Hebrews 9 commentary

The apostle shows to the Hebrews the typical reference of their ceremonies to Christ. The tabernacle was a movable temple, shadowing forth the unsettled state of the church upon earth, and the human nature of the Lord Jesus Christ, in whom the fulness of the Godhead dwelt bodily. The typical meaning of these things has been shown in former remarks, and the ordinances and articles of the Mosaic covenant point out Christ as our Light, and as the Bread of life to our souls; and remind us of his Divine Person, his holy priesthood, perfect righteousness, and all-prevailing intercession. Thus was the Lord Jesus Christ, all and in all, from the beginning. And as interpreted by the gospel, these things are a glorious representation of the wisdom of God, and confirm faith in Him who was prefigured by them.

The apostle goes on to speak of the Old Testament services. Christ, having undertaken to be our High Priest, could not enter into heaven till he had shed his blood for us; and none of us can enter, either into God's gracious presence here, or his glorious presence hereafter, but by the blood of Jesus. Sins are errors, great errors, both in judgment and practice; and who can understand all his errors? They leave guilt upon the conscience, not to be washed away but by the blood of Christ. We must plead this blood on earth, while he is pleading it for us in heaven. A few believers, under the Divine teaching, saw something of the way of access to God, of communion with him, and of admission into heaven through the promised Redeemer, but the Israelites in general looked no further than the outward forms. These could not take away the defilement or dominion of sin. They could neither discharge the debts, nor resolve the doubts, of him who did the service. Gospel times are, and should be, times of reformation, of clearer light as to all things needful to be known, and of greater love, causing us to bear ill-will to none, but good-will to all. We have greater freedom, both of spirit and speech, in the gospel, and greater obligations to a more holy living.

All good things past, present, and to come, were and are founded upon the priestly office of Christ, and come to us from thence. Our High Priest entered into heaven once for all, and has obtained eternal redemption. The Holy Ghost further signified and showed that the Old Testament sacrifices only freed the outward man from ceremonial uncleanness, and fitted him for some outward privileges. What gave such power to the blood of Christ? It was Christ's offering himself without any sinful stain in his nature or life. This cleanses the most guilty conscience from dead, or deadly, works to serve the living God; from sinful works, such as pollute the soul, as dead bodies did the persons of the Jews who touched them; while the grace that seals pardon, new-creates the polluted soul. Nothing more destroys the faith of the gospel, than by any means to weaken the direct power of the blood of Christ. The depth of the mystery of the sacrifice of Christ, we cannot dive into, the height we cannot comprehend. We cannot search out the greatness of it, or the wisdom, the love, the grace that is in it. But in considering the sacrifice of Christ, faith finds life, food, and refreshment.

The solemn transactions between God and man, are sometimes called a covenant, here a testament, which is a willing deed of a person, bestowing legacies on such persons as are described, and it only takes effect upon his death. Thus Christ died, not only to obtain the blessings of salvation for us, but to give power to the disposal of them. All, by sin, were become guilty before God, had forfeited every thing that is good; but God, willing to show the greatness of his mercy, proclaimed a covenant of grace. Nothing could be clean to a sinner, not even his religious duties; except as his guilt was done away by the death of a sacrifice, of value sufficient for that end, and unless he continually depended upon it. May we ascribe all real good works to the same all-procuring cause, and offer our spiritual sacrifices as sprinkled with Christ's blood, and so purified from their defilement.

It is evident that the sacrifices of Christ are infinitely better than those of the law, which could neither procure pardon for sin, nor impart power against it. Sin would still have been upon us, and have had dominion over us; but Jesus Christ, by one sacrifice, has destroyed the works of the devil, that believers may be made righteous, holy, and happy. As no wisdom, learning, virtue, wealth, or power, can keep one of the human race from death, so nothing can deliver a sinner from being condemned at the day of judgment, except the atoning sacrifice of Christ; nor will one be saved from eternal punishment who despises or neglects this great salvation. The believer knows that his Redeemer liveth, and that he shall see him. Here is the faith and patience of the church, of all sincere believers. Hence is their continual prayer as the fruit and expression of their faith, Even so come, Lord Jesus.

1 Then verily the first, etc Rather, “Yet even the first,” etc. It is connected with the last verse of the preceding chapter; as though he had said, — “Though the covenant is become antiquated, yet it had many things divinely appointed connected with it.” Μὲν οὖν mean “yet,” or however. See Art. 8:4. Macknight has “Now verily;” and Stuart, “Moreover.” — Ed After having spoken generally of the abrogation of the old covenant, he now refers specially to the ceremonies. His object is to show that there was nothing practiced then to which Christ’s coming has not put an end. He says first, that under the old covenant there was a specific form of divine worship, and that it was peculiarly adapted to that time. It will hereafter appear by the comparison what kind of things were those rituals prescribed under the Law.

Some copies read, πρώτη σκηνὴ the first tabernacle; but I suspect that there is a mistake as to the word “tabernacle;” nor do I doubt but that some unlearned reader, not finding a noun to the adjective, and in his ignorance applying to the tabernacle what had been said of the covenant, unwisely added the word σκηνὴ tabernacle. I indeed greatly wonder that the mistake had so prevailed, that it is found in the Greek copies almost universally. It has since been discovered that it is not found in many of the best MSS., and is dismissed from the text by Griesbach and all modern critics. The noun understood is evidently “covenant,” spoken of in the preceding chapter. — Ed. But necessity constrains me to follow the ancient reading. For the Apostle, as I have said, had been speaking of the old covenant; he now comes to ceremonies, which were additions, as it were, to it. He then intimates that all the rites of the Mosaic Law were a part of the old covenant, and that they partook of the same ancientness, and were therefore to perish.

Many take the word λατρείας as an accusative plural. I agree with those who connect the two words together, δικαιώματα λατρείας for institutes or rites, which the Hebrews call חוקים, and the Greeks have rendered by the word δικαιώματα ordinances. The sense is, that the whole form or manner of worshipping God was annexed to the old covenant, and that it consisted of sacrifices, ablutions, and other symbols, together with the sanctuary. And he calls it a worldly sanctuary, because there was no heavenly truth or reality in those rites; for though the sanctuary was the effigy of the original pattern which had been shown to Moses; yet an effigy or image is a different thing from the reality, and especially when they are compared, as here, as things opposed to each other. Hence the sanctuary in itself was indeed earthly, and is rightly classed among the elements of the world, it was yet heavenly as to what it signified. Many, such as Grotius, Beza, etc., consider that “ordinances” and “services” (not service) are distinct, and both in the objective case, and render the words “rituals, services, and a wordly sanctuary.” And if the sequel is duly examined, it will be found that this is the right construction. The Apostle, according to the manner of the prophet, reverses the order, and speaks distinctly of these three particulars, — first, “the wordly sanctuary” — the tabernacle in verses 2, 3, 4, and 5; secondly, “the services” in verses 6 and 7; and thirdly, “the rituals” in verse 10, where the word “ordinances” again occur. There can therefore be hardly a doubt as to the construction of the first verse. The sanctuary is called worldly in contrast with what is heavenly or divine, not made with hands: see verse 11. — Ed.

2. For there was a tabernacle, etc. As the Apostle here touches but lightly on the structure of the tabernacle, that he might not be detained beyond what his subject required; so will I also designedly abstain from any refined explanation of it. It is then sufficient for our present purpose to consider the tabernacle in its three parts, — the first was the court of the people; the middle was commonly called the sanctuary; and the last was the inner sanctuary, which they called, by way of eminence, the holy of holies. See Appendix F 2.

As to the first sanctuary, which was contiguous to the court of the people, he says that there were the candlestick and the table on which the shew­bread was set: he calls this place, in the plural number, the holies. Then, after this is mentioned, the most secret place, which they called the holy of holies, still more remote from the view of the people, and it was even hid from the priests who ministered in the first sanctuary; for as by a veil the sanctuary was closed up to the people, so another veil kept the priests from the holy of holies. There, the Apostle says, was the θυμιατήριον by which name I understand the altar of incense, or fumigation, rather than the censer; This is evidently a mistake, for the altar of incense was in the sanctuary — the first tabernacle. See Exodus 30:1-6. The word is used in the Sept., for “censer,” 2 Chronicles 26:19. There were many censors made, as it is supposed, of brass; for they were daily used in the sanctuary for incense; but this golden censor was probably used only on the day of expiation, when the chief priest entered the holiest place; and the probability is, though there is no account of this in the Old Testament, that it was laid up or deposited, as Stuart suggests, in the holy of holies. — Ed. then the ark of the covenant, with its covering, the two cherubim, the golden pot filled with manna, the rod of Aaron, and the two tables. Thus far the Apostle proceeds in describing the tabernacle.

But he says that the pot in which Moses had deposited the manna, and Aaron’s rod which had budded, were in the ark with the two tables; but this seems inconsistent with sacred history, which in 1 King s 8:9, relates that there was nothing in the ark but the two tables. But it is easy to reconcile these two passages: God had commanded the pot and Aaron’s rod to be laid up before the testimony; it is hence probable that they were deposited in the ark, together with the tables. But when the Temple was built, these things were arranged in a different order, and certain history relates it as a thing new that the ark had nothing else but the two tables. Stuart observes, “Our author is speaking of the tabernacle, and not of the temple; still less of the second temple, which must have lacked even the tables of testimony. The probability is, that the ark, during its many removals, and in particular during its captivity by the Philistines, was deprived of those sacred deposits; for we hear no more concerning them.” — Ed.

5. Of which we cannot now, etc. As nothing can satisfy, curious men, the apostle cuts off every occasion for refinements unsuitable to his present purpose, and lest a longer discussion of these things should break off the thread of his argument. If, therefore, any one should disregard the Apostle’s example, and dwell more minutely on the subject, he would be acting very unreasonably. There might be, indeed, an occasion for doing this elsewhere; but it is now better to attend to the subject of which he treats: it may further be said, that to philosophize beyond just limits, which some do, is not only useless, but also dangerous. There are some things which are not obscure and fitted for the edification of faith; but discretion and sobriety ought to be observed, lest we seek to be wise above what God has been pleased to reveal.

Hebrews Chapter 9:6-12

6. Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God

6. His vero sic compositis, in prius tabernaculum semper ingrediuntur sacerdotes qui sacra peragunt:

7. But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people:

7. At in secundum semel quotannis solus pontifex, non sine sanguine quem offert pro suis et populi ignorantiis:

8. The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:

8. Hoc declarante Spiritu Sancto, nondum manifestatum esse sanctorum viam, stante adhuc priore tabernaculo;

9. Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience;

9. Quae similitudo erat in praesens tempus, quo dona et hostiae offeruntur quae non possunt secundum conscientiam sanctificare cultorem;

10. Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.

10. Solum in cibis et potibus et diversis ablutionibus et sanctifictionibus carnis usque ad tempus correctionis imposita.

11. But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building;

11. Christus autem superveniens pontifex futurorum bonorum per majus et perfectius tabernaculum non manufactum, hoc est, non hujus creationis;

12. Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us

12. Neque per sanguinem hircorum et vitulorum, sed per proprium sanguinem intravit semel in sancta, aeterna redemptione inventa.

6. Now, when these things were thus ordained, etc. Omitting other things, he undertakes to handle the chief point in dispute: he says that the priests who performed sacred rites were wont to enter the first tabernacle daily, but that the chief priest entered the holy of holies only yearly with the appointed sacrifice. He hence concludes, that while the tabernacle under the Law was standing, the sanctuary was closed up, and that only through that being removed could the way be open for us to the kingdom of God. We see that the very form of the ancient tabernacle reminded the Jews that they were to look for something else. Then foolishly did they act who, by retaining the shadows of the Law, willfully obstructed their own way.

He mentions πρώτην σκηνὴν the first tabernacle, in ver. 2, in a different sense from what it has here, for here it means the first sanctuary, but there the whole tabernacle; for he sets it in opposition to the spiritual sanctuary of Christ, which he presently mentions. He contends that this had fallen for our great benefit, for through its fall a more familiar access to God has been obtained for us.

7. For himself and for the errors of the people, or for his own and the ignorances of the people. As the verb |shagag|, means in Hebrew to err, to mistake, so |shgagah|, derived from it, properly denotes error, or mistake; but yet it is generally taken for any kind of sin; and doubtless we never sin except when deceived by the allurements of Satan. The Apostle does not understand by it mere ignorance, as they say, but, on the contrary, he includes also voluntary sins; but as I have already said, no sin is free from error or ignorance; for however knowingly and willfully any one may sin, yet it must be that he is blinded by his lust, so that he does not judge rightly, or rather he forgets himself and God; for men never deliberately rush headlong into ruin, but being entangled in the deceptions of Satan, they lose the power of judging rightly. It is said that the high priest entered the holiest place “once every year,” that is, on one day, the day of expiation, every year; but on that day he went in at least three times. See Leviticus 16:12-15; and probably four times, according to the Jewish tradition; and one of the times, as supposed by Stuart, was for the purpose of bringing out the golden censer.

The word rendered “errors,” literally means “ignorances,” and so some render it “sins of ignorance;” but it is used in the Apocrypha as designating sins in general; and Grotius refers to Tob. 3:3; Judith 5:20; Sirach 23:2, 1 Macc. 13:39. And that it means sins of all kinds is evident from the account given in Leviticus 16 of the atonement made on the annual man, says Estius, “is ignorant; and all sins proceed from error in judgement.” Hence it seems, sins were called ignorances. — Ed.

9. Which was a figure, etc. The word παραθολὴ, used here, signifies, as I think, the same thing with ἀντίτυπος, antitype; for he means that that tabernacle was a second pattern which corresponded with the first. For the portrait of a man ought to be so like the man himself, that when seen, it ought immediately to remind us of him whom it represents. He says further, that it was a figure, or likeness, for the time then present, that is, as long as the external observance was in force; and he says this in order to confine its use and duration to the time of the Law; for it means the same with what he afterwards adds, that all the ceremonies were imposed until the time of reformation; nor is it any objection that he uses the present tense in saying, gifts are offered; for as he had to do with the Jews, he speaks by way of concession, as though he were one of those who sacrificed. Gifts and sacrifices differ, as the first is a general term, and the other is particular.

That could not make him that did the service perfect as pertaining to the conscience; that is, they did not reach the soul so as to confer true holiness. I do not reject the words, make perfect, and yet I prefer the term sanctify, as being more suitable to the context. But that readers may better understand the meaning of the Apostle, let the contrast between the flesh and the conscience be noticed; he denies that worshippers could be spiritually and inwardly cleansed by the sacrifices of the Law. It is added as a reason, that all these rites were of the flesh or carnal. What then does he allow them to be? It is commonly supposed, that they were useful only as means of training to men, conducive to virtue and decorum. But they who thus think do not sufficiently consider the promises which are added. This gloss, therefore, ought to be wholly repudiated. Absurdly and ignorantly too do they interpret the ordinances of the flesh, as being such as cleansed or sanctified only the body; for the Apostle understands by these words that they were earthly symbols, which did not reach the soul; for though they were true testimonies of perfect holiness, yet they by no means contained it in themselves, nor could they convey it to men; for the faithful were by such helps led, as it were, by the hand to Christ, that they might obtain from him what was wanting in the symbols.

Were any one to ask why the Apostle speaks with so little respect and even with contempt of Sacraments divinely instituted, and extenuates their efficacy? This he does, because he separates them from Christ; and we know that when viewed in themselves they are but beggarly elements, as Paul calls them. (Galatians 4:9.)

10. Until the time of reformation, etc. Here he alludes to the prophecy of Jeremiah. (Jeremiah 31:31.) Although the original text in the book refers to Jer 31:37, which warns of an ultimate rejection of Israel; it would seem that Jer 31:31 is more appropriate in the current context of reformation. — fj. The new covenant succeeded the old as a reformation. He expressly mentions meats and drinks, and other things of minor importance, because by these trifling observances a more certain opinion may be formed how far short was the Law of the perfection of the Gospel. See Appendix G 2.

11. But Christ being come, etc. He now sets before us the reality of the things under the Law, that it may turn our eyes from them to itself; for he who believes that the things then shadowed forth under the Law have been really found in Christ, will no longer cleave to the shadows, but will embrace the substance and the genuine reality.

But the particulars of the comparison between Christ and the ancient high priest, ought to be carefully noticed. He had said that the high priest alone entered the sanctuary once a year with blood to expiate sins. Christ is in this life the ancient high priests for he alone possesses the dignity and the office of a high priest; but he differs from him in this respect, that he brings with him eternal blessings which secure a perpetuity to his priesthood. Secondly, there is this likeness between the ancient high priest and ours, that both entered the holy of holies through the sanctuary; but they differ in this, that Christ alone entered into heaven through the temple of his own body. That the holy of holies was once every year opened to the high priest to make the appointed expiation — this obscurely prefigured the one true sacrifice of Christ. To enter once then was common to both, but to the earthly it was every year, while it was to the heavenly forever, even to the end of the world. The offering of blood was common to both; but there was a great difference as to the blood; for Christ offered, not the blood of beasts, but his own blood. Expiation was common to both; but that according to the Law, as it was inefficacious, was repeated every year; but the expiation made by Christ is always effectual and is the cause of eternal salvation to us. Thus, there is great importance almost in every word. Some render the words, “But Christ standing by,” or asking; but the meaning of the Apostle is not thus expressed; for he intimates that when the Levitical priests had for the prefixed time performed their office, Christ came in their place, according to what we found in the seventh chapter. See commentary on Chapter 7 .

Of good things to come, etc. Take these for eternal things; for as μέλλων καιρὸς, time to come, is set in opposition to the present τῷ ἐνεστηκότι; so future blessings are to the present. The meaning is, that we are led by Christ’s priesthood into the celestial kingdom of God, and that we are made partakers of spiritual righteousness and of eternal life, so that it is not right to desire anything better. Christ alone, then, has that by which he can retain and satisfy us in himself. “Good things (or blessings) to come,” may have a reference to the blessings promised in the Old Testament as the blessings of the kingdom of Christ, included in “the eternal redemption” mentioned in the next verse. — Ed.

By a greater and more perfect tabernacle, etc. Though this passage is variously explained, yet I have no doubt but that he means the body of Christ; for as there was formerly an access for the Levitical high priest to the holy of holies through the sanctuary, so Christ through his own body entered into the glory of heaven; for as he had put on our flesh and in it suffered, he obtained for himself this privilege, that he should appear before God as a Mediator for us. In the first place, the word sanctuary is fitly and suitably applied to the body of Christ, for it is the temple in which the whole majesty of God dwells. He is further said to have made a way for us by his body to ascend into heaven, because in that body he consecrated himself to God, he became in it sanctified to be our true righteousness, he prepared himself in it to offer a sacrifice; in a word, he made himself in it of no reputation, and suffered the death of the cross; therefore, the Father highly exalted him and gave him a name above every name, that every knee should bow to him. (Philippians 2:8-10.) He then entered into heaven through his own body, because on this account it is that he now sits at the Father’s right hand; he for this reason intercedes for us in heaven, because he had put on our flesh, and consecrated it as a temple to God the Father, and in it sanctified himself to obtain for us an eternal righteousness, having made an expiation for our sins. There is no other view that is satisfactory. The idea that has been by some suggested, that the “better tabernacle” is the visible heaven through which he entered into the heaven of heavens, has no evidence in its support. Some of the Ancients, such as Ambrose, and also Doddridge and Scott consider heaven as intended, as in chapter 8:2, (but “tabernacle” in that passage means the whole structure, especially the holy of holies.) According to this view διὰ is rendered in — “in a greater and more perfect tabernacle.” But Chrysostom, Theophylact, Grotius, Beza, etc., agree with Calvin in regarding Christ’s human nature as signified by the “tabernacle;” and what confirms this exposition is what we find in chapter 10:5, 10, and 20. “Not made with hands,” and “not of this creation,” for no objection; for Christ’s body was supernaturally formed; and the contrast is with the material tabernacle, a human structure, made by men and made of earthly materials. It is, however, better to connect “tabernacle” with the preceding than with the following words, —

But Christ, having come the high priest of the good things to come by means of a better and more perfect tabernacle, not made with hands, that is, not of this creation, has entered once for all into the holiest, not indeed with (or by) the blood of goats and calves but (or by) his own blood, having obtained an eternal redemption.

“Creation” here means the world; it was not made of worldy materials. See verse 1. — Ed.

It may however seem strange, that he denies the body of Christ to be of this building; for doubtless he proceeded from the seed of Abraham, and was liable to sufferings and to death. To this I reply, that he speaks not here of his material body, or of what belongs to the body as such, but of the spiritual efficacy which emanates from it to us. For as far as Christ’s flesh is quickening, and is a heavenly food to nourish souls, as far as his blood is a spiritual drink and has a cleansing power, we are not to imagine anything earthly or material as being in them. And then we must remember that this is said in allusion to the ancient tabernacle, which was made of wood, brass, skins, silver, and gold, which were all dead things; but the power of God made the flesh of Christ to be a living and spiritual temple.

12. Neither by the blood of goats, etc. All these things tend to show that the things of Christ so far excel the shadows of the Law, that they justly reduce them all to nothing. For what is the value of Christ’s blood, if it be deemed no better than the blood of beasts? What sort of expiation was made by his death, if the purgations according to the Law be still retained? As soon then as Christ came forth with the efficacious influence of his death, all the typical observances must necessarily have ceased.

Hebrews Chapter 9:13-17

13. For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh:

13. Si enim sanguis taurorum et hircorum, et cinis vitulae aspersus eos qui communicant, sanctificat ad carnis puritatem,

14. How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?

14. Quanto magis sanguis Christi, qui per Spiritum aueternum sepsum obtulit irreprehensibilem Deo, mundabit conscientiam vestram a mortuis operibus ad serviendum Deo viventi?

15. And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.

15. Ac propterea testamenti novi mediator est, ut morte intercedente in redemptionem transgressionum quae sub priore testamento erant, qui vocati sunt promissionem accipiant aeternae haeriditatis.

16. For where a testament is, there must also of necessity be the death of the testator.

16. Nam ubi est testamentum, illic necesse est mortem testatoris intercedere.

17. For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth.

17. Testamentum enim in mortuis firmum est, quia nunquam validum est quandiu vivit testator.

13. For if the blood of bulls, etc. This passage has given to many all occasion to go astray, because they did not consider that sacraments are spoken of, which had a spiritual import. The cleansing of the flesh they leave explained of what avails among men, as the heathens had their expiations to blot out the infamy of crimes. But this explanation is indeed very heathenish; for wrong is done to God’s promises, if we restrict the effect to civil matters only. Often does this declaration occur in the writings of Moses, that iniquity was expiated when a sacrifice was duly offered. This is no doubt the spiritual teaching of faith. Besides, all the sacrifices were destined for this end, that they might lead men to Christ; as the eternal salvation of the soul is through Christ, so these were true witnesses of this salvation.

What then does the Apostle mean when he speaks of the purgations of the flesh? He means what is symbolical or sacramental, as follows, — If the blood of beasts was a true symbol of purgation, so that it cleansed in a sacramental manner, how much more shall Christ who is himself the truth, not only bear witness to a purgation by an external rite, but also really perform this for consciences? The argument then is from the signs to the thing signified; for the effect by a long time preceded the reality of the signs.

14. Who through the eternal Spirit, etc. He now clearly shows how Christ’s death is to be estimated, not by the external act, but by the power of the Spirit. For Christ suffered as man; but that death becomes saving to us through the efficacious power of the Spirit; for a sacrifice, which was to be an eternal expiation, was a work more than human. And he calls the Spirit eternal for this reason, that we may know that the reconciliation, of which he is the worker or effecter, is eternal. Some as Grotius and Schleusner, take “the eternal Spirit” as meaning the same thing as “endless life” in chapter 7:16, — “who having (or in) an eternal spirit,” or life, etc.; they give the sense of “in” to διὰ. The comparison they represent to be between perishable victims and the sacrifice of Christ, who possesses a spirit or life that is eternal.

Others, as Junius and Beza, consider Christ’s divine nature as signified by “the eternal Spirit.” Beza says, that it was the Deity united to humanity that consecrated the whole sacrifice and endued it with vivifying power. The view of Stuart can hardly be comprehended.

But the explanation most commonly adopted is that given here by Calvin that the Holy Spirit is meant, whose aid and influence are often mentioned in connection with Christ; see Matthew 12:28; Acts 1:2; 10:38. Some MSS and fathers have “holy” instead of “eternal,” but the greatest number and the best have the last word. Dr. Owen, Doddridge and Scott take this view. Why the Spirit is called “eternal” is not very evident. It may have been for the purpose of showing that the Spirit mentioned before in verse 8 is the same Spirit, he being eternal, and thus in order to prove that the offering of Christ was according to the divine will. God is said to be eternal in Romans 16:26, where a reference is made to the past and the present dispensation, with the view, as it seems, to show that he is the author of both. But perhaps the explanation of Calvin is the most suitable. — Ed. By saying, without spot, or unblamable, though he alludes to the victims under the Law, which were not to have a blemish or defect, he yet means, that Christ alone was the lawful victim and capable of appeasing God; for there was always in others something that might be justly deemed wanting; and hence he said before that the covenant of the Law was not ἀμεμπτον, blameless.

From dead works, etc. Understand by these either such works as produce death, or such as are the fruits or effects of death; for as the life of the soul is our union with God, so they who are alienated from him through sin may be justly deemed to be dead.

To serve the living God. This, we must observe, is the end of our purgation; for we are not washed by Christ, that we may plunge ourselves again into new filth, but that our purity may serve to glorify God. Besides, he teaches us, that nothing can proceed from us that can be pleasing to God until we are purified by the blood of Christ; for as we are all enemies to God before our reconciliation, so he regards as abominable all our works; hence the beginning of acceptable service is reconciliation. And then, as no work is so pure and so free from stains, that it can of itself please God, it is necessary that the purgation through the blood of Christ should intervene, which alone can efface all stains. And there is a striking contrast between the living God and dead works.

15. And for this cause he is Mediator of the New Testament, etc. He concludes that there is no more need of another priest, for Christ fulfills the office under the New Testament; for he claims not for Christ the honor of a Mediator, so that others may at the same time remain as such with him; but he maintains that all others were repudiated when Christ undertook the office. But that he might more fully confirm this fact, he mentions how he commenced to discharge his office of a Mediator; even through death intervening. Since this is found alone in Christ, being wanting in all others, it follows that he alone can be justly deemed a Mediator. Here begins a new subject, that the covenant, or it may be viewed as the resumption of what is found in chapter 8:6, 7. “For this cause,” or for this reason, refers, as it seems, to what follows, “in order that,” ὅπως, etc. —

And for this reason is he the Mediator of a new covenant, in order that death being undergone for the redemption of transgressions under the first covenant, they who were called might receive the promise of the eternal inheritance.

As in Romans 3:25, 26, the reference is to the retrospective effect of Christ’s expiatory sacrifice. Hence “are called” is not correct; and the participle is in the past tense. To “receive the promise,” means to enjoy its fulfillment. — Ed.

He further records the virtue and efficacy of his death by saying that he paid the price for sins under the first covenant or testament, which could not be blotted out by the blood of beasts; by which words he was seeking draw away the Jews from the Law to Christ. For, if the Law was so weak that all the remedies it applied for expiating sins did by no means accomplish what they represented, who could rest in it as in a safe harbor? This one thing, then, ought to have been enough to stimulate them to seek for something better than the law; for they could not but be in perpetual anxiety. On the other hand, when we come to Christ, as we obtain in him a full redemption, there is nothing which can any more distress us. Then, in these words he shows that the Law is weak, that the Jews might no longer recumb on it; and he teaches them to rely on Christ, for in him is found whatever can be desired for pacifying consciences.

Now, if any one asks, whether sins under the Law where remitted to the fathers, we must bear in mind the solution already stated, — that they were remitted, but remitted through Christ. Then notwithstanding their external expiations, they were always held guilty. For this reason Paul says, that the Law was a handwriting against us. (Colossians 2:14.) For when the sinner came forward and openly confessed that he was guilty before God, and acknowledged by sacrificing an innocent animal that he was worthy of eternal death, what did he obtain by his victim, except that he sealed his own death as it were by this handwriting? In short, even then they only reposed in the remission of sins, when they looked to Christ. But if only a regard to Christ took away sins, they could never have been freed from them, had they continued to rest in the Law. David indeed declares, that blessed is the man to whom sins are not imputed, (Psalm 32:2;) but that he might be a partaker of this blessedness, it was necessary for him to leave the Law, and to have his eyes fixed on Christ; for if he rested in the Law, he could never have been freed from guilt.

They who are called, etc. The object of the divine covenant is, that having been adopted as children, we may at length be made heirs of eternal life. The Apostle teaches us that we obtain this by Christ. It is hence evident, that in him is the fulfillment of the covenant. But the promise of the inheritance is to be taken for the promised inheritance, as though he had said, “The promise of eternal life is not otherwise made to us to be enjoined, than through the death of Christ.” Life, indeed, was formerly promised to the fathers, and the same has been the inheritance of God’s children from the beginning, but we do not otherwise enter into the possession of it, than through the blood of Christ previously shed.

But he speaks of the called, that he might the more influence the Jews who were made partakers of this calling; for it is a singular favor, when we have the gift of the knowledge of Christ bestowed on us. We ought then to take the more heed, lest we neglect so valuable a treasure, and our thoughts should wander elsewhere. Some regard the called to be the elect, but incorrectly in my judgment; for the Apostle teaches here the same thing as we find in Romans 3:25, that righteousness and salvation have been procured by the blood of Christ, but that we become partakers of them by faith.

16. For where a testament is, etc. Even this one passage is a sufficient proof, that this Epistle was not written in Hebrew; for ברית means in Hebrew a covenant, but not a testament; but in Greek, διαθήκη, includes both ideas; and the Apostle, alluding to its secondary meaning, holds that the promises should not have been otherwise ratified and valid, had they not been sealed by the death of Christ. And this he proves by referring to what is usually the case as to wills or testaments, the effect of which is suspended until the death of those whose wills they are.

The Apostle may yet seem to rest on too weak an argument, so that what he says may be easily disproved. For it may be said, that God made no testament or will under the Law; but it was a covenant that he made with the ancient people. Thus, neither from the fact nor from the name, can it be concluded that Christ’s death was necessary. For if he infers from the fact, that Christ ought to have died, because a testament is not ratified except by the death of the testator, the answer may be this, that |berit|, the word ever used by Moses, is a covenant made between those who are alive, and we cannot think otherwise of the fact itself. Now, as to the word used, he simply alluded, as I have already said, to the two meanings it has in Greek; he therefore dwells chiefly on the thing in itself. Nor is it any objection to say, that it was a covenant that God made with his people; for that very covenant bore some likeness to a testament, for it was ratified by blood. See Appendix H 2.

We must ever hold this truth, that no symbols have ever been adopted by God unnecessarily or unsuitably. And God in establishing the covenant of the law made use of blood. Then it was not such a contract, as they say, between the living, as did not require death. Besides, what rightly belongs to a testament is, that it begins to take effect after death. If we consider that the Apostle reasons from the thing itself, and not from the word, and if we bear in mind that he avowedly takes as granted what I have already stated, that nothing has been instituted in vain by God, there will be no great difficulty.

If anyone objects and says, that the heathens ratified covenants according to the other meaning by sacrifices; this indeed I admit to be true; but God did not borrow the rite of sacrificing from the practice of the heathens; on the contrary, all the heathen sacrifices were corruptions, which had derived their origin from the institutions of God. We must then return to the same point, that the covenant of God which was made with blood, may be fitly compared to a testament, as it is of the same kind and character.

Hebrews Chapter 9:18-23

18. Whereupon neither the first testament was dedicated without blood.

18. Inde neque primum illud sine sanguine dedicatum fuit.

19. For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people,

19. Nam postquam exposuisset Moses secundum legem totum mandatum universo populo, accipiens sanguinem vitulorum et hircorum, cum aqua et lana coccinea et hysopo, librum et totum populum aspersit,

20. Saying, This is the blood of the testament which God hath enjoined unto you.

20. Dicens, Hic est sanguis testamenti quod Deus mandavit vobis omnibus.

21. Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry.

21. Quin tabernaculum et omnia vasa ministerii sanguine similiter aspersit.

22. And almost all things are by the law purged with blood; and without shedding of blood is no remission.

22. Et propemodum sanguine omnia purgantur secundum legem, nec sine sanguinis effusione sit remissio.

23. It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.

23. Necesse igitur est exempla eorum quae sunt in coelis istis purgari; ipsa vero coelestia melioribus quam illae fuerint hostiis.

18. Whereupon neither the first, etc. It hence appears that the fact is what is mainly urged, and that it is not a question about the word, though the Apostle turned to his own purpose a word presented to his attention in that language in which he wrote, as though one, while speaking of God’s covenant, which is often called in Greek μαρτυρία, a testimony, were to recommend it among other things under that title. And doubtless that is a testimony, μαρτυρία, to which angels from heaven has borne witness, and of which there have been so many illustrious witnesses on earth, even all the holy Prophets, Apostles, and a vast number of martyrs, and of which at last the Son of God himself became a surety. No one in such a discourse would deem any such thing as unreasonable. And yet the Hebrew word, תעודה will admit of no such meaning as a covenant; but as nothing is advanced but what is consistent with the thing itself, no scrupulous regard is to be paid to the meaning of a word.

The Apostle then says, that the old testament or covenant was dedicated with blood. He hence concludes, that men were even then reminded, that it could not be valid and efficacious except death intervened. For though the blood of beasts was then shed, yet, he denies that it availed to confine an everlasting covenant. That this may appear more clearly, we must notice the custom of sprinkling which he quotes from Moses. He first teaches us that the covenant was dedicated or consecrated, not that it had in itself anything profane; but as there is nothing so holy that men by their uncleanness will not defile, except God prevents it by making a renewal of all things, therefore the dedication was made on account of men, who alone wanted it.

He afterwards adds, that the tabernacle and all the vessels, and also the very book of the law, were sprinkled; by which rite the people were then taught, that God could not be sought or looked to for salvation, nor rightly worshipped, except faith in every case looked to an intervening blood. For the majesty of God is justly to be dreaded by us, and the way to his presence is nothing to us but a dangerous labyrinth, until we know that he is pacified towards us through the blood of Christ, and that this blood affords to us a free access. All kinds of worship are then faulty and impure until Christ cleanses them by the sprinkling of his blood. It is worthy of notice that the Apostle mentions here several things which are not particularly by Moses in Exodus 24:3-8, where the account is given; and yet what is there stated sufficiently warrants the particulars mentioned here. The blood of “goats” is not mentioned, and yet burnt offerings are said to have been offered, and goats were so offered; see Leviticus 1:10. Moses says nothing of “scarlet wool and hyssop;” but he mentions “sprinkling,” and this was commonly done thereby; see Leviticus 14:51. “Blood” only is mentioned by Moses; but we find that when sprinkled, “water” was often connected with it. See Leviticus 14:52; Numbers 19:18 The main difficulty is respecting “the book” being sprinkled, which is not stated by Moses. But as the altar was sprinkled, there was the same reason for sprinkling the book, though that is not expressly mentioned. However, it is evident that this was the general opinion among the Jews, for otherwise the Apostle would not have mentioned it in an Epistle especially addressed to them.

Then the “tabernacle,” it was not expressly mentioned that it was sprinkled with blood when consecrated; and this was some time after the covenant was made. The setting up of the tabernacle is mentioned in Exodus 40:17-33. In the previous verses, 9 and 10, there is a direction given to anoint the tabernacle, and all its vessels, and also to hallow them and to anoint the alter, and to sanctify it. The hallowing or sanctifying was no doubt done by sprinkling them with blood. See as a proof of this Exodus 29:21. We hence perceive how well acquainted the writer must have been with the Jewish rituals. — Ed.

For the tabernacle was a sort of visible image of God; and as the vessels for ministering were destined for his service, so they were symbols of true worship. But since none of these were for salvation to the people, we hence reasonably conclude, that where Christ does not appear with his blood, we have nothing to do with God. So doctrine itself, however unchangeable may be the will of God, cannot be efficacious for our benefit, unless it be dedicated by blood, as is plainly set forth in this verse.

I know that others give a different interpretation; for they consider the tabernacle to be the body of the Church, and vessels the faithful, whose ministry God employs; but what I have stated is much more appropriate. For whenever God was to be called upon, they turned themselves to the sanctuary; and it was a common way of speaking to say that they stood before the Lord when they appeared in the temple.

20. Saying, This is the blood of the testament, Both Calvin and our verse retain the word “testament” as derived from verse 17; but as that verse and the preceding are to be viewed as parenthetic, the word “covenant” is the term used by Moses. The latter is the word adopted by Beza, Doddridge, Macknight, and Stuart, “This is the blood of the covenant,” etc. — Ed. etc. If that was the blood of the testament, then neither the testament was without blood ratified, nor the blood without the testament available for expiation. It is hence necessary that both should be united; and we see that before the explanation of the Law, no symbol was added, for what would a sacrament be except the word preceded it? Hence a symbol is a kind of appendage to the word. And mark, this word was not whispered like a magic incantation, but pronounced with a clear voice, as it was destined for the people, according to what the words of the covenant express, which God hath enjoined unto you. The Apostle here follows neither the Hebrew nor the Septuagint. The Hebrew is “which the Lord (Jehovah) hath made with you;” and the Septuagint, “Which the Lord hath covenanted (διέθετο) with you.” And instead of “Behold the blood of the covenant,” (the same in both) we have here, “This is the blood of the covenant.” But though the words are different, yet the meaning is essentially the same, — the main things regarded by the Apostles in their quotations. — Ed Perverted, then, are the sacraments, and it is a wicked corruption when there is no explanation of the commandment given, which is as it were the very soul of the sacrament. Hence the Papists, who take away the true understanding of things from signs, retain only dead elements.

This passage reminds us that the promises of God are then only profitable to us when they are confirmed by the blood of Christ. For what Paul testifies in 2 Corinthians 1:20, that all God’s promises are yea and amen in Christ — this happens when his blood like a seal is engraven on our hearts, or when we not only hear God speaking, but also see Christ offering himself as a pledge for those things which are spoken. If this thought only came to our minds, that what we read is not written so much with ink as with the blood of Christ, that when the Gospel is preached, his sacred blood distills together with the voice, there would be far greater attention as well as reverence on our part. A symbol of this was the sprinkling mentioned by Moses!

At the same time there is more stated here than what is expressed by Moses; for he does not mention that the book and the people were sprinkled, nor does he name the goats, nor the scarlet wool, nor the hyssop. As to the book, that it was sprinkled cannot be clearly shown, yet the probability is that it was, for Moses is said to have produced it after he had sacrificed; and he did this when he bound the people to God by a solemn compact. With regard to the rest, the Apostle seems to have blended together various kinds of expiations, the reason for which was the same. Nor indeed was there anything unsuitable in this, since he was speaking of the general subject Or purgation under the Old Testament, which was done by means of blood. Now as to the sprinkling made by hyssop and scarlet wool, it is evident that it represented the mystical sprinkling made by the Spirit. We know that the hyssop possesses a singular power to cleanse and to purify; so Christ employs his Spirit to sprinkle us in order to wash us by his own blood when he leads us to true repentance, when he purifies us from the depraved lusts of our flesh, when he imbues us with the precious gift of his own righteousness. For it was not in vain that God had instituted this rite. David also alluded to this when he said,

“Thou wilt sprinkle me, O Lord, with hyssop, and I shall be cleansed.” (Psalm 51:7.)

These remarks will be sufficient for those who wish to be sober­minded in their speculations.

22. And almost all things, etc. By saying almost he seems to imply that some things were otherwise purified. And doubtless they often washed themselves and other unclean things with water. But even water itself derived its power to cleanse from the sacrifices; so that the Apostle at length truly declares that without blood there was no remission. Metals were purified by fire, and clothes by being washed in water, (Numbers 31:22-24;) but these were purifications not accompanied with remission of sins. So that what is said here is literally true. — Ed. Then uncleanness was imputed until it was expiated by a sacrifice. And as without Christ there is no purity nor salvation, so nothing without blood can be either pure or saving; for Christ is never to be separated from the sacrifice of his death. But the Apostle meant only to say that this symbol was almost always made use of. But if at any time the purgation was not so made, it was nevertheless through blood, since all the rites derived their efficacy in a manner from the general expiation. For the people were not each of them sprinkled, (for how could so small a portion of blood be sufficient for so large a multitude?) yet the purgation extended to all. Hence the particle almost signifies the same as though he had said, that the use of this rite was so common that they seldom omitted it in purgations. For what Chrysostom says, that unfitness is thus denoted, because these were only figures under the Law, is inconsistent with the Apostle’s design.

No remission, etc. Thus men are prevented from appearing before God; for as he is justly displeased with them all, there is no ground for them to promise themselves any favor until he is pacified. But there is but one way of pacification, and that is by an expiation made by blood: hence no pardon of sins can be hoped for unless we bring blood, and this is done when we flee by faith to the death of Christ.

