Purpose is to manifest the Accomplishment of them all in Christ alone.

Lastly; The End of this Sacerdotal Entrance of Christ into Heaven is expressed; Now to appear in the Presence of God for us.

A farther Degree of Opposition between our High Priest and those of the Law, is expressed in these words. They entered into the Holy Place to appear for the People, and to present their Supplications unto God. But this was only in an Earthly Tabernacle, and that before a Material Ark and Mercy-Seat. In what is here ascribed unto Christ, there are many differences from what was so done by them.

1. In the Time of what he did or doth; 〈 in non-Latin alphabet 〉 , Now: At this present Season and always. What those others did was of no continuance. But this NOW is expressive of the whole Season and Duration of time from the Entrance of Christ into Heaven, unto the Consummation of all things. So he declares it in the next Verse. He never departs out of the Sanctuary to prepare for a new Sacrifice as they did of old. There is no moment of Time wherein it may not be said, He now appeareth for us.

2. In the End of his Entrance into this Heavenly Sanctuary: 〈 in non-Latin alphabet 〉 , that is, 〈 in non-Latin alphabet 〉 ; to appear; Absolutely his Entrance into Heaven had other Ends, but this is the only End of his entering into Heaven as God's Temple, the Seat of the Throne of Grace, as our High Priest. And the whole Discharge of the remaining Duties of his Sacerdotal Office are comprised in this word, as we shall immediately demonstrate.

3. In that he doth thus appear 〈 in non-Latin alphabet 〉 ; Vultui, Conspectui, Faciei Dei; That is, the immediate Presence of God, in opposition unto the Typical Symbols of it in the Tabernacle, before which the High Priest presented himself.

The High Priest appeared before the Ark, the Cherubims and Mercy-seat composed into the Form of a Throne: Christ enters into the real Presence of God, standing in his sight, before his Face; and this expresseth his full Assurance of his Success in his undertaking, and his full discharge from that Charge of the Guilt of Sin which he underwent. Had he not made an end of it, had he not absolutely been freed from it, he could not have thus appeared with Confidence and Boldness in the Presence of God.

Lastly; This is said to be done 〈 in non-Latin alphabet 〉 For us. This refers only to Appear; to appear for us; that is, as we shall see, to do all things with God for us, at the Throne of Grace that we may be saved.

The words being Opened, the Nature of the thing itself, namely of the present Appearance of Christ in Heaven, must be farther inquired into. And it may be declared in the ensuing Observations.

1. It is an Act of his Sacerdotal Office. Not only He who is our High Priest doth so appear, but he so doth as the High Priest of the Church. For such was the Duty of the High Priest under the Law, whereby it was typified and represented. His Entrance into the Holy Place and Presentation of himself before the Mercy-seat was in the discharge of his office, and he did it by Virtue thereof. And this is one principal Foundation of the Churches Comfort, namely that the present Appearance of Christ in the Presence of God, is a part of his Office, a Duty in the Discharge of it.

2. It is such an Act and Duty of our High Priest as supposeth the Offering of himself a Sacrifice for Sin, antecedent thereunto. For it was with the blood of the expiatory Sacrifices offered before on the Altar, that the High Priest entered into the Holy Place. It hath therefore regard unto his antecedent Sacrifice, or his offering himself in his death and blood-shedding unto God. Without a supposition hereof, he could not as our High Priest have entered into the Sanctuary and have appeared in the Presence of God. Wherefore

3. It supposeth the Accomplishment of the Work of the Redemption of the Church. His words in this Appearance before God, are expressed, Joh. 17. 4. I have glorified thee on the Earth, I have finished the work thou gavest me to do; and now I come unto thee. He was sent of God into the World on this great Errand, for this great Work; and he returned not unto him, he appeared not in the Presence of him that sent him, until he had fulfilled it, and was ready in all things to give an Account of it unto the eternal Glory of God.

4. In this his Appearance he presents himself unto God as a Lamb that had been slain. Rev. 5. 6. He is now alive and lives forever. But there must as unto Efficacy in this Appearance be a Representation of his Sacrifice, his Suffering, his Death, his Blood, of himself as a Lamb slain and offered unto God. And this was to be so in Answer unto the blood of the Expiatory Sacrifice, which the High Priest carried into the Holy Place. For he was himself both the Priest and the Sacrifice, the Offerer and the Lamb. And as that Blood was sprinkled before the Ark and the Mercy-seat, to apply the Atonement made unto all the sacred pledges of God's Presence and Good Will; so from this Representation of the Offering of Christ, of himself as a Lamb that had been slain, in this his Appearance before God, doth all the Application of its Benefits unto the Church proceed.

5. He thus appears for us. He is therein therefore the great Representative of the Church, or he represents the whole Church of his Redeemed, unto God. There is more in it then merely for our Good. It is as it were the Appearance of an Advocate, a Law-Appearance in the behalf of others. So is it declared 1 Joh. 2. 1, 2. He will at the end of all present his whole Church unto God, with the whole work of his Love and Grace accomplished towards them. He first so presents it unto himself and then to God, Eph. 5. 26, 27. Now he presents them as the Portion given unto him of God out of fallen Mankind to be Redeemed and Saved; saying, behold I and the children which thou gavest me; thine they were and thou gavest them to me. I present them unto thy Love and Care, holy Father, that they may enjoy all the fruits of thine Eternal Love, all the Benefits of my Death and Sacrifice.

6. This is the great Testimony of the Continuation of his Love, Care and Compassion towards the Church now he is in the height of his own Glory. Love, Care and Compassion belong unto him in an especial manner as he is an High Priest, which we have declared on many occasions. They are the spring of all his Sacerdotal actings. And they are all witnessed unto in his perpetual Appearance in the presence of God for us.

7. This also compriseth his being an Advocate. He is hereby in a continual readiness to plead our Cause against all Accusations, which is the especial Nature of his work as an Advocate; which is distinct from his Intercession, whereby he procures supplies of Grace and Mercy for us.