23. The patterns, or exemplars, etc. Lest any one should object and say that the blood by which the old testament was dedicated was different from that of a testator, the Apostle meets this objection, and says that it was no wonder that the tabernacle which was earthly was consecrated by the sacrificing of beasts; for there was an analogy and a likeness between the purification and the things purified. But the heavenly pattern or exemplar of which he now speaks was to be consecrated in a very different way; there was here no need of goats or of calves. It hence follows that the death of the testator was necessary.

The meaning then is this, — as under the Law there were only earthly images of spiritual things, so the rite of expiation was also, so to speak, carnal and figurative; but as the heavenly pattern allows of nothing earthly, so it requires another blood than that of beasts, such as may correspond with its excellency. Thus the death of the testator is necessary, in order that the testament may be really consecrated.

He calls the kingdom of Christ heavenly things, By making “heavenly things” to mean things in heaven above, and not in the kingdom of heaven on earth, commentators have been under the necessity of altering the sense of the word “purified.” The tabernacle represented the whole kingdom of Christ, both on earth and in heaven. The sanctuary and the court, where the alter of burnt offering was, represented what Christ has done and is doing on earth; and the holy of holies was a representation of Christ’s kingdom in heaven. The victims were slain in the court without the vail; the shedding of blood was the atonement, but its sprinkling was its purifying and sanctifying effects. All the heavenly things in the Church on earth require purifying by the sprinkling of the blood of the atoning sacrifice once offered by Christ; and it is to this the reference is made here. And having provided means for purification, he as the high priest, by virtue of his sacrifice, entered into the holiest, heavenly things on earth, for the Church here below, in order to prepare it for the holiest above. “In the heavens” may probably refer to two parts of Christ’s kingdom, the one in heaven and the other on earth; and latter, as things which require a sacrifice; and then in the following verse the former part is alluded to, the kingdom above, even heaven, represented by the holy of holies. — Ed. for it is spiritual and possesses a full revelation of the truth. Better sacrifices he mentions instead of “a better sacrifice,” for it was only one; but he uses the plural number for the sake of the antithesis or contrast.

Hebrews Chapter 9:24-28

24. For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:

24. Neque enim in manufacta sancta ingressus est Christus, exempla verorum; sed in ipsum coelum, ut nunc appareat coram facie Dei pro nobis:

25. Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others;

25. Neque ut saepe offerat seipsum, quemadmodum pontifex ingeditur in sancta quotannis cum sanguine aliena;

26. For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.

26. (Quando quidem oportuisset illum saepius pati a creatione mundi:) nunc autem in consummatione seculorum, semel in destructionem peccati per victimam sui ipsius apparuit.

27. And as it is appointed unto men once to die, but after this the judgment:

27. Et quatenus constitutum est hominibus semel mori, post hoc vero judicium;

28. So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.

28. Ita et Christus semel oblatus, ut multorum anferret peccata: secundo absque peccato conspicietur iis qui eum expectant in salutem.

24. For Christ is not entered, etc. This is a confirmation of the former verse. He had spoken of the true sanctuary, even the heavenly; he now adds that Christ entered there. It hence follows that a suitable confirmation is required. The holy places he takes for the sanctuary; he says that it is not made with hands, because it ought not to be classed with the created things which are subject to decay; for he does not mean here the heaven we see, and in which the stars shine, but the glorious kingdom of God which is above all the heavens. He calls the old sanctuary the ἀντίτυπον, the antitype of the true, that is, of the spiritual; for all the external figures represented as in a mirror what would have otherwise been above our corporeal senses. Greek writers sometimes use the same word in speaking of our sacraments, and wisely too and suitably, for every sacrament is a visible image of what is invisible.

Now to appear, etc. So formerly the Levitical priest stood before God in the name of the people, but typically; for in Christ is found the reality and the full accomplishment of what was typified. The ark was indeed a symbol of the divine presence; But it is Christ who really presents himself before God, and stands there to obtain favor for us, so that now there is no reason why we should flee from God’s tribunal, since we have so kind an advocate, through whose faithfulness and protection we are made secure and safe. Christ was indeed our advocate when he was on earth; but it was a further concession made to our infirmity that he ascended into heaven to undertake there the office of an advocate. So that whenever mention is made of his ascension into heaven, this benefit ought ever to come to our minds, that he appears there before God to defend us by his advocacy. Foolishly, then, and unreasonably the question is asked by some, has he not always appeared there? For the Apostle speaks here only of his intercession, for the sake of which he entered the heavenly sanctuary.

25. Nor yet that he should offer himself often, etc. How, then, is he a priest, one may say, if he offers no sacrifices? To this I reply that it is not requited of a priest that he should be continually sacrificing; for even under the Law there were days appointed for the chief sacrifices every year; they had also their hours daily morning and evening. But as that only true sacrifice which Christ offered once for all is ever efficacious, and thus perpetual in its effects, it is no wonder that on its virtue, which never fails, Christ’s eternal priesthood should be sustained. And here again he shows how and in what things Christ differs from the Levitical priest. Of the sanctuary he had spoken before; but he notices one difference as to the kind of sacrifice, for Christ offered himself and not an animal; and he adds another; that he repeated not his sacrifice, as under the Law, for the repetition there was frequent and even incessant.

26. For then must he often have suffered, etc. He shows how great an absurdity follows, if we do not count it enough that an expiation has been made by the one sacrifice of Christ. For he hence concludes that he must have died often; for death is connected with sacrifices. How this latter supposition is most unreasonable; it then follows that the virtue of the one sacrifice is eternal and extends to all ages. And he says since the foundation of the world, or from the beginning of the world This sentence is not to be taken strictly in its literal meaning; for the world was founded and all things were set in due order before sin entered into it. The phrase is used in a similar way in Luke 11:50. It is a popular mode of speaking intelligible to common readers though not suitable to over-nice and hair-splitting critics.

The truth implied, as Beza observes, is, that sins since the beginning of the world have alone have been expiated by the blood of Christ, the virtue of which extends to all sins, past and future. The effects of his sufferings being perpetual and the same as to all ages, from the beginning to the end of the world, there was no necessity of having them repeated. As to their retrospective influence, see verse 15, and Romans 3:25, 26 — Ed. for in all ages from the beginning there were sins which needed expiation. Except then the sacrifice of Christ was efficacious, no one of the fathers would have obtained salvation; for as they were exposed to God’s wrath, a remedy for deliverance would have failed them, had not Christ by suffering once suffered so much as was necessary to reconcile men to God from the beginning of the world even to the end. Except then we look for many deaths, we must be satisfied with the one true sacrifice.

And hence it is evident how frivolous is the distinction, in the acuteness of which the Papists take so much delight; for they say that the sacrifice of Christ on the cross was bloody, but that the sacrifice of the mass which they pretend to offer daily to God, is unbloody. Were this subtle evasion adopted, then the Spirit of God would be accused of inadvertence, having not thought of such a thing; for the Apostle assumes it here as an admitted truth, that there is no sacrifice without death. I care nothing that ancient writers have spoken thus; for it is not in the power of men to invent sacrifices as they please. Here stands a truth declared by the Holy Spirit, that sins are not expiated by a sacrifice except blood be shed. Therefore the notion, that Christ is often offered, is a device of the devil.

But now once in the end of the world, etc. He calls that the end of the world or the consummation of the ages, which Paul calls “the fullness of time,” (Galatians 4:4;) for it was the maturity of that time which God had determined in his eternal purpose; and thus cut off is every occasion for men’s curiosity, that they may not dare to inquire why it was no sooner, or why in that age rather than in another. For it behooves us to acquiesce in God’s secret purpose, the reason for which appears clear to him, though it may not be evident to us. In short, the Apostle intimates that Christ’s death was in due time, as he was sent into the world for this end by the Father, in whose power is the lawful right to regulate all things as well as time, and who ordains their succession with consummate wisdom, though often hid from us

This consummation is also set in opposition to the imperfection of past time; for God so held his ancient people in suspense, that it might have been easily concluded that things had not yet reached a fixed state. Hence Paul declares that the end of the ages had come upon us, (1 Corinthians 10:11;) by which he means that the kingdom of Christ contained the accomplishment of all things. But since it was the fullness of time when Christ appeared to expiate sins, they are guilty of offering him an atrocious insult, who seek to renew his sacrifice, as though all things were not completed by his death. He then appeared once for all; for had he done so once or twice, there must have been something defective in the first oblation; but this is inconsistent with fullness.

To put away, or to destroy sin, etc. Literally it is “for the abolishing of sin,” as Doddridge renders it. The word occurs only in one other place, chapter 7:18, and is rendered “disannulling;” and Macknight gives it that meaning here, taking “sin” in the sense of sin-offering, “He hath been manifested to abolish sin-offering by the sacrifice of himself.” But this is inconsistent with the drift of the passage. To remove or abolish sin is doubtless what is meant. To “take away sin,” is the version of Beza; and “to remove the punishment due to sin,” is that of Stuart. — Ed. This agrees with Daniel’s prophecy, in which the sealing up and the abolition of sins are promised, and in which it is also declared that there would be an end to sacrifices, (Daniel 9:24-27;) for to what purpose are expiations when sins are destroyed? But this destruction is then only effected, when sins are not imputed to those who flee to the sacrifice of Christ; for though pardon is to be sought daily, as we daily provoke God’s wrath; yet as we are reconciled to God in no other way than by the one death of Christ, sin is rightly said to be put away or destroyed by it.

27. And as it is appointed, etc. The meaning is this: since we patiently wait after death for the day of judgment, it being the common lot of nature which it is not right to struggle against; why should there be less patience in waiting for the second coming of Christ? For if a long interval of time does not diminish, as to men, the hope of a happy resurrection, how unreasonable would it be to render less honor to Christ? But less would it be, were we to call upon him to undergo a second death, when he had once died. Were any one to object and say, that some had died twice, such as Lazarus, and not once; the answer would be this, — that the Apostle speaks here of the ordinary lot of men; but they are to be excepted from this condition, who shall by an instantaneous change put off corruption, (1 Corinthians 15:51;) for he includes none but those who wait for a long time in the dust for the redemption of their bodies.

28. The second time without sin, etc. The Apostle urges this one thing, — that we ought not to be disquieted by vain and impure longings for new kinds of expiations, for the death of Christ is abundantly sufficient for us. Hence he says, that he once appeared and made a sacrifice to abolish sins, and that at his second coming he will make openly manifest the efficacy of his death, so that sin will have no more power to hurt us. “Was once offered,” προσενεχθεὶς, — Grotius regarded this participle as having a reflective sense, “having once for all offered up himself;” and so does Stuart. The first aorist passive has often this sense. “By whom was he offered?” asks Theophylact; he answers, “by himself, he being a high priest.” This amounts to the same thing. — Ed

To bear, or, take away sins, is to free from guilt by his satisfaction those who have sinned. He says the sins of many, that is, of all, as in Romans 5:15. It is yet certain that all receive no benefit from the death of Christ; but this happens, because their unbelief prevents them. At the same time this question is not to be discussed here, for the Apostle is not speaking of the few or of the many to whom the death of Christ may be available; but he simply means that he died for others and not for himself; and therefore he opposes many to one. “We are told that οἱ πολλοὶ is often equivalent to πάντες. It is not however quite certain that the Apostle here meant to express πάντων; the verse concludes with the mention of those who ‘wait for him’ i.e., who wait for Christ’s second coming in humble hope of receiving their reward; and these manifestly are not the whole human race.” — Bp. Middleton, quoted by Bloomfield. — Ed

But what does he mean by saying that Christ will appear without sin? Some say, without a propitiation or an expiatory sacrifice for sin, as the word sin is taken in Romans 8:3; 2 Corinthians 5:21; and in many places in the writings of Moses; but in my judgment he intended to express something more suitable to his present purpose, namely, that Christ at his coming will make it known how truly and really he had taken away sins, so that there would be no need of any other sacrifice to pacify God; as though he had said, “When we come to the tribunal of Christ, we shall find that there was nothing wanting in his death.” Schleusner and Stuart consider “without sin” to mean “without sin-offering” without any sacrifice for sin. Doddridge and Scott take its meaning to be “without being in the likeness of sinful flesh,” or, without that humiliating form in which he atoned for sin. Some have said, “without sin” being imputed to him. The construction which the passage seems to afford is this, “without bearing sin.” The previous clause is that, to bear or to suffer for, he having made the first time a full and complete expiation.

To “bear sins,” is not, as some say, to take them away, in allusion to the scape goat, but to endure the punishment due to them, to make an atonement for them. See 1 Peter 2:24; where the same word to “bear,” in connection with “sins,” is used; and where it clearly means to bear the penalty of sin; the end of the verse is, “with whose stripes we are healed.” — Ed.

And to the same effect is what he immediately adds, unto salvation to them who look, or wait for him. Others render the sentence differently, “To them who look for him unto salvation;” But the other meaning is the most appropriate; for he means that those shall find complete salvation who recumb with quiet minds on the death of Christ; for this looking for or wanting has a reference to the subject discussed. The Scripture indeed does elsewhere ascribe this in common to believers, that they look for the coming of the Lord, in order to distinguish them from the ungodly, by whom his coming is dreaded, (1 Thessalonians 1:10;) but as the Apostle now contends that we ought to acquiesce in the one true sacrifice of Christ, he calls it the looking for Christ, when we are satisfied with his redemption alone, and seek no other remedies or helps. Most commentators adopt the same view, as conveyed in our version, connecting “salvation” with appearing, such as Beza, Grotius, Doddridge, Scott and Stuart. — Ed.

CHAPTER 10

Hebrews Chapter 10:1-4

1. For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.

1. Umbram enim habens lex futurorum bonorum, non ipsam vivam imaginem rerum, sacrificiis quae quotannis eadem continenter offeruntur nunquam potest eos qui accedunt perficere (vel, sanctificare.)

2. For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins.

2. Alioqui annon desiisent offeri? propterea quod nullam amplius conscientiam peccatorum haberent cultores semel purgati.

3. But in those sacrifices there is a remembrance again made of sins every year.

3. Atqui in his fit quotannis commemoratio peccatorum.

4. For it is not possible that the blood of bulls and of goats should take away sins.

4. Impossible enim est ut sanguis taurorum tollat peccata.

CHAPTER 9

He 9:1-28. Inferiority of the Old to the New Covenant in the Means of Access to God: The Blood of Bulls and Goats of No Real Avail: The Blood of Christ All-sufficient to Purge Away Sin, Whence Flows Our Hope of His Appearing Again for Our Perfect Salvation.

1. Then verily--Greek, "Accordingly then." Resuming the subject from He 8:5. In accordance with the command given to Moses, "the first covenant had," &c.

had--not "has," for as a covenant it no longer existed, though its rites were observed till the destruction of Jerusalem.

ordinances--of divine right and institution.

service--worship.

a worldly sanctuary--Greek, "its (literally, 'the') sanctuary worldly," mundane; consisting of the elements of the visible world. Contrasted with the heavenly sanctuary. Compare He 9:11, 12, "not of this building," He 9:24. Material, outward, perishing (however precious its materials were), and also defective religiously. In He 9:2-5, "the worldly sanctuary" is discussed; in He 9:6, &c., the "ordinances of worship." The outer tabernacle the Jews believed, signified this world; the Holy of Holies, heaven. Josephus calls the outer, divided into two parts, "a secular and common place," answering to "the earth and sea"; and the inner holiest place, the third part, appropriated to God and not accessible to men.

2. Defining "the worldly tabernacle."

a tabernacle--"the tabernacle."

made--built and furnished.

the first--the anterior tabernacle.

candlestick ... table--typifying light and life (Ex 25:31-39). The candlestick consisted of a shaft and six branches of gold, seven in all, the bowls made like almonds, with a knop and a flower in one branch. It was carried in Vespasian's triumph, and the figure is to be seen on Titus' arch at Rome. The table of shittim wood, covered with gold, was for the showbread (Ex 25:23-30).

showbread--literally, "the setting forth of the loaves," that is, the loaves set forth: "the show of the bread" [Alford]. In the outer holy place: so the Eucharist continues until our entrance into the heavenly Holy of Holies (1Co 11:26).

which, &c.--"which (tabernacle) is called the holy place," as distinguished from "the Holy of Holies."

3. And--Greek, "But."

after--behind; within.

second veil--There were two veils or curtains, one before the Holy of Holies (catapetasma), here alluded to, the other before the tabernacle door (calumma).

called--as opposed to "the true."

4. golden censer--The Greek, must not be translated "altar of incense," for it was not in "the holiest" place "after the second veil," but in "the holy place"; but as in 2Ch 26:19, and Eze 8:11, "censer": so Vulgate and Syriac. This GOLDEN censer was only used on the day of atonement (other kinds of censers on other days), and is therefore associated with the holiest place, as being taken into it on that anniversary by the high priest. The expression "which had," does not mean that the golden censer was deposited there, for in that case the high priest would have had to go in and bring it out before burning incense in it; but that the golden censer was one of the articles belonging to, and used for, the yearly service in the holiest place. He virtually supposes (without specifying) the existence of the "altar of incense" in the anterior holy place, by mentioning the golden censer filled with incense from it: the incense answers to the prayers of the saints; and the altar though outside the holiest place, is connected with it (standing close by the second veil, directly before the ark of the covenant), even as we find an antitypical altar in heaven. The rending of the veil by Christ has brought the antitypes to the altar, candlestick, and showbread of the anterior holy place into the holiest place, heaven. In 1Ki 6:22, Hebrew, "the altar" is said to belong to the oracle, or holiest place (compare Ex 30:6).

ark--of shittim wood, that is, acacia. Not in the second temple, but in its stead was a stone basement (called "the stone of foundation"), three fingers high.

pot--"golden," added in the Septuagint, and sanctioned by Paul.

manna--an omer, each man's daily portion. In 1Ki 8:9; 2Ch 5:10, it is said there was nothing in the ark of Solomon's temple save the two stone tables of the law put in by Moses. But the expression that there was nothing THEN therein save the two tables, leaves the inference to be drawn that formerly there were the other things mentioned by the Rabbis and by Paul here, the pot of manna (the memorial of God's providential care of Israel) and the rod of Aaron, the memorial of the lawful priesthood (Nu 17:3, 5, 7, 10). The expressions "before the Lord" (Ex 16:32), and "before the testimony" (Nu 17:10) thus mean, "IN the ark." "In," however, may be used here (as the corresponding Hebrew word) as to things attached to the ark as appendages, as the book of the law was put "in the side of the ark," and so the golden jewels offered by the Philistines (1Sa 6:8).

tables of the covenant--(De 9:9; 10:2).

5. over it--over "the ark of the covenant."

cherubim--representing the ruling powers by which God acts in the moral and natural world. (See on Eze 1:6; Eze 10:1). Hence sometimes they answer to the ministering angels; but mostly to the elect redeemed, by whom God shall hereafter rule the world and set forth His manifold wisdom: redeemed humanity, combining in, and with itself, the highest forms of subordinate creaturely life; not angels. They stand on the mercy seat, and on that ground become the habitation of God, from which His glory is to shine upon the world. They expressly say, Re 5:8-10, "Thou hast redeemed us." They are there distinguished from the angels, and associated with the elders. They were of one piece with the mercy seat, even as the Church is one with Christ: their sole standing is on the blood-sprinkled mercy seat; they gaze down at it as the redeemed shall for ever; they are "the habitation of God through the Spirit."

of glory--The cherubim were bearers of the divine glory, whence, perhaps, they derive their name. The Shekinah, or cloud of glory, in which Jehovah appeared between the cherubim over the mercy seat, the lid of the ark, is doubtless the reference. Tholuck thinks the twelve loaves of the showbread represent the twelve tribes of the nation, presented as a community before God consecrated to Him (just as in the Lord's Supper believers, the spiritual Israel, all partaking of the one bread, and becoming one bread and one body, present themselves before the Lord as consecrated to Him, 1Co 10:16, 17); the oil and light, the pure knowledge of the Lord, in which the covenant people are to shine (the seven (lights), implying perfection); the ark of the covenant, the symbol of God's kingdom in the old covenant, and representing God dwelling among His own; the ten commandments in the ark, the law as the basis of union between God and man; the mercy seat covering the law and sprinkled with the blood of atonement for the collective sin of the people, God's mercy [in Christ] stronger than the law; the cherubim, the personified [redeemed] creation, looking down on the mercy seat, where God's mercy, and God's law, are set forth as the basis of creation.

mercy seat--Greek, "the propitiatory": the golden cover of the ark, on which was sprinkled the blood of the propitiatory sacrifice on the day of atonement; the footstool of Jehovah, the meeting place of Him and His people.

we cannot--conveniently: besides what met the eye in the sanctuary, there were spiritual realities symbolized which it would take too long to discuss in detail, our chief subject at present being the priesthood and the sacrifices. "Which" refers not merely to the cherubim, but to all the contents of the sanctuary enumerated in He 9:2-5.

6. The use made of the sanctuary so furnished by the high priest on the anniversary of atonement.

ordained--arranged.

always--twice at the least every day, for the morning and evening care of the lamps, and offering of incense (Ex 30:7, 8).

went--Greek, "enter": present tense.

7. once every year--the tenth day of the seventh month. He entered within the veil on that day twice at least. Thus "once" means here on the one occasion only. The two, or possibly more, entrances on that one day were regarded as parts of the one whole.

not without blood--(He 8:3).

offered--Greek, "offers."

errors--Greek, "ignorances": "inadvertent errors." They might have known, as the law was clearly promulged, and they were bound to study it; so that their ignorance was culpable (compare Ac 3:17; Ep 4:18; 1Pe 1:14). Though one's ignorance may mitigate one's punishment (Lu 12:48), it does not wholly exempt from punishment.

8. The Holy Ghost--Moses himself did not comprehend the typical meaning (1Pe 1:11, 12).

signifying--by the typical exclusion of all from the holiest, save the high priest once a year.

the holiest of all--heaven, the antitype.

the first tabernacle--the anterior tabernacle, representative of the whole Levitical system. While it (the first tabernacle, and that which represents the Levitical system) as yet "has a standing" (so the Greek, that is, "has continuance": "lasts"), the way to heaven (the antitypical "holiest place") is not yet made manifest (compare He 10:19, 20). The Old Testament economy is represented by the holy place, the New Testament economy by the Holy of Holies. Redemption, by Christ, has opened the Holy of Holies (access to heaven by faith now, He 4:16; 7:19, 25; 10:19, 22; by sight hereafter, Is 33:24; Re 11:19; 21:2, 3) to all mankind. The Greek for "not yet" (me po) refers to the mind of the Spirit: the Spirit intimating that men should not think the way was yet opened [Tittmann]. The Greek negative, "ou po," would deny the fact objectively; "me po" denies the thing subjectively.

9. Which--"The which," namely, anterior tabernacle: "as being that which was" [Alford].

figure--Greek, "parable": a parabolic setting forth of the character of the Old Testament.

for--"in reference to the existing time." The time of the temple-worship really belonged to the Old Testament, but continued still in Paul's time and that of his Hebrew readers. "The time of reformation" (He 9:10) stands in contrast to this, "the existing time"; though, in reality, "the time of reformation," the New Testament time, was now present and existing. So "the age to come," is the phrase applied to the Gospel, because it was present only to believers, and its fulness even to them is still to come. Compare He 9:11, "good things to come."

in which--tabernacle, not time, according to the reading of the oldest manuscripts. Or translate, "according to which" parabolic representation, or figure.

were--Greek, "are."

gifts--unbloody oblations.

could not--Greek, "cannot": are not able.

him that did the service--any worshipper. The Greek is "latreuein," serve God, which is all men's duty; not "leitourgein," to serve in a ministerial office.

make ... perfect--perfectly remove the sense of guilt, and sanctify inwardly through love.

as pertaining to the conscience--"in respect to the (moral-religious) consciousness." They can only reach as far as the outward flesh (compare "carnal ordinances," He 9:10, 13, 14).

10. Which--sacrifices.

stood--consisted in [Alford]; or, "have attached to them" only things which appertain to the use of foods, &c. The rites of meats, &c., go side by side with the sacrifices [Tholuck and Wahl]; compare Col 2:16.

drinks--(Le 10:9; 11:4). Usage subsequently to the law added many observances as to meats and drinks.

washings--(Ex 29:4).

and carnal ordinances--One oldest manuscript, Syriac and Coptic, omit "and." "Carnal ordinances" stand in apposition to "sacrifices" (He 9:9). Carnal (outward, affecting only the flesh) is opposed to spiritual. Contrast "flesh" with "conscience" (He 9:13, 14).

imposed--as a burden (Ac 15:10, 28) continually pressing heavy.

until the time of reformation--Greek, "the season of rectification," when the reality should supersede the type (He 8:8-12). Compare "better," He 9:23.

11. But--in contrast to "could not make ... perfect" (He 9:9).

Christ--The Messiah, of whom all the prophets foretold; not "Jesus" here. From whom the "reformation" (He 9:10), or rectification, emanates, which frees from the yoke of carnal ordinances, and which is being realized gradually now, and shall be perfectly in the consummation of "the age (world) to come." "Christ ... High Priest," exactly answers to Le 4:5, "the priest that is anointed."

being come an, &c.--rather, "having come forward (compare He 10:7, a different Greek word, picturesquely presenting Him before us) as High Priest." The Levitical priests must therefore retire. Just as on the day of atonement, no work was done, no sacrifice was offered, or priest was allowed to be in the tabernacle while the high priest went into the holiest place to make atonement (Le 16:17, 29). So not our righteousness, nor any other priest's sacrifice, but Christ alone atones; and as the high priest before offering incense had on common garments of a priest, but after it wore his holy garments of "glory and beauty" (Ex 28:2, 40) in entering the holiest, so Christ entered the heavenly holiest in His glorified body.

good things to come--Greek, "the good things to come," He 10:1; "better promises," (He 8:6; the "eternal inheritance," He 9:15; 1Pe 1:4; the "things hoped for," He 11:1).

by a ... tabernacle--joined with "He entered." Translate, "Through the ... tabernacle" (of which we know) [Alford]. As the Jewish high priest passed through the anterior tabernacle into the holiest place, so Christ passed through heaven into the inner abode of the unseen and unapproachable God. Thus, "the tabernacle" here is the heavens through which He passed (see on He 4:14). But "the tabernacle" is also the glorified body of Christ (see on He 8:2), "not of this building" (not of the mere natural "creation, but of the spiritual and heavenly, the new creation"), the Head of the mystical body, the Church. Through this glorified body He passes into the heavenly holiest place (He 9:24), the immaterial, unapproachable presence of God, where He intercedes for us. His glorified body, as the meeting place of God and all Christ's redeemed, and the angels, answers to the heavens through which He passed, and passes. His body is opposed to the tabernacle, as His blood to the blood of goats, &c.

greater--as contrasted with the small dimensions of the earthly anterior tabernacle.

more perfect--effective in giving pardon, peace, sanctification, and access to closest communion with God (compare He 9:9; He 10:1).

not made with hands--but by the Lord Himself (He 8:2).

12. Neither--"Nor yet."

by--"through"; as the means of His approach.

goats ... calves--not a bullock, such as the Levitical high priest offered for himself, and a goat for the people, on the day of atonement (Le 16:6, 15), year by year, whence the plural is used, goats ... calves. Besides the goat offered for the people the blood of which was sprinkled before the mercy seat, the high priest led forth a second goat, namely, the scapegoat; over it he confessed the people's sins, putting them on the head of the goat, which was sent as the sin-bearer into the wilderness out of sight, implying that the atonement effected by the goat sin offering (of which the ceremony of the scapegoat is a part, and not distinct from the sin offering) consisted in the transfer of the people's sins on the goat, and their consequent removal out of sight. The translation of sins on the victim usual in other expiatory sacrifices being omitted in the case of the slain goat, but employed in the case of the goat sent away, proved the two goats were regarded as one offering [Archbishop Magee]. Christ's death is symbolized by the slain goat; His resurrection to life by the living goat sent away. Modern Jews substitute in some places a cock for the goat as an expiation, the sins of the offerers being transferred to the entrails, and exposed on the housetop for the birds to carry out of sight, as the scapegoat did; the Hebrew for "man" and "cock" being similar, gebher [Buxtorf].

by--"through," as the means of His entrance; the key unlocking the heavenly Holy of Holies to Him. The Greek is forcible, "through THE blood of His own" (compare He 9:23).

once--"once for all."

having obtained--having thereby obtained; literally, "found for Himself," as a thing of insuperable difficulty to all save Divine Omnipotence, self-devoting zeal, and love, to find. The access of Christ to the Father was arduous (He 5:7). None before had trodden the path.

eternal--The entrance of our Redeemer, once for all, into the heavenly holiest place, secures eternal redemption to us; whereas the Jewish high priest's entrance was repeated year by year, and the effect temporary and partial, "On redemption," compare Mt 20:28; Ep 1:7; Col 1:14; 1Ti 2:5; Tit 2:14; 1Pe 1:19.

He 9:13-28. Proof of and Enlargement on, the "Eternal Redemption" Mentioned in He 9:12.

For His blood, offered by Himself, purifies not only outwardly, as the Levitical sacrifices on the day of atonement, but inwardly unto the service of the living God (He 9:13, 14). His death is the inaugurating act of the new covenant, and of the heavenly sanctuary (He 9:15-23). His entrance into the true Holy of Holies is the consummation of His once-for-all-offered sacrifice of atonement (He 9:24, 26); henceforth, His reappearance alone remains to complete our redemption (He 9:27, 28).

13. if--as we know is the case; so the Greek indicative means. Argument from the less to the greater. If the blood of mere brutes could purify in any, however small a degree, how much more shall inward purification, and complete and eternal salvation, be wrought by the blood of Christ, in whom dwelt all the fulness of the Godhead?

ashes of an heifer--(Nu 19:16-18). The type is full of comfort for us. The water of separation, made of the ashes of the red heifer, was the provision for removing ceremonial defilement whenever incurred by contact with the dead. As she was slain without the camp, so Christ (compare He 13:11; Nu 19:3, 4). The ashes were laid by for constant use; so the continually cleansing effects of Christ's blood, once for all shed. In our wilderness journey we are continually contracting defilement by contact with the spiritually dead, and with dead works, and need therefore continual application to the antitypical life-giving cleansing blood of Christ, whereby we are afresh restored to peace and living communion with God in the heavenly holy place.

the unclean--Greek, "those defiled" on any particular occasion.

purifying--Greek, "purity."

the flesh--Their effect in themselves extended no further. The law had a carnal and a spiritual aspect; carnal, as an instrument of the Hebrew polity, God, their King, accepting, in minor offenses, expiatory victims instead of the sinner, otherwise doomed to death; spiritual, as the shadow of good things to come (He 10:1). The spiritual Israelite derived, in partaking of these legal rights, spiritual blessings not flowing from them, but from the great antitype. Ceremonial sacrifices released from temporal penalties and ceremonial disqualifications; Christ's sacrifice releases from everlasting penalties (He 9:12), and moral impurities on the conscience disqualifying from access to God (He 9:14). The purification of the flesh (the mere outward man) was by "sprinkling"; the washing followed by inseparable connection (Nu 19:19). So justification is followed by renewing.

14. offered himself--The voluntary nature of the offering gives it especial efficacy. He "through the eternal Spirit," that is, His divine Spirit (Ro 1:4, in contrast to His "flesh," He 9:3; His Godhead, 1Ti 3:16; 1Pe 3:18), "His inner personality" [Alford], which gave a free consent to the act, offered Himself. The animals offered had no spirit or will to consent in the act of sacrifice; they were offered according to the law; they had a life neither enduring, nor of any intrinsic efficacy. But He from eternity, with His divine and everlasting Spirit, concurred with the Father's will of redemption by Him. His offering began on the altar of the cross, and was completed in His entering the holiest place with His blood. The eternity and infinitude of His divine Spirit (compare He 7:16) gives eternal ("eternal redemption," He 9:12, also compare He 9:15) and infinite merit to His offering, so that not even the infinite justice of God has any exception to take against it. It was "through His most burning love, flowing from His eternal Spirit," that He offered Himself [Oecolampadius].

without spot--The animal victims had to be without outward blemish; Christ on the cross was a victim inwardly and essentially stainless (1Pe 1:19).

purge--purify from fear, guilt, alienation from Him, and selfishness, the source of dead works (He 9:22, 23).

your--The oldest manuscripts read "our." The Vulgate, however, supports English Version reading.

conscience--moral religious consciousness.

dead works--All works done in the natural state, which is a state of sin, are dead; for they come not from living faith in, and love to, "the living God" (He 11:6). As contact with a dead body defiled ceremonially (compare the allusion, "ashes of an heifer," He 9:13), so dead works defile the inner consciousness spiritually.

to serve--so as to serve. The ceremonially unclean could not serve God in the outward communion of His people; so the unrenewed cannot serve God in spiritual communion. Man's works before justification, however lifelike they look, are dead, and cannot therefore be accepted before the living God. To have offered a dead animal to God would have been an insult (compare Mal 1:8); much more for a man not justified by Christ's blood to offer dead works. But those purified by Christ's blood in living faith do serve (Ro 12:1), and shall more fully serve God (Re 22:3).

living God--therefore requiring living spiritual service (Joh 4:24).

15. for this cause--Because of the all-cleansing power of His blood, this fits Him to be Mediator (He 8:6, ensuring to both parties, God and us, the ratification) of the new covenant, which secures both forgiveness for the sins not covered by the former imperfect covenant or testament, and also an eternal inheritance to the called.

by means of death--rather, as Greek, "death having taken place." At the moment that His death took place, the necessary effect is, "the called receive the (fulfilment of the) promise" (so Lu 24:49 uses "promise"; He 6:15; Ac 1:4); that moment divides the Old from the New Testament. The "called" are the elect "heirs," "partakers of the heavenly calling" (He 3:1).

redemption of ... transgressions ... under ... first testament--the transgressions of all men from Adam to Christ, first against the primitive revelation, then against the revelations to the patriarchs, then against the law given to Israel, the representative people of the world. The "first testament" thus includes the whole period from Adam to Christ, and not merely that of the covenant with Israel, which was a concentrated representation of the covenant made with (or the first testament given to) mankind by sacrifice, down from the fall to redemption. Before the inheritance by the New Testament (for here the idea of the "INHERITANCE," following as the result of Christ's "death," being introduced, requires the Greek to be translated "testament," as it was before covenant) could come in, there must be redemption of (that is, deliverance from the penalties incurred by) the transgressions committed under the first testament, for the propitiatory sacrifices under the first testament reached only as far as removing outward ceremonial defilement. But in order to obtain the inheritance which is a reality, there must be a real propitiation, since God could not enter into covenant relation with us so long as past sins were unexpiated; Ro 3:24, 25, "a propitiation ... His righteousness for the remission of sins that are past."

might--Greek, "may receive," which previously they could not (He 11:39, 40).

the promise--to Abraham.

16. A general axiomatic truth; it is "a testament"; not the testament. The testator must die before his testament takes effect (He 9:17). This is a common meaning of the Greek noun diathece. So in Lu 22:29, "I appoint (by testamentary disposition; the cognate Greek verb diatithemai) unto you a kingdom, as my Father hath appointed unto me." The need of death before the testamentary appointment takes effect, holds good in Christ's relation as MAN to us; Of course not in God's relation to Christ.

be--literally, be borne": "be involved in the case"; be inferred; or else, "be brought forward in court," so as to give effect to the will. This sense (testament) of the Greek "diathece" here does not exclude its other secondary senses in the other passages of the New Testament: (1) a covenant between two parties; (2) an arrangement, or disposition, made by God alone in relation to us. Thus, Mt 26:28 may be translated, "Blood of the covenant"; for a testament does not require blood shedding. Compare Ex 24:8 (covenant), which Christ quotes, though it is probable He included in a sense "testament" also under the Greek word diathece (comprehending both meanings, "covenant" and "testament"), as this designation strictly and properly applies to the new dispensation, and is rightly applicable to the old also, not in itself, but when viewed as typifying the new, which is properly a testament. Moses (Ex 24:8) speaks of the same thing as [Christ and] Paul. Moses, by the term "covenant," does not mean aught save one concerning giving the heavenly inheritance typified by Canaan after the death of the Testator, which he represented by the sprinkling of blood. And Paul, by the term "testament," does not mean aught save one having conditions attached to it, one which is at the same time a covenant [Poli, Synopsis]; the conditions are fulfilled by Christ, not by us, except that we must believe, but even this God works in His people. Tholuck explains, as elsewhere, "covenant ... covenant ... mediating victim"; the masculine is used of the victim personified, and regarded as mediator of the covenant; especially as in the new covenant a MAN (Christ) took the place of the victim. The covenanting parties used to pass between the divided parts of the sacrificed animals; but, without reference to this rite, the need of a sacrifice for establishing a covenant sufficiently explains this verse. Others, also, explaining the Greek as "covenant," consider that the death of the sacrificial victim represented in all covenants the death of both parties as unalterably bound to the covenant. So in the redemption-covenant, the death of Jesus symbolized the death of God (?) in the person of the mediating victim, and the death of man in the same. But the expression is not "there must be the death of both parties making the covenant," but singular, "of Him who made (aorist, past time; not 'of Him making') the testament." Also, it is "death," not "sacrifice" or "slaying." Plainly, the death is supposed to be past (aorist, "made"); and the fact of the death is brought (Greek) before court to give effect to the will. These requisites of a will, or testament, concur here: (1) a testator; (2) heirs; (3) goods; (4) the death of the testator; (5) the fact of the death brought forward in court. In Mt 26:28 two other requisites appear: witnesses, the disciples; and a seal, the sacrament of the Lord's Supper, the sign of His blood wherewith the testament is primarily sealed. It is true the heir is ordinarily the successor of him who dies and so ceases to have the possession. But in this case Christ comes to life again, and is Himself (including all that He hath), in the power of His now endless life, His people's inheritance; in His being Heir (He 1:2), they are heirs.

17. after--literally, "over," as we say "upon the death of the testators"; not as Tholuck, "on the condition that slain sacrifices be there," which the Greek hardly sanctions.

otherwise--"seeing that it is never availing" [Alford]. Bengel and Lachmann read with an interrogation, "Since, is it ever in force (surely not) while the testator liveth?"

18. Whereupon--rather, "Whence."

dedicated--"inaugurated." The Old Testament strictly and formally began on that day of inauguration. "Where the disposition, or arrangement, is ratified by the blood of another, namely, of animals, which cannot make a covenant, much less make a testament, it is not strictly a testament, where it is ratified by the death of him that makes the arrangement, it is strictly, Greek 'diathece,' Hebrew 'berith,' taken in a wider sense, a testament" [Bengel]; thus, in He 9:18, referring to the old dispensation, we may translate, "the first (covenant)": or better, retain "the first (testament)," not that the old dispensation, regarded by itself, is a testament, but it is so when regarded as the typical representative of the new, which is strictly a Testament.

19. For--confirming the general truth, He 9:16.

spoken ... according to the law--strictly adhering to every direction of "the law of commandments contained in ordinances" (Ep 2:15). Compare Ex 24:3, "Moses told the people all the words of the Lord, and all the judgments; and all the people answered with one voice," &c.

the blood of calves--Greek, "the calves," namely, those sacrificed by the "young men" whom he sent to do so (Ex 24:5). The "peace offerings" there mentioned were "of oxen" (Septuagint, "little calves"), and the "burnt offerings" were probably (though this is not specified), as on the day of atonement, goats. The law in Exodus sanctioned formally many sacrificial practices in use by tradition, from the primitive revelation long before.

with water--prescribed, though not in the twenty-fourth chapter of Exodus, yet in other purifications; for example, of the leper, and the water of separation which contained the ashes of the red heifer.

scarlet wool, and hyssop--ordinarily used for purification. Scarlet or crimson, resembling blood: it was thought to be a peculiarly deep, fast dye, whence it typified sin (see on Is 1:18). So Jesus wore a scarlet robe, the emblem of the deep-dyed sins He bore on Him, though He had none in Him. Wool was used as imbibing and retaining water; the hyssop, as a bushy, tufty plant (wrapt round with the scarlet wool), was used for sprinkling it. The wool was also a symbol of purity (Is 1:18). The Hyssopus officinalis grows on walls, with small lancet-formed woolly leaves, an inch long, with blue and white flowers, and a knotty stalk about a foot high.

sprinkled ... the book--namely, out of which he had read "every precept": the book of the testament or covenant. This sprinkling of the book is not mentioned in the twenty-fourth chapter of Exodus. Hence Bengel translates, "And (having taken) the book itself (so Ex 24:7), he both sprinkled all the people, and (He 9:21) moreover sprinkled the tabernacle." But the Greek supports English Version. Paul, by inspiration, supplies the particular specified here, not in Ex 24:7. The sprinkling of the roll (so the Greek for "book") of the covenant, or testament, as well as of the people, implies that neither can the law be fulfilled, nor the people be purged from their sins, save by the sprinkling of the blood of Christ (1Pe 1:2). Compare He 9:23, which shows that there is something antitypical to the Bible in heaven itself (compare Re 20:12). The Greek, "itself," distinguishes the book itself from the "precepts" in it which he "spake."

20. Ex 24:8, "Behold the blood of the covenant, which the Lord has made with you concerning all these words." The change is here made to accord with Christ's inauguration of the new testament, or covenant, as recorded in Lu 22:20, "This cup (is) the new Testament in My blood, which is shed for you": the only Gospel in which the "is" has to be supplied. Luke was Paul's companion, which accounts for the correspondence, as here too "is" has to be supplied.

testament--(See on He 9:16, 17). The Greek "diathece" means both "testament" and "covenant": the term "covenant" better suits the old dispensation, though the idea testament is included, for the old was one in its typical relation to the new dispensation, to which the term "testament" is better suited. Christ has sealed the testament with His blood, of which the Lord's Supper is the sacramental sign. The testator was represented by the animals slain in the old dispensation. In both dispensations the inheritance was bequeathed: in the new by One who has come in person and died; in the old by the same one, only typically and ceremonially present. See Alford's excellent Note.

enjoined unto you--commissioned me to ratify in relation to you. In the old dispensation the condition to be fulfilled on the people's part is implied in the words, Ex 24:8, "(Lord made with you) concerning all these words." But here Paul omits this clause, as he includes the fulfilment of this condition of obedience to "all these words" in the new covenant, as part of God's promise, in He 8:8, 10, 12, whereby Christ fulfils all for our justification, and will enable us by putting His Spirit in us to fulfil all in our now progressive, and finally complete, sanctification.

21. Greek, "And, moreover, in like manner." The sprinkling of the tabernacle with blood is added by inspiration here to the account in Ex 30:25-30; 40:9, 10, which mentions only Moses' anointing the tabernacle and its vessels. In Le 8:10, 15, 30, the sprinkling of blood upon Aaron and his garments, and upon his sons, and upon the altar, is mentioned as well as the anointing, so that we might naturally infer, as Josephus has distinctly stated, that the tabernacle and its vessels were sprinkled with blood as well as being anointed: Le 16:16, 20, 33, virtually sanctions this inference. The tabernacle and its contents needed purification (2Ch 29:21).

22. almost--to be joined with "all things," namely almost all things under the old dispensation. The exceptions to all things being purified by blood are, Ex 19:10; Le 15:5, &c.; 16:26, 28; 22:6; Nu 31:22-24.

without--Greek, "apart from."

shedding of blood--shed in the slaughter of the victim, and poured out at the altar subsequently. The pouring out of the blood on the altar is the main part of the sacrifice (Le 17:11), and it could not have place apart from the previous shedding of the blood in the slaying. Paul has, perhaps, in mind here, Lu 22:20, "This cup is the new testament in my blood, which is shed for you."

is--Greek, "takes place": comes to pass.

remission--of sins: a favorite expression of Luke, Paul's companion. Properly used of remitting a debt (Mt 6:12; 18:27, 32); our sins are debts. On the truth here, compare Le 5:11-13, an exception because of poverty, confirming the general rule.

23. patterns--"the suggestive representations"; the typical copies (see on He 8:5).

things in the heavens--the heavenly tabernacle and the things therein.

purified with these--with the blood of bulls and goats.

heavenly things themselves--the archetypes. Man's sin had introduced an element of disorder into the relations of God and His holy angels in respect to man. The purification removes this element of disorder and changes God's wrath against man in heaven (designed to be the place of God's revealing His grace to men and angels) into a smile of reconciliation. Compare "peace in heaven" (Lu 19:38). "The uncreated heaven of God, though in itself untroubled light, yet needed a purification in so far as the light of love was obscured by the fire of wrath against sinful man" [Delitzsch in Alford]. Contrast Re 12:7-10. Christ's atonement had the effect also of casting Satan out of heaven (Lu 10:18; Joh 12:31, compare He 2:14). Christ's body, the true tabernacle (see on He 8:2; He 9:11), as bearing our imputed sin (2Co 5:21), was consecrated (Joh 17:17, 19) and purified by the shedding of His blood to be the meeting place of God and man.

sacrifices--The plural is used in expressing the general proposition, though strictly referring to the one sacrifice of Christ once for all. Paul implies that His one sacrifice, by its matchless excellency, is equivalent to the Levitical many sacrifices. It, though but one, is manifold in its effects and applicability to many.

24. Resumption more fully of the thought, "He entered in once into the holy place," He 9:12. He has in He 9:13, 14, expanded the words "by his own blood," He 9:12; and in He 9:15-23, he has enlarged on "an High Priest of good things to come."

not ... into ... holy places made with hands--as was the Holy of Holies in the earthly tabernacle (see on He 9:11).

figures--copies "of the true" holiest place, heaven, the original archetype (He 8:5).

into heaven itself--the immediate presence of the invisible God beyond all the created heavens, through which latter Jesus passed (see on He 4:14; 1Ti 6:16).

now--ever since His ascension in the present economy (compare He 9:26).

to appear--To PRESENT Himself; Greek, "to be made to appear." Mere man may have a vision through a medium, or veil, as Moses had (Ex 33:18, 20-23). Christ alone beholds the Father without a veil, and is His perfect image. Through seeing Him only can we see the Father.

in the presence of God--Greek, "to the face of God." The saints shall hereafter see God's face in Christ (Re 22:4): the earnest of which is now given (2Co 3:18). Aaron, the Levitical high priest for the people, stood before the ark and only saw the cloud, the symbol of God's glory (Ex 28:30).

for us--in our behalf as our Advocate and Intercessor (He 7:25; Ro 8:34; 1Jo 2:1). "It is enough that Jesus should show Himself for us to the Father: the sight of Jesus satisfied God in our behalf. He brings before the face of God no offering which has exhausted itself, and, as only sufficing for a time, needs renewal; but He himself is in person, by virtue of the eternal Spirit, that is, the imperishable life of His person, now and for ever freed from death, our eternally present offering before God" [Delitzsch in Alford].

25. As in He 9:24, Paul said, it was not into the typical, but the true sanctuary, that Christ is entered; so now he says, that His sacrifice needs not, as the Levitical sacrifices did, to be repeated. Construe, "Nor yet did He enter for this purpose that He may offer Himself often," that is, "present Himself in the presence of God, as the high priest does (Paul uses the present tense, as the legal service was then existing), year by year, on the day of atonement, entering the Holy of Holies.

with--literally, "in."

blood of others--not his own, as Christ did.

26. then--in that case.

must ... have suffered--rather as Greek, "It would have been necessary for Him often to suffer." In order to "offer" (He 9:25), or present Himself often before God in the heavenly holiest place, like the legal high priests making fresh renewals of this high priestly function. He would have had, and would have often to suffer. His oblation of Himself before God was once for all (that is, the bringing in of His blood into the heavenly Holy of Holies), and therefore the preliminary suffering was once for all.

since the foundation of the world--The continued sins of men, from their first creation, would entail a continual suffering on earth, and consequent oblation of His blood in the heavenly holiest place, since the foundation of the world, if the one oblation "in the fulness of time" were not sufficient. Philo [The Creation of the World, p. 637], shows that the high priest of the Hebrews offered sacrifices for the whole human race. "If there had been greater efficacy in the repetition of the oblation, Christ necessarily would not have been so long promised, but would have been sent immediately after the foundation of the world to suffer, and offer Himself at successive periods" [Grotius].

now--as the case is,

once--for all; without need of renewal. Rome's fiction of an UNBLOODY sacrifice in the mass, contradicts her assertion that the blood of Christ is present in the wine; and also confutes her assertion that the mass is propitiatory; for, if unbloody, it cannot be propitiatory; for without shedding of blood there is no remission (He 9:22). Moreover, the expression "once" for all here, and in He 9:28, and He 10:10, 12, proves the falsity of her view that there is a continually repeated offering of Christ in the Eucharist or mass. The offering of Christ was a thing once done that it might be thought of for ever (compare Note, see on He 10:12).

in the end of the world--Greek, "at the consummation of the ages"; the winding up of all the previous ages from the foundation of the world; to be followed by a new age (He 1:1, 2). The last age, beyond which no further age is to be expected before Christ's speedy second coming, which is the complement of the first coming; literally, "the ends of the ages"; Mt 28:20 is literally, "the consummation of the age," or world (singular; not as here, plural, ages). Compare "the fulness of times," Ep 1:10.

appeared--Greek, "been manifested" on earth (1Ti 3:16; 1Pe 1:20). English Version has confounded three distinct Greek verbs, by translating all alike, He 9:24, 26, 28, "appear." But, in He 9:24, it is "to present Himself," namely, before God in the heavenly sanctuary; in He 9:26, "been manifested" on earth: in He 9:28, "shall be seen" by all, and especially believers.

put away--abolish; doing away sin's power as well by delivering men from its guilt and penalty, so that it should be powerless to condemn men, as also from its yoke, so that they shall at last sin no more.

sin--singular number; all the sins of men of every age are regarded as one mass laid on Christ. He hath not only droned for all actual sins, but destroyed sin itself. Joh 1:29, "Behold the Lamb of God that taketh away the sin (not merely the sins: singular, not plural) of the world."

by the sacrifice of himself--Greek, "by (through) His own sacrifice"; not by "blood of others" (He 9:25). Alford loses this contrast in translating, "by His sacrifice."

27. as--inasmuch as.

it is appointed--Greek, "it is laid up (as our appointed lot)," Col 1:5. The word "appointed" (so Hebrew "seth" means) in the case of man, answers to "anointed" in the case of Jesus; therefore "the Christ," that is, the anointed, is the title here given designedly. He is the representative man; and there is a strict correspondence between the history of man and that of the Son of man. The two most solemn facts of our being are here connected with the two most gracious truths of our dispensation, our death and judgment answering in parallelism to Christ's first coming to die for us, and His second coming to consummate our salvation.

once--and no more.

after this the judgment--namely, at Christ's appearing, to which, in He 9:28, "judgment" in this verse is parallel. Not, "after this comes the heavenly glory." The intermediate state is a state of joyous, or else agonizing and fearful, expectation of "judgment"; after the judgment comes the full and final state of joy, or else woe.

28. Christ--Greek, "THE Christ"; the representative Man; representing all men, as the first Adam did.

once offered--not "often," He 9:25; just as "men," of whom He is the representative Head, are appointed by God once to die. He did not need to die again and again for each individual, or each successive generation of men, for He represents all men of every age, and therefore needed to die but once for all, so as to exhaust the penalty of death incurred by all. He was offered by the Father, His own "eternal Spirit" (He 9:14) concurring; as Abraham spared not Isaac, but offered him, the son himself unresistingly submitting to the father's will (Ge 22:1-24).

to bear the sins--referring to Is 53:12, "He bare the sins of many," namely, on Himself; so "bear" means, Le 24:15; Nu 5:31; 14:34. The Greek is literally "to bear up" (1Pe 2:24). "Our sins were laid on Him. When, therefore, He was lifted up on the cross, He bare up our sins along with Him" [Bengel].

many--not opposed to all, but to few. He, the One, was offered for many; and that once for all (compare Mt 20:28).

look for him--with waiting expectation even unto the end (so the Greek). It is translated "wait for" in Ro 8:19, 23; 1Co 1:7, which see.

appear--rather, as Greek, "be seen." No longer in the alien "form of a servant," but in His own proper glory.

without sin--apart from, separate from, sin. Not bearing the sin of many on Him as at His first coming (even then there was no sin in Him). That sin has been at His first coming once for all taken away, so as to need no repetition of His sin offering of Himself (He 9:26). At His second coming He shall have no more to do with sin.

unto salvation--to bring in completed salvation; redeeming then the body which is as yet subject to the bondage of corruption. Hence, in Php 3:20 he says, "we look for THE Saviour." Note, Christ's prophetical office, as the divine Teacher, was especially exercised during His earthly ministry; His priestly is now from His first to His second coming; His kingly office shall be fully manifested at, and after, His second coming.

The first covenant had also ordinances - Our translators have introduced the word covenant, as if διαθηκη had been, if not originally in the text, yet in the apostle's mind. Several MSS., but not of good note, as well as printed editions, with the Coptic version, have σκηνη tabernacle; but this is omitted by ABDE, several others, both the Syriac, Ethiopic, Armenian, Vulgate, some copies of the Itala, and several of the Greek fathers; it is in all probability a spurious reading, the whole context showing that covenant is that to which the apostle refers, as that was the subject in the preceding chapter, and this is a continuation of the same discourse.

Ordinances - Δικαιωματα· Rites and ceremonies.

A worldly sanctuary - Ἁγιον κοσμικον. It is supposed that the term worldly, here, is opposed to the term heavenly, Heb 8:5; and that the whole should be referred to the carnality or secular nature of the tabernacle service. But I think there is nothing plainer than that the apostle is speaking here in praise of this sublimely emblematic service, and hence he proceeds to enumerate the various things contained in the first tabernacle, which added vastly to its splendor and importance; such as the table of the show-bread, the golden candlestick, the golden censer, the ark of the covenant overlaid round about with gold, in which was the golden pot that had the manna, Aaron's rod that budded, and the two tables which God had written with his own finger: hence I am led to believe that κοσμικος is here taken in its proper, natural meaning, and signifies adorned, embellished, splendid; and hence κοσμος, the world: Tota hujus universi machina, coelum et terram complectens et quicquid utroque contineter, κοσμος dicitur, quod nihil ea est mundius, pulchrius, et ornatius. "The whole machine of this universe, comprehending the heavens and the earth, and whatsoever is contained in both, is called κοσμος, because nothing is more beautiful, more fair, and more elegant." So Pliny, Hist. Nat., l. ii. c. 5: Nam quem κοσμον Graeci nomine ornamenti appellaverunt, eum nos a perfecta absolutaque elegantia, Mundum. "That which the Greeks call κοσμος, ornament, we, (the Latins), from its perfect and absolute elegance call mundum, world." See on Gen 2:1 (note).

The Jews believe that the tabernacle was an epitome of the world; and it is remarkable, when speaking of their city, that they express this sentiment by the same Greek word, in Hebrew letters, which the apostle uses here: so in Bereshith Rabba, s. 19, fol. 19: כל קוזמיקון שלו שם הוא col kozmikon (κοσμικον) shelo sham hu. "All his world is placed there." Philo says much to the same purpose.

If my exposition be not admitted, the next most likely is, that God has a worldly tabernacle as well as a heavenly one; that he as truly dwelt in the Jewish tabernacle as he did in the heaven of heavens; the one being his worldly house, the other his heavenly house.

For there was a tabernacle made; the first, wherein - The sense is here very obscure, and the construction involved: leaving out all punctuation, which is the case with all the very ancient MSS., the verse stands thus: Σκηνη γαρ κατεσκευασθη ἡ πρωτη εν ᾑ ἡ τε λυχνια, κ. τ. λ. which I suppose an indifferent person, who understood the language, would without hesitation render, For, there was the first tabernacle constructed, in which were the candlestick, etc. And this tabernacle or dwelling may be called the first dwelling place which God had among men, to distinguish it from the second dwelling place, the temple built by Solomon; for tabernacle here is to be considered in its general sense, as implying a dwelling.

To have a proper understanding of what the apostle relates here, we should endeavor to take a concise view of the tabernacle erected by Moses in the wilderness. This tabernacle was the epitome of the Jewish temple; or rather, according to this as a model was the Jewish temple built. It comprised,

1. The court where the people might enter.

2. In this was contained the altar of burnt-offerings, on which were offered the sacrifices in general, besides offerings of bread, wine, and other things.

3. At the bottom or lower end of this court was the tent of the covenant; the two principal parts of the tabernacle were, the holy place and the holy of holies.

In the temple built by Solomon there was a court for the Levites, different from that of the people; and, at the entrance of the holy place, a vestibule. But in the tabernacle built by Moses these parts were not found, nor does the apostle mention them here.

In the holy place, as the apostle observes, there were,

1. The golden candlestick of seven branches, on the south.

2. The golden altar, or altar of incense, on the north.

3. The altar, or table of the show-bread; or where the twelve loaves, representing the twelve tribes, were laid before the Lord.

1. In each branch of the golden candlestick was a lamp; these were lighted every evening, and extinguished every morning. They were intended to give light by night.

2. The altar of incense was of gold; and a priest, chosen by lot each week, offered incense every morning and evening in a golden censer, which he probably left on the altar after the completion of the offering.

3. The table of the show-bread was covered with plates of gold; and on this, every Sabbath, they placed twelve loaves in two piles, six in each, which continued there all the week till the next Sabbath, when they were removed, and fresh loaves put in their place. The whole of this may be seen in all its details in the book of Exodus, from chap. 35 to Exo 40:1. See Calmet also.

Which is called the sanctuary - Ἡτις λεγεται ἁγια· This is called holy. This clause may apply to any of the nouns in this verse, in the nominative case, which are all of the feminine gender; and the adjective ἁγια, holy, may be considered here as the nominative singular feminine, agreeing with ἡτις. Several editions accent the words in reference to this construction. The word σκηνη, tabernacle, may be the proper antecedent; and then we may read ἁγία, instead of ἅγια: but these niceties belong chiefly to grammarians.

And after the second veil - The first veil, of which the apostle has not yet spoken, was at the entrance of the holy place, and separated the temple from the court, and prevented the people, and even the Levites, from seeing what was in the holy place.

The second veil, of which the apostle speaks here, separated the holy place from the holy of holies.

The tabernacle, which is called the Holiest of all - That is, that part of the tabernacle which is called the holy of holies.

Which had the golden censer - It is evident that the apostle speaks here of the tabernacle built by Moses, and of the state and contents of that tabernacle as they were during the lifetime of Moses. For, as Calmet remarks, in the temple which was afterwards built there were many things added which were not in the tabernacle, and several things left out. The ark of the covenant and the two tables of the law were never found after the return from the Babylonish captivity. We have no proof that, even in the time of Solomon, the golden pot of manna, or the rod of Aaron, was either in or near the ark. In Solomon's temple the holy place was separated from the holy of holies by a solid wall, instead of a veil, and by strong wooden doors, 1Kgs 6:31-33. In the same temple there was a large vestibule before the holy place; and round about this and the holy of holies there were many chambers in three stories, 1Kgs 6:5, 1Kgs 6:6. But there was nothing of all this in the Mosaic tabernacle; therefore, says Calmet, we need not trouble ourselves to reconcile the various scriptures which mention this subject; some of which refer to the tabernacle, others to Solomon's temple, and others to the temple built by Zorobabel; which places were very different from each other.

The apostle says that the golden censer was in the holy of holies; but this is nowhere mentioned by Moses. But he tells us that the high priest went in, once every year, with the golden censer to burn incense; and Calmet thinks this censer was left there all the year, and that its place was supplied by a new one, brought in by the priest the year following. Others think it was left just within the veil, so that the priest, by putting his hand under the curtain, could take it out, and prepare it for his next entrance into the holiest.

The ark of the covenant - This was a sort of chest overlaid with plates of gold, in which the two tables of the law, Aaron's rod, the pot of manna, etc., were deposited. Its top, or lid, was the propitiatory or mercy-seat.

And over it the cherubims of glory - Cherubim is the plural of cherub, and it is absurd to add our plural termination (s) to the plural termination of the Hebrew. The glory here signifies the shechinah or symbol of the Divine presence.

Shadowing the mercy-seat - One at each end of the ark, with their faces turned toward each other, but looking down on the cover or propitiatory, ἱλαστηριον, here called the mercy-seat.

Of which we cannot now speak particularly - The apostle did not judge any farther account of these to be necessary; and I may be excused from considering them particularly here, having said so much on each in the places where they occur in the Pentateuch. What these point out or signify is thus explained by St. Cyril: Christus licet unus sit, multifariam tamen a nobis intelligitur: Ipse est Tabernaculum propter carnis tegumenturn: Ipse est Mensa, quia noster cibus est et vita: Ipse est Arca habens legem Dei reconditam, quia est Verbum Patris: Ipse est Candelabrum, quia est lux spiritualis: Ipse est Altare incensi, quia est odor suavitatis in sanctificationem: Ipse est Altare holocausti, quia est hostia pro totius mundi vita in cruce oblata. "Although Christ be but one, yet he is understood by us under a variety of forms. He is the Tabernacle, on account of the human body in which he dwelt. He is the Table, because he is our Bread of life. He is the Ark which has the law of God enclosed within, because he is the Word of the Father. He is the Candlestick, because he is our spiritual light. He is the Altar of incense, because he is the sweet-smelling odour of sanctification. He is the Altar of burnt-offering, because he is the victim, by death on the cross, for the sins of the whole world." This father has said, in a few words, what others have employed whole volumes on, by refining, spiritualizing, and allegorizing.

When these thing were thus ordained - When the tabernacle was made, and its furniture placed in it, according to the Divine direction.

The priests went always into the first Tabernacle - That is, into the first part of the tabernacle, or holy place, into which he went every day twice, accomplishing the services, τας λατρειας επιτελουντες, which included his burning the incense at the morning and evening sacrifice, dressing the lamps, removing the old show-bread and laying on the new, and sprinkling the blood of the sin-offerings before the veil Lev 4:6 : and for these works he must have constant access to the place.

But into the second - That is, the holy of holies, or second part of the tabernacle, the high priest alone, once every year, that is, on one day in the year only, which was the day on which the general atonement was made. The high priest could enter into this place only on one day in the year; but on that day he might enter several times. See Lev. 16.

Not without blood - The day prescribed by the law for this great solemnity was the tenth of the month Tisri, in which the high priest brought in the incense or perfumes, which he placed on the golden censer; he brought also the blood of the bullock; and sprinkled some portion of it seven times before the ark, and the veil which separated the holy place from the holy of holies. See Lev 16:14. He then came out, and, taking some of the blood of the goat which had been sacrificed, he sprinkled it between the veil and the ark of the covenant, Lev 16:15.

Which he offered for himself, and for the errors of the people - Ὑπερ των του λαου αγνοηματων· For transgressions of which they were not conscious: there were so many niceties in the ritual worship of the Jews, and so many ways in which they might offend against the law and incur guilt, that it was found necessary to institute sacrifices to atone for these sins of ignorance. And as the high priest was also clothed with infirmity, he required to have an interest in the same sacrifice, on the same account. This was a national sacrifice; and by it the people understood that they were absolved from all the errors of the past year, and that they now had a renewed right of access to the mercy-seat.

The Holy Ghost this signifying - These services were divinely appointed, and by each of them the Holy Spirit of God is supposed to speak.

The way into the holiest - That full access to God was not the common privilege of the people, while the Mosaic economy subsisted. That the apostle means that it is only by Christ that any man and every man can approach God, is evident from Heb 10:19-22, and it is about this, and not about the tabernacle of this world, that he is here discoursing.

I have already observed that the apostle appears to use the word σκηνη, or tabernacle, in the general sense of a dwelling place; and therefore applies it to the temple, which was reputed the house or dwelling place of God, as well as the ancient tabernacle. Therefore, what he speaks here concerning the first tabernacle, may be understood as applying with propriety to the then Jewish temple, as well as to the ancient tabernacle, which, even with all their sacrifices and ceremonies, could not make the way of holiness plain, nor the way to God's favor possible.

Which - Tabernacle and its services, was a figure, παραβολη, a dark enigmatical representation, for the time then present - for that age and dispensation, and for all those who lived under it.

In which, καθ' ὁν, during which, time or dispensation were offered both gifts and sacrifices - eucharistic offerings and victims for sin, that could not make him that did the service, whether the priest who made the offering, or the person who brought it in the behalf of his soul, perfect as pertaining to the conscience - could not take away guilt from the mind, nor purify the conscience from dead works. The whole was a figure, or dark representation, of a spiritual and more glorious system: and although a sinner, who made these offerings and sacrifices according to the law, might be considered as having done his duty, and thus he would be exempted from many ecclesiastical and legal disabilities and punishments; yet his conscience would ever tell him that the guilt of sin was still remaining, and that it was impossible for the blood of bulls and goats to take it away. Thus even he that did the service best continued to be imperfect - had a guilty conscience, and an unholy heart.

The words καθ' ὁν, in which, referred in the above paraphrase to τον καιρον, the time, are read καθ' ἡν by ABD, and several others, one copy of the Slavonic, the Vulgate, and some of the fathers, and thus refer to την σκηνην, the tabernacle; and this is the reading which our translators appear to have followed. Griesbach places it in his margin, as a very probable reading; but I prefer the other.

In meats and drinks, and divers washings - He had already mentioned eucharistic and sacrificial offerings, and nothing properly remained but the different kinds of clean and unclean animals which were used, or forbidden to be used, as articles of food; together with the different kinds or drinks, washings, βαπτισμοις, baptisms, immersions, sprinklings and washings of the body and the clothes, and carnal ordinances, or things which had respect merely to the body, and could have no moral influence upon the soul, unless considered in reference to that of which they were the similitudes, or figures.

Carnal ordinances - Δικαιωματα σαρκος· Rites and ceremonies pertaining merely to the body. The word carnal is not used here, nor scarcely in any part of the New Testament, in that catachrestical or degrading sense in which many preachers and professors of Christianity take the liberty to use it.

Imposed on them until the time of reformation - These rites and ceremonies were enacted, by Divine authority, as proper representations of the Gospel system, which should reform and rectify all things.

The time of reformation, καιρος διορθωσεως, the time of rectifying, signifies the Gospel dispensation, under which every thing is set straight; every thing referred to its proper purpose and end; the ceremonial law fulfilled and abrogated; the moral law exhibited and more strictly enjoined; (see our Lord's sermon upon the mount); and the spiritual nature of God's worship taught, and grace promised to purify the heart: so that, through the power of the eternal Spirit, all that was wrong in the soul is rectified; the affections, passions, and appetites purified; the understanding enlightened; the judgment corrected; the will refined; in a word, all things made new.

But Christ being come a high priest of good things - I think this and the succeeding verses not happily translated: indeed, the division of them has led to a wrong translation; therefore they must be taken together, thus: But the Christ, the high priest of those good things (or services) which were to come, through a greater and more perfect tabernacle, not made with hands, that is, not of the same workmanship, entered once for all into the sanctuary; having obtained eternal redemption for us, not by the blood of goats and calves, but by his own blood, Heb 9:13. For if the blood of Goats, and bulls, and calves, and a heifer's ashes, sprinkled on the unclean, sanctifieth to the cleansing of the flesh, (Heb 9:14), how much more shall the blood of Christ, who, through the eternal Spirit, offered himself without spot to God, cleanse your consciences from dead works, in order to worship (or that ye may worship) the living God?

In the above translation I have added, in Heb 9:13, τραγων, of goats, on the authority of ABDE, three others, the Syriac, the Arabic of Erpen, Coptic, Vulgate, two copies of the Itala, and Theodoret. And I have rendered εις το λατρευειν, (Heb 9:14), In Order to worship, or That Ye May worship; for this is the meaning of these particles εις το in many parts of the New Testament. I shall now make a few observations on some of the principal expressions.

High priest of good things - Or services, to come, των μελλοντων αγαθων. He is the High Priest of Christianity; he officiates in the behalf of all mankind; for by him are all the prayers, praises, and services of mankind offered to God; and he ever appears in the presence of God for us.

A greater and more perfect tabernacle - This appears to mean our Lord's human nature. That, in which dwelt all the fullness of the Godhead bodily, was fitly typified by the tabernacle and temple, in both of which the majesty of God dwelt.

Not made with hands - Though our Lord's body was a perfect human body, yet it did not come in the way of natural generation; his miraculous conception will sufficiently justify the expressions used here by the apostle.

But by his own blood - Here the redemption of man is attributed to the blood of Christ; and this blood is stated to be shed in a sacrificial way, precisely as the blood of bulls, goats and calves was shed under the law.

Once - Once for all, εφαπαξ, in opposition to the annual entering of the high priest into the holiest, with the blood of the annual victim.

The holy place - Or sanctuary, τα ἁγιᾳ, signifies heaven, into which Jesus entered with his own blood, as the high priest entered into the holy of holies with the blood of the victims which he had sacrificed.

Eternal redemption - Αιωνιαν λυτρωσιν· A redemption price which should stand good for ever, when once offered; and an endless redemption from sin, in reference to the pardon of which, and reconciliation to God, there needs no other sacrifice: it is eternal in its merit and efficacy.

Sanctifieth to the purifying of the flesh - Answers the end proposed by the law; namely, to remove legal disabilities and punishments, having the body and its interests particularly in view, though adumbrating or typifying the soul and its concerns.

Who through the eternal Spirit - This expression is understood two ways:

1. Of the Holy Ghost himself. As Christ's miraculous conception was by the Holy Spirit, and he wrought all his miracles by the Spirit of God, so his death or final offering was made through or by the eternal Spirit; and by that Spirit he was raised from the dead, 1Pet 3:18. Indeed, through the whole of his life be was justified by the Spirit; and we find that in this great work of human redemption, the Father, the Son, and the Holy Spirit were continually employed: therefore the words may be understood of the Holy Spirit properly.

2. Of the eternal Logos or Deity which dwelt in the man Christ Jesus, through the energy of which the offering of his humanity became an infinitely meritorious victim; therefore the Deity of Christ is here intended.

But we cannot well consider one of these distinct from the other; and hence probably arose the various readings in the MSS. and versions on this article. Instead of δια Πνευματος αιωνιου, by the Eternal Spirit, δια Πνευματος Ἁγιου, by the Holy Spirit, is the reading of D*, and more than twenty others of good note, besides the Coptic, Slavonic, Vulgate, two copies of the Itala, Cyril, Athanasius sometimes, Damascenus, Chrysostom, and some others. But the common reading is supported by ABD**, and others, besides the Syriac, all the Arabic, Armenian, Ethiopic, Athanasius generally, Theodoret, Theophylact, and Ambrosius. This, therefore, is the reading that should he preferred, as it is probable that the Holy Ghost, not the Logos, is what the apostle had more immediately in view. But still we must say, that the Holy Spirit, with the eternal Logos, and the almighty Father, equally concurred in offering up the sacrifice of the human nature of Christ, in order to make atonement for the sin of the world.

Purge your conscience - Καθαριει την συνειδησιν· Purify your conscience. The term purify should be everywhere, both in the translation of the Scriptures, and in preaching the Gospel, preferred to the word purge, which, at present, is scarcely ever used in the sense in which our translators have employed it.

Dead works - Sin in general, or acts to which the penalty of death is annexed by the law. See the phrase explained, Heb 6:1 (note).

And for this cause - Some translate δια τουτο, on account of this (blood.) Perhaps it means no more than a mere inference, such as therefore, or wherefore.

He is the Mediator of the new testament - There was no proper reason why our translators should render διαθηκη by testament here, when in almost every other case they render it covenant, which is its proper ecclesiastical meaning, as answering to the Hebrew ברית berith, which see largely explained, Gen 15:10, and in other places of the Pentateuch.

Very few persons are satisfied with the translation of the following verses to the 20th, particularly the 16th and 17th; at all events the word covenant must be retained. He - Jesus Christ, is Mediator; the μεσιτης, or mediator, was the person who witnessed the contract made between the two contracting parties, slew the victim, and sprinkled each with its blood.

Of the new testament - The new contract betwixt God and the whole human race, by Christ Jesus the Mediator, distinguished here from the old covenant between God and the Israelites, in which Moses was the mediator.

That by means of death - His own death upon the cross.

For the redemption of the transgressions - To make atonement for the transgressions which were committed under the old covenant, which the blood of bulls and calves could not do; so the death of Jesus had respect to all the time antecedent to it, as well as to all the time afterward till the conclusion of the world.

They which are called - The Gentiles, might receive the promise - might, by being brought into a covenant with God, have an equal right with the Jews, not merely to an inheritance such as the promised land, but to an eternal inheritance, and consequently infinitely superior to that of the Jews, inasmuch as the new covenant is superior in every point of view to the old.

How frequently the Gentiles are termed οἱ κλητοι and οἱ κεκλημενοι, the called, all St. Paul's writings show. And they were thus termed because they were called and elected in the place of the Jews, the ancient called and elect, who were now divorced and reprobated because of their disobedience.

For where a testament is - A learned and judicious friend furnishes me with the following translation of this and the 17th verse: - "For where there is a covenant, it is necessary that the death of the appointed victim should be exhibited, because a covenant is confirmed over dead victims, since it is not at all valid while the appointed victim is alive."

He observes, "There is no word signifying testator, or men, in the original. Διαθεμενος is not a substantive, but a participle, or a participial adjective, derived from the same root as διατηκη, and must have a substantive understood. I therefore render it the disposed or appointed victim, alluding to the manner of disposing or setting apart the pieces of the victim, when they were going to ratify a covenant; and you know well the old custom of ratifying a covenant, to which the apostle alludes. I refer to your own notes on Gen 6:18 (note), and Gen 15:10 (note). - J. C."

Mr. Wakefield has translated the passage nearly in the same way. "For where a covenant is, there must be necessarily introduced the death of that which establisheth the covenant; because a covenant is confirmed over dead things, and is of no force at all whilst that which establisheth the covenant is alive." This is undoubtedly the meaning of this passage; and we should endeavor to forget that testament and testator were ever introduced, as they totally change the apostle's meaning. See the observations at the end of this chapter.

Whereupon - Ὁθεν. Wherefore, as a victim was required for the ratification of every covenant, the first covenant made between God and the Hebrews, by the mediation of Moses, was not dedicated, εγκεκαινισται, renewed or solemnized, without blood - without the death of a victim, and the aspersion of its blood.

When Moses had spoken every precept - The place to which the apostle alludes is Exo 24:4-8, where the reader is requested to consult the notes.

And sprinkled both the book - The sprinkling of the book is not mentioned in the place to which the apostle refers, (see above), nor did it in fact take place. The words αυτο τε το βιβλιον, and the book itself, should be referred to λαβων, having taken, and not to ερῥαντισε, he sprinkled; the verse should therefore be read thus: For after every commandment of the law had been recited by Moses to all the people, he took the blood of the calves, and of the goats, with water and scarlet wool, and the book itself, and sprinkled all the people. The rite was performed thus: Having received the blood of the calves and goats into basins, and mingled it with water to prevent it from coagulating, he then took a bunch of hyssop, and having bound it together with thread made of scarlet wool, he dipped this in the basin, and sprinkled the blood and water upon the people who were nearest to him, and who might be considered on this occasion the representatives of all the rest; for it is impossible that he should have had blood enough to have sprinkled the whole of the congregation.

Some think that the blood was actually sprinkled upon the book itself, which contained the written covenant, to signify that the covenant itself was ratified by the blood.

This is the blood of the testament - (covenant.) Our Lord refers to the conduct of Moses here, and partly quotes his words in the institution of the eucharist: This is my blood of the new covenant, which is shed for many for the remission of sins, Mat 26:28. And by thus using the words and applying them, he shows that his sacrificial blood was intended by the blood shed and sprinkled on this occasion, and that by it alone the remission of sins is obtained.

He sprinkled - with blood - all the vessels of the ministry - To intimate that every thing used by sinful man is polluted, and that nothing can be acceptable in the sight of a holy God that has not in effect the sprinkling of the atoning blood.

And almost all things are - purged with blood - The apostle says almost, because in some cases certain vessels were purified by water, some by fire, Num 31:23, and some with the ashes of the red heifer, Num 19:2-10, but it was always understood that every thing was at first consecrated by the blood of the victim.

And without shedding of blood is no remission - The apostle shows fully here what is one of his great objects in the whole of this epistle, viz. that there is no salvation but through the sacrificial death of Christ, and to prefigure this the law itself would not grant any remission of sin without the blood of a victim. This is a maxim even among the Jews themselves, אין כפרה אלא בדם ein capparah ella bedam, "There is no expiation but by blood." Yoma, fol. 5, 1; Menachoth, fol. 93, 2. Every sinner has forfeited his life by his transgressions, and the law of God requires his death; the blood of the victim, which is its life, is shed as a substitute for the life of the sinner. By these victims the sacrifice of Christ was typified. He gave his life for the life of the world; human life for human life, but a life infinitely dignified by its union with God.

The patterns of things in the heavens - That is: The tabernacle and all its utensils, services, etc., must be purified by these, viz.: The blood of calves and goats, and the sprinkling of the blood and water with the bunch of hyssop bound about with scarlet wool. These are called patterns, ὑποδειγματα, exemplars, earthly things, which were the representatives of heavenly things. And there is no doubt that every thing in the tabernacle, its parts, divisions, utensils, ministry, etc., as appointed by God, were representations of celestial matters; but how far and in what way we cannot now see.

Purification implies, not only cleansing from defilement, but also dedication or consecration. All the utensils employed in the tabernacle service were thus purified though incapable of any moral pollution.

But the heavenly things themselves -

1. Some think this means heaven itself, which, by receiving the sacrificed body of Christ, which appears in the presence of God for us, may be said to be purified, i.e., set apart for the reception of the souls of those who have found redemption in his blood.

2. Others think the body of Christ is intended, which is the tabernacle in which his Divinity dwelt; and that this might be said to be purified by its own sacrifice, as he is said, Joh 17:19, to sanctify himself; that is, to consecrate himself unto God as a sin-offering for the redemption of man.

3. Others suppose the Church is intended, which he is to present to the Father without spot or wrinkle or any such thing.

4. As the entrance to the holy of holies must be made by the sprinkling of the blood of the sacrifice, and as that holy of holies represented heaven, the apostle's meaning seems to be that there was and could be no entrance to the holiest but through his blood; and therefore, when by a more perfect tabernacle, Heb 9:11, Heb 9:12, he passed into the heavens, not with the blood of bulls and goats, but by his own blood, he thus purified or laid open the entrance to the holiest, by a more valuable sacrifice than those required to open the entrance of the holy of holies. It was necessary, therefore, for God had appointed it so, that the tabernacle and its parts, etc., which were patterns of things in the heavens, should be consecrated and entered with such sacrifices as have already been mentioned; but the heaven of heavens into which Jesus entered, and whither he will bring all his faithful followers, must be propitiated, consecrated, and entered, by the infinitely better sacrifice of his own body and blood. That this is the meaning appears from the following verse.

Christ is not entered into the holy places made with hands - He is not gone into the holy of holies of the tabernacle or temple, as the Jewish high priest does once in the year with the blood of the victim, to sprinkle it before the mercy-seat there; but into heaven itself, which he has thus opened to all believers, having made the propitiatory offering by which both he and those whom he represents are entitled to enter and enjoy eternal blessedness. And hence we may consider that Christ, appearing in his crucified body before the throne, is a real offering of himself to the Divine justice in behalf of man; and that there he continues in the constant act of being offered, so that every penitent and believer, coming unto God through him, find him their ever ready and available sacrifice, officiating as the High Priest of mankind in the presence of God.

Nor yet that he should offer himself often - The sacrifice of Christ is not like that of the Jewish high priest; his must be offered every year, Christ has offered himself once for all: and this sacrificial act has ever the same efficacy, his crucified body being still a powerful and infinitely meritorious sacrifice before the throne.

For then must he often have suffered - In the counsel of God, Christ was considered the Lamb slain from the foundation of the world, Rev 13:8, so that all believers before his advent were equally interested in his sacrificial death with those who have lived since his coming. Humanly speaking, the virtue of the annual atonement could not last long, and must be repeated; Christ's sacrifice is ever the same; his life's blood is still considered as in the act of being continually poured out. See Rev 5:6.

The end of the world - The conclusion of the Jewish dispensation, the Christian dispensation being that which shall continue till the end of time.

To put away sin - Εις αθετησιν ἁμαρτιας· To abolish the sin-offerings; i.e. to put an end to the Mosaic economy by his one offering of himself. It is certain that, after Christ had offered himself, the typical sin-offerings of the law ceased; and this was expressly foretold by the Prophet Daniel, Dan 9:24. Some think that the expression should be applied to the putting away the guilt, power, and being of sin from the souls of believers.

As it is appointed - Αποκειται· It is laid before them by the Divine decree: Dust thou art, and unto dust thou shalt return. Unto men generally, during the course of the present world, not all men as some falsely quote; for Enoch and Elijah have not died, and those that shall be alive at the day of judgment shall not die, but be changed.

But after this the judgment - They shall die but once, and be judged but once, therefore there is no metempsychosis, no transmigration from body to body; judgment succeeds to dying; and as they shall be judged but once, they can die but once.

So Christ was once offered - He shall die no more; he has borne away the sins of many, and what he has done once shall stand good for ever. Yet he will appear a second time without sin, χωρις ἁμαρτιας, without a sin-offering; That he has already made.

Unto salvation - To deliver the bodies of believers from the empire of death, to reunite them to their purified souls, and bring both into his eternal glory. This is salvation, and the very highest of which the human being is capable. Amen! Even so, come Lord Jesus! Hallelujah!