8. This Account of the Appearance of Christ before God on the Throne of Grace, gives direction into a right Apprehension of the way of the Dispensation of all saving Grace and Mercy unto the Church. The Spring and Fountain of it is God himself, not absolutely considered, but as a on Throne of Grace. Goodness, Grace, Love and Mercy are natural unto him; but so also are Righteousness and Judgment. That he should be on a Throne of Grace is an Act of his Sovereign Will and Pleasure, which is the original Spring of the Dispensation of all Grace unto the Church. The procuring Cause of all Grace and Mercy for the Church, as issuing from this Throne of Grace, is the Sacrifice of Christ, whereby Atonement was made for Sin, and all Heavenly things purified unto their proper End. Hence he is continually represented before this Throne of God, as a Lamb that had been slain. The Actual Application of all Grace and Mercy unto the Church and every member of it, depends on this his Appearance before God, and the Intercession wherewith it is accompanied.

Schlictingius grants on the place, that Christ doth indeed Solicitously take care of the Salvation of the Church; but yet God, saith he, doth grant it of mere Mercy without any regard unto Satisfaction or Merit; which, saith he, we exclude. And the only Reason he gives for their so doing is this; that where there is Satisfaction or Merit, there is no need of Oblation, Appearance or Intercession. But this Fancy (opposed unto the Wisdom of God in the Dispensation of himself and his Grace) ariseth from their Corrupt Notion of these things. If the Oblation of Christ with his Appearance in Heaven and Intercession were nothing but what they imagine them to be, that is, his Appearance in Heaven with all Power committed unto him, and the Administration of it for our Good, his Satisfaction and Merit could not directly be thence proved. Yet also on the other hand are they no way disproved thereby; for they might be antecedently necessary unto the exercise of this Power. But the Argument is firm on the other hand. There is in the Dispensation of Grace and Mercy respect had unto Satisfaction and Merit, because it is by the Blood and Sacrifice of Christ, as it is the design of the Apostle to declare. For whereas He was therein an offering for Sin, was made Sin for us, and bare all our Iniquities, undergoing the Penalty or Curse of the Law due unto them, which we call his Satisfaction or Suffering in our stead. And whereas all that he did antecedently unto the Oblation of himself for the Salvation of the Church, he did it in a way of Obedience unto God by Virtue of the Compact or Covenant between the Father and Him for our Salvation unto his Glory, which we call his Merit; Unto these there is respect in the dispensation of Grace, or the Lord Christ lived and died in Vain.

But to declare their Apprehension of these things, the same Author adds; Porro in Pontifice legali, apparitio distincta erat ab oblation, licet utra{que} erat conjuncta & simul fieret; nempe quia alius erat Pontifex, alia victima; & apparebat quidem Pontifex, offerebatur autem victima, seu sanguis victimae: At nostri Pontificis & oblatio & apparitio, quemadmodum & interpellatio, reipsa idem sunt; quia nimirum idem est Pontifex & Victima. Dum enim apparet Christus, seipsum offert; & dum seipsum offert, apparet; dum autem & offert & apparet, interpellat.

1. It is not true that the Oblation or Offering of the Sacrifice, by the High Priest and his Appearance in the Holy Place was at the same time. For he offered his Sacrifice at the Altar without, and afterwards entered with the blood into the Holy Place. 2. He grants that the Blood of the Sacrifice was offered; but will not allow that the Blood of Christ was offered at all, nor that Christ offered himself before he had laid aside both flesh and blood having no such thing belonging unto him. 3. That the Sacrifice of Christ, his Oblation, Appearance, and Intercession are all one and the same, and that nothing but his Power and Care in Heaven for the Salvation of the Church is intended by them, is an Imagination expressly contradictory unto the whole Design, and all the Reasonings of the Apostle in the Context. For he carefully distinguisheth those things one from the other, showeth the different and distinct time of them under the Old Testament, declareth their distinct Natures, Acts and Effects, with the different places of their performance. Violence also is offered unto the signification of the Words, and the common Notion of things intended by them, to make way for this Conceit. In common use and force 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 are one thing, and 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are others. It is true, the Lord Christ is in himself both the Priest and the Sacrifice; but it doth not thence follow, that his offering of himself and his Appearance in the Presence of God for us, are the same; but only that they are the Acts of the same Person.

This Continual Appearance of the Lord Christ for us, as our High Priest in the Presence of God, in the way explained, is the Foundation of the Safety of the Church in all Ages; and that whereon all our Consolation doth depend; whence Relief is derived by Faith on all occasions. The Consideration hereof being rightly improved will carry us through all difficulties, Temptations and Trials with safety unto the End.

VER. XXV.

〈 in non-Latin alphabet 〉 , Syr. 〈 in non-Latin alphabet 〉 ; and not also; neque, neither; nor yet. 〈 in non-Latin alphabet 〉 , Syr. 〈 in non-Latin alphabet 〉 his Soul; He made his Soul an offering for Sin. 〈 in non-Latin alphabet 〉 , Syr. 〈 in non-Latin alphabet 〉 many times. 〈 in non-Latin alphabet 〉 , Syr. 〈 in non-Latin alphabet 〉 ; in or with Blood that was not his own properly, Heb. 〈 in non-Latin alphabet 〉 , with other blood, or the blood of another.

In the foregoing verse there is an Opposition in the Comparison between the Lord Christ, and the High Priest of the Law; yet is it such as hath its Foundation in a Similitude that is between them; and therefore respects not so much the things themselves opposed, as the manner of them. For as the Lord Christ entered not into the Holy Place made with hands, but into Heaven itself; So the High Priest had an entrance also, yet not into Heaven, but into that other Holy Place. But in this verse there is an opposition in the Comparison that hath no Foundation in any similitude between them, and that is absolutely denied of Christ which belonged essentially unto the Discharge of the Office of the High Priest of Old. Many things ensued on the Weakness and Imperfection of the Types, which would not allow that there should be a perfect complete Resemblance in them of the Substance itself, that all things between them exactly should answer unto One another. Hence they did at best but obscurely represent the good things to come, and in some things it was not possible but there should be a great discrepancy between them.

The Assertion in these Words proceeds on a Supposition of the Duty of the High Priest, which had that Reason for it, as that it was absolutely necessary that our High Priest should not do after the same manner. The High Priest ended not his work of offering Sacrifices by his entrance into the Holy Place with the Blood of it; but he was to repeat the same Sacrifice again every year. This therefore, in correspondence with this Type, might be expected from Christ also; namely, that whereas he offered himself unto God through the Eternal Spirit, and afterwards entered into the Holy Place or Heaven itself, he should offer himself again, and so have another entrance into the Presence of God. This the Apostle denies him to have done, and in the next verse gives a demonstration, proving it was impossible he should so do. And hereof he gives the Reason both in the remaining verses of this Chapter and the beginning of the next. The Repetition of the annual Sacrifices under the Law was mainly from hence, because they were not able perfectly to effect that which they did signify; But the One Sacrifice of Christ did at once perfectly accomplish what they did represent. Herein therefore of necessity there was to be a difference, a Dissimilitude, an Opposition between what those High Priests did as unto the Repetition of Sacrifices, and what was done by our High Priest, which is expressed in this verse.

The Introduction of the Apostles Assertion is by the disjunctive Negative, 〈 in non-Latin alphabet 〉 , nor yet; It answers the Negative in the first part of the preceding verse. He entered not into the Holy Place made with hands as the High Priest; nor yet to do what the High Priest did afterwards.

In the words themselves there are two things. (1) What is denied of the Lord Christ. (2) The Limitation of that Denial unto the other part of the Comparison as unto what the High Priest did.

1. It is denied of him that he did thus enter into Heaven that he should offer himself often; It doth not follow, saith the Apostle, that because as an High Priest he entered into Heaven, as the High Priests of the Law entered into the Holy Place made with hands, that he should therefore offer himself often, as that High Priest offered every year. It was not required of him, there was no need of it for the Reasons mentioned, it was impossible he should. For this offering of himself was not his Appearance in the Presence of God; but the One Sacrifice of himself by death, as the Apostle declares in the next verse. That he should so offer himself often, more than once, was needless from the Perfection of that one Offering; By one Offering he hath forever perfected them that were Sanctified; And impossible from the Condition of his Person, he could not die often. What remains for the Exposition of these words, will be declared in the removal of those false Glosses and wrestings of them, whereby some endeavor to pervert them.

The Socinians plead from hence that the Sacrifice of Christ, or his offering of himself is the same with his Appearance in Heaven, and the Presentation of himself in the Presence of God; and they do it out of Hatred unto the Atonement made by his Blood. For, say they, it is here compared unto the entrance of the High Priest into the Holy Place every year; which was only an Appearance in the Presence of God.

Answ. 1. There is no such Comparison intended in the words. The Apostle mentioning the entrance of the High Priest with Blood into the Holy Place, intends only to evince the Imperfection of that Service, in that after he had done so, he was again to offer renewed Sacrifices every year, a sufficient Evidence that those Sacrifices could never make them perfect who came unto God by them. With Christ it was not so, as the Apostle declares. So that there is not herein a Comparison between the things themselves, but an Opposition between their Effects.

2. It is granted that the entrance of the High Priest into the Holy Place, belonged unto the Complement or Perfection of his Service in the expiatory Sacrifice But the Sacrifice itself did not consist therein. So likewise did the entrance of Christ into Heaven belong unto the Perfection of the Effects and Efficacy of his Sacrifice, as unto the way of its Application unto the Church. So far there is a Comparison in the words and no further.

3. That the Sacrifice of Christ or his offering himself once for all, once and not often, is the same with his continual Presentation of himself in the Presence of God, is both false in itself, and contrary to the express design of the Apostle. For

(1) It is 〈 in non-Latin alphabet 〉 , a slain or bloody Sacrifice, whereof he treats, as he expressly calls it, ver. 25, 26. But there is no shedding of blood in the Appearance of Christ in Heaven; nor, according to these men, any such thing appertaining unto his Nature.

(2) These things are distinguished in the Scripture from their different Natures and Effects. 1 Joh. 2. 1, 2.

(3) His Sacrifice or the offering of himself, is so affirmed to be one, as to consist in One individual Act. It is not only said that it was one Offering, but that it was once only offered, ver. 26, 28. This is no way reconcilable unto his continual Appearance in the presence of God.

(4) His Offering is mentioned by the Apostle as that which was then past, and no more to be repeated. He hath by one Offering perfected them that are Sanctified.

(5) His Oblation was accompanied with, and inseparable from suffering; So he declares in the next verse; proving that he could not often offer himself, because he could not often suffer. But his Presentation of himself in Heaven, is not only inconsistent with actual Suffering, but also with any obnoxiousness thereunto. It belongs unto his state of Exaltation and Glory.

(6) The time of the offering himself is limited unto the End of the World; now once in the end of the World; in opposition unto the Season that passed before; denoting a certain determinate Season in the dispensation of times; of which afterwards.

(7) This Imagination is destructive of the principal design and Argument of the Apostle. For he proves the Imperfection of the Sacrifices of the Law, and their insufficiency to consummate the Church, from their annual Repetition; affirming that if they could have perfected the Worshippers, they would have ceased to have been offered. Yet was that Sacrifice, which he respects, repeated only once a year. But, on this Supposition, the Sacrifice of Christ must be offered always, and never cease to be actually offered, which reflects a greater Imperfection on it, then was on those which were repeated only once a year. But the Apostle expressly affirms that the Sacrifice, which could effect its End, must cease to be offered; Chap. 10. 2. Whereas therefore by One offering he hath forever perfected them that are Sanctified; he doth not continue to offer himself; though he doth so, to appear in the Presence of God to make Application of the Virtue of that One offering unto the Church.

The Expositors of the Roman Church do raise an Objection on this place, for no other End, but that they may return an Answer unto it, perniciously opposite unto and destructive of the Truth here taught by the Apostle; though some of them do acknowledge that it is capable of another answer. But this is that which they principally insist upon as needful unto their present Cause. They say therefore that if Christ cease to offer himself, then it seems that his Sacerdotal Office ceaseth also. For it belongs unto that office to offer Sacrifices continually. But there is no force in this Objection. For it belongs to no Priest to offer any other, or anymore Sacrifices but what were sufficient and effectual unto the End of them and their office. And such was the One Sacrifice of Christ. Besides though it be not actually repeated, yet it is virtually applied always; and this belongs unto the present discharge of his Sacerdotal Office: So doth also his Appearance in Heaven for us, with his Intercession; where he still continues in the actual exercise of his Priesthood, so far as is needful or possible. But they have an Answer of their own, unto their own Objection. They say therefore, that Christ continueth to offer himself every day in the Sacrifice of the Mass, by the hands of the Priests of their Church. And this Sacrifice of him, though it be unbloody, yet is a true real Sacrifice of Christ, the same with that which he offered on the Cross.