1. In the preceding notes I have given my reasons for dissenting from our translation of the 15th, 16th, and 17th verses. Many learned men are of the same opinion; but I have not met with one who appears to have treated the whole in a more satisfactory manner than Dr. Macknight, and for the edification of my readers I shall here subjoin the substance of what he has written on this point. "Heb 9:15. Mediator of the new covenant. See Heb 8:7. The word διαθηκη, here translated covenant, answers to the Hebrew word berith, which all the translators of the Jewish Scriptures have understood to signify a covenant. The same signification our translators have affixed to the word διαθηκη, as often as it occurs in the writings of the evangelists and apostles, except in the history of the institution of the supper, and in 2Cor 3:6 : and Heb 7:22, and in the passage under consideration; in which places, copying the Vulgate version, they have rendered διαθηκη by the word testament. Beza, following the Syriac Version, translates διαθηκη everywhere by the words foedas, pactum, except in the 16th, 17th, and 20th verses of this chapter, where likewise following the Syriac version, he has testamentum. Now if καινη διαθηκη, the new testament, in the passages above mentioned, means the Gospel covenant, as all interpreters acknowledge, παλαια διαθηκη, the old testament, 2Cor 3:14, and πρωτη διαθηκη, the first testament, Heb 9:15, must certainly be the Sinaitic covenant or law of Moses, as is evident also from Heb 9:20. On this supposition it may be asked,

1. In what sense the Sinaitic covenant or law of Moses, which required perfect obedience to all its precepts under penalty of death, and allowed no mercy to any sinner, however penitent, can be called a testament, which is a deed conferring something valuable on a person who may accept or refuse it, as he thinks fit? Besides, the transaction at Sinai, in which God promised to continue the Israelites in Canaan, on condition they refrained from the wicked practices of the Canaanites, and observed his statutes, Lev. 18, can in no sense be called a testament.

2. If the law of Moses be a testament, and if, to render that testament valid, the death of the testator be necessary, as the English translators have taught us, Heb 9:16, I ask who it was that made the testament of the law? Was it God or Moses? And did either of them die to render it valid?

3. I observe that even the Gospel covenant is improperly called a testament, because, notwithstanding all its blessings were procured by the death of Christ, and are most freely bestowed, it lost any validity which, as a testament, it is thought to have received by the death of Christ, when he revived again on the third day.

4. The things affirmed in the common translation of Heb 9:15, concerning the new testament, namely, that it has a Mediator; that that Mediator is the Testator himself; that there were transgressions of a former testament, for the redemption of which the Mediator of the new testament died; and, Heb 9:19, that the first testament was made by sprinkling the people in whose favor it was made with blood; are all things quite foreign to a testament. For was it ever known in any nation that a testament needed a mediator? Or that the testator was the mediator of his own testament? Or that it was necessary the testator of a new testament should die to redeem the transgressions of a former testament? Or that any testament was ever made by sprinkling the legatees with blood? These things however were usual in covenants. They had mediators who assisted at the making of them, and were sureties for the performance of them. They were commonly ratified by sacrifices, the blood of which was sprinkled on the parties; withal, if any former covenant was infringed by the parties, satisfaction was given at the making of a second covenant.

5. By calling Christ the Mediator of the new testament our thoughts are turned away entirely from the view which the Scriptures give us of his death as a sacrifice for sin; whereas, if he is called the Mediator of the new covenant, which is the true translation of διαθηκης καινης μεσιτης, that appellation directly suggests to us that the new covenant was procured and ratified by his death as a sacrifice for sin. Accordingly Jesus, on account of his being made a priest by the oath of God, is said to be the Priest or Mediator of a better covenant than that of which the Levitical priests were the mediators. I acknowledge that in classical Greek διαθηκη, commonly signifies a testament. Yet, since the Seventy have uniformly translated the Hebrew word berith, which properly signifies a covenant, by the word διαθηκη, in writing Greek the Jews naturally used διαθηκη for συνθηκη as our translators have acknowledged by their version of Heb 10:16. To conclude: Seeing in the verses under consideration διαθηκη may be translated a covenant; and seeing, when so translated, these verses make a better sense, and agree better with the scope of the apostle's reasoning than if it were translated a testament; we can be at no loss to know which translation of διαθηκη in these verses ought to be preferred. Nevertheless, the absurdity of a phraseology to which readers have been long accustomed, without attending distinctly to its meaning, does not soon appear. "He is the Mediator. Here it is remarkable that Jesus is not called διαθεμενος, the Testator, but μεσιτης, the Mediator, of the new covenant; first, because he procured the new covenant for mankind, in which the pardon of sin is promised; for, as the apostle tells us, his death, as a sacrifice for sin, is the consideration on account of which the pardon of the transgressions of the first covenant is granted. Secondly, because the new covenant having been ratified as well as procured by the death of Christ, he is fitly called the Mediator of that covenant in the same sense that God's oath is called, Heb 6:17, the mediator, or confirmor, of his promise. Thirdly, Jesus, who died to procure the new covenant, being appointed by God the high priest thereof, to dispense his blessings, he is on that account also called, Heb 8:6, the mediator of that better covenant. Heb 9:16. For where a covenant (is made by sacrifice), there is a necessity that the death of the appointed sacrifice be produced. This elliptical expression must be completed, if, as is probable, the apostle had now in his eye the covenant which God made with Noah and Abraham. His covenant is recorded, Gen 8:20, where we are told, that on coming out of the ark Noah offered a burnt-offering of every clean beast and fowl. And the Lord smelled a sweet savor. And the Lord said in his heart, I will not again curse the ground, neither will I again smite any more every living thing as I have done. This promise or declaration God called his covenant with men, and with every living creature. Gen 9:9, Gen 9:10. In like manner God made a covenant with Abraham by sacrifice, Gen 15:9, Gen 15:18, and with the Israelites at Sinai, Exo 24:8. See also Psa 50:5. By making his covenants with men in this manner, God taught them that his intercourses with them were all founded on an expiation afterwards to be made for their sins by the sacrifice of the seed of the woman, the bruising of whose heel, or death, was foretold at the fall. On the authority of these examples, the practice of making covenants by sacrifice prevailed among the Jews; Jer 34:18; Zac 9:11; and even among the heathens; for they had the knowledge of these examples by tradition. Stabant et caesa jungebant foedera porca; Virgil, Aeneid, viii. 611. Hence the phrases, foedus ferire and percutere, to strike or kill the covenant. "There is a necessity that the death του διαθεμενου, of the appointed. Here we may supply either the word θυματος, sacrifice, or ζωου, animal, which might be either a calf, a goat, a bull, or any other animal which the parties making the covenant chose. Διαθεμενου is the participle of the second aorist of the middle voice of the verb διατιθημι, constituo, I appoint. Wherefore its primary and literal signification is, of the appointed. Our translators have given the word this sense, Luk 22:29; Καγω διατιθεμαι ὑμιν, καθως διετιθετο μοι ὁ Πατηρ μου, βασιλειαν. And I appoint to you a kingdom, as my Father hath appointed to me a kingdom. "Be brought in; Θανατον αναγκη φερεσθαι του διαθεμενου, Elsner, vol. ii., p. 381, has shown that the word φερεσθαι is sometimes used in a forensic sense for what is produced, or proved, or made apparent in a court of judicature. Wherefore the apostle's meaning is, that it is necessary the death of the appointed sacrifice be brought in, or produced, at the making of the covenant. In the margin of our Bibles this clause is rightly translated, be brought in. See Act 25:7, where φεροντες is used in the forensic sense. Heb 9:17. A covenant is firm over dead sacrifices; Επι νεκροις. Νεκροις being an adjective, it must have a substantive agreeing with it, either expressed or understood. The substantive understood in this place, I think, is θυμασι, sacrifices; for which reason I have supplied it in the translation. Perhaps the word ζωοις, animals, may be equally proper; especially as, in the following clause, διαθεμενος is in the gender of the animals appointed for the sacrifice. Our translators have supplied the word ανθρωποις, men, and have translated επι νεκροις, after men are dead, contrary to the propriety of the phrase. "It never hath force whilst the appointed liveth; Ὁτε ζῃ ὁ διαθεμενος. Supply μοσχος, or τραγος, or ταυρος· whilst the calf, or goat, or bull, appointed for the sacrifice of ratification, liveth. The apostle having, in Heb 9:15, showed that Christ's death was necessary as ὁ Μεσιτης, the Mediator, that is, the procurer, and ratifier of the new covenant, he in the 16th and 17th verses observes that, since God's covenants with men were all ratified by sacrifice to show that his intercourses with men are founded on the sacrifice of his Son, it was necessary that the new covenant itself should be ratified by his Son's actually dying as a sacrifice.

1. "The faultiness of the common translation of the 15th, 16th, 17th, 18th, and 20th verses of this chapter having been already shown in the notes, nothing needs be added here, except to call the reader's attention to the propriety and strength of the apostle's reasoning, as it appears in the translation of these verses which I have given, compared with his reasoning as represented in the common version."

2. It is supposed that in Heb 9:28, the apostle, in speaking about Christ's bearing the sins of many, alludes to the ceremony of the scape goat. This mysterious sacrifice was to be presented to God, Lev 16:7, and the sins of the people were to be confessed over the head of it, Lev 16:21, and after this the goat was dismissed into a land uninhabited, laden, as the institution implied, with the sins of the people; and this the word ανενεγκειν, to bear or carry away, seems to imply. So truly as the goat did metaphorically bear away the sins of the many, so truly did Christ literally bear the punishment due to our sins; and in reference to every believer, has so borne them away that they shall never more rise in judgment against him.

3. In Christ's coming, or appearing the second time, it is very probable, as Dr. Doddridge and others have conjectured, that there is an allusion to the return of the high priest from the inner tabernacle; for, after appearing there in the presence of God, and making atonement for the people in the plain dress of an ordinary priest, Lev 16:23, Lev 16:24, he came out arrayed in his magnificent robes, to bless the people, who waited for him in the court of the tabernacle of the congregation. "But there will be this difference," says Dr. Macknight, "between the return of Christ to bless his people, and the return of the high priest to bless the congregation. The latter, after coming out of the most holy place, made a new atonement in his pontifical robes for himself and for the people, Lev 16:24, which showed that the former atonement was not real but typical. Whereas Jesus, after having made atonement, (and presented himself in heaven, before God), will not return to the earth for the purpose of making himself a sacrifice the second time; but having procured an eternal redemption for us, by the sacrifice of himself once offered, he will return for the purpose of declaring to them who wait for him that they are accepted, and of bestowing on them the great blessing of eternal life. This reward he, being surrounded with the glory of the Father, Mat 16:27, will give them in the presence of an assembled universe, both as their King and their Priest. This is the great salvation which Christ came to preach, and which was confirmed to the world by them who heard him: Heb 2:3." Reader, lay this sincerely to heart!

4. The form in which the high priest and the ordinary priests were to bless the people, after burning the incense in the tabernacle, is prescribed, Num 6:23-26. Literally translated from the Hebrew it is as follows, and consists of three parts or benedictions: -

1. May Jehovah bless thee, and preserve thee!

2. May Jehovah cause his face to shine upon thee, and be gracious unto thee!

3. May Jehovah lift up his faces upon thee, and may he put prosperity unto thee! (See my notes on the place, Num 6:23-26.)

We may therefore say that Christ, our High Priest, came to bless each of us, by turning us away from our iniquity. And let no one ever expect to see him at his second coming with joy, unless he have, in this life, been turned away from his iniquity, and obtained remission of all his sins, and that holiness without which none can see God. Reader, the time of his reappearing is, to thee, at hand! Prepare to meet thy God!

On the word conscience, which occurs so often in this chapter, and in other parts of this epistle, see the observations at the end of chap. 13.

The first covenant had ordinances of outward worship, and a worldly - a visible, material sanctuary, or tabernacle. Of this sanctuary he treats, Heb 9:2-5. Of those ordinances, Heb 9:6-10.

The first - The outward tabernacle. In which was the candlestick, and the table - The shewbread, shown continually before God and all the people, consisting of twelve loaves, according to the number of the tribes, was placed on this table in two rows, six upon one another in each row. This candlestick and bread seem to have typified the light and life which are more largely dispensed under the gospel by Him who is the Light of the world, and the Bread of life.

The second veil divided the holy place from the most holy, as the first veil did the holy place from the courts.

Having the golden censer - Used by the high priest only, on the great day of atonement. And the ark, or chest, of the covenant - So called from the tables of the covenant contained therein. Wherein was the manna - The monument of God's care over Israel. And Aaron's rod - The monument of the regular priesthood. And the tables of the covenant - The two tables of stone, on which the ten commandments were written by the finger of God the most venerable monument of all.

And over it were the cherubim of glory - Over which the glory of God used to appear. Some suppose each of these had four faces, and so represented the Three - One God, with the manhood assumed by the Second Person. With out - spread wings shadowing the mercy - seat - Which was a lid or plate of gold, covering the ark.

Always - Every day. Accomplishing their services - Lighting the lamps, changing the shewbread, burning incense, and sprinkling the blood of the sin offerings.

Errors - That is, sins of ignorance, to which only those atonements extended.

The Holy Ghost evidently showing - By this token. That the way into the holiest - Into heaven. Was not made manifest - Not so clearly revealed. While the first tabernacle, and its service, were still subsisting - And remaining in force.

Which - Tabernacle, with all its furniture and services. Is a figure - Or type, of good things to come Which cannot perfect the worshipper - Neither the priest nor him who brought the offering. As to his conscience - So that he should be no longer conscious of the guilt or power of sin. Observe, the temple was as yet standing.

They could not so perfect him, with all their train of precepts relating to meats and drinks, and carnal, gross, external ordinances; and were therefore imposed only till the time of reformation - Till Christ came.

An high priest of good things to come - Described, Heb 9:15. Entered through a greater, that is, a more noble, and perfect tabernacle - Namely, his own body. Not of this creation - Not framed by man, as that tabernacle was.

The holy place - Heaven. For us - All that believe.

If the ashes of an heifer - Consumed by fire as a sin - offering, being sprinkled on them who were legally unclean. Purified the flesh - Removed that legal uncleanness, and re - admitted them to the temple and the congregation. Nu 19:17,18,19.

How much more shall the blood of Christ. - The merit of all his sufferings. Who through the eternal Spirit - The work of redemption being the work of the whole Trinity. Neither is the Second Person alone concerned even in the amazing condescension that was needful to complete it. The Father delivers up the kingdom to the Son; and the Holy Ghost becomes the gift of the Messiah, being, as it were, sent according to his good pleasure. Offered himself - Infinitely more precious than any created victim, and that without spot to God. Purge our conscience - Our inmost soul. From dead works - From all the inward and outward works of the devil, which spring from spiritual death in the soul, and lead to death everlasting. To serve the living God - In the life of faith, in perfect love and spotless holiness.

And for this end he is the Mediator of a new covenant, that they who are called - To the engagements and benefits thereof. Might receive the eternal inheritance promised to Abraham: not by means of legal sacrifices, but of his meritorious death. For the redemption of the transgressions that were under the first covenant - That is, for the redemption of transgressors from the guilt and punishment of those sins which were committed in the time of the old covenant. The article of his death properly divides the old covenant from the new.

I say by means of death; for where such a covenant is, there must be the death of him by whom it is confirmed - Seeing it is by his death that the benefits of it are purchased. It seems beneath the dignity of the apostle to play upon the ambiguity of the Greek word, as the common translation supposes him to do.

After he is dead - Neither this, nor after men are dead is a literal translation of the words. It is a very perplexed passage.

Whence neither was the first - The Jewish covenant, originally transacted without the blood of an appointed sacrifice.

He took the blood of calves - Or heifers. And of goats, with water, and scarlet wool, and hyssop - All these circumstances are not particularly mentioned in that chapter of Exodus, but are supposed to be already known from other passages of Moses. And the book itself - Which contained all he had said. And sprinkled all the people - Who were near him. The blood was mixed with water to prevent its growing too stiff for sprinkling; perhaps also to typify that blood and water, John 19:34. Ex 24:7,8

Saying, This is the blood of the covenant which God hath enjoined me to deliver unto you - By this it is established. Ex 24:8.

And in like manner he ordered the tabernacle - When it was made, and all its vessels, to be sprinkled with blood once a year.

And almost all things - For some were purified by water or fire. Are according to the law purified with blood - Offered or sprinkled. And according to the law, there is no forgiveness of sins without shedding of blood - All this pointed to the blood of Christ effectually cleansing from all sin, and intimated, there can be no purification from it by any other means.

Therefore - That is, it plainly appears from what has been said. It was necessary - According to the appointment of God. That the tabernacle and all its utensils, which were patterns, shadowy representations, of things in heaven, should be purified by these - Sacrifices and sprinklings. But the heavenly things themselves - Our heaven - born spirits: what more this may mean we know not yet. By better sacrifices than these - That is, by a better sacrifice, which is here opposed to all the legal sacrifices, and is expressed plurally, because it includes the signification of them all, and is of so much more eminent virtue.

For Christ did not enter into the holy place made with hands - He never went into the holy of holies at Jerusalem, the figure of the true tabernacle in heaven, Heb 8:2. But into heaven itself, to appear in the presence of God for us - As our glorious high priest and powerful intercessor.

For then he must often have suffered from the foundation of the world - This supposes, That by suffering once he atoned for all the sins which had been committed from the foundation of the world. That he could not have atoned for them without suffering. At the consummation of the ages - The sacrifice of Christ divides the whole age or duration of the world into two parts, and extends its virtue backward and forward, from this middle point wherein they meet to abolish both the guilt and power of sin.

After this, the judgment - Of the great day. At the moment of death every man's final state is determined. But there is not a word in scripture of a particular judgment immediately after death.

Christ having once died to bear the sins - The punishment due to them. Of many - Even as many as are born into the world. Will appear the second time - When he comes to judgment. Without sin - Not as he did before, bearing on himself the sins of many, but to bestow everlasting salvation.

1 THen verily the first Covenant had also ordinances of divine service , and a worldly sanctuary.

The Holy Spirit from ver. 1. of this Chapter, to ver. 19. of chap. 10. is illustrating his two last Arguments taken from the Tabernacles and Covenant-Administrations, about which both the Aaronical Priests, and the Gospel High-Priest did minister; in both which Christ hath beyond all comparison the preheminence, which the Spirit proves by an Argument drawn a comparatis, of the Tabernacle and Service of the Aaronical Priests, and the Tabernacle and work of Christ. He beginneth with a proposition of the adjuncts of the first Covenant from v. 1. to v. 11. The three Particles introducing it [non-Latin text not transcribed], and [non-Latin text not transcribed] agree, the one in connecting, the other demonstrating, and the last in asserting that which followeth, to depend on what went before, as, and then truly the first.

[non-Latin text not transcribed] is an Ellipsis, nothing is in the Greek Text joined with it, though some Greek Copies add [non-Latin text not transcribed], the first Tabernacle, but this is to make the same thing a property of it self, and is absurd to read The first Tabernacle had a Tabernacle; it is therefore better supplied from that which First relates to in verse 7, 13. of chap. 8. viz. The Mosaical Covenant-Administration, which had or possessed as its proper adjuncts, even those three distinct ones following.

[non-Latin text not transcribed], we read Ordin[illegible: 1 letter]nces; Others, Ceremonies or Rites. It is derived from a Passive Verb, and may signifie A righteous Sentence or Ordinance of God, or a righteous Event that answers that Law or Decree, as Rom. 8.4. In the Plural it notes Iura, the Laws of God, but especially here the Ceremonial Laws, those just Constitutions for Ministry which God gave by Moses to the Aaronical Priesthood.

[non-Latin text not transcribed], which our Translators make of the Genitive Case Singular: but this is repugnant to the next words connected to it, which should strictly be of the same Case; it is therefore best rendred in the Accusative Case Plural, and by apposition to Ordinances, and so is read Services or Worship, which because it refers to God, our Translators have added to it the word Divine. How various this Worship was in the Ministry of the High-Priest and ordinary Priests, the Apostle sheweth afterward, and therefore most properly to be rendred Services.

[non-Latin text not transcribed] was the Sanctuary where these Services were performed, called the Holy, from its relation to God and his Service. It consisted of two Tabernacles as is described, v. 2, 3. It is stiled [non-Latin text not transcribed] being externally decent, beautiful and glorious, as is evident by its description, Exod. 26. Made it was after God's own Modell, a Mystical Structure, and a Type of a bet[illegible: 1 letter]er; yet though that were so pleasing to the Eye of the World, its materials were like it, frail, brittle and passing away, as things made with hands make way for better, v. 24.

Marginal references: Or, Ceremo [illegible: 3 letters]s.

2 For there was a Tabernacle made, the first , wherein was the candlestick , and the table , and the shew-bread , which is called the Sanctuary .

The Spirit descends to a particular account of the three former adjuncts to the Covenant, beginning with the last, the Sanctuary; which beeing glorious, he advanceth the Glory of Christ from the place of his Ministry above it. For, is demonstrative of what was ver. 2. asserted, the first visible Habitation that God had amongst Men, 2 Sam. 7.6. as a token of his gracious Presence with them: This Tabernacle consisted of three parts, of the Court where stood the Brasen Altar of Burnt Offerings, the Brasen Laver for the Priests to wash the Sacrifices in, and to purify themselves when they came and offered them upon the Altar, Exod. chap. 27.1. &c. and 30.17, to 22. and 38.1, to 21. and 40.28, to 34. This Court the Holy Ghost here leaves out: Separated from this Court by a Vail was the first Tent or Tabernacle, called the Sanctuary, or Holy Place, where the Priest did the daily Service, which is called the First, Exod. chap. 26.36. and 40.22, to 29. Inward of this, and separated by a Vail, was the Holy of Holiest, where the Ark was, and where the High-Priest only entred once a Year, Exod. 25.10, 22. and 40.20, 21. This Tabernacle was according to God's Patern and Command, prepared, finished and reared up by Moses, Exod chap. 40.

The Sanctuary or Holy Place, separated by one Vail from the Holy of Holiest, and from the Court by another, had in it the following Sacred Utensils.

For matter and form answering God's Patern, as Exod. 25.31, 40. and 37.17, 25. and 40.24, 25. It was of pure Gold, and of six Branches artificially wrought, by which was typified that Spirit of Light which Christ giveth to the True Tabernacle, his Body Mystical, the Church wherein God dwelleth, not unusually set out by Lamps, Revel. 4.5. And by reason of that Light is the Church set out by the Emblem of Candlesticks, Rev. 1.4, 12, 13, 20.

The Table, for matter, of plates of Pure Gold covering the Shittim Wood, and a crowning Verge of Gold round it, Exod. 25.23, to 31. and 37.10, to 17. and 40.22, 23. Most excellent for its Spiritual use, setting out Christ in all his Excellencies, well stored and furnished for his; which the Jews by their Unbelief and Prophaneness made contemptible, Mal. 1.7.

Was Twelve Cakes made and set on the Table, new every Sabbath Day in the Morning, and when taken away, were to be eaten by the Priests only, Exod 25.30. and 40.23. Levit. 24.5, to 10. However, on David's necessity God dispensed with that Law, and allowed him to eat of it, Mark 2.26. This was an Emblem of God's provision for the twelve Tribes, the Type of his Church; and the bestowing on them the Bread of Life from Heaven, the all-sufficient Food for them, Iohn 6.32, to 59. compare Col. 2.16, 17.

Which First Tabernacle was called the Holy Pla[illegible: 1 letter]e or Sanctuary, being relatively so, as God's Tent, and no otherwise, so is it stiled by the Spirit, Exod. 26.33.

Marginal references: Or, Holy.

3 And after the second v[illegible: 1 letter]il, the Tabernacle which is called the Holiest of all .

This distinguisheth the second Tabernacle from the first; for, passing through it to the end of it, there hung up a curious Vail made of Blew, Purple, Scarlet, and fine twined Linnen, with Figures of Cherubims, Exod. 26.31, 32. and 36.35, 36. and 40.21. The Mystery of which is interpreted after v. 8. see chap. 6.19. A Vail noteth distance and obscurity; or, covering, opposite to that which is open and free; behind this Vail was the second Tabernacle.

Called the Holy of Holiest, Exod. 26.33. by God himself, which did really, though typically hold out the Place of God's special Appearance for Propitiation and gracious Answers of Peace to the desires of his People in the Lord Jesus, applied afterwards to Heaven it self, the Holiest of all, where the High-Priest is entred for us, and sits at the Right-hand of his Father, making intercession for us, ch. 6.19, 20. and 7.25. and 9.24. and 10.19.

4 Which had the golden censer , and the ark of the covenant, overlaid round about with gold, wherein was the golden pot that had manna , and Aarons r[illegible: 1 letter]d that budded, and the tables of the covenant :

In the Holy of Holiest was reserved the Golden Censer, on which the High-Priest put the Incense, when annually he e[illegible: 1 letter]tred there; see Levit. 16.12, 13. that the Cloud of it might cover the Mercy-Seat, and so was kept for that Service in it; see Iosep. Antiq. lib. 3.7. Many would refer this to the Golden Altar of Incense that stood before the Vail, Exod. 30.6, 7, 8. In the Holy Place, and so they read it, having the Golden Altar of Incense before it for its Service, and not within it; signifying the God-head, by which Christ maketh his Intercession, sanctifying and perfuming his own, and all Offerings made in his Name.

It was a Coffer or Chest of Shittim-Wood, plated all over with Gold, Exod. 25.10, to 23. and 37.1, 6. and 40.20, 21. This Chest had for its Cover, a Mercy-seat listed or verged with a Crown of Gold round it; and is called the Ark of the Covenant, because the Tables of Tes[illegible: 1 letter]imony were laid up in it, Exod. 25.16. and 40.20. Those two Stone-Tables wrought by Moses, and carried up into the Mount (after he had on the Idolatry of Israel broken those of God's own making, and on which God had written the Ten Laws, the Terms of his Covenant with them) on which God wrote afresh his Laws, and renewed his Covenant with them, Exod. 34.1, 2, 28, 29. compare chap. 31.18. This Ark was a Type of Christ interposing between God and us, who had broken the Covenant of his Laws.

[non-Latin text not transcribed] wherein refers not to the Ark mentioned just before, for in it was nothing put but the two Tables of the Covenant, but to the Tabernacle called the Holy of Holiest, in which was reserved the Golden Censer, Pot of Manna, provided by God's Charge before the giving of the Law, and laid up afterwards in that Archive by God's Order, Exod. 16.32, 33, 34. This Manna was the Bread God fed Israel in his Church with forty Years in the Wilderness, and is called Angels Food, Psal. 78.25. a Type of Christ the true Bread, that God gave from Heaven to his Church, Iohn 6.31, 32, 33, to 59.

Which was by God's Order put before the Testimony in the Holy of Holiest, and not into the Ark, for it was to be in view there as a token of the true Priesthood, the Type of Christ's, against all after-Murmurers and Usurpers, see Numb. 17.1. to 11. and as these the Urn of Manna and Rod of Aaron were in the Holy of Holiest; so especially

the two Tables of the Covenant were there too, but laid up in the Ark which was in that place; see 1 Kings 8.9, and 2 Chron. 5.10. Others think the Preposition [non-Latin text not transcribed] is to be read, by which, or about, near which Ark, as 'tis used of Christ's sitting [non-Latin text not transcribed], chap. 1.3. and so notes as to the Pot of Manna and Aaron's Rod, an apposition of them to or by the Ark, when the Tables of the Covenant were undeniably put into it.

Marginal references: Exod. 26.33.; Deut. 10.2, 5.

5 And over it the cherubims of glory shadowing the mercy-seat; of which we cannot now speak particularly .

On the cover of the Ark at each end was a Cherub of [illegible: 1 letter]eaten Gold; these and the cover of the Ark were all of one piece, they had their feet on the ledg of the Cover, or its Crown at each end; their Faces looked towards each other, and their Wings touched each other in the extream part of them, and so on the Cover formed the Mercy-Seat; see Exod. 25.17, to 23. and 37.6, to 10. and 40.20. Their form is described by Ezekiel, ch. 1. and 10. They were glorious for matter and service, God in his Glory manifesting himself over them, gave propitious answers unto Moses about his Church, Exod. 25.22. Levit. 16.2. These Cherubs typed the Ministry of Angels to our Lord Iesus, especially in his great Work of rendring God propitious to his Church, and saving it, chap. 1.14. standing on the two ends of the Arks Cover, they shewed Christ to be the Basis of their own standing, when others fell: they spread out their Wings, to shew their readiness for serving him in all; with their faces opposite to each other; and looking down on the Mercy-Seat and Ark, typing what the Apostle saith of them, 1 Pet. 1.10, 11, 12. desirous to pry into the Mystery of this great Propitiator, the Surety and Mediator of God's Testament, and on his Propitiation and its effects, which is admirable and astonishing, not to Sinners only, but to Angels, Ephes. 3.10.

The Apostle apologiseth for his but mentioning these mysterious things now, that it was not to eclipse the Glory of that Administration, but because the matters were well known to them already, only in this they were defective, that they reached not after Christ the Truth and Substance of all these Types; and therefore he proceeds from the Places, to treat of the Services to be performed by the Aaronical Priesthood in them.

6 Now when these things were thus ordained , the priests went always into the first Tabernacle, accomplishing the service of God.

The Spirit now proceeds to the second adjunct of the Mosaical Administration, having stated the places of them, even the Aaronical Priests services in them; when the Tabernacles were made and reared, and the Utensils rightly disposed in them, and all things set in God's own Order now.

In the Holy Place or Sanctuary within the first Vail, described, v. 2. Not only the High-Priest, but all the common Priests, consecrated by God's Order to their Work, every one in his daily course, constantly performing, and compleatly acting all the Services enjoined on them by God to be done there, as to put on the Shew-Bread, and to eat what they took off, Exod. 25.30. Levit. 24.5, to 10. to keep the Lights in the Candlestick, supplying it with Oil, and clearing the Lights, Exod. 25.37, 38. and 27.20, 21. and 30.7, 8. Numb. 8.2, 3. To burn Incense on the Golden Altar before the Ark: the Priests took a Censer, and filled it with Fire from the Altar of Burnt Sacrifice, and then came to the Altar of Incense before the Vail, and there put the Incense on the Fire in the Censer; during the evaporating of which, the People in the Court were pouring out their Prayers for Pardon, each person by himself, see Exod. 30.1, to 7, 8, 9, 34, 35, 36. and 40.26, 27. Luke 1.9, 10. Even all the Ordinances of Worship commanded by God, did the Priests perform in it; all which Services in the Holy Place, do but typifie the true Services in the Gospel-Church, of all made Priests by the Blood of Christ, 1 Pet, 2.5, 9. and Revel. 1.5, 6. and 5.9, 10. Offering Prayers and Praises to God continually in the Name of Christ, perfumed with the Incense of his Merits, Mal. 1.11. compare Rev. 8.3. obtaining thereby the light of his Grace through his Spirit, and the Bread of Life, till they are perfected by their great High-Priest, and carried into the Holy of Holiest, there to be praising and enjoying God in him for ever, as he hath prayed for them, and promised to them, Iohn 14.2, 3. and 17.20, 21.

Marginal references: Numb. 28.3.

7 But into the second went the High-Priest alone once every year , not without blood , which he offered for himself, and for the errors of the people .

This Verse contains the special Anniversary of the High-Priest alone in the inward Tabernacle the Holy of Holiest, of which you have the Law, Exod. 30.14. Levit. 16.2, &c. Into this Place the High-Priest was to enter once a Year only, and every year to repeat it, as Exod. 30.10. upon the Atonement-day being the tenth day of the month Tisri, the seventh month in their Ecclesiastical year, and the first of their Civil; that day was he to enter several times into that Place, first for Himself, Levit. 16.11, 12, 13, 14. and then for the People, ver. 15, 16, &c. carrying in the Blood first within the Vail, and then coming out again, and carrying in the Incense on the Golden Censer; none of the other Priests were to enter into the Holy Place while he was ministring, but him alone, as Levit. 16.17.

When he first entred into the Holiest of all, it was with the Blood of a young Bull, of a Ram, Levit. 16.3, 14. with the Blood of the He-Goat, v. 15, 27. After he had offered the Incense on his Golden Censer, v. 4. he must sprinkle the Blood upon the Mercy-Seat and before it, by which expiatory Blood there was made an Atonement, v. 12, 13, 14.

First, for his sinful Self and Family, v. 11. and then for the Ignorances, Incogitancies, Errors, and all sorts of Sins committed by the People, v. 16. chap. 7.27. all of them being committed with some error of the Understanding, which Type in all its parts, was perfectly fulfilled in Christ the Gospel-High-Priest, as is shewn in the following Verses, whereby not only his Office, but his Services are transcendently set above, and preferred to all the Aaronical ones.

8 The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing .

God the Spirit himself, the third Relation in the Deity, the Author of all the Mosaical Institutions, who commanded all these ritual Ceremonial Services in this Tabernacle to be performed, who revealed all this to Moses, and who inspired him with it, Levit. 16.1, 2. The most infallible Interpreter of his own Institutions, declared by these Signals and Types, and demonstrated by the frame of Ordinances, then given to the Church in these expressions, Exod. 30.10. Levit. 16.2, 12, 13, 14, 15, 17. The Veil ever covering the Holy of Holiest, but only in the day of Expiation, when it was drawn aside and that laid open.

The true and very means to God's Presence in Heaven it self, which is only by Christ the great High-Priest, through whose Blood we can come to the Throne of his Grace there boldly, chap. 10.19, 20, 21, 22. and by the perfect work of his Spirit on us, can enter with him into the Holy of Holiest in Heaven. This was not so plainly, clearly, fully, universally known as afterwards by the shedding of Christ's Blood, and the Revelation of it in the Gospel to all the World. Christ was revealed to the Hebrews, and all these Ceremonial Ordinances did hold him out, and by him only, the Saints under that Covenant-Administration got to Heaven, yet the manifestation of it was obscure in comparison of what it is since.

While the Mosaical Covenant-Administration was to concontinue, till the coming of Christ in the Flesh, and perfecting the work by his Death, for the space of near 1500 years was the true, right, and proper way for entring into Heaven, darkly, and obscurely, and typically revealed unto the Church, when by the Death of Christ the Vail of the Holy of Holiest was rent asunder, Heaven laid open to be seen, and entred into by all penitent believing Sinners through Christ, every day in their Duties, and then in their Persons; Matth. 27.51.

Marginal references: John 14.6.

9 Which was a Figure for the time then present , in which were offered both gifts and sacrifices , that could not make him that did the service perfect , as pertaining to the conscience,

The Tabernacle in all its parts, and the whole Oeconomy of it was [non-Latin text not transcribed], which signifieth the translation of a word or thing from its own natural signification, to signify another, which thing so signified by it, is commonly more excellent than it self, as the substance exceeds the shadow; equivalent it is to those terms of Types, Examples, Figures of things to come; such are the Tabernacle and its Services, representations of things Spiritual and Divine, and very imperfect shadows of them, serving only for that Infant state of the Church, and when its non-age was to expire by the coming of the Truths themselves, then were they to expire too, the time only when the Tabernacle-Administration was present and no longer.

In which Tabernacle were performed Services to the great God, whose Tent it was, suitable to his Person, and agreeable to his Will, even Gifts and Sacrifices, as be[illegible: 1 letter]ore described, chap. 5.1. and 8.3.

They were all impotent as to the restoring of a Sinner to God's favour by themselves, they could not reconcile him to God, preserve Communion with him, nor bring them to happiness in him, chap. 10.3, 4. no perfect justifying, sanctifying could be had by any of them though never so often repeated. They might do all to the Letter which God required, absolving the Worshipper as to the external part, but not at all according to the Conscience; or they could not take the guilt of Sin from the Conscience as to themselves, but it would cry guilty still; neither could they remove the power of it, for it was under Bondage to it still; neither could they take away the fears and terrors of it, but left it shaking under them and unquiet still, being abused by them as a Vail to keep them from Christ the true Priest and Sacrifice, when as Types and Shadows they should have led these Worshippers to him.

Marginal references: Chap. 10.[illegible: 2 letters]

10 Which stood only in meats and drinks , and divers washing , and carnal ordinances imposed on them l, until the time of reformation .

Having shewn the typicalness, weakness of the Mosaical Covenant-Administration, in respect of the Tabernacles, Services, and Ordinances, he closeth his Description of them in this Verse, by shewing their Carnality and Mortality. As they were external things, they could reach no further than the Flesh only, as appears by particular Instances, and therefore could not quiet the Conscience, considered without Christ, nor justifie, sanctifie, or save the Sinner. For Meat and Drink-Offerings, and Meats clean and unclean, and Drinks prohibited by God, in which the Iews placed much of their Religion, which separate from what they signified, commended no Man unto God, 1 Cor. 8.8. As to Meats, see Lev. ch. 11. and Deut. 14.3, to 21. As to Drinks forbidden the Priests, Lev. 10.9. and the Nazarites, Numb. 6.2, 3. The Jealousie-water, Numb. 5.24. and the Paschal-cup, Psalm 116.13. and Cup of Thankofferings; See Lev. ch. 1, and 2.

Which were many for the Priests in their Services, and for others in performing theirs by them, some by sprinkling with Blood, Exod. 29.20, 21. with Water, Numb. 8.7. and 19.9, to 19. Some by washing at the brazen Laver, as the Priests, Exod. 29.4. and 30.17, to 22. so the sprinkling of healed Leapers, Levit. 14.4, to 9. and the Purification of the unclean. All these were of God's own instituting, but still reach no further than the Flesh or Body of the Sinner. See Verse 13.

Other carnal Rites and Ceremonies, such as could not reach the Conscience, as they used them yet were to be used by them in obedience to God's Will, and to discriminate them from others, which were various in the Ceremonial Law. [non-Latin text not transcribed], imposed, may agree with [non-Latin text not transcribed], v. 9. Gifts imposed; or may have the whole Sentence for its Substantive, as, bring matters imposed or setled in Meats and Drinks. All these things were not the Inventions of Moses, but God's own Institutions injoyned by his own Authority on the Jewish Church to lead them by a regular Use of them to Life by Christ, but by their own Corruptions were made Burdens to them. The Divine Precept obliged them to an Observation of them, and to the serving God in, by, and through them.

As they were outward bodily, and carnal things, so they were mortal; as to their Being and continuance enjoyned by God, they were [non-Latin text not transcribed], until, is a term setled and limited, and not indefinite, and its limit is a singular time, even that point of Time, wherein Christ having finished the Work of Redemption, ascended and sate down on the Right Hand of God, and powerfully thence breathed forth the Spirit of Infallibility on his Apostles, for guiding them in laying the Foundation of his Church, by preaching the Gospel throughout the World, and perfecting of it, and no other. This the Iews and others expected from the Messiah, Joh. 4.25. in his time. All the New-Testament perfecting was by them, and therefore they give a charge against the least Alteration of the Gospel, Truth, and Law, which they left as a Rule for ordering of Christ's Church to his last coming. See Matth. 28.20.

[non-Latin text not transcribed] of putting things to right by the Law, Rule, and Ordinance of Christ, the Work of this special point of Time. He the great Church-Reformer throughly righteth things to God-ward, by removing and taking away what was faulty, not in it self, but by Man's abuse of it, even all the Mosaical Oeconomy and Church-frame, which carried Men about to God, by opening and making that to be seen with open Face, which was veiled and so mistaken, even the Mystery of Christ hid from Ages, by manifesting and establishing that which was the Truth it self, instead of the Shadows that did but represent it, even that true Church-frame intended first by God, and now fully revealed and setled by his Son as a standing Rule and Pattern to all for ever; which unmoveable Kingdom of his is described further Chap. 12.22, to 29.

Marginal references: Or, Rites and [illegible: 1 word].

11 But Christ being come an high priest of good things to come , by a greater and more perfect q tabernacle, not made with hands , that is to say, not of this building:

The Spirit by this adversative But, opposeth and applieth the Truth to the Type, and brings in view the Antitype, the Office, Tabernacle, Sacrifice and ministration of Christ, which vastly exceedeth the Mosaical one.

The High-Priest preferred, is no less Person than God the Son manifested in the Flesh, and anointed to his Office with the Holy Ghost and Power, Acts 10.38. In the fulness of time before the Antiquating and removing the former Order, was he exhibited and consecrated the true High-Priest, of which all the other were but Types, and bringing with him all those good things which were figured and promised under that Oeconomy, all Pardon, Reconciliation, Righteousness, Holiness, Adoption and glorious Salvation, which were under that dispensation to come, being present and exhibited with, as effected by this High-Priest at his first coming, but to be compleated and perfected at his second, which is intimated v. 26.28.

What is hand-wrought or made by Men, is at the best mouldring and decaying; but this was wrought by the Spirit of God himself; most excellent for the quality, permanency of the Materials and Work, Ephes. 2.22. Man had neither Power nor Skill to form, pollish, frame, or pitch this, chap. 8.2. Creation-work is God's Work, as to the Old and New Creation. Hands may frame and pitch the other, and pluck it up, but he that worketh, frameth, raiseth, createth, this is God, 2 Cor. 5.5. Eph. 2.20.