It is better never to raise Objections then thus to answer them. For this is not to expound the words, but to dispute against the Doctrine of the Apostle; As I shall briefly evince.

1. That the Lord Christ hath by the One offering of himself forever perfected them that are Sanctified, is a Fundamental Article of Faith. Where this is denied, or overthrown, either directly or by just Consequence, the Church is overthrown also. But this is expressly denied in the Doctrine of the frequent Repetition of his Sacrifice, or of the offering of himself. And there is no Instance, wherein the Romanists do more expressly oppose the Fundamental Articles of Religion.

2. The Repetition of Sacrifices arose solely from their Imperfection, as the Apostle declares, Chap. 10. 2. And if it undeniably proved an Imperfection in the Sacrifices of the Law, that they were repeated once every year in one place only; how great must the Imperfection of the Sacrifice of Christ be esteemed, if it be not effectual to take away Sin, and perfect them that are Sanctified, unless it be repeated every day, and that, it may be, in a thousand Places?

3. To say that Christ offereth himself often, is expressly and in Terms contradictory to the Assertion of the Apostle. Whatever therefore they may apprehend of the offering of him by their Priests, yet most certain it is, that he doth not every day offer himself. But as the Faith of the Church is concerned in no offering of Christ but that which he offered himself, of himself, by the eternal Spirit once for all; so the pretence to offer him often by the Priests is highly Sacrilegious.

4. The infinite actings of the Divine Nature in Supporting and Influencing of the Human, the inexpressible Operation of the Holy Ghost in him, unto such a peculiar acting of all Grace, especially of Zeal unto the Glory of God, and compassion for the Souls of men, as are inimitable unto the whole Creation, were required unto the offering of himself a Sacrifice of a sweet smelling Savour unto God. And how can a poor sinful Mortal man, such as are the best of their Priests; pretend to offer the same Sacrifice unto God?

5. An unbloody Sacrifice, is, (1) A Contradiction in itself. 〈 in non-Latin alphabet 〉 , which is the only Sacrifice which the Apostle treats of, is victimae mactatio, as well as victimae mactatae oblatio. It is a Sacrifice by death, and that by blood-shedding; other 〈 in non-Latin alphabet 〉 there never was any. (2) If it might be supposed, yet is it a thing altogether useless; For without shedding of Blood there is no Remission. The Rule I acknowledge is firstly expressed with respect unto legal Sacrifices and Oblations: Yet is it used by the Apostle by an Argument drawn from the Nature and End of those Institutions, to prove the necessity of blood-shedding in the Sacrifice of Christ himself for the Remission of Sin. An unbloody Sacrifice for the Remission of Sin, overthrows both the Law and the Gospel. (3) It is directly contrary unto the Argument of the Apostle in the next verse; wherein he proves that Christ could not offer himself often. For he doth it by affirming, that if he did so, then must he often suffer, that is, by the Effusion of his Blood; which was absolutely necessary in and unto his Sacrifice. Wherefore an unbloody Sacrifice, which is without Suffering, whatever it be, is not the Sacrifice of Christ. For if he be often offered, he must often suffer, as the Apostle affirms. Nor is it unto any Purpose to say, that this unbloody Sacrifice of the Mass, receiveth its Virtue and Efficacy from the One Sacrifice of Christ on the Cross, as it is pleaded by the defenders of it; For the Question is not what value it hath, nor whence it hath it; but whether it be the Sacrifice of Christ himself or no.

To sum up the substance of this whole Controversy; The Sacrifice or Offering of Christ, was (1) By Himself alone through the eternal Spirit. (2) Was of his whole Human Nature as to the matter of it. He made his Soul an offering for Sin. (3) Was by Death and Bloodshedding, whereon its entire Efficacy as unto Atonement, Reconciliation and the Sanctification of the Church, do depend. (4) Was once only offered, and could be so no more from the Glory of his Person, and the Nature of the Sacrifice itself. (5) Was offered with such glorious internal actings of Grace, as no Mortal creature can comprehend. (6) Was accompanied with his bearing the Curse of the Law, and the Punishment due unto our Sins; which were taken away thereby. And in all this the Human Nature was supported, sustained and acted by the Divine in the same Person, which gave the whole Duty its Efficacy and Merit. That pretended in the Mass, is (1.) Offered by Priests without Him, or those which call themselves so; who therefore rather represent them by whom he was Crucified, then himself who offered himself alone. (2.) Is only of Bread and Wine, which have nothing in them of the Soul of Christ, allowing their Transubstantiation. (3.) Can have no Influence into the Remission of Sins, being confessedly unbloody, whereas without the shedding of Blood there is no Remission (4.) Is often offered, that is, every day, declaring a greater imperfection in it, then was in the great Expiatory Sacrifice of the Law, which was offered only once a year. (5) Requires unto it no Grace in the Offerer, but only an Intention to do his Office. (6) Doth in nothing answer the Curse of the Law, and therefore makes no Atonement. Wherefore these things are so far from being the same Sacrifice, as that they are opposite, inconsistent, and the admission of the One, is the Destruction of the other.

Some Observations we may take from the Text.