The Anti-type of the Mosaical Sanctuary and Tabernacle, where there was the Holy Place, and the holy of Holiest, correspondent to, and figured out by these was the more Glorious Sanctuary of this High-Priest; he passeth through the Tabernacle of his Church on Earth, of which he is the Minister, as hath been cleared, v. 10. and chap. 8.2. and so enters into the Heaven of Heavens, the Holiest of all, v. 24. where God sits on his Throne of Grace. Tabernacle here cannot signify the Body of Christ, for that is the Sacrifice that answereth to the legal ones offered in the Court, and without the Gate, chap. 13.11, 12, 13. and with the Blood of which he enters the Holy of Holiest as the High-Priest did, and he doth not pass through his Flesh there, but carrieth it with him. The Word [non-Latin text not transcribed], Iohn 1.14. May not only refer to the God-heads Tabernacling in Flesh; but that God the Son incarnate Tabernacled in his Church; those with whom Christ dwelt while on Earth, for his Human Nature dwelt or had a Tabernacle in this World as well as his Deity; and this is such a Tabernacle where he in his whole Person and his Church may meet and communicate together: This Tabernacle is greater than the Mosaical for quantity, as it refers to Earth the place, even the whole World, where his Church is dispersed, beyond all comparison larger than its Type, which was a little limited and confined place, and more perfect than that which was only made of Boards, Gold, Silver, Brass, Silk, Linnen, Skins, &c. This being a Spiritual Temple and Tent in which God will inhabit and dwell for ever, 1 Cor. 3.9, 16, 17. and 2 Cor. 6.16. Ephes. 2.12.20, 21, 22. 1 Peter 2.5. It is far more glorious than that Tabernacle, Hag. 2.7, 8, 9.

Marginal references: Chap. 3.1.

12 Neither by the blood of goats and calves: but by his own blood he entred in once into the holy place, having obtained u eternal redemption for us.

From his Office and Sanctuary, he proceeds to clear up his Service; it was not about weak, typical vanishing Sacrifices, the Blood of Goats or young Bulls, that he was concerned as the Aaronical Priests were, Levit. 16.14, 15. opened before, v. 7. And this annually on the expiatory-day, Levit. 16.29, 34. which could not satisfie injured Justice, nor expiate Sin, nor purge, nor quiet the Conscience of the Offender, chap. 10.1, to 5.

But with his own pure, precious and unspotted Blood, 1 Pet. 1.19. Not a Drop or few Drops must go for it, then what dropped from his Body in his Agony, from his head pierced by Thorns, from his Back when Whip't, from his Hands and Feet when Nailed on the Cross might have done; but it must be his own Life, Blood, the Blood of the second Adam dying by it for the first, Rom. 5.8, to 20. Phil. 2.6, 8. And as it is the Blood of Adam, that it may have value enough and worth; it must be the Blood of him who is God too, with his own Blood, Acts 20.28. This price surmounts all Treasures, Iohn 6.51. and 10.11, 15. With this Blood of the Covenant he entred immediately upon the breathing out of his Soul on the Cross, (the Vail of the Temple being rent asunder, and room made for the great High-Priest to fulfil his Type) into the Holy of Holiest in Heaven, where never Angel came, nor any but himself, till his now piercing through, rending the Vail, and laying it open, chap. 10.19. compare Isai. 57.15. and came with it to God's Throne of Justice there; and made the everlasting Atonement for Sin, and so turned it into a Throne of Grace, fulfilling his Type, and as the High-Priest did before the Sacrifice was burnt or consumed, Levit. 16. For the expiation of Sin was not deferred by Christ to his Ascension, 45 days after his Death; but was immediately on his giving up the Ghost by him performed, and in this fulfilled all righteousness, Matth. 3.15. This is the onc[illegible: 1 letter] that he entred Heaven for expiation, satisfying the injured Justice of God by Sin, fulfilled the Law, and then publickly appeared at God's Throne, to shew all was compleat, Luke 23.43, 45, 46. Iohn 19.30. This once he did that which the High-Priest did annually typifie, but could never accomplish [illegible: 1 letter]or so many 100 years together, v. 26, 28. chap. 10.10, 12, 14. By which it is evident that one and once, refers to the shedding of his Blood as a Sacrifice, and presenting of it to the Father, as compleating Propitiation-Work at that once for ever.

When he with the Incense of his Merit and Prayer to the Just and Merciful Judg, even God his Father, sued for, [illegible: 1 letter]ound, obtained, and fully received Eternal Redemption for Sinners, i. e. Deliverance of their guilty Persons from Eternal Death, full remission of all their Sins, Rom. 3.25, 26. Full reconciliation to God, 2 Cor. 5.18, 19, 21. with an instating them into all Spiritual good. This Work is stiled Eternal, because its virtue is of perpetual continuance, which freeth the duly qualified Subjects, Col. 1.21, 23. from the Guilt and Punishment of all Sins for ever.

Marginal references: Acts 20.28. Rev. 1.5. and 5.9.; Zech. 3.9.

13 For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the Flesh:

This Service of Christ in his Sanctuary exceeds the Aaronical, not only for reconciling Souls to God, but purifying of them, as cleared in this and 14 v. The Blood is the same as spoken of v. 12. Bulls here put for Calves, are but to distinguish the Sex; and it is to be noted where our Translators read Oxen, as to Sacrifices in the Old Testament, as particularly, Numb. 7.87. they mean Bulls, for no Oxen were by the Law to be offered to God at all, as Sacrifices, see Levit. 22.17, 18, 19, 21, 22, 23. Because they could not be true Types of the true Sacrifice, which was to perfect them. This Blood was sprinkled on the Mercy-seat and before it, and on the Altar, Levit. 16.14, 19, &c. expiating Sins, and taking away the guilt and legal punishment.

The rite of preparing it, read in Numb. 19.1. to 11. A red Hei[illegible: 1 letter]er was by the People given to the Priest; he was to bring her without the Camp, and order her to be slain, and then take the Blood with his Finger, and sprinkle it towards the Tabernacle seven times; after which she was to be wholly burnt in his sight, with Cedar Wood, Hysop and Scarlet. The Ashes of which were reserved; when they used them they took them in a Vessel, and put running Water to them, and then sprinkled them with a bunch of Hysop on persons legally unclean, v. 18, 19, 20. and so they purified them from that Ceremonial Filth and Pollution; but more of these could purify an unclean Soul, that was left unholy and unclean still.

These sprinklings did sanctify those who were legally unclean, and did procure a legal purity and acceptance of them in the service of the Sanctuary, from which else they were excluded; by this they were lookt on as externally Holy with the Congregation, their Flesh and outward Man being made pure by it for their external Worship.

14 How much more shall the blood of Christ r, who through the eternal spirit offered himself without spot to God , purge your conscience from dead works to serve the living God .

Who in his Immortal Soul obeying all God's Will in Suffering, did through his own Eternal God-head, to which both Body and Soul were united, and which sanctified the Body offered, as the Altar the Sacrifice, Matth. 23.19. which is called the Spirit of Holiness, Rom. 1.4. and gave value and virtue to the Sacrifice, offer up his Body a Sacrifice for Sin, when he died on the Cross, not Sheep, Bulls, Goats, Turtles, Pigeons, &c. Not Man, nor the life of Angels were his Sacrifice, but himself, pure, holy and unpolluted, an innocent, harmless person, 2 Cor. 5.21. How much beyond his Types for Innocency and Purity, Levit. 22.20, 21. Numb. 19.2.

The offended injured Creator and Judge of Sinners, who constituted him to this whole Work; and was by this most perfect Sacrifice propitiated; his Justice was satisfied, his Law obeyed, and himself set fully free to pardon and forgive Sinners without Injustice; and to be just, as well as gracious and merciful, in doing of it, Rom. 3.25, 26. and they might be put in possession of his favour, presence and person again, as their own God, 1 Pet. 3.18.

Though the Sacrifice be over, the virtue and excellent causality of it doth abide, purging now as ever, not only justifying and absolving of a penitent believing Sinner, but purifying and sanctifying the Soul, procuring the Holy Spirit to renew it, and take away inherent Corruption, and infuse Holiness into it, Ephes. 4.24. and making willing in the beauties of it, Psal. 110.3. 1 Cor. 6.11. Titus 3.5, 6. Making Body, Soul and Spirit one frame of Holiness to God; 1 Thes. 5.23. So as the most quick, lively, and sensible part of the Immortal Soul, conscious of Sin, is freed from the guilt, filth and fears of Sin that did cleave to it; this thus purged, no consciousness of guilt remains, nor fear of punishment, but it is filled, from the interest it hath in this Blood, and the work on it of this Spirit full of Joy and Peace and Righteousness by believing, Rom. 5.1, 2, 5, 11.

All operations of Sin, which come from spiritually dead Souls, and work Eternal Death, Ephes. 2.1. of which they are as insensible as dead Men; all sorts of Sin which do taint, pollute, and defile the Soul, Much more Contagious, Pestilent, and Polluting the Soul than any of those things forbidden to be touched by Moses's Law could the Flesh, Numb. 19.18. they are as offensive to God, and more than Carcases are to us, and Pestilential things, though themselves keeping Souls from any Communion with him.

As under the Law there was no coming to the Congregation of the Tabernacle without legal purifying, Numb. 19.13, 20. So by this purifying correspondent to the Type, Souls are quickned, have boldness and confidence Godward in point of Duty, present themselves living Sacrifices, Rom. 12.1. Aim at him through their whole Life, that he delights to keep up Communion with them proportioned to himself, till he fit them for their compleat serving and enjoying of him in the Holy of Holiest in Heaven.

The question supposeth an unexpressible difference between Christ's purifying, and the legal Sacrifices. The Blood with which he pierced within the Vail to the Throne in the highest Heavens, on which sate the Just God, the proper, precious, powerful Blood of God the Son incarnate.

Marginal references: 1 Pet. 1.19. 1 Joh. 1.7. Rev. 1.5.; Or, fault.; Luke 1.74. 1 Pet. 4.2.

15 And for this cause he is the Mediator of the new testament, t that by means of death for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal nheritance.

As Christ's Priesthood and Service, his Sacrifice and purifying, so the Testamental Covenant, and his Administration of it, did incomparably exceed all those of Aarons; so that for what was spoken, v. 14. Even the effects of his Sacrifice, the Justification and Sanctification of Sinners, is he the great Gospel-High-Priest, the mediating Person between God and Sinners, confirming and making effectual by his Death, God's Testamental Covenant to them, which is for the administration of it the very best and last, in which God bequeatheth Pardon, Reconciliation, Righteousness, Holiness, Adoption and Heirship to an eternal Inheritance to penitent, believing Sinners.

The Death of Christ himself God-Man, the most excellent Sacrifice, without which there could be no remission, v. 22. nor the Testament of God about it put in force, for which cause he was the Mediator of it, that they should value him so much the more for his Death, fulfilling therein all his Types, and reach that which was unattainable by these, both for their Fathers and themselves.

For the satisfying the Justice of God for the wrong their Sins had done it, paying that price without which they could not be expiated, by which they were remissible, and to the duty qualified, actually forgiven, even the Sins of those who were under the Mosaical-administration of the Covenant; Aaron, Samuel, David, and the Saints, Believers in that time, had their transgressions pardoned by virtue of the Death of Christ to come, shadowed by these Sacrifices typifying him and his Death in their own times: What the Death of Beasts or Birds could do for them, his did, delivering them from the guilt and punishment of their Transgressions, under which otherwise they must have perished for ever; this Peter publisheth, Acts 15.11. This Virtue of Christ's Death is not mentioned exclusive of New-Testament-Sins being remitted by it; but if it did expiate those old ones, reaching so much backward, even to Aaron, it will much more expiate those under the New Testament to Penitent, Believing, Praying Sinners for it, as those Old-Testament-transgressors were.

Such as on God's call repent and believe on the Lord Jesus, that Angel of the Covenant then revealed to them, and enter into Covenant with him, Exod. 23.20, to 24. compare 1 Cor. 10.3, 4, 9. and Iohn 5.45.46, 47. Such as by it have Sins expiated, Consciences purged, so as to have a title to, and fitness by the work of the Spirit for the Heavenly Canaan, Rom. 4.16, 24, 25. May be put into the possession of that eternal Inheritance made over to them by Promise, and which the Spirit gave them an earnest of here, chap. 12.10, 14, 16. compare Ephes. 1. 13, 14. and 1 Pet. 1.3, 4. All this is confirmed to these by Christ's Death.

Marginal references: Rom. 5.6. 1 Pet. 3.18.

16 For where a testament is, there must also of necessity be the death of the testator ,

For, gives the reason of the Mediator's Death, even the putting the Called into the possession of the bequeathed Inheritance, demonstrated by a common, natural Law in all Nations of the Testament effect on the Testators Death: A Testament being a disposition by Will nuncupative, or written, of either Goods or Lands, which are the persons own, to be the Right and Possession of others after his Death, whom he nominateth in it: such in proportion is the New Covenant, where God gives freely all spiritual good things with an Heavenly Inheritance, as Legacies to all his Called Ones in Christ, by this last and best Will and Testament of his, written in his Scripture-Instrument, witnessed by the Prophets and Apostles, sealed by the two Sacraments, especially the Lord's Supper, Luke 22.20.

He who maketh a Testament by the Law of Nature as of Nations, must die before the Legatees have any profit by the Will, the Son and Heir inherits not but on the Father's Death; then is the Testament firm and valid, the time being come for the Heirs inheriting, and for the Wills execution, it being now unalterable; the necessity of which is cleared v. 17.

Marginal references: Or, brought it.

17 For a Testament is of force after men are dead: otherwise it is of no strength at all whilst the Testator liveth.

The Testator being by Death disseised of his Goods and Lands, the right takes place of the Legatees, and the time of their challenging it; such a sacred Tie there is upon the surviving, that none can of right add to it, alter, or disannul it.

It is of no force while the maker of it liveth, because they have need of the things bequeathed; they can alter and change it, and by the Will it self it is declared none shall have any right to the things bequeathed in it till the Testator be dead. The consequent of all this is, That the Testator of the New Testament must put it in force by Death; and his Death is of greater force to confirm his Testament than that of Men, because his Will can never be violated, it being a Divine Constitution, but the human Testament may. Christ God-Man after dieth, as Testator, and puts the Testament in force; and by breaking the bonds of Death, doth gloriously effect that the Legatees perform the Conditions required in the Will, to fit them for receiving their Legacies; and then faithfully distributeth them to them by his grand Executor the Holy Spirit, who applieth the virtue of it to the Legatees under the Old Testament, as well as these under the New; He being the Testator, as well as the Lamb slain from the beginning of the World.

Marginal references: Gal. 3.15.

18 Whereupon neither the first testament was dedicated without blood.

For as much as all Testaments are put in force by the Death of the Testator, and all Covenants are most strongly confirmed by Death and Blood in God's own Judgment, thence it is that the Mosaical Covenant was confirmed by them.

[non-Latin text not transcribed] strictly taken, signifyeth made now, or renewed. It is not used in the New Testament but in this place, and chap. 10.20. the Syr. translate it here confirm'd, or ratified. In the Old Testament the Septuagint use it to express the Hebrew [non-Latin text not transcribed] Deut. 20.5. In which Law for a Man who had built an House, and was called out to the Wars, to return and Dedicate it, was to take Possession of it, and secure it from the claim of another: here it is properly used to make sure, firm, and inviolable; and that by Blood, typical of Christ's, which is the highest and most solemn-ratification. So were the Covenants before ratified; but especially under the Law, and the Mosaical Covenant it self, as appears by instance, Gen. 15.9, 10, 17, 18. and 31.44, 54. compare Exod. 24.5, 7, 8.

Marginal references: Or, purified.

19 For when Moses had spoken every precept to all the people according to the Law, he took the blood of calves and of goats, with water and scarlet wool, and hysop, and sprinkled both the book and all the people.

That the Old Testament was ratified by Blood, the Spirit proveth by instance, Moses as Mediator having spoken every Command, Promise and Article of the Covenant to all Israel, who came out of Egypt according to God's Charge, reading all to them out of the Book, wherein by God's Order he had written it; and the People declaring their assent and consent unto this Covenant, as Exod. 24.3, 4, 7. as God covenanted and bound himself to his part of it.

The Mediator then took, according to the common rite in such ratifying acts, a sprinkling Bush made of Scarlet Wool, Cedar Wood, and Hysop, Levit. 14.4, 6. Numb. 19.6, 18. to which David alludeth, Psal. 51.7. and with this bunch sprinkles the Blood and Water (which he had received into Basons from the Sacrifices, killed by the first-born, for [illegible: 1 letter]urnt-Offerings, and Peace-Offerings, and there mixed, Exod. 24.5, 6. Levit. 9.3, 4. and 14.51.) on the Altar, Book of the Covenant, and all Israel, Exod. 24.[illegible: 1 letter], 7, 8. confirming and ratifying the Covenant on God's part and theirs as the words annexed, v. 20. and Exod. 24.8. affirm, behold the Blood by which this Covenant is made firm and inviolable. All this is but a Shadow and Type of the ratification of the New Covenant with Sinners by the Death of Christ: He is the Mediator that brings God's Testamental Covenant to them; he Dieth and puts it in force; by his Blood ratifieth it on God's part and theirs, by his Spirit applying it to them, and sprinkling it on them; he brings home the Testamental Blessings to them, chap. 10.22. and 11.28. and 12.24. Isa. 52.15. Ezek. 36.25. 1 Pet. 1.2.

Marginal references: Lev. 16.14, 15, 18.; Or, Purple.

20 Saying, This is the blood of the testament, which God hath enjoined unto you .

Moses after his sprinkling the Altar, Book of the Covenant, and all Israel, taught them the meaning of it; saying, This that is the Blood wherewith I have sprinkled you, is a Sign or Seal of the Testament, the Blood by which it is ratified and confirmed: The Blood typified and represented by it, was that of Christ the Testator, by which all the New Testament is ratified to all penitent, believing Sinners that look to it, without which it could never have been made good. The Blood of Christ is the immovable, foundation of this Testament, Exod. 24.8. compare 1 Cor. 11.25. Even the Testamental Covenant which Iehovah had made with them, and which he enjoined them, by such a rite as this to ratifie and confirm.

Marginal references: Exod. 24.8. Mat. 26.28.

Moreover, he sprinkled likewise with blood both the tabernacle, and all the vessels of the ministry .

Moses did not only sprinkle the Book of the Covenant with Blood, but the Tabernacle it self, yearly, on the atonement day, as is charged, Levit. 16.14, 16, 17. For as the Altar and Persons were to be atoned for, so was the Tabernacle it self, v. 18, 20. First they were sprinkled, and then anointed, Levit. 8.10, 11. as the Gospel-Tabernacle was in the truth of it, 1 Cor. 6.11. All the Garments and Vessels of that Priesthood were thus to be purified, Typifying how unclean all the Persons ministring with them, and atoned for in and by them, were; and how polluting all things, and polluted by them, till they were purified by the Blood of Christ.

Marginal references: Exod. 29.12, 36.

22 And almost all things are by the Law purged with blood: and without shedding of blood is no remission.

All such things as are capable of purifying, and which were not to be so by the Water of Separation, or by Fire, as Levit. 16.28. Numb. 31.23. were ceremonially purged by Blood.

And without the Death of some living Creature as a Sacrifice, and the Blood of it not only shed, but sprinkled, there could be neither legal Pardon of Giult, nor purging of Ceremonial filth. By this God signifieth to Israel, that without the Blood of Christ his Son, and the Testator of his Testament, shed as a Sacrifice, to purchase and procure both remission and the Spirit, there could be neither pardon of the guilt of Sin, and removal of the punishment, nor purging the filth, or renewing the nature of the Sinner, his Blood being the inestimable price purchasing both for them.

Marginal references: Lev. 17.11.

23 It was necessary therefore , that the patterns of the things in the Heaven should be purified with these, but the heavenly things themselves with better sacrifices than these.

This conclusion the Spirit draweth from the antecedent, v. 18. proved in the following Verses, therefore is it here rehearsed the illative Particle therefore, is but to summ up the use of Blood about the first Tabernacle, and that Testament-dispensation. It is positively necessary by the Will of God, expressively enjoining them, to point out better, and that there might be an agreement of the Type with the Truth.

The Tabernacles in all their parts, the Book of the Covenant, Vessels, Services, &c. Being Types, Signs, Examples, Shadows of things in Heaven, must be ceremonially purged and separated from common use to Divine, by those external, ritual sprinkling and lustrations, especially with Beasts Blood, mystically representing better Blood and Purifications of persons and things than these.

But things more excellent and glorious than earthly ones, the Gospel-Tabernacle in its parts, Testament, and Services, about which Christ ministreth, which are Heavenly for their decent, agreeableness with, and tendency to it; they are spiritual and it corruptible, v. 11, 12. chap. 8.2. and 12.22. Gal. 4.26. Revel. 21. are to be dedicated, set apart, put in force, and sanctified to God by the one Sacrifice of Christ, of more value, worth, and virtue than all the legal Sacrifices together. It is expressed plurally, to answer the opposite term, and to set out its excellency, being far above all others; the Blood of it being that of God by personal union, and which is only efficacious for eternal good, and available with him; so ought it to be esteemed as it was in Truth, and not quarrelled with by these Hebrews.

24 For Christ is not entred into holy places made with hands, which are the figures of the true, but into heaven it self, now to appear in the presence of God for u[illegible: 1 letter].

For, shews this to be a rational proof of the transcendency of Christ's Death and Sacrifice; and this he demonstrates from the place of his Ministry, far exceeding that of his Type. The Gospel-High-Priest did not like Aaron, enter with his Blood into the Holy of Holiest of an earthly Tabernacle, frail and moveable, and appear before the Mercy-Seat on the Ark there, v. 9.

All these were but like, and correspondent figures, and resemblances of the true, holy, and glorious place of God's residence.

But he, as our High-Priest, did enter with his Atoning-Blood; after the Sacrificing of himself on the Cross, into the Heaven of Heavens, and approached the Throne of Justice, and propitiated it, making it a Mercy-Seat and true Throne of Grace unto penitent, believing Sinners; and then perfected the work of Propitiation and Redemption: Afterwards at his triumphant Ascension he entred in his whole person immortal, and laid open a way for our entring there.

Where he now appears as our Advocating Mediator, pleading his Merit for the remission of our Sins, and rendring of God's face smiling on, and favouring his Clients, which was terrifying and afrighting guilty Adam before. See chap. 7.25. and 10.19. and Rom. 8.34. 1 Iohn 2.1, 2. Rev. 5.6. Here he represents our persons to God's Face, fitting in the mean while us beneath for our seeing him face to face, and being blessed in the enjoyment of that prospect for ever.

25 Nor yet that he should offer himself often, as the high-priest entreth into the Holy place every year with the blood of others.

The excellency of Christ's Sacrifice beyond the Aaronical, is argued here from its singularity; it needs no repetition, as their multiplied Sacrifices did. [non-Latin text not transcribed] introducing it, is but inferring this excellency of Christ's Sacrifice, by denying in it that weakness which was annexed to the legal ones; there was no need that he should die yearly, to fulfil the Type of the often yearly Sacrifices of the Legal High-Priest, who entred with the Blood of Bulls and Goats, strange Blood to him, and not his own, into the Holy of Holiest in the Tabernacle, and entred so every year once to shew the vertue of his Sacrifice to be only signal, typical, and passing, to make room for a better, that single individual one of Christ, in respect of Sacrifice and Oblation.

Marginal references: Ver. 7.

26 For then must he often have suffered since the foundation of the world: But now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.

[non-Latin text not transcribed], The consequent is drawn ab impossibili; if he had often offered himself, he must have often suffered, but he could not suffer often. For where there was Offering, there must be a Sacrifice, and so Suffering. Now that Christ should do so in his own Person, was impossible and absurd, for God to have put his Son on suffering so cruel a Death so often,

From the Fall of Adam at the beginning of the World, ever since Sin needed a Sacrifice: but his once suffering as a Sacrifice for it, was of Eternal Virtue in God's purpose, answering and satisfying God's Justice; one Death of the second Adam for the Sin and Penalty of the first; in the efficacy and vertue of his Death which was everlasting. The often and annual Sacrificing of the Aaronical Priests, and entring of the Holy of Holiest with the Blood of Beasts, was to shew the Iews their Weakness, and to instruct them in, and lead them to this one Sacrifice once to be offered, of eternal Avail, as is subjoyned.

But Christ the Gospel-High-Priest was not only God-Man, manifested to be so, and exhibited as such an Officer by his Work, but was manifested to be such by Promise, and in Types and Figures from Adam's Fall; but now shewed it clearly in his Suffering-work, 1 Tim. 3.16. The days of Christ's Ministry on Earth under the fourth Monarchy, called the last Days and Times, 1 Iohn 2.18. The end of the World, 1 Cor. 10.11. The fulness of time, Gal. 4.4. God's set and best time for his Appearance, and it was but once that he appeared in these days, performing this Work.

Then he sacrificed himself, offered up his Blood to God within the Vail, taking away by his own Blood, which God required, the Guilt, Stain and Power of all Sin, justifying Believers from any Condemnation by it, by what he did and suffered in their stead for their good, who flie from it for refuge to him, Isa. 53. Dan. 9.24. Rom. 7.24, 25. 1 Ioh. 3.5.

Marginal references: Ver. 12.; Eph. 1.10.

27 And as it is appointed unto men once to die, but after this the judgment .

The Proof of the necessity of Christ's suffering Death but once, is introduced in this Verse by the Conjunction And. It was according to God's decreed and published Statute of Mens but once dying; for God the Supreme Lord, Governour and Judge of them, set, constituted, and appointed by an unalterable and irrevocable Decree, as Law-giver, and Sentence, as Judge to all of the sinful Humane Race, the corrupt Seed of Apostate Adam, their grand Representative, whom God threatned with this Penalty upon his sinning and transgressing his Law, Gen. 2.17. which Sentence was denounced upon him, Gen. 3.19. comp. Rom. 5.12, 14. and 6.23. This Sentence was but once to be undergone by himself and all his sinful Off-spring, and by their Surety, and no more; so that the second Adam needed but once to die by this Statute. No Man can keep himself from this, it being the general Rule of God's proceeding with all Persons. The Supreme Legislator may make what Exception and Proviso's to his Law he pleaseth. Those that were translated by him, did suffer a Change proportionable to Death, as Enoch, ch. 11.5. Gen. 5.24. and Elias, 2 King. 2.11, 12. and those that shall be changed at Christ's coming, must undergoe the like, as 1 Cor. 15.51, to 55. and 1 Thess. 4.17. Those that were raised from Death by Christ, Peter and Paul, &c. God might glorifie his Name by reiterating it; but whether they did die again, is not certain. This is to be the general setled Law and Rule of God.

In order, after Souls by Death are separated from their Bodies, they come to Iudgment: And thus every particular one is handed over by Death to the Bar of God, the great Judge, and so is dispatched by his Sentence to its particular State and Place with its respective People, Rom. 14.12. At the great and general Assize, the Day of Judgment, shall the General and Universal One take place, Acts 17.31. when all Sinners in their entire Persons, Bodies and Souls united, shall be adjudged to their final, unalterable and eternal State, Rom. 14.10. and 2 Cor. 5.10. Iude v. 6. Rev. 20.11, to 15.

28 So Christ was once offered to bear the sins of many, and unto them that look for him shall he appear the second time without sin n unto salvation.

[non-Latin text not transcribed], is an illative Connection between the Antecedent, v. 27. and this Consequent, as it was appointed to Men once to die, so it was appointed to Christ once to offer himself. God's Statute determineth both of these; Christ the High-Priest opposed to Men, v. 27. having died once as a Sacrifice for Sins, and offered his Blood to God to expiate them, bearing their Punishment which God laid on him, Isa. 53.6. and so took away Sins, Guilt, Filth, Power, and Condemnation from many, whom the Father gave to him, and he undertook for, in it, Matth. 20.28. and 26.28. Ioh. 10.15, 16.

And to his believing penitent Expectants, such as long for his coming, Phil. 3.20. Tit. 2.13. stretching out their Heads as the Mother of Sisera, Judg. 5.28. with an holy Impatience of seeing him, such as by Faith and Prayer are hastning it, Rom. 8.23. 2 Cor. 5.1, to 10. 1 Pet. 1.3, to 10. shall he once more visibly appear to them and the World, Acts 1.11. Revel. 1.7. gloriously, without need to suffer or die again for them, having at his Departure after his first coming, carried all their Sins into the Land of Forgetfulness;

and to their Persons will he bring intire and compleat Salvation, rising and uniting Bodies and Souls together, Phil. 3.21. and then take them as Assistants to himself in the Judgment-work on Men and Angels in the Air; and having dispatched that Work, return with them to the Holy of Holiest in Heaven, there to be compleately blessed, in praising, serving, glorifying, and enjoying God in Christ, and the Blessedness that attends that State for ever, and ever as 1 Cor. 6.2, 3. 1 Thess. 4.17.

Marginal references: Rom. 6.10. 1 Pet. 3.18.; Mat. 26.28. Rom. 5.15.

The Furniture of the Tabernacle. (a. d. 62.)

1 Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary. 2 For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the showbread; which is called the sanctuary. 3 And after the second veil, the tabernacle which is called the Holiest of all; 4 Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant; 5 And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly. 6 Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God. 7 But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people:

Here, I. The apostle gives an account of the tabernacle, that place of worship which God appointed to be pitched on earth; it is called a worldly sanctuary, wholly of this world, as to the materials of which it was built, and a building that must be taken down; it is called a worldly sanctuary, because it was the court and palace of the King of Israel. God was their King, and, as other kings, had his court or place of residence, and attendants, furniture, and provision, suitable thereto. This tabernacle (of which we have the model, Exod. xxv.-xxvii.) was a moving temple, shadowing forth the unsettled state of the church militant, and the human nature of the Lord Jesus Christ, in whom the fullness of the Godhead dwelt bodily. Now of this tabernacle it is said that it was divided into two parts, called a first and a second tabernacle, an inner and an outer part, representing the two states of the church militant and triumphant, and the two natures of Christ, human and divine. We are also told what was placed in each part of the tabernacle.

1. In the outer part: and there were several things, of which you have here a sort of schedule. (1.) The candlestick; doubtless not an empty and unlighted one, but where the lamps were always burning. And there was need of it, for there were no windows in the sanctuary; and this was to convince the Jews of the darkness and the mysterious nature of that dispensation. Their light was only candle-light, in comparison of the fullness of light which Christ, the Sun of righteousness, would bring along with him, and communicate to his people; for all our light is derived from him the fountain of light. (2.) The table and the show-bread set upon it. This table was set directly opposite to the candlestick, which shows that by light from Christ we must have communion with him and with one another. We must not come in the dark to his table, but by light from Christ must discern the Lord's body. On this table were placed twelve loaves for the twelve tribes of Israel, a loaf for a tribe, which stood from sabbath to sabbath, and on that day were renewed. This show-bread may be considered either as the provision of the palace (though the King of Israel needed it not, yet, in resemblance of the palaces of earthly kings, there must be this provision laid in weekly), or the provision made in Christ for the souls of his people, suitable to the wants and to the relief of their souls. He is the bread of life; in our Father's house there is bread enough and to spare; we may have fresh supplies from Christ, especially every Lord's day. This outer part is called the sanctuary or holy, because erected to the worship of a holy God, to represent a holy Jesus, and to entertain a holy people, for their further improvement in holiness.

2. We have an account of what was in the inner part of the sanctuary, which was within the second veil, and is called the holiest of all. This second veil, which divided between the holy and the most holy place, was a type of the body of Christ, by the rending whereof not only a view, but a way, was opened for us into the holiest of all, the type of heaven itself. Now in this part were, (1.) The golden censer, which was to hold the incense, or the golden altar set up to burn the incense upon; both the one and the other were typical of Christ, of his pleasing and prevailing intercession which he makes in heaven, grounded upon the merits and satisfaction of his sacrifice, upon which we are to depend for acceptance and the blessing from God. (2.) The ark of the covenant overlaid round about with pure gold, v. 4. This typified Christ, his perfect obedience to the law and his fulfilling of all righteousness for us. Now here we are told both what was in this ark and what was over it. [1.] What was in it. First, The golden pot that had manna, which, when preserved by the Israelites in their own houses, contrary to the command of God, presently putrefied; but now, being by God's appointment deposited here in this house, was kept from putrefaction, always pure and sweet; and this to teach us that it is only in Christ that our persons, our graces, our performances are kept pure. It was also a type of the bread of life we have in Christ, the true ambrosia that gives immortality. This was also a memorial of God's miraculously feeding his people in the wilderness, that they might never forget such signal favour, nor distrust God for the time to come. Secondly, Aaron's rod that budded, and thereby showed that God had chosen him of the tribe of Levi to minister before him of all the tribes of Israel, and so an end was put to the murmuring of the people, and to their attempt to invade the priest's office, Num. xvii. This was that rod of God with which Moses and Aaron wrought such wonders; and this was a type of Christ, who is styled the man, the branch (Zech. vi. 12), by whom God has wrought wonders for the spiritual deliverance, defence, and supply of his people, and for the destruction of their enemies. It was a type of divine justice, by which Christ the Rock was smitten, and from whom the cool refreshing waters of life flow into our souls. Thirdly, The tables of the covenant, in which the moral law was written, signifying the regard God has to the preservation of his holy law, and the care we all ought to have that we keep the law of God—that this we can only do in and through Christ, by strength from him nor can our obedience by accepted but through him. [2.] What was over the ark (v. 5): Over it the cherubim of glory shadowing the mercy-seat. First, The mercy-seat, which was the covering of the ark; it was called the propitiatory, and it was of pure gold, as long and as broad as the ark in which the tables of the law were laid. It was an eminent type of Christ, and of his perfect righteousness, ever adequate to the dimensions of the law of God, and covering all our transgressions, interposing between the Shechinah, or symbol of God's presence, and our sinful failures, and covering them. Secondly, The cherubim of glory shadowing the mercy-seat, representing the holy angels of God, who take pleasure in looking into the great work of our redemption by Christ, and are ready to perform every good office, under the Redeemer, for those who are the heirs of salvation. The angels attended Christ at his birth, in his temptation, under his agonies, at his resurrection, and in his ascension, and will attend his second coming. God manifest in the flesh was seen, observed, visited, by the angels.

II. From the description of the place of worship in the Old-Testament dispensation, the apostle proceeds to speak of the duties and services performed in those places, v. 6. When the several parts and furniture of the tabernacle were thus settled, then what was to be done there?

1. The ordinary priests went always into the first tabernacle, to accomplish the service of God. Observe, (1.) None but priests were to enter into the first part of the tabernacle, and this to teach us all that persons not qualified, not called of God, must not intrude into the office and work of the ministry. (2.) The ordinary priests were only to enter into the first part of the tabernacle, it would have been fatal presumption in them to have gone into the holiest of all; and this teaches us that even ministers themselves must know and keep in their proper stations, and not presume to usurp the prerogative of Christ, by offering up incense of their own, or adding their own inventions to the ordinances of Christ, or lording it over men's consciences. (3.) These ordinary priests were to enter into the first tabernacle always; that is, they were to devote themselves and all their time to the work of their office, and not alienate themselves at any time from it; they were to be in an habitual readiness for the discharge of their office, and at all stated appointed times were actually to attend to their work. (4.) The ordinary priests must enter into the first tabernacle, that they might there accomplish the service of God. They must not do the work of God partially or by halves, but stand complete in the whole of his will and counsel; not only beginning well, but proceeding well, and persevering to the end, fulfilling the ministry they had received.

2. Into the second, the interior part, went the high priest along, v. 7. This part was an emblem of heaven, and Christ's ascension thither. Here observe, (1.) None but the high priest must go into the holiest; so none but Christ could enter into heaven in his own name, by his own right, and by his own merits. (2.) In entering into the holiest, the high priest must first go through the outer sanctuary, and through the veil, signifying that Christ went to heaven through a holy life and a violent death; the veil of his flesh was rent asunder. (3.) The high priest entered but once a year into the holiest, and in this the antitype excels the type (as in every thing else), for he has entered once for all, during the whole dispensation of the gospel. (4.) The high priest must not enter without blood, signifying that Christ, having undertaken to be our high priest, could not have been admitted into heaven without shedding his blood for us, and that none of us can enter either into God's gracious presence here or his glorious presence hereafter, but by the blood of Jesus. (5.) The high priest, under the law, entering into the holiest, offered up that blood for himself and his own errors first, and then for the errors of the people, v. 7. This teaches us that Christ is a more excellent person and high priest than any under the law, for he has no errors of his own to offer for. And it teaches us that ministers, when in the name of Christ they intercede for others, must first apply the blood of Christ to themselves for their pardon. (6.) When the legal high priest had offered for himself, he must not stop there, but must also offer for the errors of the people. Our high priest, though he needs not to offer for himself, yet forgets not to offer for his people; he pleads the merit of his sufferings for the benefit of his people on earth. Observe, [1.] Sins are errors, and great errors, both in judgment and practice. We greatly err when we sin against God; and who can understand all his errors? [2.] They are such errors as leave guilt upon the conscience, not to be washed away but by the blood of Christ; and the sinful errors of priests and people must be all done away by the same means, the application of the blood of Christ; we must plead this blood on earth, while he is pleading it in heaven for us.

The Priesthood of Christ. (a. d. 62.)

8 The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: 9 Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; 10 Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation. 11 But Christ being come a high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; 12 Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. 13 For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: 14 How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?

In these verses the apostle undertakes to deliver to us the mind and meaning of the Holy Ghost in all the ordinances of the tabernacle and legal economy, comprehending both place and worship. The scriptures of the Old Testament were given by inspiration of God; holy men of old spoke and wrote as the Holy Ghost directed them. And these Old-Testament records are of great use and significancy, not only to those who first received them, but even to Christians, who ought not to satisfy themselves with reading the institutes of the Levitical law, but should learn what the Holy Ghost signifies and suggests to them thereby. Now here are several things mentioned as the things that the Holy Ghost signified and certified to his people hereby.

I. That the way into the holiest of all was not yet made manifest, while the first tabernacle was standing, v. 8. This was one lesson the Holy Ghost would teach us by these types; the way to heaven was not so clear and plain, nor so much frequented, under the Old Testament as under the New. It is the honour of Christ and the gospel, and the happiness of those who live under it, that now life and immortality are brought to light. There was not that free access to God then that there is now; God has now opened a wider door; and there is room for more, yea, even for as many as are truly willing to return unto him by Christ.

II. That the first tabernacle was only a figure for the time then present, v. 9. It was a dark dispensation, and but of short continuance, only designed for awhile to typify the great things of Christ and the gospel, that were in due time to shine forth in their own brightness, and thereby cause all the shadows to flee away and disappear, as the stars before the rising sun.

III. That none of the gifts and sacrifices there offered could make the offerers perfect as pertaining to conscience (v. 9); that is, they could not take away the desert, or defilement, or dominion, of sin; they could not deliver conscience from a dread of the wrath of God; they could neither discharge the debts, nor resolve the doubts, of him who did the service. A man might run through them all in their several orders and frequent returns, and continue to do so all his days, and yet not find his conscience either pacified or purified by them; he might thereby be saved from corporal and temporal punishments that were threatened against the non-observers, but he could not be saved by them from sin or hell, as all those are who believe in Christ.

IV. The Holy Ghost hereby signifies that the Old-Testament institutions were by external carnal ordinances imposed upon them until the time of reformation, v. 10. Their imperfection lay in three things:—1. Their nature. They were but external and carnal meats and drinks, and divers washings. All these were bodily exercises, which profit little; they could only satisfy the flesh, or at best sanctify to the purifying of the flesh. 2. They were not such as were left indifferent to them to use or disuse, but they were imposed upon them by grievous corporal punishments, and this was ordered on purpose to make them look more to the promised Seed, and long more for him. 3. These were never designed for a perpetuity, but only to continue till the time of reformation, till the better things provided for them were actually bestowed upon them. Gospel times are and should be times of reformation,—of clearer light as to all things necessary to be known,—of greater love, inducing us to bear ill-will to none, but good-will to all, and to have complacency in all that are like God,—of greater liberty and freedom both of spirit and speech—and of a more holy living according to the rule of the gospel. We have far greater advantages under the gospel than they had under the law; and either we must be better or we shall be worse. A conversation becoming the gospel is an excellent way of living; nothing mean, foolish, vain, or servile becomes the gospel.

V. The Holy Ghost signifies to us hereby that we never make the right use of types but when we apply them to the antitype; and, whenever we do so, it will be very evident that the antitype (as in reason it should) greatly excels the type, which is the main drift and design of all that is said. And, as he writes to those who believed that Christ had come and that Jesus was the Christ, so he very justly infers that he is infinitely above all legal high priests (v. 11, 12), and he illustrates it very fully. For,

1. Christ is a high priest of good things to come, by which may be understood, (1.) All the good things that were to come during the Old Testament, and now have come under the New. All the spiritual and eternal blessings the Old-Testament saints had in their day and under their dispensation were owing to the Messiah to come, on whom they believed. The Old Testament set forth in shadows what was to come; the New Testament is the accomplishment of the Old. (2.) All the good things yet to come and to be enjoyed in a gospel state, when the promises and prophecies made to the gospel church in the latter days shall be accomplished; all these depend upon Christ and his priesthood, and shall be fulfilled. (3.) Of all the good things to come in the heavenly state, which will perfect both the Testaments; as the state of glory will perfect the state of grace, this state will be in a much higher sense the perfection of the New Testament than the New Testament was the perfection of the Old. Observe, All things past, present, and to come, were, and are, founded upon, and flowing from, the priestly office of Christ.

2. Christ is a high priest by a greater and more perfect tabernacle (v. 11), a tabernacle not made with hands, that is to say, not of this building, but his own body, or rather human nature, conceived by the Holy Ghost overshadowing the blessed virgin. This was a new fabric, a new order of building, infinitely superior to all earthly structures, not excepting the tabernacle of the temple itself.

3. Christ, our high priest, has entered into heaven, not as their high priest entered into the holiest, with the blood of bulls and of goats, but by his own blood, typified by theirs, and infinitely more precious. And this,

4. Not for one year only, which showed the imperfection of that priesthood, that it did but typically obtain a year's reprieve or pardon. But our high priest entered into heaven once for all, and has obtained not a yearly respite, but eternal redemption, and so needs not to make an annual entrance. In each of the types there was something that showed it was a type, and resembled the antitype, and something that showed it was but a type, and fell short of the antitype, and therefore ought by no means to be set up in competition with the antitype.

5. The Holy Ghost further signified and showed what was the efficacy of the blood of the Old-Testament sacrifices, and thence is inferred the much greater efficacy of the blood of Christ. (1.) The efficacy of the blood of the legal sacrifices extended to the purifying of the flesh (v. 13): it freed the outward man from ceremonial uncleanness and from temporal punishment, and entitled him to, and fitted him for, some external privileges. (2.) He infers very justly hence the far greater efficacy of the blood of Christ (v. 14): How much more shall the blood of Christ, &c. Here observe, [1.] What it was that gave such efficacy to the blood of Christ. First, It was his offering himself to God, the human nature upon the altar of his divine nature, he being priest, altar, and sacrifice, his divine nature serving for the two former, and his human nature for the last; now such a priest, altar, and sacrifice, could not but be propitiatory. Secondly, It was Christ's offering up himself to God through the eternal Spirit, not only as the divine nature supported the human, but the Holy Ghost, which he had without measure, helping him in all, and in this great act of obedience offering himself. Thirdly, It was Christ's offering himself to God without spot, without any sinful stain either in his nature or life; this was conformable to the law of sacrifices, which required them to be without blemish. Now further observe, [2.] What the efficacy of Christ's blood is; it is very great. For, First, It is sufficient to purge the conscience from dead works, it reaches to the very soul and conscience, the defiled soul, defiled with sin, which is a dead work, proceeds from spiritual death, and tends to death eternal. As the touching of a dead body gave a legal uncleanness, so meddling with sin gives a moral and real defilement, fixes it in the very soul; but the blood of Christ has efficacy to purge it out. Secondly, It is sufficient to enable us to serve the living God, not only by purging away that guilt which separates between God and sinners, but by sanctifying and renewing the soul through the gracious influences of the Holy Spirit, purchased by Christ for this purpose, that we might be enabled to serve the living God in a lively manner.

The Priesthood of Christ. (a. d. 62.)

15 And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance. 16 For where a testament is, there must also of necessity be the death of the testator. 17 For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth. 18 Whereupon neither the first testament was dedicated without blood. 19 For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people, 20 Saying, This is the blood of the testament which God hath enjoined unto you. 21 Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry. 22 And almost all things are by the law purged with blood; and without shedding of blood is no remission.

In these verses the apostle considers the gospel under the notion of a will or testament, the new or last will and testament of Christ, and shows the necessity and efficacy of the blood of Christ to make this testament valid and effectual.

I. The gospel is here considered as a testament, the new and last will and testament of our Lord and Saviour Jesus Christ. It is observable that the solemn transactions that pass between God and man are sometimes called a covenant, here a testament. A covenant is an agreement between two or more parties about things that are in their own power, or may be so, and this either with or without a mediator; this agreement takes effect at such time and in such manner as therein declared. A testament is a voluntary act and deed of a single person, duly executed and witnessed, bestowing legacies on such legatees as are described and characterized by the testator, and which can only take effect upon his death. Now observe, Christ is the Mediator of a New Testament (v. 15); and he is so for several ends and purposes here mentioned. 1. To redeem persons from their transgressions committed against the law or first testament, which makes every transgression a forfeiture of liberty, and makes men debtors, and slaves or prisoners, who need to be redeemed. 2. To qualify all those that are effectually called to receive the promise of an eternal inheritance. These are the great legacies that Christ by his last will and testament has bequeathed to the truly characterized legatees.

II. To make this New Testament effectual, it was necessary that Christ should die; the legacies accrue by means of death. This he proves by two arguments:—1. From the general nature of every will or testamentary disposition, v. 16. Where a testament is, where it acts and operates, there must of necessity by the death of the testator; till then the property is still in the testator's hand, and he has power to revoke, cancel, or alter, his will as he pleases; so that no estate, no right, is conveyed by will, till the testator's death has made it unalterable and effectual. 2. From the particular method that was taken by Moses in the ratification of the first testament, which was not done without blood, v. 18, 19, &c. All men by sin had become guilty before God, had forfeited their inheritance, their liberties, and their very lives, into the hands of divine justice; but God, being willing to show the greatness of his mercy, proclaimed a covenant of grace, and ordered it to be typically administered under the Old Testament, but not without the blood and life of the creature; and God accepted the blood of bulls and goats, as typifying the blood of Christ; and by these means the covenant of grace was ratified under the former dispensation. The method taken by Moses, according to the direction he had received from God, is here particularly related (1.) Moses spoke every precept to all the people, according to the law, v. 19. He published to them the tenour of the covenant, the duties required, the rewards promised to those who did their duty, and the punishment threatened against the transgressors, and he called for their consent to the terms of the covenant; and this in an express manner. (2.) Then he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and applied this blood by sprinkling it. This blood and water signified the blood and water that came out of our Saviour's pierced side, for justification and sanctification, and also shadowed forth the two sacraments of the New Testament, baptism and the Lord's supper, with scarlet wool, signifying the righteousness of Christ with which we must be clothed, the hyssop signifying that faith by which we must apply all. Now with these Moses sprinkled, [1.] The book of the law and covenant, to show that the covenant of grace is confirmed by the blood of Christ and made effectual to our good. [2.] The people, intimating that the shedding of the blood of Christ will be no advantage to us if it be not applied to us. And the sprinkling of both the book and the people signified the mutual consent of both parties, God and man, and their mutual engagements to each other in this covenant through Christ, Moses at the same time using these words, This is the blood of the testament which God hath enjoined unto you. This blood, typifying the blood of Christ, is the ratification of the covenant of grace to all true believers. [3.] He sprinkled the tabernacle and all the utensils of it, intimating that all the sacrifices offered up and services performed there were accepted only through the blood of Christ, which procures the remission of that iniquity that cleaves to our holy things, which could not have been remitted but by that atoning blood.

The Priesthood of Christ; The Second Coming of Christ. (a. d. 62.)

23 It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. 24 For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us: 25 Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; 26 For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. 27 And as it is appointed unto men once to die, but after this the judgment: 28 So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.

In this last part of the chapter, the apostle goes on to tell us what the Holy Ghost has signified to us by the legal purifications of the patterns of the things in heaven, inferring thence the necessity of better sacrifices to consecrate the heavenly things themselves.

I. The necessity of purifying the patterns of the things in heaven, v. 23. This necessity arises both from the divine appointment, which must always be obeyed, and from the reason of that appointment, which was to preserve a proper resemblance between the things typifying and the things typified. It is observable here that the sanctuary of God on earth is a pattern of heaven, and communion with God in his sanctuary is to his people a heaven upon earth.

II. The necessity that the heavenly things themselves should be purified with better sacrifices than of bulls and goats; the things themselves are better than the patterns, and must therefore be consecrated with better sacrifices. These heavenly things are the privileges of the gospel state, begun in grace, perfected in glory. These must be ratified by a suitable sanction or consecration; and this was the blood of Christ. Now it is very evident that the sacrifice of Christ is infinitely better than those of the law. 1. From the places in which the sacrifices under the law, and that under the gospel, were offered. Those under the law were the holy places made with hands, which are but figures of the true sanctuary, v. 24. Christ's sacrifice, though offered upon earth, was by himself carried up into heaven, and is there presented in a way of daily intercession; for he appears in the presence of God for us. He has gone to heaven, not only to enjoy the rest and receive the honour due to him, but to appear in the presence of God for us, to present our persons and our performances, to answer and rebuke our adversary and accuser, to secure our interest, to perfect all our affairs, and to prepare a place for us. 2. From the sacrifices themselves, v. 26. Those under the law were the lives and blood of other creatures of a different nature from the offerers—the blood of beasts, a thing of small value, and which would have been of none at all in this matter had it not had a typical respect to the blood of Christ; but the sacrifice of Christ was the oblation of himself; he offered his own blood, truly called, by virtue of the hypostatical union, the blood of God; and therefore of infinite value. 3. From the frequent repetition of the legal sacrifices. This showed the imperfection of that law; but it is the honour and perfection of Christ's sacrifice that, being once offered, it was sufficient to all the ends of it; and indeed the contrary would have been absurd, for then he must have been still dying and rising again, and ascending and then again descending and dying; and the great work had been always in fieri—always doing, and always to do, but never finished, which would be as contrary to reason as it is to revelation, and to the dignity of his person: But now once in the end of the world hath he appeared, to put away sin by the sacrifice of himself. The gospel is the last dispensation of the grace of God to men. 4. From the inefficacy of the legal sacrifices, and the efficacy of Christ's sacrifice. The legal sacrifices could not of themselves put away sin, neither procure pardon for it now power against it. Sin would still have lain upon us, and had dominion over us; but Jesus Christ by one sacrifice has made an end of sin, he has destroyed the works of the devil.

III. The apostle illustrates the argument from the appointment of God concerning men (v. 27, 28), and observes something like it in the appointment of God concerning Christ.

1. The appointment of God concerning men contains in it two things:—(1.) That they must once die, or, at least, undergo a change equivalent to death. It is an awful thing to die, to have the vital knot loosed or cut asunder, all relations here dropped at once, an end put to our probation and preparation state, and to enter into another world. It is a great work, and it is a work that can be but once done, and therefore had need to be well done. This is matter of comfort to the godly, that they shall die well and die but once; but it is matter of terror to the wicked, who die in their sins, that they cannot return again to do that great work better. (2.) It is appointed to men that after death they shall come to judgment, to a particular judgment immediately after death; for the soul returns to God as to its judge, to be determined to its eternal state; and men shall be brought to the general judgment, at the end of the world. This is the unalterable decree of God concerning men—they must die, and they must be judged. It is appointed for them, and it is to be believed and seriously considered by them.

2. The appointment of God concerning Christ, bearing some resemblance to the other. (1.) He must be once offered, to bear the sins of many, of all the Father had given to him, of all who should believe in his name. He was not offered for any sin of his own; he was wounded for our transgressions. God laid on him the iniquity of all his people; and these are many, though not so many as the rest of mankind; yet, when they are all gathered to him, he will be the first-born among many brethren. (2.) It is appointed that Christ shall appear the second time without sin, to the salvation of those who look for him. [1.] He will then appear without sin; at his first appearance, though he had no sin of his own, yet he stood charged with the sins of many; he was the Lamb of God that bore upon him the sins of the world, and then he appeared in the form of sinful flesh; but his second appearance will be without any such charge upon him, he having fully discharged it before, and then his visage shall not be marred, but shall be exceedingly glorious. [2.] This will be to the salvation of all who look for him; he will then perfect their holiness, their happiness; their number shall then be accomplished, and their salvation completed. Observe, It is the distinguishing character of true believers that they are looking for Christ; they look to him by faith; they look for him by hope and holy desires. They look for him in every duty, in every ordinance, in every providence now; and they expect his second coming, and are preparing for it; and though it will be sudden destruction to the rest of the world, who scoff at the report of it, it will be eternal salvation to those who look for it.

CHAP. IX. Verſe 1. Then verily the firſt Covenant]

HEre the Apoſtle proveth what he had propounded, Chap. 8. verſ. 5. that his aſſertion might be ſound, ſuch as cannot be condemned, Tit. 2.8.

Ordinances] Gr. Justifications, viz. Ceremoniall, rituall, typicall. [non-Latin text not transcribed].

A worldly Sanctuary] i.c. Terrene and ſhadowy, oppoſed to true and heavenly.

Verſe 2. The firſt wherein was, &c.] He ſpeaks nothing of he outer court, as not pertinent to his preſent purpoſe. But there was both in the Tabernacle and Temple, the Holy of Holies, the Sanctuary, and the Court of the people: Anſwerable whereunto are in man, The spirit, ſoul and body. 1 Theſſ. 3.23. And as the cloud, 1 King. 8.10, 11, filled firſt the moſt holy place, and then the holy, and then the outer Court; ſo doth the holy Ghoſt renue the ſpirit of our mi[illegible: 1 letter]des, and then our wills and affections, and then the our ward man.

Verſe 3. And after the ſecond veyl] This was not of any hard debar[illegible: 1 letter]ing matter, but eaſily penetrable then, and now alſo rent by Chriſt, to ſhew our eaſie acceſſe to God with confidence by the faith of him. Eph. 3.11.

Verſe 4. The golden Cenſer Or the Altar of incenſe, which though it belonged to the moſt holy place, yet was placed without the veil, Exod. 30 6, &c. that it might be of daily uſe, the ſweet incenſe offered thereon, eaſily piercing thorow the veil, and filling the moſt holy with it's ſavour.

Wherein was the golden pot, &c] In, or near to the Ark of the Covenant was this golden pot of Manna, and Aarons rod, and the Tables of the Teſtament, and the propitiatory or covering, and a crown of gold round about it. To inſinuate thus much (ſaith one) that we muſt be like the Ark of the Covenant, being builded and reared up ſtill toward the mark: not only when the Lord ſeedeth us with the ſweet Manna of his mercy, but alſo when he afflicteth us with the ſharp rod of his correction: and alwaies keep the Tables of the Teſtament, which are the Commandments; that by ſaith in Chriſt, who is the propitiation for our ſins, we may obtain the golden crown of eternall life.

Verſe 5. And over it the Cherubims] The Ark covering the Law within it, the Mercy-feat upon it, and over them two Cherubims covering one another; All theſe ſet forth Chriſt covering the curſes of the Law, in whom is the ground of all mercy; which things the Angels deſire to pry into, as into the patern of Gods unſearchable wiſdome and goodneſſe.

Verſe 6. Were thus ordained] Gr. Prepared, ſitted. finiſhed by the hand of the artificer, and therefore called worldly in a good ſenſe, ver. I. [non-Latin text not transcribed].

Verſe 7. For the errours] Cr. The not knowings of the people: Thoſe errours that they could not help, [non-Latin text not transcribed]. and yet muſt elſe have anſwered for, Ignorat ſanè improbus omnis, ſaith Aristotle. Ignorance is the ſource of all ſin, the very well-ſpring from which all wickedneſſe doth wooze and iſſue. What will not an ignorant man doe, who knows not but he may doe any thing? The dark places of the earth are full of the habitations of em [illegible: 1 letter]l[illegible: 1 letter]y, Pſal 74.12. Chriſt therefore expiated the ignorances of his people.

Verſe 8. The way into the holi[illegible: 1 letter]ſt] That is, into heaven, typified thereby.

Was not yet made manifest] In regard of performance, and that evidence of ſaith and doctrine that is held forth under the Goſpel. The myſtery of Chriſt was manifeſted piece meal, and parcel-wi[illegible: 1 letter]e Heb. 11.

Verſe 9. [non-Latin text not transcribed]. Which was a figure] Gr. A Parable; that is, ſuch a from of service as intimated ſome greater matter then to the ſenſe appeared; and called upon the people to look thorow the type to the truth of things, thorow the hiſtory, to the myſtery.

Verſe 10 Till the time of reformation] Gr. Of direction or correction, that is, Evangelicall and ſpirituall worſh[illegible: 1 letter]p, that ſhall take place in the Church, till the times of the reſtitution of all things ſhall come at the laſt day, Act. 3.21.

Verſe 11. Of good things to come] i.e. Of ſpirituals that were expected as things to come, when Chriſt came with a Cornu-copia, a horn of ſalvation in his hand. The Latines call proſperous things, Res ſiound[illegible: 1 letter]s, things to come.

A more perfect tabernacle] i. e. His humane nature, not made with hands, 107 of this building, that is, not by the power of nature, by the ordinary courſe of generation.

Verſe 12. [non-Latin text not transcribed]. Neither by the bloud of calves] As the Leviticall high Prieſt did, ver. 7.

Having o[illegible: 1 letter]tained] Gr. Having found. See Rom. 4.1. The Latines alſo uſe invenire for acquirere, to finde, for to obtain. See alſo Mat. 16.25. Chriſt overcame by ſuffering, and by his own bloud purchaſed his Church, as an Acheldama, or field of bloud.

Verſe 13. [non-Latin text not transcribed] [illegible: 1 letter]or it[illegible: 1 letter]lu ciny, & cat carb n[illegible: 1 letter]s exti[illegible: 2 letters] per[illegible: 1 letter]nſti ſunt The aſhes of an heiſer] Gr. Aſhis and cinders m[illegible: 1 letter]xt together, as a monument of Chriſts moſt baſe and ut moſt affl[illegible: 1 letter]ctions; and of our juſtification and ſanctification thorow faith in his name.

Sprinkling the unclean] With an hyſop-bunch: to note, That none can have comfort either by the merit or ſpirit of Chriſt, without true mortification.

Verſe 14. By the eternall ſpirit] That is, By his deity, called the Spirit of holineſſe, Rom. 1.4. and the spirit, 1 Tim. 3.16. that gave both value and vertue to his death, both to ſatisfie, and to ſactifie.

Purge your conſcience] This is that eternall redemption, verſ. 12.

From dead Works] The moſt ſpecious performances of unregeneraoe perſons are but dead works: becauſe they proceed not from a principle of life, and have death for their wages, Rom 6. A will written with a dead mans had can hold no law. God will be ſerved like himſelf.

Verſe 15. For the redemption] Here he ſheweth the reaſons why it was needfull that Chriſt ſhould enter by his own bloud verſe 12. ſcil. to expiate our ſinnes, and to poſſeſſe us of heaven.

Verſe 16. For where a teſtament is] See the Note on Chap. 8.6. Here the teſtatour is Chriſt, heirs the Saints, legacies the gifts of the spirit, Executour the holy Ghoſt, wintneſſes Apoſtles, Martyrs. &c.

Verſe 17. Whiles the Teſtatour liveth] For it is in his power to alter it at his pleaſure, as reaſon requireth. Our Henry the ſecond firſt crowned, and then caſt off his eldeſt ſon Henry, not ſuffering him to be what himſelf had made him.

Verſe 18. Was dedicated] Or initiated to holy uſe, Levit. [non-Latin text not transcribed].16.15, 16.

Verſe 19. He took the bloud] See Exod 24 8.

And sprinkled both the book] which as it ſeemeth, was laid on the Altar to be ſanctified thereby. the very book of cod is ſprinkled with the bould of Chriſt, that it may be opened, and of uſe to the faithſull.

Verſe 20. Saying, This is the bloud, &c.] A tropicall and ſacramentall expreſſion, whereunto our Saviour ſeemeth to allude in thoſe words of his, This Cup is the new teſtament in my bloud, &c. The Sacraments of the old teſtament had a reſemblance unto the New: but that was for works of the Law, this is for remiſſion of fins.

Verſe 21. He ſprinkled with bloud] This ſprinkling had a fore-ſhadowing of ſprinkling of the bloud of Jeſus Chriſt, 1 Peter 1.2. Iſaiah 52.15. by his finger, that is, by his Spirit, Luke 11.20. with Matthew 12.28.

Verſe 22. Purged With bloud] Which yet of it ſelf impureth and fouleth.

Verſe 23. But the heavenly things] Thoſe ſpirituall good things ſet forth by the types of the Law: Or the Church under the Goſpel, called Ieruſalem that is above, &c.

Verſe 24. [non-Latin text not transcribed]. To appear in the preſence] As a Lawyer appears for his client, opens the caſe , pleads the cauſe, and it is carried.

Verſe 25. Not that he ſhould offer] As Popiſh Maſſe-mongers will have it. Eamus ad commun[illegible: 1 letter]m errorem (ſaid Domitius Calderinus to his friends, when they perſwaded him to goe to Maſſe, Anno Domini 1442.) Let us go to the common errour.

Verſe 26. To put away ſin] To abrogate it, Heb. 1.18. to binde it in a bundle, ſeal it up in a bag, Dan. 9.24. caſt it behinde him as cancelled obligations, Mic. 7. blot out the black hand-writing, with the red lines of his bloud drawn over it.

Verſe 27. But after this the judgement] Every mans deaths-day is his doomſday. Many of the Fathers held that mens ſouls were not judged till the laſt day. Which opinion is as contrary to Purgatory (for which Bellarmine alledgeth it) as the truth.

Verſe 28. The ſecond time without ſinne] Imputed to him, as Iſa. 53.6. 2 Cor. 5.21. See the Note there.

Then verily. Or, moreover. The object is to describe the tabernacle in which the service of God was celebrated under the former dispensation, and to show that it had a reference to what was future, and was only an imperfect representation of the reality. It was important to show this, as the Jews regarded the ordinances of the tabernacle and of the whole Levitical service as of Divine appointment, and of perpetual obligation. The object of Paul is to prove that they were to give place to a more perfect system, and hence it was necessary to discuss their real nature.

The first covenant. The word "covenant" is not in the Greek, but is not improperly supplied. The meaning is, that the former arrangement or dispensation had religious rites and services connected with it.

Had also ordinances. Marg. Ceremonies. The Greek word means, laws, precepts, ordinances; and the idea is, that there were laws regulating the worship of God. The Jewish institutions abounded with such laws.

And a worldly sanctuary. The word sanctuary means a holy place, and is applied to a house of worship, or a temple. Here it may refer either to the temple or to the tabernacle. As the temple was constructed after the same form as the tabernacle, and had the same furniture, the description of the apostle may be regarded as applicable to either of them, and it is difficult to determine which he had in his eye. The term "worldly," applied to "sanctuary," here means that it pertained to this world; it was contradistinguished from the heavenly sanctuary not made with hands, where Christ was now gone. Comp. Heb 9:11,24. It does not mean that it was worldly in the sense in which that word is now used, as denoting the opposite of spiritual, serious, religious; but worldly in the sense that it belonged to the earth rather than to heaven; it was made by human hands, not directly by the hands of God.

(1) "ordinances" "ceremonies" (a) "sanctuary" Ex 25:8

For there was a tabernacle made. The word "tabernacle" properly means, a tent, a booth, or a hut, and was then given by way of eminence to the tent for public worship made by Moses m the wilderness. For a description of this, see Ex 25. In this place the word means the outer sanctuary or room in the tabernacle; that is, the first room which was entered--called here "the first." The same word--σκηνη--is used in Heb 9:3 to denote the inner sanctuary, or holy of holies. The tabernacle, like the temple afterwards, was divided into two parts by the veil, Ex 26:31,32, one of which was called "the holy place," and the other the holy of holies." The exact size of the two rooms in the tabernacle is not specified in the Scriptures, but it is commonly supposed that the tabernacle was divided in the same manner as the temple was afterwards; that is, two-thirds of the interior constituted the holy place, and one-third the holy of holies. According to this, the holy place, or "first tabernacle" was twenty cubits long by ten broad, and the most holy place was ten cubits square. The whole length of the tabernacle was about fifty-five feet, the breadth eighteen, and the height eighteen. In the temple, the two rooms, though of the same relative proportions, were of course much larger. See a description of the temple Mt 21:12. In both cases, the holy place was at the east, and the holy of holies at the west end of the sacred edifice. The following cut will furnish a good illustration of the tabernacle when set up, with the principal coverings removed.

The first. The first room on entering the sacred edifice, here called the "first tabernacle." The apostle proceeds now to enumerate the various articles of furniture which were in the two rooms of the tabernacle and temple. His object seems to be, not for information, for it could not be supposed that they to whom he was writing were ignorant on this point, but partly to show that it could not be said that he spoke of that of which he had no information, or that he undervalued it; and partly to show the real nature of the institution, and to prove that it was of an imperfect and typical character, and had a designed reference to something that was to come. It is remarkable that, though he maintains that the whole institution was a "figure" of what was to come, and though he specifies by name all the furniture of the tabernacle, he does not attempt to explain their particular typical character nor does he affirm that they had such a character. He does not say that the candlestick, and the table of shewbread, and the ark, and the cherubim, were designed to adumbrate some particular truth or fact of the future dispensation, or had a designed spiritual meaning. It would have been happy if all expositors had followed the example of Paul, and had been content, as he was, to state the facts about the tabernacle, and the general truth that the dispensation was intended to introduce a more perfect economy, without endeavouring to explain the typical import of every pin and pillar of the ancient place of worship. If those things had such a designed typical reference, it is remarkable that Paul did not go into an explanation of that fact in the epistle before us. Never could a better opportunity for doing it occur than was furnished here. Yet it was not done. Paul is silent where many expositors have found occasion for admiration. Where they have seen the profoundest wisdom, he saw none; where they have found spiritual instruction in the various implements of divine service in the sanctuary, he found none. Why should we be more wise than he was? Why attempt to hunt for types and shadows where he found none? And why should we not be limited to the views which he actually expressed in regard to the design and import of the ancient dispensation? Following an inspired example, we are on solid ground, and are not in danger. But the moment we leave that, and attempt to spiritualize everything in the ancient economy, we are in an open sea without compass or chart, and no one knows to what fairy lands he may be drifted. As there are frequent allusions in the New Testament to the different parts of the tabernacle furniture here specified, it may be a matter of interest and profit to furnish an illustration of the most material of them.

The candlestick. For an account of the candlestick, see Ex 25:31-37. It was made of pure gold, and had seven branches, that is, three on each side and one in the centre. These branches had on the extremities seven golden lamps, which were fed with pure olive oil, and which were lighted "to give light over against it"; that is, they shed light on the altar of incense, the table of shew, bread, and generally on the furniture of the holy place. These branches were made with three "bowls," "knops,"and "flowers, occurring alternately on each one of the six branches; while on the centre or upright shaft, there were four "bowls," "knops," and "flowers" of this kind. These ornaments were probably taken from the almond, and represented the flower of that tree in various stages. The "bowls" on the branches of the candlestick probably meant the calyx or cup of that plant from which the flower springs. The "knops" probably referred to some ornament on the candlestick mingled with the "bowls" and the "flowers" perhaps designed as an imitation of the nut or fruit of the almond. The "flowers" were evidently ornaments resembling the flowers on the almond tree, wrought, as all the rest were, in pure gold. See Bush's Notes on Exod. xxv. The following beautiful cut, drawn on this supposition, will probably give a tolerably correct view of the ancient candelabrum or candlestick. I introduce this cut as being a fine illustration furnished by Professor Bush of the candlestick itself; with the views which he has expressed of its spiritual reference, however, I have no sympathy, The candlestick was undoubtedly designed to furnish light in the dark room of the tabernacle and temple; and, in accordance with the general plan of those edifices, was ornamented after the most chaste and pure views of ornamental architecture of those times--but there is no evidence that its branches, and bowls, and knops, and flowers, had each a peculiar typical significance. The sacred writers are wholly silent as to any such reference, and it is not well to attempt to be "wise above that which is written." An expositor of the Scripture cannot have a safer guide than the sacred writers themselves. How should any uninspired man know that these things had such a peculiar typical signification? The candlestick was placed on the south, or left hand side of the holy place as one entered, the row of lamps being probably parallel with the wall. It was at first placed in the tabernacle, and afterwards removed into the temple built by Solomon. Its subsequent history is unknown. Probably it was destroyed when the temple was taken by the Chaldeans. The form of the candlestick in the second temple, whose figure is preserved on the "Arch of Titus" in Rome, was of somewhat different construction. But it is to be remembered, that the articles taken away from the temple by Vespasian were not the same as those made by Moses; and Josephus says expressly that the candlestick was altered from its original form.

And the table. That is, the table on which the shewbread was placed. This table was made of shittim-wood, overlaid with gold. It was two cubits long, and one cubit broad, and a cubit and a half high; that is, about three feet and a half in length, one foot and nine inches wide, and two feet and a half in height. It was furnished with rings or staples, through which were passed staves, by which it was carried. These staves, we are informed by Josephus, were removed when the table was at rest, so that they might not be in the way of the priests at they officiated in the tabernacle. It stood lengthwise east and west, on the north side of the holy place.

And the shewbread. On the table just described. This bread consisted of twelve loaves, placed on the table every Sabbath. The Hebrews affirm that they were square loaves, having the four sides covered with leaves of gold. They were arranged in two piles, of course with six in a pile, Lev 24:5-9. The number twelve was selected with reference to the twelve tribes of Israel. They were made without leaven; were renewed each Sabbath, when the old loaves were then taken away to be eaten by the priests only. The Hebrew phrase rendered "shewbread" means, properly, "bread of faces," or "bread of presence." The Seventy render it αρτουςενωπιους foreplaced loaves. In the New Testament it is, ηπροθεσιςτωναρτων --the placing of bread; and, in Symmachus, "bread of proposition," or placing. Why it was called "bread of presence" has been a subject on which expositors have been much divided. Some have held that it was because it was before, or in the presence of the symbol of the Divine Presence in the tabernacle, though in another department; some, that it was because it was set there to be seen by men, rather than to be seen by God. Others that it had an emblematic design, looking forward to the Messiah as the food or nourishment of the soul, and was substantially the same as the table spread with the symbols of the Saviour's body and blood. See Bush, in loc. But of this last mentioned opinion, it may be asked, where is the proof? It is not found in the account of it in the Old Testament, and there is not the slightest intimation in the New Testament that it had any such design. The object for which it was placed there can be only a matter of conjecture, as it is not explained in the Bible; and it is more difficult to ascertain the use and design of the shewbread than of almost any other emblem of the Jewish economy. Calmet. Perhaps the true idea, after all that has been written and conjectured, is, that the table and the bread were for the sake of carrying out the idea that the tabernacle was the dwelling-place of God, and that there was a propriety that it should be fitted up with the usual appurtenances of a dwelling. Hence there was a candlestick and a table, because these were the common and ordinary furniture of a room; and the idea was to be kept up constantly that that was the dwelling-place of the Most High by lighting and trimming the lamps every day, and by renewing the bread on the table periodically. The most simple explanation of the phrase "bread of faces," or "bread of presence," is, that it was so called because it was set before the face, or in the presence of God in the tabernacle. The various forms which it has been supposed would represent the table of shewbread may be seen in Calmet's Large Dictionary. The preceding cut is the usual illustration of it. If the loaves were piled above one another, as they are represented in the cut, they were probably separated by thin plates of gold, or some other substance, to keep them from moulding. The Jews say that they were separated by plates of gold.

Which is called the sanctuary. Marg., "Or, holy." That is, the holy place. The name sanctuary was commonly given to the whole edifice, but with strict propriety appertained only to this first room.

(a) "tabernacle" Ex 26:1,35 (b) "table" Ex 11:4 (c) "shewbread" Ex 25:30 (1) "sanctuary" "holy"

And after the second veil. There were two veils to the tabernacle. The one which is described in Ex 26:36,37, was called "the hanging for the door of the tent," and was made of "blue, and purple, and scarlet, and fine-twined linen," and was suspended on five pillars of shittim-wood, overlaid with gold. This answered for a door to the whole tabernacle. The second or inner veil, here referred to, divided the holy from the most holy place. This is described in Ex 26:31-33. It was made of the same materials as the other, though it would seem in a more costly manner, and with more embroidered work. On this veil the figures of the cherubim were curiously wrought. The design of this veil was to separate the holy from the most holy place; and in regard to its symbolical meaning we can be at no loss, for the apostle Paul has himself explained it in this chapter. Heb 9:8, seq.

The tabernacle. That is, the inner tabernacle; or that which was more properly called the tabernacle. The name was given to either of the two rooms into which it was divided, or to the whole structure.

Which is called the Holiest of all. It was called "the Most Holy Place;" "the Holy of Holies;" or "the Holiest of all." It was so called because the symbol of the Divine Presence--the Shekinah--dwelt there between the cherubim.

(a) "veil" Ex 26:31,31

Which had the golden censer. The censer was a fire-pan, made for the purpose of carrying fire, in order to burn incense on it in the place of worship. The forms of the censer were various; but the following cuts will represent those which are most common. Some difficulty has been felt respecting the statement of Paul here, that the "golden censer" was in the most holy place, from the fact that no such utensil is mentioned by Moses as pertaining to the tabernacle; nor in the description of Solomon's temple, which was modelled after the tabernacle, is there any account of it given. But the following considerations will probably remove the difficulty.

(1.) Paul was a Jew, and was familiar with what pertained to the temple, and gave such a description of it as would be in accordance with what actually existed in his time. The fact that Moses does not expressly mention it does not prove that, in fact, no such censer was laid up in the most holy place.

(2.) Aaron and his successors were expressly commanded to burn incense in a "censer" in the most holy place before the mercy-seat. This was to be done on the great day of atonement, and but once in a year, Lev 16:12,13.

(3.) There is every probability that the censer that was used on such an occasion was made of gold. All the implements that were employed in the most holy place were made of gold, or overlaid with gold, and it is in the highest degree improbable that the high priest would use any other on so solemn an occasion. Comp. 1Kgs 7:50.

(4.) As the golden censer was to be used only once in a year, it would naturally be laid away in some secure situation--and none would so obviously occur as the most holy place. There it would be perfectly safe. No one was permitted to enter there but the high priest; and being preserved there it would be always ready for his use. The statement of Paul, therefore, has the highest probability, and undoubtedly accords with what actually occurred in the tabernacle and the temple. The object of the incense burned in worship was to produce an agreeable fragrance or smell. Lk 1:9.

And the ark of the covenant. This ark or chest was made of shittim-wood, was two cubits and a half long, a cubit and a half broad, and the same in height, Ex 25:10. It was completely covered with gold, and had a lid, which was called the "mercy-seat," on which rested the Shekinah, the symbol of the Divine Presence between the out. stretched wings of the cherubim. It was called "the ark of the covenant," because within it were the two tables of the covenant, or the law of God written on tables of stone. It was a simple chest, coffer, or box, with little ornament, though rich in its materials. A golden crown or moulding ran around the top, and it had rings and staves in its sides by which it might be borne, Ex 25:12-16. This ark was regarded as the most sacred of all the appendages of the tabernacle. Containing the law, and being the place where the symbol of the Divine Presence was manifested, it was regarded as peculiarly holy; and in the various wars and revolutions in the Hebrew commonwealth, it was guarded with peculiar care. After the passage over the Jordan it remained for some time at Gilgal, (Josh 4:19,) whence it was removed to Shiloh, 1Sam 1:3. From hence the Israelites took it to their camp, apparently to animate them in battle, but it was taken by the Philistines, 1Sam 4. The Philistines, however, oppressed by the hand of God, resolved to return it, and sent it to Kirjath-Jearim, 1Sam 7:1. In the reign of Saul it was at Nob. David conveyed it to the house of Obed-Edom, and thence to his palace on Mount Zion. 2Sam 6. At the dedication of the temple it was placed in the Holy of Holies by Solomon, where it remained for many years. Subsequently, it is said, the wicked kings of Judah, abandoning themselves to idolatry, established idols in the most holy place itself; and the priests removed the ark, and bore it from place to place to secure it from profanation. Calmet. When Josiah ascended the throne he commanded the priests to restore the ark to its place in the sanctuary, and forbade them to carry it about from one place to another as they had before done, 2Chr 35:3. The subsequent history of the ark is unknown. It is probable that it was either destroyed when the city of Jerusalem was taken by Nebuchadnezzar, or that it was carried with other spoils to Babylon. There is no good reason to suppose that it was ever in the second temple; and it is generally admitted by the Jews that the ark of the covenant was one of the things that were wanting there. Abarbanel says, that the Jews flatter themselves that it will be restored by the Messiah.

Wherein, That is, in the ark for so the construction naturally requires. In 1Kgs 8:9, however, it is said that there was nothing in the ark, "save the two tables of stone which Moses put there at Horeb:" and it has been supposed by some that the pot of manna and the rod of Aaron were not in the ark, but that they were in capsules, or ledges made on its sides for their safe keeping, and that this should be rendered "by the ark." But the apostle uses the same language respecting the pot of manna and the rod of Aaron which he does about the two tables of stone; and as they were certainly in the ark, the fair construction here is that the pot of manna and the rod of Aaron were in it also. The account in Ex 16:32-34, Nu 17:10, is, that they were laid up in the most holy place, "before the testimony," and there is no improbability whatever in the supposition that they were in the ark, Indeed that would be the most safe place to keep them, as the tabernacle was often taken down, and removed from place to place. It is clear, from the passage in 1Kgs 8:9, that they were not in the ark in the temple, but there is no improbability in the supposition that before the temple was built they might have been removed from the ark and lost. When the ark was carried from place to place, or during its captivity by the Philistines, it is probable they were lost, as we never hear of them afterwards.

The golden pot. In Ex 16:33, it is simply a "pot," without specifying the material. In the Septuagint it is rendered "golden pot;" and as the other utensils of the sanctuary were of gold, it may be fairly presumed that this was also.

That had manna. A small quantity of manna which was to be preserved as a perpetual remembrance of the food which they had eaten in their long journey in the wilderness, and of the goodness of God in miraculously supplying their wants. As the manna, also, would not of itself keep, Ex 16:20, the fact that this was to be laid up to be preserved from age to age was a perpetual miracle in proof of the presence and faithfulness of God. On the subject of the manna, see Bush's Notes on Ex 16:15.

And Aaron's rod that budded. That budded and blossomed as a proof that God had chosen him to minister to him. The princes of the tribes were disposed to rebel, and to call in question the authority of Aaron. To settle the matter each one was required to take a rod or staff of office, and to bring it to Moses with the name of the tribe to which it appertained written on it. These were laid up by Moses in the tabernacle; and it was found, on the next day, that the rod marked with the name of Levi had budded and blossomed, and produced almonds. In perpetual remembrance of this miracle, the rod was preserved in the ark, Nu 17. Its subsequent history is unknown. It was not in the ark when the temple was built; nor is there any reason to suppose that it was preserved to that time.

And the tables of the covenant. The two tables of stone on which the ten commandments were written. They were expressly called "the words of the covenant" in Ex 34:28. On the word covenant, Ex 34:28. Heb 9:6 and Heb 9:17 of this chapter. These two tables were in the ark at the time the temple was dedicated, 1Kgs 8:9. Their subsequent history is unknown. It is probable that they shared the fate of the ark, and were either carried to Babylon, or were destroyed when the city was taken by Nebuchadnezzar.

(b) "golden censer" Lev 16:12 (c) "ark" Ex 25:10 (d) "golden pot" Ex 25:10 (e) "rod" Nu 17:10 (f) "tables" Ex 34:19, 40:20, De 10:2,5

And over it. That is, over the ark.

The cherubim of glory. A Hebrew mode of expression, meaning the glorious cherubim. The word cherubim is the Hebrew form of the plural, of which cherub is the singular. The word glory, used here in connexion with "cherubim," refers to the splendour, or magnificence of the image, as being carved with great skill, and covered with gold. There were two cherubim on the ark, placed on the lid in such a manner that their faces looked inward towards each other, and downward toward the mercy-seat. They stretched out their wings "on high," and covered the mercy-seat, or the lid of the ark, Ex 25:18-20. Comp. 1Kgs 8:6,7; 1Chr 28:18. In the temple, the cherubim were made of the olive-tree, and were ten cubits high. They were overlaid with gold, and were so placed that the wing of one touched the wall on one side of the holy of holies, and that of the other the other side, and their wings met together over the ark, 1Kgs 6:23-28. It is not probable. However, that this was the form used in the tabernacle, as wings thus expanded would have rendered it inconvenient to carry them from place to place. Of the form and design of the cherubim much has been written, and much that is the mere creation of fancy and the fruit of wild conjecture. Their design is not explained in the Bible, and silence in regard to it would have been wisdom. If they were intended to be symbolical as is certainly possible comp. Eze 10:20-22, it is impossible now to determine the object of the symbol. Who is authorized to explain it? Who can give to his speculations anything more than the authority of pious conjecture? And of what advantage, therefore, can speculation be, where the volume of inspiration says nothing? They who wish to examine this subject more fully, with the various opinions that have been formed on it, may consult the following works, viz.: Calmet's Dictionary, Fragment No, 152, with the numerous illustrations; Bush's Notes on Ex 25:18; and the Quarterly Christian Spectator, vol. viii. pp. 368--388. Drawings resembling the cherubim were not uncommon on ancient sculptures. The preceding winged figure, taken from the sculpture at Persepolis, may perhaps have been a rude image of the ancient cherub. The common representation of the ark and cherubim is something like the following, which may perhaps be as correct as it is possible now to furnish.