1. Such is the absolute Perfection of the One offering of Christ, that it stands in need of, that it will admit of no Repetition in any kind. Hence the Apostle affirms that if it be despised or neglected, there remains no more sacrifice for Sin. There is none of any other kind, nor any Repetition to be made of itself; as there was of the most solemn legal Sacrifices. Neither of them are consistent with its perfection. And this absolute Perfection of the One offering of Christ ariseth, (1) From the Dignity of his Person, Acts 20. 28. There needs no new offering after that, wherein he who offered and who was offered, was God and Man in one Person. The Repetition of this offering, is inconsistent with the Glory of the Wisdom, Righteousness, Holiness and Grace of God; and would be utterly derogatory to the dignity of his Person. (2) From the Nature of the Sacrifice itself; 1. In the internal gracious actings of his Soul; He offered himself unto God through the eternal Spirit. Grace and Obedience could never be more glorified. 2. In the Punishment he underwent, answering and taking away the whole Curse of the Law; any farther offering for Atonement is highly Blasphemous. 3. From the Love of the Father unto him and delight in him. As in his Person, so in his one offering the Soul of God resteth and is well-pleased. 4. From its Efficacy unto all Ends of a Sacrifice. Nothing was ever designed therein, but was at once accomplished by this One offering of Christ. Wherefore

2. This one offering of Christ is always effectual unto all the Ends of it, even no less then it was in the day and hour when it was actually offered. Therefore it needs no Repetition like those of old, which could affect the Conscience of a sinner only for a season, and until the Incursion of some new sin. This is always fresh in the Virtue of it, and needs nothing but renewed Application by Faith, for the communication of its Effects and Fruits unto us. Wherefore

3. The great Call and Direction of the Gospel is to guide Faith, and keep it up unto this One offering of Christ, as the spring of all Grace and Mercy. This is the immediate End of all its Ordinances of Worship. In the preaching of the Word, the Lord Christ is set forth as evidently Crucified before our Eyes; and in the Ordinance of the Supper especially, is it represented unto the peculiar Exercise of Faith.

But we must proceed to a brief Exposition of the remainder of this Verse. The One offering of Christ is not here proposed absolutely, but in Opposition unto the High Priest of the Law, whose entrance into the Holy Place did not put an end unto his offering of Sacrifices, but his whole Service about them was to be annually repeated. This Sacrifice of the High Priest we have treated of before, and shall therefore now only open these words wherein it is expressed.

1. The Person spoken of is the High Priest; that is, any One, every One that is so, or that was so in any Age of the Church, from the Institution of that Priesthood unto the Expiration of it. As the High Priest; in like manner so he did.

2. It is affirmed of him, that he entereth, in the present Tense. Some think that respect is had unto the continuance of the Temple-service at that Time. He entereth, that is, he continueth so to do. And this the Apostle sometimes admits of, as Chap. 8. 4. But in this Place he intends no more but the Constitution of the Law. According unto the Law He entereth. This is that which the Law requires. And hereby, as in other Instances, the Apostle lays before their Consideration a Scheme of their ancient Worship, as it was at first established, that it might be the better compared with the Dispensation of the New Covenant, and the Ministry of Christ.

3. This Entrance is limited unto the Holy Place. The most Holy Place in the Tabernacle or Temple, the Holy Place made with hands.

4. There is the Season of their Entrance; yearly. Once in an annual Revolution, or the day fixed by the Law, the tenth day of the Month Tisri or our September.

5. The Manner of his entrance was, with the blood of others; Blood that was not his own, as the Syriac expresseth it. The Blood of the Sacrifice of Christ was his own. He redeemed the Church, 〈 in non-Latin alphabet 〉 , Acts 20. 28. Hereunto 〈 in non-Latin alphabet 〉 is opposed 〈 in non-Latin alphabet 〉 , other blood, the Blood of others; that is, the blood of Bulls and Goats offered in Sacrifice, in for cum, say most Expositors, which is not unusual. See 1 Joh. 5. 6. Gen. 32. 10. Hos. 4. 3. The meaning is, by virtue of the Blood of others, which he carried with him into the Holy Place.

That which is denied of Christ the Antitype is the Repetition of this Service, and that because of the Perfection of his Sacrifice, the other being repeated because of their Imperfection. And we may observe, that

Whatever had the greatest Glory in the Old Legal Institutions, carried along with it the evidence of its own Imperfection, compared with the thing signified in Christ and his Office. The Entrance of the High Priest into the Holy Place, was the most glorious Solemnity of the Law. Howbeit the annual Repetition of it was a sufficient Evidence of its Imperfection, as the Apostle disputes in the beginning of the next Chapter.

VER. XXVI.

〈 in non-Latin alphabet 〉 is properly Causal; quia, quandoquidem, quoniam. But it is generally rendered in this Place by all Expositors, alioqui; by Concession; if it were so that he would offer, offer himself; for otherwise, 〈 in non-Latin alphabet 〉 ; Syr. 〈 in non-Latin alphabet 〉 ; He would have been a Debtor; it would have been due from him. Oportebat, oportuisset; He ought. 〈 in non-Latin alphabet 〉 , Vul. frequenter pati. Others, saepe, saepius passum fuisse; to have suffered often, more often, frequently; that is, once every year. Syriac, 〈 in non-Latin alphabet 〉 ; many times, and not once only. 〈 in non-Latin alphabet 〉 . Vul. ab origin mundi; Others, à condito mundo; from the Foundation of the world; that is, after the entrance of Sin. 〈 in non-Latin alphabet 〉 , Syr. 〈 in non-Latin alphabet 〉 ; in the end of the World. Vul. in consummatione seculorum; sub consummationem seculorum; towards the Consummation of all things. In the fullness of Time. 〈 in non-Latin alphabet 〉 ; ad peccatum abolendum, ad abolitionem peccati. Vul. ad destitutionem peccati; Rhemist. the Destruction of Sin. 〈 in non-Latin alphabet 〉 ; apparuit; patefactus est. He was made manifest. 〈 in non-Latin alphabet 〉 ; The Vulgar renders the words, per hostiam suam apparuit; which the Rhemists translate, he hath appeared by his own Host; most absurdly both as unto words and sense. Syr. At one time he offered his Soul by the Sacrifice or immolation of himself. What 〈 in non-Latin alphabet 〉 doth relate unto, we must inquire in the Exposition of the Words.

VER. XXVI.

There are sundry Difficulties in these words, both as to the Signification and Construction of them, as also unto their sense and importance, with the Nature of the Argument contained in them, and the things treated of. I shall not repeat the various Conjectures of Expositors, most of which are alien from the mind of the Apostle, and easy to be refuted, if that belonged any way unto the edification of the Reader. But I shall only give that Account of the whole, and the several Parts of it, which according unto the best of my understanding doth represent the mind of the Holy Ghost with perspicuity and clearness.