Shadowing. Stretching out its wings so as to cover the mercy-seat.

The mercy-seat. The cover of the ark, on which rested the cloud or visible symbol of the Divine Presence. It was called "mercy-seat," or propitiatory-- ιλαστηριον--because it was this which was sprinkled over with the blood of atonements or propitiation, and because it was from this place, on which the symbol of the Deity rested, that God manifested himself as propitious to sinners. The blood of the atonement was that through or by means of which he declared his mercy to the guilty. Here God was supposed to be seated; and from this place he was supposed to dispense mercy to man when the blood of the atonement was sprinkled there. This was undoubtedly designed to be a symbol of his dispensing mercy to men, in virtue of the blood which the Saviour shed as the great sacrifice for guilt. See Heb 9:13,14.

Of which we cannot now speak particularly. That is, it is not my present design to speak particularly of these things. These matters were well understood by those to whom he wrote, and his object did not require him to go into a fuller explanation.

(a) "cherubim" Ex 25:18,22

When thee things were thus ordained. Thus arranged or appointed. Having shown what the tabernacle was, the apostle proceeds to show what was done in it.

The Priests went always into the first tabernacle. The outer tabernacle, called the holy place. They were not permitted to enter the holy of holies, that being entered only once in a year by the high priest. The holy place was entered every day to make the morning and evening oblation.

Accomplishing the service of God. Performing the acts of worship which God had appointed--burning incense, etc. Lk 1:9.

(b) "Priests" Nu 27:3

But into the second. The second apartment or room, called the most holy place, Heb 9:3.

Went the High priest alone once every year. On the great day of atonement, Ex 30:10. On that day he probably entered the holy of holies three or four times, first to burn incense, Lev 16:12; then to sprinkle the blood of the bullock on the mercy-seat, Lev 16:14; then he was to kill the goat of the sin-offering, and bring that blood within the veil, and sprinkle it also on the mercy-seat; and then, perhaps, he entered again to bring out the golden censer. The Jewish tradition is, that he entered the holy of holies four times on that day. After all, however, the number of times is not certain, nor is it material; the only important point being that he entered it only on one day of the year, while the holy place was entered every day.

Not without blood. That is, he bare with him blood to sprinkle on the mercy-seat. This was the blood of the bullock and of the goat--borne in at two different times.

Which he offered for himself. The blood of the bullock was offered for himself and for his house or family--thus keeping impressively before his own mind and the mind of the people the fact that the priests, even of the highest order, were sinners, and needed expiation like others, Lev 16:11.

And for the errors of the people. The blood of the goat was offered for them, Lev 16:15. The word rendered errors--αγνοημα --denotes, properly, ignorance, involuntary error; and then error or fault in general--the same as the Hebrew from -- to err. The object was to make expiation for all the error and sins of the people, and this occurred once in the year. The repetition of these sacrifices was a constant remembrance of sin; and the design was, that neither the priests nor the people should lose sight of the fact that they were violators of the law of God.

(c) "once" Ex 30:10, Lev 16:2

The Holy Ghost. Who appointed all this. The whole arrangement in the service of the tabernacle is represented as having been under the direction of the Holy Ghost, or this was one of his methods of teaching the great truths of religion, and of keeping them before the minds of men. Sometimes that Spirit taught by direct revelation; sometimes by the written word; and sometimes by symbols. The tabernacle, with its different apartments, utensils, and services, was a permanent means of keeping important truths before the minds of the ancient people of God.

This signifying. That is, showing this truth, or making use of this arrangement to impress this truth on the minds of men, that the way into the holiest of all was not yet made manifest.

That the way into the holiest of all. Into heaven--of which the most holy place in the tabernacle was undoubtedly designed to be an emblem. It was the place where the visible symbol of God--the Shekinah--dwelt; where the blood of propitiation was sprinkled, and was, therefore, an appropriate emblem of that holy heaven where God dwells, and whence pardon is obtained by the blood of the atonement.

Was not yet made manifest. The way to heaven was not opened, or fully understood. It was not known how men could appear before God, or how they could come with the hope of pardon. That way has now been opened by the ascension of the Redeemer to heaven, and by the assurance that all who will may come in his name.

While as the first tabernacle was yet standing. As long as it stood, and the appointed services were held in it. The idea is, that until it was superseded by a more perfect system it was a proof that the way to heaven was not yet fully and freely opened, and that the Holy Ghost designed that it should be such a proof. The apostle does not specify in what the proof consisted, but it may have been in something like the following.

(1.) It was a mere symbol, and not the reality--showing that the true way was not yet fully understood.

(2.) It was entered but once a year--showing that there was not access at all times.

(3.) It was entered only by the high priest--showing that there was not free and full access to all the people.

(4.) It was accessible only by Jews--showing that the way in which all men might be saved was not then fully revealed. The sense is, that it was a system of types and shadows, in which there were many burdensome rites, and many things to prevent men from coming before the symbol of the Divinity, and was therefore an imperfect system. All these obstructions are now removed; the Saviour--the great High Priest of his people--has entered heaven, and "opened it to all true believers," and all of every nation may now have free access to God. See Heb 9:12; comp. Heb 10:19-22.

(b) "way" Jn 14:6

Which was a figure for the time then present. That is, as long as the tabernacle stood. The word rendered figure--παραβολη-- is not the same as type --τυπος, (Rom 5:14; Actst 7:43,44; Jnn 20:25, 1Cor 10:6,11, Php 3:17, --but is the word commonly rendered parable, Mt 13:3,10,13,18,24,31,33-36,53, 15:15 et saepe, and means, properly, a placing side by side; then, a comparison, or similitude, Here it is used in the sense of image, or symbol--something to represent other things. The idea is, that the arrangements and services of the tabernacle were a representation of important realities, and of things which were more fully to be revealed at a future period. There can be no doubt that Paul meant to say that this service in general was symbolical or typical, though this will not authorize us to attempt to spiritualize every minute arrangement of it. Some of the things in which it was typical are specified by the apostle himself; and wisdom and safety in explaining the arrangements of the tabernacle and its services consist in adhering very closely to the explanations furnished by the inspired writers. An interpreter is on an open Sea, to be driven he knows not whither, when he takes leave of these safe pilots.

Both gifts. Thank-offerings.

And sacrifices. Bloody offerings. The idea as, that all kinds of offerings to God were made there.

That could not make him that did the service perfect. That could not take away sin, and remove the stains of guilt on the soul. Heb 7:11; comp. Heb 8:7, 7:27, 10:1,11.

As pertaining to the conscience. They related mainly to outward and ceremonial rites; and even when offerings were made for sin, the conscience was not relieved. They could not expiate guilt; they could not make the soul pure; they could not of themselves impart peace to the soul by reconciling it to God. They could not fully accomplish what the conscience needed to have done in order to give it peace. Nothing will do this but the blood of the Redeemer.

(c) "could not" Ps 40:6,7, Gal 3:21, Heb 10:1,11 (d) "conscience" Ps 51:16-19

Which stood only in meats and drinks. The idea is, that the ordinances of the Jews, in connexion with the services of religion, consisted much of laws pertaining to what was lawful to eat and drink, etc. A considerable part of those laws related to the distinction between clean and unclean beasts, and to such arrangements as were designed to keep them externally distinct from other nations. It is possible, also, that there may be a reference here to meat and drink offerings. On the grammatical difficulties of this verse, see Stuart on the Hebrews, in loc.

And divers washings. The various ablutions which were required in the service of the tabernacle and the temple--washing of the hands, of the victim that was to be offered, etc, It was for this purpose that the laver was erected in front of the tabernacle, Ex 30:18, 31:9 Ex 35:16, and that the brazen sea and the lavers were constructed in connexion with the temple of Solomon, 2Chr 4:3-5; 1Kgs 7:26. The Greek word here is baptisms. On its meaning, Mt 3:6; Mk 7:4.

And carnal ordinances. Marg. "Or, rites or ceremonies." Or, "Ordinances of the flesh;" that is, which pertained to the flesh, or to external ceremonies. The object was rather to keep them externally pure than to cleanse the conscience and make them holy in heart.

Imposed on them. Laid on them--επικειμενα. It does not mean that there was any oppression or injustice in regard to these ordinances, but that they were appointed for a temporary purpose.

Until the time of reformation. The word here rendered reformation --διορθωσις means, properly, emendation, improvement, reform. It refers to putting a thing in a right condition; making it better; or raising up and restoring that which is fallen down. Passow. Here the reference is undoubtedly to the gospel, as being a better system--a putting things where they ought to be. Comp. Acts 3:21. The idea here is, that those ordinances were only temporary in their nature, and were designed to endure till a more perfect system should be introduced. They were of value to introduce that better system; they were not adapted to purify the conscience and remove the stains of guilt from the soul.

(e) "meats and drinks" Lev 11:2 (f) "washings" Nu 19:7 (1) "ordinances" "rites or ceremonies" (g) "imposed" Eph 2:15

But Christ being come. Now that the Messiah has come, a more perfect system is introduced, by which the conscience may be made free from guilt.

An High Priest of good things to come. See Heb 10:1. The apostle having described the tabernacle, and shown wherein it was defective in regard to the real wants of sinners, proceeds now to describe the Christian system, and to show how that met the real condition of man, and especially how it was adapted to remove sin from the soul. The phrase, "high priest of good things to come," seems to refer to those "good things" which belonged to the dispensation that was to come; that is, the dispensation under the Messiah. The Jews anticipated great blessings in that time. They looked forward to better things than they enjoyed under the old dispensation. They expected more signal proofs of the Divine favour; a clearer knowledge of the way of pardon; and more eminent spiritual enjoyments. Of these, the apostle says that Christ, who had come, was now the high priest. It was he by whom they were procured; and the time had actually arrived when they might enjoy the long-anticipated good things under the Messiah.

By a greater and more perfect tabernacle. The meaning is, that Christ officiated as High Priest in a much more magnificent and perfect temple than either the tabernacle or the temple under the old dispensation. He performed the great functions of his priestly office--the sprinkling of the blood of the atonement--in heaven itself, of which the most holy place in the tabernacle was but the emblem. The Jewish high priest entered the sanctuary made with hands to minister before God; Christ entered into heaven itself. The word "by" here δια means, probably, through; and the idea is, that Christ passed through a more perfect tabernacle on his way to the mercy-seat in heaven than the Jewish high priest did when: he passed through the outer tabernacle, Heb 9:2, and through the veil into the most holy place. Probably the idea in the mind of the writer was that of the Saviour passing through the visible heavens above us, to which the veil, dividing the holy from the most holy place in the temple, bore some resemblance. Many, however, have understood the word "tabernacle" here as denoting the body of Christ, (see Grotius and Bloomfield, in loc.;) and according to this the idea is, that Christ, by means of his own body and blood offered as a sacrifice, entered into the Most Holy Place in heaven. But it seems to me that the whole scope of the passage requires us to understand it of the more perfect temple in heaven where Christ performs his ministry, and of which the tabernacle of the Hebrews was but the emblem. Christ did not belong to the tribe of Levi; he was not an high priest of the order of Aaron; he did not enter the holy place on earth, but he entered the heavens, and perfects the work of his ministry there.

Not made with hands. A phrase that properly, describes heaven as being fitted up by God himself. 2Cor 5:1.

Not Of this building. Gr. "of this creation κτισεως. The meaning is, that the place where he officiates is not fitted up by human power and art, but is the work of God. The object is to show that his ministry is altogether more perfect than that which could be rendered by a Jewish priest, and performed in a temple which could not have been reared by human skill and power.

(h) "High Priest" Heb 3:1 (a) "good things" Heb 10:1

Neither by the blood of goats and calves. The Jewish sacrifice consisted of the shedding of the blood of animals. On the great day of attonement the high priest took with him into the most holy place

(1.) the blood of a young bullock, Lev 16:3,11, which is here called the blood of a "calf," which he offered for his own sin; and

(2.) the blood of a goat, as a sin-offering for others, Lev 16:9,15. It was by, or by means of δια blood thus sprinkled on the mercy-seat, that the high priest sought the forgiveness of his own sins and the sins of the people.

But by his own blood. That is, by his own blood shed for the remission of sins. The meaning is, that it was in virtue of his own blood, or by means of that, that, he sought the pardon of his people. That blood was not shed for himself--for he had no sin--and consequently there was a material difference between his offering and that of the Jewish high priest. The difference related to such points as these,

(1.) The offering which Christ made was wholly for others; that of the Jewish priest for himself as well as for them.

(2.) The blood offered by the Jewish priest was that of animals; that offered by the Saviour was his own.

(3.) That offered by the Jewish priest was only an emblem or type--for it could not take away sin; that offered by Christ had a real efficacy, and removes transgression from the soul.

He entered into the holy place. Heaven. The meaning is, that as the Jewish high priest bore the blood of the animal into the holy of holies, and sprinkled it there as the means of expiation, so the offering which Christ has to make in heaven, or the consideration on which he pleads for the pardon of his people, is the blood which he shed on Calvary. Having made the atonement, he now pleads the merit of it as a reason why sinners should be saved. It is not, of course, meant that he literally bore his own blood into heaven--as the high priest did the blood of the bullock and the goat into the sanctuary; or that he literally sprinkled it on the mercy-seat there; but that that blood, having been shed for sin, is now the ground of his pleading and intercession for the pardon of sin--as the sprinkled blood of the Jewish sacrifice was the ground of the pleading of the Jewish high priest for the pardon of himself and the people.

Having obtained eternal redemption for us. That is, by the shedding of his blood. On the meaning of the word redemption, Gal 3:13. The redemption which the Lord Jesus effected for his people is eternal. It will continue for ever. It is not a temporary deliverance leaving the redeemed in danger of falling into sin and ruin, but it makes salvation secure, and in its effects extends through eternity. Who can estimate the extent of that love which purchased for us such a redemption? Who can be sufficiently grateful that he is thus redeemed? The doctrine in this verse is, that the blood of Christ is the means of redemption, or atones for sin. In the following verses the apostle shows that it not only makes atonement for sin, but that it is the means of sanctifying or purifying the soul.

(c) "goats" Heb 10:4 (d) "own blood" Acts 8:2 (e) "holy place" Heb 10:19

For if the blood of bulls and of goats. Referring still to the great day of atonement, when the offering made was the sacrifice of a bullock and a goat.

And the ashes of an heifer. For an account of this, see Nu 19:2-10. In Heb 9:9 it is said that the ashes of the heifer, after it was burnt, should be kept "for a water of separation; it is a purification for sin." That is, the ashes were to be carefully preserved; and, being mixed with water, were sprinkled on those who were from any cause ceremonially impure. The reason for this appears to have been that the heifer was considered as a sacrifice whose blood has been offered, and the application of the ashes to which she had been burnt was regarded as an evidence of participation in that sacrifice. It was needful, where the laws were so numerous respecting eternal pollutions, or where the members of the Jewish community were regarded as so frequently "unclean" by contact with dead bodies, and in various other ways, that there should be some method in which they could be declared to be cleansed from their "uncleanness." The nature of these institutions also required that this should be in connexion with sacrifice; and in order to this it was arranged that there should be this permanent sacrifice--the ashes of the heifer that had been sacrificed --of which they could avail themselves at any time, without the expense and delay of making a bloody offering specifically for the occasion. It was, therefore, a provision of convenience; and at the same time was designed to keep up the idea that all purification was somehow connected with the shedding of blood.

Sprinkling the unclean. Mingled with water, and sprinkled on the unclean. The word unclean here refers to such as had been defiled by contact with dead bodies, or when one had died in the family, etc. See Nu 19:11-22.

Sanctifieth to the purifying of the flesh. Makes holy so far as the flesh or body is concerned. The uncleanness here referred to related to the body only, and of course the means of cleansing extended only to that. It was not designed to give peace to the conscience, or to expiate moral offences. The offering thus made removed the obstructions to the worship of God, so far as to allow him who had been defiled to approach him in a regular manner. Thus much the apostle allows was accomplished by the Jewish rites. They had an efficacy in removing ceremonial uncleanness; and in rendering it proper that he who had been polluted should be permitted again to approach and worship God. The apostle goes on to argue that, if they had such an efficacy, it was fair to presume that the blood of Christ would have far greater efficacy, and would reach to the conscience itself and make that pure.

(f) "ashes" Nu 19:2-17

How much more shall the blood of Christ. As being infinitely more precious than the blood of an animal could possibly be. If the blood of an animal had any efficacy at all, even in removing ceremonial pollutions, how much more is it reasonable to suppose may be effected by the blood of the Son of God!

Who through the eternal Spirit. This expression is very difficult, and has given rise to a great variety of interpretation.--Some Mss., instead of eternal here, read holy, making it refer directly to the Holy Spirit. See Wetstein. These various readings, however, are not regarded as of sufficient authority to lead to a change in the text, and are of importance only as showing that it was an early opinion that the Holy Spirit is here referred to. The principal opinions which have been entertained respecting this phrase are the following.

(1.) That which regards it as referring to the Holy Spirit, the third person of the Trinity. This was the opinion of Owen, Doddridge, and Archbishop Tillotson.

(2.) That which refers it to the divine:nature of Christ. Among those who have maintained this opinion are Beza, Ernesti, Wolf, Vitriuga, Storr, and the late Dr. J.P. Wilson, MSS. Notes.

(3.) Others, as Grotius, Rosenmuller, Koppe, understand it as meaning endless or immortal life, in contradistinction from the Jewish sacrifices which were of a perishable nature, and which needed so often to be repeated.

(4.) Others regard it as referring to the glorified person of the Saviour, meaning that, in his exited or spiritual station in heaven, he presents the efficacy of blood,

(5.) Others suppose that it means Divine influence; and that the idea is, that Christ was actuated and filled with a Divine influence when he offered up himself as a sacrifice--an influence which was not of a temporal and fleeting nature, but which was eternal in its efficacy. This is the interpretation preferred by Prof. Stuart. For an examination of these various opinions, see his "Excursus xviii." on this epistle. It is difficult, if not impossible, to decide what is the true meaning of the passage amidst this diversity of opinion; but there are some reasons which seem to me to make it probable that the Holy Spirit is intended, and that the idea is, that Christ made his great sacrifice under the extraordinary influences of that Eternal Spirit. The reasons which lead me to this opinion are the following.

(1.) It is that which would occur to the great mass of the readers of the New Testament. It is presumed that the great body of sober, plain, and intelligent readers of the Bible, on perusing the passage, suppose that it refers to the Holy Ghost, the third person of the Trinity. There are few better and safer rules for the interpretation of a volume designed like the Bible for the mass of mankind, than to abide by the sense in which they understand it.

(2.) This interpretation is one which is most naturally conveyed by the language of the original. The phrase, the spirit τοπνευμα has so far a technical and established meaning in the New Testament as to denote the Holy Ghost, unless there is something in the connexion which renders such an application improper. In this case there is nothing certainly which necessarily forbids such an application. The high names and classical authority of those who have held this opinion are a sufficient guarantee of this.

(3.) This interpretation accords with the fact, that the Lord Jesus is represented as having been eminently endowed with the influences of the Holy Spirit. Comp. Jn 3:34. Though he was Divine, yet he was also a man, and as such was under influences similar to those, of other pious men. The Holy Spirit is the source and sustainer of all piety in the soul; and it is not improper to suppose that the man Christ Jesus was, in a remarkable manner, influenced by the Holy Ghost in his readiness to obey God, and to suffer according to his will.

(4.) If there was ever an occasion on which we may suppose he was influenced by the Holy Ghost, that of his sufferings and death here referred to may be supposed eminently to have been such an one. It was expressive of the highest state of piety--of the purest love to God and man--which has ever existed in the human bosom; it was the most trying time of his own life; it was the period when there would be the most strong temptation to abandon his work; and, as the redemption of the whole world was dependent on that act, it is reasonable to suppose that the richest heavenly grace would be there imparted to him, and that he would then be eminently under the influence of that Spirit which was granted not "by measure unto him." Jn 3:34.

(5.) This representation is not inconsistent with the belief that the sufferings and death of the Redeemer were voluntary, and had all the merit which belongs to a voluntary transaction. Piety in the heart of a Christian now is not less voluntary because it is produced and cherished by the Holy Ghost, nor is there less excellence in it because the Holy Ghost imparts strong faith in the time of temptation and trial. It seems to me, therefore, that the meaning of this expression is, that the Lord Jesus was led by the strong influences of the Spirit of God to devote himself as a sacrifice for sin. It was not by any temporary influence--not by mere excitement; it was by the influence of the Eternal Spirit of God; and the sacrifice thus offered could, therefore, accomplish effects which would be eternal in their character. It was not like the offering made by the Jewish high priest, which was necessarily renewed every year, but it was under the influence of one who was eternal, and the effects of whose influence might be everlasting. It may be added, that if this is a correct exposition it follows that the Holy Ghost is eternal, and must therefore be Divine.

Offered himself. That is, as a sacrifice. He did not offer a bullock or a goat, but he offered himself. The sacrifice of one's self is the highest offering which he can make: in this case it was the highest which the universe had to make.

Without spot. Marg. "Or, fault." The animal that was offered in the Jewish sacrifices was to be without blemish. See Lev 1:10, 22:19-22. It was not to be lame, or blind, or diseased. The word which is here used and rendered "without spot" αμωμος--refers to this fact, that there was no defect or blemish. The idea is, that the Lord Jesus, the great Sacrifice, was perfect. See Heb 7:26.

Purge your conscience. That is, cleanse, purify, or sanctify your conscience. The idea is, that this offering would take away whatever rendered the conscience defiled or sinful. The offerings of the Jews related in the main to external purification, and were not adapted to give peace to a troubled conscience. They could render the worshipper externally pure, so that he might draw near to God, and not be excluded by any ceremonial pollution or defile. merit; but the mind, the heart, the conscience, they could not make pure. They could not remove that which troubles a man when he recollects that he has violated a holy law and has offended God, and when he looks forward to an awful judgment-bar. The word conscience here is not to be understood as a distinct and independent faculty of the soul, but as the soul or mind itself reflecting and pronouncing on its own acts. The whole expression refers to a mind alarmed by the recollection of guilt--for it is guilt only that disturbs a man s conscience. Guilt originates in the soul remorse and despair; guilt makes a man troubled when he thinks of death and the judgment; it is guilt only which alarms a man when he thinks of a holy God; and it is nothing but guilt that makes the entrance into another world terrible and awful. If man had no guilt he would never dread his Maker, nor would the presence of his God be ever painful to him, Gen 3:6-10; if a man had no guilt he would not fear to die--for what have the innocent to fear anywhere? The universe is under the government of a God of goodness and truth, and, under such a government, how can those who have done no wrong have anything to dread? The fear of death, the apprehension of the judgment to come, and the dread of God, are strong and irrefragable proofs that every man is a sinner. The only thing, therefore, which ever disturbs the conscience, and makes death dreadful, and God an object of aversion, and eternity awful, is GUILT. If that is removed, man is calm and peaceful; if not, he is the victim of wretchedness and despair.

From dead works. From works that are deadly in their nature, or that lead to death. Or it may mean from works that have no spirituality, and no life. By "works" here the apostle does not refer to their outward religious acts particularly, but to the conduct of the life---to what men do; and the idea is, that their acts are not spiritual and saving, but such as lead to death. See Heb 6:1.

To serve the living God. Not in outward form, but in sincerity and in truth; to be his true friends and worshippers. The phrase, "the living God," is commonly used in tile Scriptures to describe the true God as distinguished from idols, which are represented as dead, or without life, Ps 115:4-7. The idea in this verse is, that it is only the sacrifice made by Christ which can remove the stain of guilt from the soul. It could not be done by the blood of bulls and of goats--for that did not furnish relief to a guilty conscience--but it could be done by the blood of Christ. The sacrifice which he made for sin was so pure and of such values that God can consistently pardon the offender, and restore him to his favour. That blood, too, can give peace--for Christ poured it out in behalf of the guilty. It is not that he took part with the sinner against God; it is not that he endeavours to convince him who has a troubled conscience that he is needlessly alarmed, or that sin is not as bad as it is represented to be, or that it does not expose the soul to danger. Christ never took the part of the sinner against God; he never taught that sin was a small matter, or that it did not expose to danger. He admitted all that is said of its evil. But he provides for giving peace to the guilty conscience by shedding his blood that it may be forgiven, and by revealing a God of mercy who is willing to receive the offender into favour, and to treat him as though he had never sinned. Thus the troubled conscience may find peace; and thus, though guilty, man may be delivered from the dread of the wrath to come.

(a) "who through" 1Pet 3:18 (1) "spot" "fault" (b) "purge" Heb 10:22 (c) "serve" 1Pet 4:2

And for this cause. With this view; that is, to make an effectual atonement for sin, and to provide a way by which the troubled conscience may have peace.

He is the Mediator. Gal 3:19,20. He is the Mediator between God and man in respect to that new covenant which he has made, or the new dispensation by which men are to be saved. He stands between God and man--the parties at variance--and undertakes the work of mediation and reconciliation.

Of the new testament. Not testament--for a testament, or will, needs no mediator; but of the new covenant, or the new arrangement or disposition of things under which he proposes to pardon and save the guilty. Heb 9:16,17.

That by means of death. His own death as a sacrifice for sin. The old covenant or arrangement also contemplated death but it was the death of an animal. The purposes of this were to be effected by the death of the Mediator himself; or this covenant was to be ratified in his blood.

For the redemption of the transgressions that were under the first testament. The covenant or arrangement under Moses. The general idea here is, that these were offences for which no expiation could be made by the sacrifices under that dispensation, or from which the blood then shed could not redeem. This general idea may include two particulars.

(1.) That they who had committed transgressions under that covenant, and who could not be fully pardoned by the imperfect sacrifices then made, would receive a full forgiveness of all their sins in the great day of account through the blood of Christ. Though the blood of bulls and goats could not expiate, yet they offered that blood in faith; they relied on the promised mercy of God; they looked forward to a perfect sacrifice; and now the blood of the great atonement, offered as a full expiation for all their sins, would be the ground of their acquittal in the last day.

(2.) That the blood of Christ would now avail for the remission of all those sins which could not be expiated by the sacrifices offered under the law. It not only contemplated the remission of all the offences committed by the truly pious under that law, but would now avail to put away sin entirely. No sacrifice which men could offer would avail, but the blood of Christ would remove all that guilt.

That they which are called. Alike under the old covenant and the new.

Might receive the promise of eternal inheritance. That is, the fulfilment of the promise; or that they might be made partakers of eternal blessings. That blood is effectual alike to save those under the ancient covenant and the new--so that they will be saved in the same manner, and unite in the same song of redeeming love.

For where a testament is. This is the same word διαθηκη which, in Heb 8:6, is rendered covenant. For the general signification of the word, Heb 8:6. There is so much depending, however, on the meaning of the word, not only in the interpretation of this passage, but also of other parts of the Bible, that it may be proper to explain it here more at length. The word διαθηκη --occurs in the New Testament thirty-three times. It is translated covenant in the common version, in Lk 1:72; Acts 3:26, 7:8, Rom 9:4, 11:27, Gal 3:15,17, 4:24, Eph 2:12, Heb 8:6,8,9,10; Heb 9:4, 10:16, 12:24, 13:20. In the remaining places it is rendered testament: Mt 26:28, Mk 14:24, Lk 22:20, 1Cor 11:25, 2Cor 3:6,14; Heb 7:22, 9:15-17,20, Rev 11:19. In four of those instances, Mt 26:28, Mk 14:24, Lk 22:20 and 1Cor 11:25, it is used with reference to the institution or celebration of the Lord's Supper. In the Septuagint it occurs not far from three hundred times; in considerably more than two hundred of which, it is the translation of the Hebrew word Berith. In one instance, Zech 11:14, it is the translation of the word brotherhood; once, De 9:5, of --word; once, Jer 34:18, of "words of the covenant;" once, Lev 26:11, of tabernacle; once, Ex 31:7, of testimony; it occurs once, Eze 16:8, where the reading of the Greek and Hebrew text is doubtful; and it occurs three times, 1Sam 11:2, 20:8, 1Kgs 8:9, where there is no corresponding word in the Hebrew text. From this use of the word by the authors of the Septuagint, it is evident that they regarded it as the proper translation of the Hebrew Berith, and as conveying the same sense which that word does. It cannot be reasonably doubted that the writers of the New Testament were led to the use of the word, in part at least, by. the fact that they found it occurring so frequently in the version m common use; but it cannot be doubted, also, that they regarded it as fairly conveying the sense of the word Berith. On no principle can it be supposed that inspired and honest men would use a word, in referring to transactions in the Old Testament, which did not fairly convey the idea which the writers of the Old Testament meant to express. The use being thus regarded as settled, there are some facts in reference to it which are of great importance in interpreting the New Testament, and in understanding the nature of the "covenant" Which God makes with man. These facts are the following.

(1.) The word διαθηκη diatheke--is not that which properly denotes compact, agreement, or covenant. That word is συνθηκη --syntheke-- or, in other forms, συνθεσις and συνθεσια; or if the word diatheke is used in that signification it is only remotely, and as a secondary meaning. See Passow; comp. the Septuagint in Isa 28:15, 30:1; Dan 11:6, and Wisdom i. 16; I Mac. x. 26; 2 Mac. xiii. 25; xiv. 26. It is not the word which a Greek would have employed to denote a compact or covenant, He would have employed it to denote a disposition, ordering, or arrangement of things, whether of religious rites, civil customs, or property; or if used with reference to a compact, it would have been with the idea of an arrangement or ordering of matters, not with the primary notion of an agreement with another.

(2.) The word properly expressive of a covenant or compact συνθηκη is never used in the New Testament. In all the allusions to the transactions between God and man, this word never occurs. From some cause, the writers and speakers in the New Testament seem to here supposed that the word would leave an impression which.they did not wish to leave. Though it might have been supposed that, in speaking of the various transactions between God and man, they would have selected this word, yet with entire uniformity they have avoided it. No one of them--though the word διαθηκη diatheke--has been used by no less than six of them--has been betrayed in a single instance into the use of the word συνθηκη syntheke, or has differed from the other writers in the language employed. This cannot be supposed to be the result of concert or collusion, but it must have been founded on some reason which operated equally on all their minds.

(2.) In like manner, and with like remarkable uniformity, the word συνθηκη syntheke--is never used in the Septuagint with reference to any arrangement or "covenant" between God and man. Once indeed in the Apocrypha, and but once, it is used in that sense. In the three only other instances in Which it occurs in the Septuagint, it is with reference to compacts between man and man, Isa 28:16, 30:1, Dan 11:6. This remarkable fact, that the authors of that version never use the word to denote any transaction between God and man, shows that there must have been some reason for it which acted on their minds with entire uniformity.

(3.) It is no less remarkable that neither in the Septuagint nor the New Testament is the word διαθηκη--diatheke--ever used in the sense of will or testament, unless it be in the case before us. This is conceded on all hands, and is expressly admitted by Prof. Stuart, (Com Heb p. 439,) though he defends this use of the word in this passage.

A very important inquiry presents itself here which has never received a solution generally regarded as satisfactory. It is why the word διαθηκη --diatheke--was selected by the writers of the New Testament to express the nature of the transaction between God and man in the plan of salvation. It might be said, indeed, that they found this word uniformly used in the Septuagint, and that they employed it as expressing the idea which they wished to convey, with sufficient accuracy. But this is only removing the difficulty one step farther back. Why did the Seventy adopt this word? Why did they not rather use the common and appropriate Greek word to express the notion of a covenant? A suggestion on this subject has already been made in the Heb 8:6. Comp. Bib. Repository, vol. xx. p. 55. Another reason may, however, be suggested for this remarkable fact which is liable to no objection. It is, that in the apprehension of the authors of the Septuagint, and of the writers of the New Testament, the word διαθηκη diatheke--in its original and proper signification, fairly conveyed the sense of the Hebrew word Berith, and that the word συνθηκη syntheke--or compact, agreement, would not express that; and that they never meant to be understood as conveying the idea, either that God entered into a COMPACT or COVENANT with man, or that he made a WILL. They meant to represent him as making an arrangement, a disposition, an ordering of things, by which his service might be kept up among his people, and by which men might be saved; but they were equally remote from representing him as making a compact, or a will. In support of this there may be alleged

(1.) the remarkable uniformity in which the word διαθηκη diatheke-- is used, showing that there was some settled principle from which they never departed; and

(2.) used mainly the meaning of the word itself. Prof. Stuart has, undoubtedly, given the accurate original sense of the word. "The real, genuine, and original meaning of διαθηκη diatheke--is, arrangement, disposition, or disposal of a thing," p. 440. The word from which it is derived-- διατιθημι means, to place apart or asunder; and then to set, arrange, dispose in a certain order. Passow. From this original signification is derived the use which the word has, with singular uniformity, in the Scriptures. It denotes the arrangement, disposition, or ordering of things which God made in relation to mankind, by which he designed to keep up his worship on earth, and to save the soul. It means neither covenant nor will; neither compact nor legacy; neither agreement nor testament. It is an arrangement of an entirely different order from either of them, and the sacred writers, with an uniformity which could have been secured only by the presiding influence of the One Eternal Spirit, have avoided the suggestion that God made with man either a compact or a will. We have no word which precisely expresses this idea; and hence our conceptions are constantly floating between a compact and a will, and the views which we have are as unsettled as they are unscriptural. The simple idea is, that God has made an arrangement by which his worship may be celebrated and souls saved. Under the Jewish economy this arrangement assumed one form; under the Christian another. In neither was it a compact or covenant between two parties in such a sense that one party would be at liberty to reject the terms proposed; in neither was it a testament or will, as if God had left a legacy to man; but in both there were some things in regard to the arrangement such as are found in a covenant or compact. One of those things--equally appropriate to a compact between man and man, and to this arrangement the apostle refers to here, that it implied in all cases the death of the victim. If these remarks are well founded, they should be allowed materially to shape our views in the interpretation of the Bible. Whole treatises of divinity have been written on a mistaken view of the meaning of this word--understood as meaning covenant. Volumes of angry controversy have been published on the nature of the "covenant" with Adam, and on its influence on his posterity. The only literal, "covenant" which can be supposed in the plan of redemption is that between the Father and the Son--though even the existence of such a covenant is rather the result of devout and learned imagining than of any distinct statement in the volume of inspiration. The simple statement there is, that God has made an arrangement for salvation, the execution of which he has entrusted to his Son, and has proposed it to man to be accepted as the only arrangement by which man can be saved, and which he is not at liberty to disregard.

There has been much difference of opinion in reference to the meaning of the passage here, and to the design of the illustration introduced. If the word used--διαθηκη--means testament, in the sense of a will, then the sense of that passage is, that "a will is of force only when he who made it dies, for it relates to a disposition of his property after his death." The force of the remark of the apostle then would be, that the fact that the Lord Jesus made or expressed his will to mankind, implied that he would die to confirm it; or that since in the ordinary mode of making a will it was of force only when he who made it was dead, therefore it was necessary that the Redeemer should die, in order to confirm and ratify that which he made. But the objections to this, which appears to have been the view of our translators, seem to me to be insuperable. They are these.

(1.) The word διαθηκη --diatheke--is not used in this sense in the New Testament elsewhere. See the remarks above.

(2.) The Lord Jesus made no such will. He had no property, and the commandments and instructions which he gave to is disciples were not of the nature of a will or testament.

(3.) Such an illustration would not be pertinent to the design of the apostle, or in keeping with his argument. He is comparing the Jewish and Christian dispensations, and the point of comparison in this chapter relates to the question about the efficacy of sacrifice in the two arrangements, he showed that the arrangement for blood-shedding by sacrifice entered into both; that the high priest of both offered blood as an expiation; that the holy place was entered with blood, and that consequently there was death in both the arrangements or dispensations. The former arrangement or dispensation was ratified with blood, and it was equally proper that the new arrangement should be also. The point of comparison is not that Moses made a will or testament which could be of force only when he died, and that the same thing was required in the new dispensation, but it is that the former covenant was ratified by blood, or by the death of a victim, and that it might be expected that the new dispensation would be confirmed, and that it was, in fact, confirmed in the same manner. In this view of the argument what pertinency would there be in introducing an illustration respecting a will and the manner in which it became efficient. Heb 9:18. It seems clear, therefore, to me, that the word rendered testament here is to be taken in the sense in which it is ordinarily used in the New Testament. The opinion that the word here means such a Divine arrangement as is commonly denoted a "covenant," and not testament, is sanctioned by not a few names of eminence in criticism, such as Pierce, Doddridge, Michaelis, Steadel, and the late Dr. J.P. Wilson. Bloomfield says that the connexion here demands this. The principal objections to this view are,

(1.) that it is not proved that no covenants or compacts were valid, except such as were made by the intervention of sacrifices.

(2.) That the word rendered testator διαθεμενος --cannot refer to the death of an animal slain for the purpose of ratifying a covenant, but must mean either a testator or a contractor, i.e. one of two contracting parties.

(3.) That the word rendered dead Heb 9:17-- νεκροις--means only dead men, and never is applied to the dead bodies of animals. See Stuart on the Heb. p. 442. These objections to the supposition that the passage refers to a covenant or compact, Prof. Stuart says are, in his view, insuperable, and they are certainly entitled to grave consideration. Whether the view above presented is one which can be sustained, we may be better able to determine after an examination of the words and phrases which the apostle uses. Those objections which depend wholly on the philological argument derived from the words used will be considered, of course, in such an examination. It is to be remembered at the outset,

(1.) that the word διαθηκη -diatheke--is never used in the New Testament in the sense of testament or will, unless in this place;

(2.) that it is never used in this sense in the Septuagint; and

(3.) that the Hebrew word --Berith--never has this signification. This is admitted. See Stuart on the Heb. pp. 439, 440. It must require very strong reasons to prove that it has this meaning here, and that Paul has employed the word in a sense differing from its uniform signification elsewhere in the Bible. Compare, however, the remarks of Prof, Stuart ia Biblical Repository, vol. xx. p. 364.

There must also of necessity be. αναγκη--That is, it is necessary in order to confirm the covenant, or it would not be binding in cases where this did not occur. The necessity in the case is simply to make it valid or obligatory. So we say now, there must "necessarily" be a seal, or a deed would not be valid. The fair interpretation of this is, that this was the common and established custom in making a "covenant" with God, or confirming the arrangement with him in regard to salvation. To this it is objected, (see the first objection above,) that "it is yet to be made out that no covenants were valid except those by the intervention of sacrifices." In reply to this, we may observe,

(1.) that the point to be made out is not that this was a custom in compacts between man and man, but between man and his Maker. There is no evidence, as it seems to me, that the apostle alludes to a compact between man and man. The mistake on this subject has arisen partly from the use of the word "testament" by our translators, in the sense of will--supposing that it must refer to some transaction relating to man only; and partly from the insertion of the word "men" in Heb 9:17, in the translation of the phrase--επινεκροις upon the dead," or "over the dead."- But it is not necessary to suppose that there is a reference here to any transaction between man and man at all, as the whole force of the illustration introduced by the apostle will be retained if we suppose him speaking only of a covenant between man and God. Then his assertion will be simply that, in the arrangement between God and man, there was a necessity of the death of something, or of the shedding of blood in order to ratify it. This view will save the necessity of proof that the custom of ratifying compacts between man and man by sacrifice prevailed. Whether that can be made out or not, the assertion of the apostle may be true, that in the arrangement which God makes with man, sacrifice was necessary in order to confirm or ratify it.