There are two Parts of the Words.

(1.) A Reason confirming the foregoing Assertion, that Christ was not often to offer himself, as the High Priest did offer Sacrifice every year when he entered into the Holy Place. For then must he &c.

(2.) A Confirmation of that Reason from the Nature and End of the Sacrifice of Christ, as stated in matter of Fact according unto the Appointment of God. But now once in the End; &c.

In the first, we may consider (1) The note of Connection, and of the Introduction of the Reason insisted on. (2) The signification or sense of the Words. (3) The Ground and Nature of the Argument contained in them.

1. The Note of Connection is 〈 in non-Latin alphabet 〉 , which we render, for then: If it were so; namely, that Christ should often offer himself. Had it been otherwise, that Christ had so offered himself; so we observed that most translate the Word by alioquin. Either way the intention of the Apostle is expressed, which is to confirm what he had before affirmed by the Introduction of a new Reason of it.

2. From a Supposition of the contrary unto what he had affirmed, the Apostle proves not only the Truth, but the necessity of his Assertion.

For then; (1) He must, He ought; he would have been a Debtor, as the Syriac speaks, it would have been due from him, and indispensibly required of him. It would have been so necessitate medii, which is the greatest in Divine Institutions and Duties. There could have been no such thing, unless that which he now infers from it, be allowed, which was utterly impossible.

(2.) That which he ought so to have done is to suffer in the offering of himself. All the sufferings of Christ in the whole Course of his Humiliation and Obedience, are sometimes expressed by this Word; as Chap. 5. 8. But the suffering here intended is that of his Death, and the shedding of his Blood therein alone. That which accompanied, and was inseparable from his actual Sacrifice, or the immactation of himself; to have died, to have shed his blood, to have underwent the Penalty and Curse of the Law.

(3) Often; frequently; as the High Priest offered Sacrifice of Old; once every year.

(4.) Since, or rather, from the Foundation of the World. This expression is sometimes used absolutely for the Original of the World in its Creation; For the absolute Beginning of Time and all things measured by it. Eph. 1. 4. Mat. 25. 34. Joh. 17. 24. 1 Pet. 1. 20. Sometimes from what immediately succeeded on that beginning; Mat. 13. 35. Luk. 11. 5. Heb. 4. 3. Rev. 13. 8. And it is in the latter sense, that it is here used. From the Foundation of the World, that is, from the first entrance of Sin into the World, and the giving of the first Promise, which was immediately after the Creation of it, or its Foundation and Constitution in its Original frame. This is the first thing on record in the Scripture. So God spake by the Mouth of his Holy Prophets, since the World began. Luk. 1. 71. that is, the first Revelation of God unto the Church concerning the Messia, with all that succeeded. So Christ is said to be a Lamb slain from the Foundation of the World, Rev. 13. 8. because of the Efficacy of his Sacrifice extending itself unto the first Entrance of Sin and the Promise thereon, immediately on the Foundation of the World. Wherefore, The Foundation of the World absolutely is in its Creation. Before the Foundation of the World, is an expression of Eternity, and the Counsels of God therein. Eph. 1. 4. 1 Pet. 1. 20. From the Foundation of the World, is mostly the first Entrance of Sin, and God's Dispensation of Grace in Christ thereon.

3. The third thing considerable in the Words is the Nature and Force of the Argument contained in them; and it is taken from the most cogent Topics. For it is founded on these evident suppositions.

1st. That the Suffering and Offering of Christ are inseparable. For although abstracted from the present Subject Matter, Suffering is one thing, and offering another; yet the Lord Christ offered himself unto God in and by his Suffering of Death. And the Reason hereof is, because he himself was both the Priest and the Sacrifice. The High Priest of old offered often, yet now once sufficed therein. For he was not the Sacrifice itself. It was the Lamb that was slain, that suffered. Christ being both, he could not offer without suffering; no more then the High Priest could offer without the suffering of the Beast that was slain.

And herein doth the force of the Argument principally consist. For he proves that Christ did not, nor could offer himself often, not absolutely as though the Reiteration of any kind of Oblation were impossible, but from the Nature of his especial Offering or Sacrifice, which was with and by suffering, that is, his death and bloodshedding. And this wholly explodes the Socinian Imagination of the Nature of the Offering of Christ. For if his Offering might be separated from his Suffering, and were nothing but the Presentation of himself in the Presence of God in Heaven, it might have been reiterated without any Inconvenience, nor would there have been any force in the Arguing of the Apostle. For if his Oblation be only that Presentation of himself, if God had ordered that it should have been done only at certain seasons, as once every year, nothing inconvenient would have ensued.

But the Argument of the Apostle against the Repetition of the Sacrifice of Christ, from the necessity of his suffering therein, is full of Light and Evidence; For

1. It was inconsistent with the Wisdom, Goodness, Grace and Love of God, that Christ should often suffer in that way which was necessary unto the offering of himself, namely, by his Death and Bloodshedding. It was not consistent with the Wisdom of God to provide that as the ultimate and only effectual Means of the Expiation of Sin, which was insufficient for it; For so it would have been, if the Repetition of it had been necessary. Nor was it so with his unspeakable love unto his Son, namely, that he should frequently suffer an ignominious and cursed death. It is the Eternal Object of the Admiration of Men and Angels, that he should do it once. Had it been done often, who could have understood the Love of the Father unto the Son, and not rather have conceived that he regarded him not in comparison of the Church? Whereas indeed his Love to him, is greater than that unto all others, and the Cause of it. And moreover it would have been highly dishonorable unto the Son of God, giving an Appearance that his Blood was of no more Value or Excellency then the blood of Beasts, the Sacrifice whereof was often repeated.

2. It was impossible from the Dignity of his Person. Such a Repetition of Suffering was not consistent with the Glory of his Person, especially as it was necessary to be demonstrated unto the Salvation of the Church. That he once emptied himself and made himself of no Reputation that he might be obedient unto the Death, the Death of the Cross, proved a stumbling block unto the unbelieving Jews and Gentiles. The Faith of the Church was secured by the Evident Demonstration of his Divine Glory, which immediately ensued thereon. But as the frequent Repetition hereof would have been utterly inconsistent with the Dignity of his Divine Person, so the most raised Faith could never have attained a prospect of his Glory.

3. It was altogether needless, and would have been useless. For, as the Apostle Demonstrates, by One offering of himself and that once offered, he took away sin, and forever perfected them that are Sanctified.

Wherefore the Argument of the Apostle is firm on this Supposition, that if he were often to offer himself, then was he often to suffer also. But that he should so do, was as inconsistent with the Wisdom of God, and the Dignity of his own Person, as altogether needless as unto the End of his Offering. And

As the sufferings of Christ were necessary unto the Expiation of Sin, so he suffered neither more, nor oftener then was necessary.

2dly. The Argument is also built on another Supposition; namely, that there was a necessity of the Expiation of the Sin of all that were to be saved from the Foundation of the World. For otherwise it might be objected, that there was no need at all that Christ should either offer or suffer before he did so, and that now it may be yet necessary that he should often offer himself, seeing that all Sins before were either punished absolutely, or their sins were expiated and themselves saved some other way. And those by whom this supposition is rejected, as it is by the Socinians, can give no color of Force unto the Argument of the Apostle, although they invent many Allusions, whereby they endeavor to give countenance unto it. But whereas he discourseth of the only way and means of the Expiation of Sin, to prove that it was done at once, by the One offering of Christ, which needed no Repetition; He supposeth; (1) That sin entered into the World from the Foundation of it, or immediately upon its Foundation, namely, in the Sin and Apostasy of our first Parents. (2) That notwithstanding this Entrance of it, that many who were sinners, as the Patriarchs from the Beginning, and the whole Israel of God under the Old Testament, had their sins expiated, pardoned, and were eternally saved. (3) That None of the Sacrifices which they offered themselves, none of the Religious Services which they performed, either before or under the Law, could expiate sin, or procure the pardon thereof, or consummate them in Conscience before God. (4) That all this therefore was effected by Virtue of the Sacrifice or one offering of Christ. Hence it follows unavoidably, that if the Virtue of this One offering did not extend unto the taking away of all their sins, that then he must often have suffered and offered from the Foundation of the World; or they must all have perished, at least all but only those of that Generation wherein he might have once suffered. But this he did not, he did not thus often offer himself, and therefore there was no need that he should so do, though it were necessary that the High Priest under the Law should repeat his every year. For if the Virtue of his one offering did extend itself unto the expiation of the sins of the Church, from the Foundation of the World, before it was offered; much more might and would it extend itself without any Repetition unto the Expiation of the Sins of the whole Church unto the end of the World, now it is actually offered. This is the true Force and Reason of the Argument in these words, which is cogent and conclusive. And we may hence observe, That

The assured Salvation of the Church of Old from the Foundation of the World by Virtue of the one offering of Christ, is a strong Confirmation of the Faith of the Church, at present to look for and expect everlasting Salvation thereby. To this End we may consider,

First, That their Faith had all the Difficulties to conflict withal, that our Faith is to be exercised with; and yet it carried them through them all and was Victorious. This Argument, for the strengthening of our Faith, the Apostle insists upon in the whole eleventh Chapter throughout. In particular, (1) They had all the Trials, Afflictions, and Temptations that we have. Some of them unto such a Degree, as the Community of Believers met not withal. Yet was not their Faith by any of them prevailed against. And why should we despond under the same Trials? (2) They had all of them the Guilt of Sin, in the same or the like kind with us. Even Elijah was a man Subject unto the like Passions with others. Yet did not their Sin hinder them from being brought unto the Enjoyment of God; Nor shall ours if we walk in the steps of their Faith (3) They had all the same Enemies to conflict withal that we have. Sin, the World and Satan, made no less opposition unto them, then they do unto us; Yet were they Victorious against them all. And following their Example, we may look for the same Success.

Secondly, They wanted many Advantages of Faith and Holiness which we enjoy. For (1) They had not a clear Revelation of the Nature of God's way of Salvation. This is that which gives Life and Vigour unto Gospel-Faith. Yet did they follow God through the dark Representation of his Mind and Grace unto the eternal Enjoyment of him. We cannot miss our way, unless we willfully neglect so great Salvation. (2) They had not such plentiful Communications of the Holy Spirit, as are granted under the Gospel. But being Faithful in that little which they received, they missed not of the Reward. (3) They had not that Light, those Directions for the actings of Faith unto Consolation and Assurance, with many more Advantages unto all the Ends of Faith and Obedience which Believers now enjoy. Yet in this State and Condition, by Virtue of the One offering of Christ, they were all pardoned and Eternally Saved. The Consideration hereof tends greatly to the Confirmation of the Faith of them who truly believe.

The latter Part of this Verse contains the Confirmation of the Argument proposed in the former. And it consists in a Declaration of the true State, Nature, Efficacy and Circumstances of the One offering of Christ now accomplished according unto the Will of God.

There are three things in the Words, (1) An Opposition unto, or a Rejection of the Supposition of Christ's offering himself often since the Foundation of the World. (2) An Assertion of the Use, End and Efficacy of that Offering; manifesting the Uselessness of its Repetition. (3) The means of accomplishing that End, or whereby he came to offer himself.

1. The Opposition unto the rejected Supposition is in these Words; but now once in the End of the World. And every word hath its distinct force in the Opposition.

1. As unto the Time in general: But now: 〈 in non-Latin alphabet 〉 , now generally is a limitation of time unto the present season; opposed to 〈 in non-Latin alphabet 〉 , then. But sometimes it is only a Note of Opposition when joined with 〈 in non-Latin alphabet 〉 . but, as in this place. It may be taken in either sense or include both In the latter, But now, is no more, but it is not so, it is otherwise, and so declared to be; he did not offer himself often since the World began. A Limitation of Time may also be included in it. Now, at this time and season, it is declared that things are otherwise ordered and disposed. This makes the Opposition more Emphatical. Now it is, and now only, that Christ hath suffered, and not before.

2. He did this once; 〈 in non-Latin alphabet 〉 which is opposed unto 〈 in non-Latin alphabet 〉 , often. The Apostle useth this word on this occasion, ver. 28; Chap. 10. 2. So 1 Pet. 3. 18. So he doth 〈 in non-Latin alphabet 〉 , once for all, Chap. 10. 10. He hereby confines our thoughts about the offering of Christ unto that Time and Action wherein he offered himself unto God in his death. He speaks of it as a thing once performed and then past, which cannot be referred unto the continual Presentation of himself in Heaven. Thus it is, saith he, in matter of fact, he hath not often but once only offered himself.

3. He confirms his Opposition unto the reiterated supposition, by an especial Denotation of the Time when he once offered himself: He did it in the end of the world, 〈 in non-Latin alphabet 〉 ; In opposition unto 〈 in non-Latin alphabet 〉 . Not then, but now; not often, but once; not from the foundation of the world, but in the end of it.

There is no Question as unto the thing itself, or the Time intended in this Exposition. It was the Time when our Lord Jesus Christ appeared in the flesh, and offered himself unto God. But why he should express that time, by the End of the world, in the words that our Savior designeth the End of the world absolutely by, Mat. 28. 20. is not so plain. For there was after this a long continuance and duration of the world to succeed, so far as any knows, not less then what was passed before it.

Various are the Conjectures of Learned Men, about this Expression; I shall not detain the Reader with their Repetition. My thoughts are determined by what I have discoursed on Chap. 1. 1. the Exposition of which place the Reader may consult on this occasion, I hope unto his satisfaction. In brief to give a short Account of what more largely I have explained and fully confirmed in the place referred unto; 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 do answer unto the Hebrew 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 . And the world, not absolutely with respect unto its Essence or substance, but its duration and the Succession of Ages therein, is signified by them. And the Succession of the Times of the world, is considered unto God's Distinction and Limitation of things in his dealing with the Church, called 〈 in non-Latin alphabet 〉 ; Eph. 1. 10. And God's Distinction of Time with respect unto the Dispensation of himself in his Grace to the Church may be referred unto three general heads. First, the Time before the Law: Secondly, that which was spent under the Law: Thirdly, that of the Exhibition of Christ in the flesh, with all that doth succeed it unto the end of the world. This last season absolutely considered, is called 〈 in non-Latin alphabet 〉 ; the Fulness of Time, when all that God had designed in the dispensation of his Grace was come unto that head and Consistency, wherein no Alteration should be made unto the End of the world. This is that Season which, with respect unto those that went before, is called 〈 in non-Latin alphabet 〉 , the end of the world, or the last Age of the world, the Consummation of the dispensation of Time, no change being afterwards to be introduced, like things which were made before in the dispensation of God. This season with respect unto the coming of Christ unto the Judaical Church is called 〈 in non-Latin alphabet 〉 , the latter days or the End of the days; namely of that Church-state, of the Dispensation of God in that season. With respect unto the whole Dispensation of God in the 〈 in non-Latin alphabet 〉 all the allotted Ages of the Church, it was the Last or End of them all; It was that wherein the whole Divine Disposition of things had its Consummation. Wherefore both the Entrance and the End of this season are called by the same name; the Beginning of it here, and the End of it, Mat. 28. 20. For the whole is but one entire Season. And the Preposition 〈 in non-Latin alphabet 〉 in this construction with a Dative Case, signifies the Entrance of anything; as 〈 in non-Latin alphabet 〉 , is at the approach of Death. Wherefore whatever hath been, or may be in the Duration of the world afterwards, the Appearance of Christ to offer himself, was 〈 in non-Latin alphabet 〉 , in the end of the world, that is, at the entrance of the last season of God's dispensation of Grace unto the Church. Thus it was, saith the Apostle, in matter of Fact, then did Christ offer himself and then only.

With respect unto this season so stated, three things are affirmed of Christ in the following words; (1.) What he did; He appeared. (2.) Unto what end; to take away sin. (3.) By what means, by the Sacrifice of himself.

But there is some Difficulty in the Distinction of these words, and so variety in their Interpretation, which must be removed. For those words 〈 in non-Latin alphabet 〉 , by the Sacrifice of himself, may be referred either unto 〈 in non-Latin alphabet 〉 , the putting away of sin, that goes before; or unto 〈 in non-Latin alphabet 〉 , was manifest, that follows after. In the first way the sense is, He was manifest to put away sin by the Sacrifice of himself; In the latter, he appeared by the Sacrifice of himself to put away sin; which confines his Appearance unto his Sacrifice; which sense is expressed by the Vulgar Translation; per hostiam suam apparuit; he appeared by his own Host, say the Rhemists. But the former Reading of the words, is evidently unto the mind of the Apostle. For his Appearance was what he did in general with respect unto the end mentioned, and the way whereby he did it.

1. There is what he did. He appeared. He was manifested; some say that this Appearance of Christ is the same with his Appearance in the Presence of God for us, mentioned in the foregoing verse. But it is as another word that is used, so another thing that is intended. That Appearance was after his Sacrifice, this is in order unto it. That is in Heaven, this was on Earth. That is still continued, this is that which was already accomplished, at the Time limited by the Apostle.

Wherefore this Appearance, this 〈 in non-Latin alphabet 〉 or manifestation of Christ in the end of the world, is the same with his being manifested in the flesh, 1 Tim. 3. 16; or his coming into the world, or taking on him the seed of Abraham, to this End, that he might suffer and offer himself unto God. For what is affirmed is opposed unto what is spoken immediately before, namely of his suffering often since the Foundation of the world. This he did not do, but appeared, was manifest, that is, in the flesh, in the Ends of the world, to suffer and to expiate sin. Nor is the Word ever used to express the Appearance of Christ before God in Heaven. His 〈 in non-Latin alphabet 〉 , is his coming into the world by his Incarnation unto the Discharge of his Office. His Appearance before God in Heaven, is his 〈 in non-Latin alphabet 〉 . And his Illustrious Appearance at the last day, is his 〈 in non-Latin alphabet 〉 ; though that word be used also to express his Glorious manifestation by the Gospel, 2 Tim. 1. 10; See 1 Tim. 3. 16. 1 Joh. 3. 8. Tit.