(2.) The point to be made out is, not that such a custom is or was universal among all nations, but that it was the known and regular opinion among the Hebrews that a sacrifice was necessary in a "covenant "with God, in the same way as if we should say that a deed was not valid without a seal, it would not be necessary to show this in regard to all nations, but only that it is the law or the custom in the nation where the writer lived, and at the time when he lived. Other nations may have very different modes or confirming or ratifying a deed and the same nation may have different methods at various times. The fact or custom to which I suppose there is allusion here, is that of sacrificing an animal to ratify the arrangement between man and his Maker, commonly called a "covenant;" In regard to the existence of such a custom, particularly among the Hebrews? we may make the following observations. It was the common mode of ratifying the "covenant" between God and man. That was done over a sacrifice, or by the shedding of blood. So the covenant with Abraham was ratified by slaying an heifer, a she-goat, a ram, a turtle-dove, and a young pigeon. The animals were divided and a burning lamp passed between them, Gen 15:9,18. So the covenant made with the Hebrews in the wilderness was ratified in the same manner, Ex 24:6, seq. Thus, in Jer 34:18, God speaks of the "men that had transgressed his covenant which they had made before him when they cut the calf in twain and passed between the parts thereof." See also Zech 9:11. Indeed, all the Jewish sacrifices were regarded as a ratification of the covenant. It was never supposed that it was ratified or confirmed in a proper manner without such a sacrifice. Instances occur, indeed, in which there was no sacrifice offered when a covenant was made between man and man, see Gen 23:16, 24:9, De 25:7,9, Ruth 4:7; but these cases do not establish the point that the custom did not prevail of ratifying a covenant with God by the blood of sacrifice. Further; the terms used in the Hebrew in regard to making a covenant with God, prove that it was understood to be ratified by sacrifice, or that the death of a victim was necessary. . Berith "to cut a covenant"--the word karath meaning to cut; to cut off; to cut down; and the allusion being to the victims offered in sacrifice, and cut in pieces on occasion of entering into a covenant. See Gen 15:10, Jer 34:18,19. The same idea is expressed in the Greek phrases ορκιατεμνειντεμνεινσπονδας, and in the Latin icere faedus. Comp. Virgil, AEn, viii. 641. Et caesa jungebant faedera porca These considerations show that it was the common sentiment, alike among the Hebrews and the heathen, that a covenant with God was to be ratified or sanctioned by sacrifice; and the statement of Paul here is, that the death of a sacrificial victim was needful to confirm or ratify such a covenant with God. It was not secure, or confirmed, until blood was thus shed. This was well understood among the Hebrews, that all their covenant transactions with God were to be ratified by a sacrifice; and Paul says that the same principle must apply to any arrangement between God and men. Hence he goes on to show that it was necessary that a sacrificial victim should die in the new Covenant which God established by man through the Mediator. See Heb 9:23. This I understand to be the sum of the argument here. It is not that every contract made between man and man was to be ratified or confirmed by a sacrifice--for the apostle is not discussing that point; but it is that every similar transaction with God must be based on such a sacrifice, and that no covenant with him could be complete without such a sacrifice. This was provided for in the ancient dispensation by the sacrifices which were constantly offered in their worship; in the new, by the one great Sacrifice offered on the cross. Hence all our approaches to God are based on the supposition of such a sacrifice, and are, as it were, ratified over it. We ratify or confirm such a covenant arrangement, not by offering the sacrifice anew, but by recalling it in a proper manner when we celebrate the death of Christ, and when, in view of his cross, we solemnly pledge ourselves to be the Lord's.

The death of the testator. According to our common version, the death of him who makes a will. But if the views above expressed are correct, this should be rendered the covenanter, or "the victim set apart to be slain." The Greek will admit of the translation of the word διαθεμενος --diathemenos --by the word covenanter, if the word διαθηκη diatheke--is rendered covenant. To such a translation here as would make the word refer to a victim slain in order to ratify a covenant, it is objected that "the word has no such meaning anywhere else. It must either mean a testator, or a contractor, i. e. one of two covenanting parties. But where is the death of a person covenanting made necessary in order to confirm the covenant? Prof. Stuart, in loc. To this objection I remark respectfully,

(1.) that the word is never used in the sense of testator, either in the New Testament or the Old, unless it be here. It is admitted of the word διαθηκη, diatheke--by Prof. Smart himself, that it never means will, or testament, unless it be here, and it is equally true of the word used here that it never means one who makes a will. If, therefore, it should be that a meaning quite uncommon, or wholly unknown in the usage of the Scriptures, is to be assigned to the use of the word here, why should it be assumed that that unusual meaning should be that of making a will, and not that of confirming a covenant?

(2.) If the apostle used the word διαθηκη-- diatheke --in the sense of a covenant in this passage, nothing is more natural than that he should use the corresponding word διαθεμενος-- diathemenos--in the sense of that by which a covenant was ratified. He wished to express the idea that the covenant was alway ratified by the death of a victim--a sacrifice of an animal under the law, and the sacrifice of the Redeemer under the gospel-- and no word would so naturally convey that idea as the one from which the word covenant was derived. It is to be remembered, also, that there was no word to express that thought. Neither the Hebrew nor the Greek furnished such a word; nor have we now any word to express that thought, but are obliged to use circumlocution to convey the idea. The word covenanter would not do it; nor the words victim or sacrifice. We can express the idea only by some phrase like this--" the victim set apart to be slain to ratify the covenant." But it was not an unusual thing for the apostle Paul to make use of a word in a sense quite peculiar to himself. Comp. 2Cor 4:17.

(3.) The word διατιθημι diatithemi--properly means, to place apart, to set in order, to arrange. It is rendered appoint in Lk 22:29; made and make, with reference to a covenant, Actst 3:25, Heb 8:10, 10:16. It occurs nowhere else in the New Testament, except in the passage before us. The idea of placing, laying, disposing, arranging, etc, enters into the word--as to place wares or merchandize for sale, to arrange a contract, etc. See Passow. The fair meaning of the word here may be, whatever goes to arrange, dispose, or settle the covenant, or to make the covenant secure and firm. If the reference be to a compact, it cannot relate to one of the contracting parties, because the death of neither is necessary to confirm it. But it may refer to that which was well known as an established opinion, that a covenant with God was ratified only by a sacrifice. Still, it must be admitted that this use of the word is not elsewhere found, and the only material question is, whether it is to be presumed that the apostle would employ a word in a single instance, in a peculiar signification, where the connexion would not render it difficult to be understood. This must be admitted, that he might, whichever view is taken of the meaning of this passage; for, on the supposition that he refers here to a will, it is conceded that he uses the word in a sense which does not once occur elsewhere either in the Old Testament or the New. It seems to me, therefore, that the word here may, without impropriety, be regarded as referring to the victim that was slain in order to ratify a covenant with God; and that the meaning is, that such a covenant was not regarded as confirmed until the victim was slain. It may be added that the authority of Michaelis, Macknight, Doddridge, Bloomfield, and Dr. J.P. Wilson, is a proof that such an interpretation cannot be a very serious departure from the proper use of a Greek word.

(1) "be" "be brought in"

For a testament. Such an arrangement as God enters into with man. See the remarks on Heb 9:16.

Is of force. Is ratified, or confirmed--in the same way as a deed or compact is confirmed by affixing a seal.

After men are dead. επινεκροις. "Over the dead." That is, in accordance with the view given above, after the animal is dead; or over the body of the animal slain for sacrifice, and to confirm the covenant. "For a covenant is completed or confirmed over dead sacrifices, seeing it is never of force as long as the victim set apart for its ratification is still living." MSS. Notes of Dr. J. P. Wilson. To this interpretation it is objected, that "νεκροις--nekrois--means only dead men; but men surely were not sacrificed by the Jews, as a mediating sacrifice in order to confirm a covenant." Prof. Stuart, in loc. In regard to this objection, and to the proper meaning of the passage, we may remark,

(1,) that the word "men" is not in the Greek, nor is it necessarily implied, unless it be in the use of the Greek word rendered dead. The proper translation is, "upon, or over the dead." The use of the word "men" here by our translators would seem to limit it to the making of a will.

(2.) It is to be presumed, unless there is positive proof to the contrary, that the Greeks and Hebrews used the word dead as it is used by other people, and that it might refer to deceased animals, or vegetables, as well as to men. A sacrifice that had been offered was dead; a tree that had fallen was dead; an animal that had been torn by other wild animals was dead. It is possible that a people might have one word to refer to dead men, and another to dead animals, and another to dead vegetables; but what is the evidence that the Hebrews or the Greeks had such words?

(3.) What is the meaning of this very word--νεκρος nekros-,in Heb 6:1, 9:14, of this very epistle, when it is applied to works--"dead works"--if it never refer to anything but men? Comp. Jas 2:17,20,26, Eph 2:1,5, Rev 3:1. In Eccl 9:4, it is applied to a dead lion. I suppose, therefore, that the Greek phrase here will admit of the interpretation which the "exigency of the place" seems to demand, and that the idea is, that a covenant with God was ratified over the animals slain ill sacrifice, and was not considered as confirmed until the sacrifice was killed.

Otherwise. Since--επει. That is, unless this takes place it will be of no force.

It is of no strength. It is not strong--ισχυει--it is not confirmed or ratified.

While the testator liveth. Or while the animal selected to confirm the covenant is alive. It can be confirmed only by its being slain. A full examination of the meaning of this passage (Heb 9:16,17) may be found in an article in the Biblical Repository, vol. xx. pp. 51--71, and in Prof. Stuart's reply to that article. Bib. Repos. xx. pp. 356--381.

(*) "testament" "covenant" (+) "testator" "He that made it"

Whereupon. οθεν--Whence. Or since this is a settled principle, or an indisputable fact, it occurred in accordance with this, that the first covenant was confirmed by the shedding of blood. The admitted principle which the apostle had stated, that the death of the victim was necessary to confirm the covenant, was the reason why the first covenant was ratified with blood. If there were any doubt about the correctness of the interpretation given above, that Heb 9:16,17 refer to a covenant, and not a will, this verse would seem to be enough to remove it. For how could the fact, that a will is not binding until he who makes it is dead, be a reason why a covenant should be confirmed by blood? What bearing would such a fact have on the question, whether it ought or ought, not to be confirmed in this manner. Or how could that fact, though it is universal, be given as a reason to account for the fact that the covenant made by the instrumentality of Moses was ratified by blood? No possible connexion can be seen in such reasoning. But admit that Paul had stated, Heb 9:16, Heb 9:17, a general principle that in all covenant transactions with God the death of a victim was necessary, and everything is plain. We then see why he offered the sacrifice and sprinkled the blood. It was not on the basis of such reasoning as this: "The death of a man who makes a will is indispensable before the will is of binding force, THEREFORE it was that Moses confirmed the covenant made with our fathers by the blood of a sacrifice; "but by such reasoning as this: "It is a great principle that in order to ratify a covenant between God and his people a victim should be slain, therefore it was that Moses ratified the old covenant in this manner, and therefore it was also that the death of a victim was necessary under the new dispensation." Here the reasoning of Paul is clear and explicit; but who could see the force of the former? Prof. Stuart indeed connects this verse with Heb 9:15, and says that the course of thought is, "The new covenant of redemption from sin was sanctioned by the death of Jesus; consequently, or wherefore, οθεν, the old covenant, which is a type of the new, was sanctioned by the blood of victims." But is this the reasoning of Paul? Does he say that because the blood of a Mediator was to be shed under the new dispensation, and because the old was a type of this, that THEREFORE the old was confirmed by blood? Is he not rather accounting for the shedding of blood at all, and showing that it was necessary that the blood of the Mediator should be shed, rather than assuming that, and from that arguing that a typical shedding of blood was needful? Besides, on this supposition, why is the statement in Heb 9:16,17 introduced? What bearing have these verses in the train of thought? What are they but an inexplicable obstruction?

The first testament. Or rather covenant-- the word testament being supplied by the translators.

Was dedicated. Marg. Purified. The word used to ratify, to confirm, to consecrate, to sanction. Literally, to renew.

Without blood. It was ratified by the blood of the animals that were slain in sacrifice. The blood was then sprinkled on the principal objects that were regarded as holy under that dispensation.

(1) "dedicated" "He that made it"

For when Moses had spoken every precept to all the people. When he had recited all the law, and had given all the commandments entrusted Him to deliver, Ex 24:8

He took the blood of calves and of goats. This passage has given great perplexity to commentators from the fact that Moses, in his account of the transactions connected with the ratification of the covenant with the people, Ex 24:3 mentions only a part of the circumstances here referred to. He says nothing of the blood of calves and of goats; nothing of water, and scarlet wool, and hyssop; nothing of sprinkling the book, the tabernacle, or the vessels of the ministry. It has been made a question, therefore, whence Paul obtained a knowledge of these circumstances? Since the account is not contained in the Old Testament, it must have been either by tradition or by direct inspiration. The latter supposition is hardly probable, for

(1.)the information here can hardly be regarded as of sufficient importance to have required an original revelation; for the illustration would have had sufficient force to sustain his conclusion if the literal account in Exodus only had been given, that Moses sprinkled the people; but

(2.) such an original act of inspiration here would not have been consistent with the object of the apostle. In that argument it was essential that he should state only the facts about the ancient dispensation which were admitted by the Hebrews themselves. Any statement of his own about things which they did not concede to be true, or which was not well understood as a custom, might have been called in question, and would have done much to invalidate the entire force of the argument. It is to be presumed, therefore, that the facts here referred to had been preserved by tradition; and in regard to this, and the authority due to such a tradition, we may remark,

(1.) that it was well known that the Jews had a great number of traditions which they carefully preserved;

(2.) that there is no improbability in the supposition that many events in their history would be preserved in this manner, since in the small compass of a volume like the Old Testament it cannot be presumed that all the events of their nation had been recorded;

(3.) though they had many traditions of a trifling nature, and many which were false, (comp. Mt 15:2,) yet they doubtless had many that were true;

(4.) in referring to those traditions, there is no impropriety in supposing that Paul may have been guided by the Spirit of inspiration in selecting only those which were true; and

(5.) nothing is more probable than what is here stated. If Moses sprinkled "the people;" if he read "the book of the law" then, (Ex 24:7;) and if this was regarded as a solemn act of ratifying a covenant with God, nothing would be more natural than that he should sprinkle the book of the covenant, and even the tabernacle and its various sacred utensils. We are to remember, also, that it was common among the Hebrews to sprinkle blood for the purpose of consecrating, or as an emblem of purifying. Thus Aaron and his sons and their garments were sprinkled with blood when they were consecrated to the office of priests, Ex 29:19-21; the blood of sacrifices was sprinkled on the altar, Lev 1:5,11, 3:2,13; and blood was sprinkled before the veil of the sanctuary, Lev 4:16,17; comp. Lev 6:27, 7:14. So Josephus speaks of the garments of Aaron and of his sons being sprinkled with "the blood of the slain beasts, and with spring water." "Having consecrated them and their garments," he says, "for seven days together, he did the same to the tabernacle, and the vessels thereto belonging, both with oil and with the blood of bulls and of rams," Ant. B. iii. chap. viii. & 6. These circumstances show the strong probability of the truth of what is here affirmed by Paul, while it is impossible to prove that Moses did not sprinkle the book and the tabernacle in the manner stated. The mere omission by Moses cannot demonstrate that it was not done. On the phrase "the blood of calves and of goats," Heb 9:12.

With water. Agreeably to the declaration of Josephus that "spring water was used." In Lev 14:49-51, it is expressly mentioned that the blood of the bird that was killed to cleanse a house from the plague of leprosy should be shed over running water, and that the blood and the water should be sprinkled on the walls. It has been suggested also, (see Bloomfield,) that the use of water was necessary in order to prevent the blood from coagulating, or so as to: make it possible to sprinkle it.

And scarlet wool. Marg, Purple. The word here used denotes crimson, or deep scarlet. The colour was obtained from a small insect which was found adhering to the shoots of a species of oak in Spain and in Western Asia, of about the size of a pea. It was regarded as the most valuable of the colours for dyeing, and was very expensive. Why the wool used by Moses was of this colour is not known unless it be because it was the most expensive of colours, and thus accorded with everything employed in the construction of the tabernacle and its utensils. Wool appears to have been used in order to absorb and retain the blood.

And hyssop. That is, a bunch of hyssop intermingled with the wool, or so connected with it as to constitute a convenient instrument for sprinkling. Comp. Lev 14:51. Hyssop is a low shrub, regarded as one of the smallest of the plants, and her me put in contrast with the cedar of Lebanon. It sprung out of the rocks or walls, 1Kgs 4:33, and was used for purposes of purification. The term seems to have comprised not only the common hyssop, but also lavender and other aromatic plants. Its fragrance, as well as its size, may have suggested the idea of using it in the sacred services of the tabernacle. The appearance of the hyssop is represented by the foregoing engraving.

And sprinkled both the book, This circumstance is not mentioned by Moses, but it has been shown above not to be improbable. Some expositors, however, in order to avoid the difficulty in the passage, have taken this in connexion with the word λαβων -rendered, "he took" "--meaning, "taking the blood, and the book itself;" but the more natural and proper construction is, that the book was sprinkled with the blood.

And all the people. Moses says, "and sprinkled it on the people," Ex 24:8. We are not to suppose that either Moses or Paul designs to say that the blood was actually sprinkled on each one of the three millions of people in the wilderness; but the meaning doubtless is, that the blood was sprinkled over the people, though in fact it might have fallen on a few. So a man now standing on an elevated place, and surrounded by a large assembly, if he should sprinkle water over them from the place where he stood, might be said to sprinkle it on the people, though in fact but few might have been touched by it. The act would be equally significant whether the emblem fell on few or many.

(a) "blood" Mt 26:28

Saying, This is the blood of the testament. Of the covenant. Heb 9:16,17. That is, this is the blood by which the covenant is ratified. It was the means used to confirm it; the sacred and solemn form by which it was made sure. When this was done, the covenant between God and the people was confirmed --as a covenant between man and man is when it is sealed.

Which God hath enjoined unto you. In Ex 24:8, "which God hath made with you. The language used by Paul, "which God hath enjoined" -- ενετειλατο-- commanded--shows that he did not regard this as strictly of the nature of a covenant, or compact. When a compact is made between parties, one does not enjoin or command the other, but it is a mutual agreement. In the transactions between God and man, though called Berith--or διαθηκη--diatheke--the idea of a covenant or compact is so far excluded that God never loses his right to command or enjoin. It is not a transaction between equals, or an agreement; it is a solemn arrangement on the part of God which he proposes to men, and which he enjoins them to embrace; which they are not indeed at liberty to disregard, but which, when embraced, is appropriately ratified by some solemn act on their part. Compare Heb 8:6.

(a) "blood" Mt 26:28

He sprinkled--both the tabernacle. This circumstance is not stated by Moses. On the probability that this was done, Heb 9:19. The account of setting up the tabernacle occurs in Ex 40. In that account it is said that Moses anointed the tabernacle with the holy anointing oil, Heb 9:9-11. Josephus (Ant. B. III. ch. viii. & 6) says that he consecrated it, and the vessels thereto belonging, with the blood of bulls and of rams. This was undoubtedly the tradition in the time of Paul, and no one can prove that it is not correct.

And all the vessels of the ministry. Employed in the service of God. The altar, the laver, (Ex 40:10,11,) the censers, dishes, bowls, etc., which were used in the tabernacle.

(b) "Moreover" Ex 29:12,36

And almost all things. It is a general custom to purify everything by blood. This rule was not universal, for some things were purified by fire and water, (Nu 31:22,23,) and some by water only, Nu 31:24, Lev 16:26,28. But the exceptions to the general rule were few. Almost everything in the tabernacle and temple service was consecrated or purified by blood.

And without shedding of blood is no remission. Remission or forgiveness of sins. That is, though some things were purified by fire and water, yet when the matter pertained to the forgiveness of sins, it was universally true that no sins were pardoned except by the shedding of blood. Some impurities might be removed by water and fire, but the stain of sin could be removed only by blood. This declaration referred, in its primary meaning, to the Jewish rites; and the sense is, that under that dispensation it was universally true that in order to the forgiveness of sin blood must be shed. But it contains a truth of higher order and importance still. It is universally true that sin never has been, and never will be forgiven, except in connexion with and in virtue of the shedding of blood. It is on this principle that the plan of salvation by the atonement is based, and on this that God in fact bestows pardon on men. There is not the slightest evidence that any man has ever been pardoned except through the blood shed for the remission of sins. The infidel who rejects the atonement has no evidence that his sins are pardoned; the man who lives in the neglect of the gospel, though he has abundant evidence that he is a sinner, furnishes none that his sins are forgiven; and the Mohamadin and the heathen can point to no proof that their sins are blotted out. It remains to be demonstrated that one single member of the human family has ever had the slightest evidence of pardoned sin, except through the blood of expiation. In the Divine arrangement there is no principle better established than this, that all sin which is forgiven is remitted through the blood of the atonement; a principle which has never been departed from hitherto, and which never will be. It follows, therefore,

(1.) that no sinner can hope for forgiveness except through the blood of Christ;

(2.) that if men are ever saved they must be willing to rely on the merits of that blood;

(3.) that all men are on a level in regard to salvation, since all are to be saved in the same way; and

(4.) that there will be one and the same song in heaven--the song of redeeming love.

(c) "blood" Lev 17:11

The patterns of things in the heavens. The tabernacle and its various utensils. Heb 8:5.

Be purified with these. With water and blood, and by these ceremonies.

But the heavenly things themselves. The heavenly tabernacle or sanctuary into which Christ has entered, and where he performs the functions of his ministry. The use of the word purified here applied to heaven, does not imply that heaven was before unholy, but it denotes that it is now made accessible to sinners; or that they may come and worship there in an acceptable manner. The ancient tabernacle was purified or consecrated by the blood of the victims slain, so that men might approach with acceptance and worship; the heavens by purer blood are rendered accessible to the guilty. The necessity for "better sacrifices" in regard to the latter was, that it was designed to make the conscience pure, and because the service in heaven is more holy than any rendered on earth.

With better sacrifices than these. To wit, the sacrifice made by the offering of the Lord Jesus on the cross. This infinitely surpassed in value all that had been offered under the Jewish dispensation.

For Christ is not entered into the holy places made with hands. Into the temple or tabernacle. The Jewish high priest alone entered into the most holy place; and the other priests into the holy place. Jesus, being of the tribe of Judah, and not of Levi, never entered the temple proper. He had access only to the courts of the temple, in the same way as any other Jew had. Mt 21:12. He has entered into the true temple--heaven of which the earthly tabernacle was the type.

Which are the figures of the true. Literally, the antitypes αντιτυπα. The word properly means that which is formed after a model, pattern, or type; and then that which corresponds to something, or answers to, it. The idea here is, that the type or fashion--the true figure or form--was shown to Moses in the Mount, and then the tabernacle was made after that model, or corresponded to it. The true original figure is heaven itself; the tabernacle was an antitype of that--or was so formed as in some sense to correspond to it. That is, it corresponded in regard to the matters under consideration--the most holy place denoted heaven; the mercy-seat and the shekinah were symbols of the presence of God, and of the fact that he shows mercy in heaven; the entrance of the high priest was emblematical of the entrance of the Redeemer into heaven; the sprinkling of the blood there was a type of what the Redeemer would do in heaven.

Now to appear in the presence of God for us. As the Jewish high priest appeared before the shekinah, the symbol of the Divine Presence in the tabernacle, so Christ appears before God himself in our behalf in heaven. He has gone to plead for our salvation; to present the merits of his blood as a permanent reason why we should be saved, Rom 8:34; Heb 7:25.

(a) "appear" Rom 8:34

Nor yet that he should offer himself often. The Jewish high priest entered the most holy place with blood once every year. In this respect the offering made by Christ, and the work which he performed, differed from that of the Jewish high priest. It was not needful that he should enter the holy place but once. Having entered there, he permanently remains there.

With the blood of others. That is, with the blood of calves and goats. This is a second point in which the work of Christ differs from that of the Jewish high priest. Christ entered there with his own blood. Heb 9:12.

For then must he often have suffered. That is, if his blood had no more efficacy than that which the Jewish high priest offered, and which was so often repeated, it would have been necessary that Christ should have often died.

But now once. Once for all; once in the sense that it is not to be repeated again--απαξ.

In the end of the world. In the last dispensation or economy; that under which the affairs of the world will be wound up. See the phrase fully explained Heb 1:2; Acts 2:17; 1Cor 10:11, Isa 2:2.

Hath he appeared. He has been manifested in human form.

To put away sin.

(1.) To remove the punishment due to sin, or to provide a way of pardon; and

(2.) to remove the stain of sin from the soul. Heb 9:2.

By the sacrifice of himself. Heb 1:3; Heb 2:14; Heb 7:27.

And as it is appointed unto men once to die. Or, "since it is appointed unto men to die once only." The object of this is to illustrate the fact that Christ died but once for sin, and that is done by showing that the most important events pertaining to man occur but once. Thus it is with death. That does not, and cannot occur many times. It is the great law of our being, that men die but once, and hence the same thing was to be expected to occur in regard to him who made the atonement. It could not be supposed that this great law pertaining to man would be departed from in the case of him who died to make the atonement, and that he would repeatedly undergo the pains of death. The same thing was true in regard to the judgment. Man is to be judged once, and but once. The decision is to be final, and is not to be repeated. In like manner, there was a fitness that the great redeemer should die but once, and that his death should, without being repeated, determine the destiny of man. There was a remarkable oneness in the great events which most affected men; and neither death, the judgment, nor the atonement could be repeated. In regard to the declaration here, that "it is appointed unto men once to die," we may observe,

(1,) that death is the result of appointment, Gen 3:19, It is not the effect of chance, or hap-hazard. It is not a "debt of nature." It is not the condition to which man was subject by the laws of his creation. It is not to be accounted for by the mere principles of physiology. God could as well have made the heart to play for ever as for fifty years. Death is no more the regular result of physical laws than the guillotine and the gallows are. It is, in all cases, the result of intelligent appointment, and for an adequate cause.

(2.) That cause, or the reason of that appointment, is sin. Rom 6:23. This is the adequate cause; this explains the whole of it. Holy beings do not die. There is not the slightest proof that an angel in heaven has died, or that any perfectly holy being has ever died, except the Lord Jesus. In every death, then, we have a demonstration that the race is guilty; in each case of mortality we have an affecting memento that we are individually transgressors.

(3.) Death occurs but once in this world. It cannot be repeated, if we should desire to have it repeated. Whatever truths or facts, then, pertain to death; whatever lessons it is calculated to convey, pertain to it as an event which is not to occur again. That which is to occur but once in an eternity of existence acquires, from that very fact, if there were no other circumstances, an immense importance. What is to be done but once, we should wish to be done well. We should make all proper preparation for it; we should regard it with singular interest. If preparation is to be made for it, we should make all which we expect ever to make. A man who is to cross the ocean but once--to go away from his home never to return--should make the right kind of preparation. He cannot come back to take that which he has forgotten; to arrange that which he has neglected; to give counsel which he has failed to do; to ask forgiveness for offences for which he has neglected to seek pardon. And so of death. A man who dies, dies but once. He cannot come back again to make preparation, if he has neglected it; to repair the evils which he has caused by a wicked life; or to implore pardon for sins for which he had failed to ask forgiveness. Whatever is to be done with reference to death, is to be done once for all before he dies.

(4.) Death occurs to all. "It is appointed unto men"--to the race. It is not an appointment for one, but for all. No one is appointed by name to die; and not an individual is designated as one who shall escape. No exception is made in favour of youth, beauty, or blood; no rank or station is exempt; no merit, no virtue, no patriotism, no talent, can purchase freedom from it. In every other sentence which goes out against men, there may be some hope of reprieve. Here there is none. We cannot meet an individual who is not under sentence of death. It is not only the poor wretch in the dungeon, doomed to the gallows, who is to die --it is the rich man in his palace; the gay trifler in the assembly room; the friend that we embrace and love; and she whom we meet in the crowded saloon of fashion, with all the graces of accomplishment and adorning. Each one of these is just as much under sentence of death as the poor wretch in the cell, and the execution on any one of them may occur before his. It is, too, for substantially the same cause, and is as really deserved. It is for sin that all are doomed to death; and the fact that we must die should be a constant remembrance of our guilt.

(5.) As death is to occur to us but once, there is a cheering interest in the reflection that when it is passed it is passed for ever. The dying pang, the chill, the cold sweat, are not to be repeated. Death is not to approach us often--he is to be allowed to come to us but once. When we have once passed through the dark valley, we shall have the assurance that we shall never tread its gloomy way again. Once, then, let us be willing to die--since we can die but once; and let us rejoice in the assurance which the gospel furnishes, that they who die in the Lord leave the world to go where death in any form is unknown.

But after this the judgment. The apostle does not say how long after death this will be, nor is it possible for us to know, Acts 1:7; Mt 24:36. We may suppose, however, that there will be two periods in which there will be an act of judgment passed on those who die.

(1.) Immediately after death, when they pass into the eternal world, when their destiny will be made known to them. This seems to be necessarily implied in the supposition that they will continue to live, and to be happy or miserable after death. This act of judgment may not be formal and public, but will be such as to show them what must be the issues of the final day; and as the result of that interview with God, they will be made happy or miserable until the final doom shall be pronounced.

(2.) The more public and formal act of judgment, when the whole world will be assembled at the bar of Christ, Mt 25. The decision of that day will not change or reverse the former; but the trial will be of such a nature as to bring out all the deeds done on earth, and the sentence which will be pronounced will be in view of the universe, and will fix the everlasting doom. Then the body will have been raised; the affairs of the world will be wound up; the elect will all be gathered in, and the state of retribution will commence, to continue for ever. The main thought of the apostle here may be, that after death will commence a state of retribution which can never change. Hence there was a propriety that Christ should die but once. In that future world he would not die to make atonement, for there all will be fixed and final. If men, therefore, neglect to avail themselves of the benefits of the atonement here, the opportunity will be lost for ever. In that changeless state, which constitutes the eternal judgment, no sacrifice will be again offered for sin; there will be no opportunity to embrace that Saviour who was rejected here on earth.

(b) "appointed" Gen 3:19 (c) "after this" Ex 12:14

So Christ was once offered. As men are to die but once, and as all beyond the grave is fixed by the judgment, so that his death there would make no change in the destiny, there was a propriety that he should die but once for sin. The argument is, there is one probation only, and therefore there was need of but one sacrifice, or of his dying but once. If death were to occur frequently in the existence of each individual, and if each intermediate period were a state of probation, then there might be a propriety that an atonement should be made with reference to each state. Or if beyond the grave there were a state of probation still, then also there might be a propriety that an atoning sacrifice should be offered there. But since neither of these things is true, there was a fitness that the great Victim should die but once.

To bear the sins of many. To suffer and die on account of their sins. Isa 53:6, Isa 53:11; Gal 3:13. The phrase does not mean

(1.) that Christ was a sinner--for that was in no sense true. See Heb 7:26. Nor

(2.) that he literally bore the penalty due to transgression--for that is equally untrue. The penalty of the law for sin is all which the law when executed inflicts on the offender for his transgress loud and includes, in fact, remorse of conscience, overwhelming despair, and eternal punishment. But Christ did not suffer for ever, nor did he experience remorse of conscience, nor did he endure utter despair. Nor

(3.) does it mean that he was literally punished for our sins. Punishment pertains only to the guilty. An innocent being may suffer for what another does, but there is no propriety in saying that he is punished for it. A father suffers much from the misconduct of a son, but we do not say that he is punished for it; a child suffers much from the intemperance of a parent, but no one would say that it was a punishment on the child. Men always connect the idea of criminality with punishment; and when we say that a man is punished, we suppose at once that there is guilt. The phrase here means simply, that Christ endured sufferings in his own person which, if they had been inflicted on us, would have been the proper punishment of sin. He who was innocent interposed, and received on himself what was descending to meet us, and consented to be treated as he would have deserved if he had been a sinner. Thus he bore what was due to us; and this in Scripture phrase is what is meant by bearing our iniquities. Isa 53:4.

And unto them that look for him. To his people. It is one of the characteristics of Christians that they look for the return of their Lord, 1Timm 2:13, 2Pet 3:12; comp. 1Thes 1:10. They fully believe that he will come. They earnestly desire that he will come, 2Ti 4:8, Rev 22:20. They are waiting for his appearing, 1Thes 1:10. He left the world and ascended to heaven, but he will again return to the earth, and his people are looking for that time as the period when they shall be raised up from their graves; when they shall be publicly acknowledged to be his, and when they shall be admitted to heaven. Jn 14:3.

Shall he appear the second time. He first appeared as the Man of sorrows to make atonement for sin. His second appearance will be as the Lord of his people, and the Judge of the quick and the dead, Mt 25:31; see Acts 1:11. The apostle does not say when this would be, nor is any intimation given in the Scriptures when it will occur. It is, on the contrary, everywhere declared that this is concealed from men, (Acts 1:7, Mt 24:36;) and all that is known respecting the time is, that it will be suddenly, and at an unexpected moment, Mt 24:42,44,50.

Without sin. That is, when he comes again he will not make himself a sin-offering; or will not come in order to make atonement for sin. It is not implied that when he came the first time he was in any sense a sinner, but that he came then with reference to sin, or that the main object of his incarnation was to "put away sin by the sacrifice of himself" When he comes the second time, it will be with reference to another object.

Unto salvation. That is, to receive his friends and followers to eternal salvation. He will come to save them from all their sins and temptation; to raise them from their graves; to place them at his right hand in glory, and to confirm them in the everlasting inheritance which he has promised to all who truly love him, and who wait for his appearing.

In view of this anticipated return of the Redeemer, we may remark---

(1.) There is a propriety that the Lord Jesus should thus return. He came once to be humbled, despised, and put to death; and there is a fitness that he should come to be honoured in his own world.

(2.) Every person on earth is interested in the fact that he will return, for "every eye shall see him," Rev 1:7. All who are now in their graves, and all who now live, and all who will hereafter live, will behold the Redeemer in his glory.

(3.) It will not be merely to gaze upon him, and to admire his magnificence that they will see him. It will be for greater and more momentous purposes--with reference to an eternal doom.

(4.) The great mass of men are not prepared to meet him. They do not believe that he will return; they do not desire that he should appear; they are not ready for the solemn interview which they will have with him. His appearing now would overwhelm them with surprise and horror. There is nothing in the future which they less expect and desire than the second coming of the Son of God; and in the present state of the world his appearance would produce almost universal consternation and despair. It would be like the coming of the flood of waters on the old world; like the sheets of fire on the cities of the plain, or as death now comes to the great mass of those who die.

(5.) Christians are prepared for his coming. They believe in it; they desire it; they are expecting it. In this they are distinguished from all the world besides; and they would be ready to hail his coming as that of a friend, and to rejoice in his appearance as that of their Saviour.

(6.) Let us, then, live in habitual preparation for his advent. To each one of us he will come soon; to all he will come suddenly. Whether he come to remove us by death, or whether in the clouds of heaven to judge the world, the period is not far distant when we shall see him. Yes, our eyes shall behold the Son of God in his glory! That which we have long desired--a sight of our Saviour, who died for us--shall soon, very soon, be granted unto us. No Christian begins a week or a day in which there is not a possibility that before its close he may have seen the Son of God in his glory; none lies down upon his bed at night who may not, when the morning dawns upon this world, be gazing with infinite delight on the glories of the great Redeemer in the heavens.

(a) "Christ" 1Pet 2:24, 3:18, 1Jn 3:5 (b) "many" Isa 53:12, Mt 26:28 (c) "look" Tit 2:13, 2Pet 3:12 (d) "appear" Acts 1:11 (e) "unto salvation" Isa 25:9

In this, and the following verses, the Apostle gives us a particular and distinct view of the typical ordinances in the old covenant under the Mosaic dispensation, and also of their accomplishment in Jesus Christ:

And here in general he acquaints us, that the first covenant had an outward legal service, with sundry rites and ordinances of divine worship, and a wordlly sanctuary, raised by men, of earthly materials; a temporary tabernacle; verily the first covenant had ordinances of divine service, &c.

Observe here, That there never was any covenant between God and man, but it had some ordinances and institutions of divine worship annexed unto it; the original covenant of works had the ordinances of the tree of life, and the tree of knowledge of good and evil. The covenant of Sinai, whereof the apostle here speaks, had a multitude of them, and the gospel covenant is not destitute of them; witness our sacraments and public worship.

Observe, 2. That all ordinances for worship must be resolved into divine ordination or institution, as that which renders them acceptable and well pleasing unto God: A worship not ordained by God is not acceptable to God: it had ordinances of worship.

Observe lastly, How God can animate outward carnal things with an hidden invisible spring of glory and efficacy. So he did their sanctuary with its relation unto Christ, which was an object of faith, which no eye of flesh could behold.

In these verses, the Holy Ghost, by the apostle, sets before our eyes the beautiful face of God's public worship, under the ceremonial law. And first, He describes the place appointed by God for his solemn worship.

This was, first, the tabernacle, then, the temple: The tabernacle was an ambulatory temple; the temple a standing tabernacle. The tabernacle was a type and figure of Christ's incarnation, whereby the fulness of the Godhead dwelt in him bodily, as it dwelt typically in the tabernacle; this tabernacle had two parts, the sanctuary or holy place, and the sanctum sanctorum, or the holy of holies. Our apostle tells us what sacred utensils were, by God's appointment, in both these places.

1. In the sanctuary there was the candlestick, representing that fulness of light which is Christ, and which is by him communicated to the whole church. The table whereon stood the shew-bread, typifying the saints' communion with Christ, and with one another; also the shew-bread itself, which typified Christ, as being the only bread of life to his church the only spiritual food of the soul that nourishes it unto life eternal.

2. In the holy of holies there was the golden censer, which was to hold the incense. This represented the intercession of Christ, which gives efficacy to the prayers of all believers: The prevalency of all our prayers depends on the incense which is in the hand of our merciful High Priest.

The ark of the covenant overlaid with gold; this, with the mercy-seat which covered the ark, was the most glorious and mysterious utensil of the tabernacle, the most eminent pledge of the divine presence; called the ark of the covenant, because the two tables, in which the ten commandments were writ by the finger of God, were kept in it; next the golden pot, in which the manna was laid up, and miraculously kept from putrefaction, (which of itself would have stunk in a few days), a type of Christ the bread of life.

Then Aaron's rod that budded: This originally was the rod of Moses, wherewith-he fed his sheep in the wilderness, and afterwards wrought his miracles, and particularly smoted the rock with it till it gushed out water. When Aaron was called to the office of the priesthood, it was delivered unto his keeping. This rod of Moses, wherewith he smote the rock, is commanded to be laid up in the tabernacle, because the spiritual rock that followed them was to be smitten with the rod of the law, that it might give forth the waters of life unto the church.

Last of all, The tables of the covenant; that is, the two tables of stone cut out by Moses, and written on with the finger of God, containing the ten commandments, which were the substance of God's covenant with the people. These two tables of stone were, by the express command of God, put into the ark, and there was nothing else in the ark but them. The pot of manna, and Aaron's rod, were laid up in the holy of holies, near the ark, but not in it, which were of no actual use in the service of God, but only kept as sacred memorials.

Having thus described what was in the ark, next the apostle tells us what was over the ark, namely, the cherubims and the mercy-seat. The cherubims were Alata animalis, winged creatures, of human shape, but with wings, to denote their angelical nature; there were two of them, one at each of the ark, shodowing the mercy-seat; from between these cherubims, over the mercy-seat, it was God that manifested his majestical presence, spake unto Moses, and gave out his oracles as a prince spake from his throne.

The mercy-seat was of pure beaten gold, the measure of it exactly answering the ark: This covered the ark wherein the law was; and was a type of Christ, who fully covers our sins; the transgressions of the law, out of God's sight; and is therefore called by the apostle, Rom 3:25.

Our propitiatory, or proptiation, or mercy-seat. For if thou, Lord, shouldest mark iniquities, according to the law, who could stand? These are the particular things which the apostle thought fit to take notice of, in the Jewish tabernacle; all which we see pointed at Christ; and there was in them all, more or less, a representation of the person and mediation of Christ. Hereunto were they designed, by divine wisdom, to denote, that in him alone is God well pleased, in him alone will he be glorified.

Our apostle having given an account, in the preceding verses, of the structure or fabric of the tabernacle, in the two parts of it which belonged to the priest; namely, the holy place, and the holy of holies, (for the first court, the court of the people, he says nothing); he comes now to discourse of this service, which, by the appointment of God, the priests were to perform in this maginificient structure.

Where observe, 1. The persons administering, the Priests only, and they of the posterity of Aaron: All others were forbidden upon pain of excision.

Observe, 2. The general foundation of the services of these priests in the sanctuary. They entered into it, but were to go no farther; they must not so much as look into the holy of holies; no, nor yet abide in the sanctuary when the high priest entered into the most holy place.

Observe, 3. The time of this their entrance into the sanctuary to discharge their service, always; that is, every day, and at all times, as occasion did require.

Observe, 4. The service itself, accomplishing the service of God; these services were either daily or weekly: Daily, were dressing the lamps, supplying them with holy oil, morning and evening; also the service of the golden altar, on which the priests burnt incense every day. The weekly service of the sanctuary was the changing of the shew-bread every sabbath in the morning.

All the service was typical, representing the continual application of the benefits of Christ's sacrifice unto his church to the end of the world. The tabernacle itself, and the inhabitation of God in it, was a type of the incarnation of the son of God. All the utensils of it were representations of his grace. He is the light and life of the church, the lamp and the bread thereof.

The incense of his intercession renders all our obedience acceptable unto God; and accordingly, there was continual application unto these things without intermission, every day: Signifying unto us that a continual application unto God by Christ, and a continual application of the mediation of Christ by faith, are the springs of light, life, and comfort of the church. Having thus described the priest's service in the first part of the temple, ver 6, he comes now to declare the service and administration of the high priest in the second part of the temple, or holy of holies, ver 7.

Observe here, 1. The person administering described, The high priest alone; none of the priests were permitted to be so near him as the sanctuary, when he administered in the most holy place. Thus sacredly was the presence of God, in the holy of holies, made inaccessible not only to the people, but even to all the priests themselves. The great truth which was represented and shadowed forth was, that there was no entrance into the gracious presence of God, but by our great High Priest the Holy Jesus. The high priest alone, and no other person, entered into the holy of holies.

Observe, 2. The high priest engaging in his service. He entered through the vail into the holy place. This was a type both of the entrance by him into the throne of grace. We read, Matt 27:15. Of the rending of this vail, at the death of our Saviour, from top to bottom: Signifying thereby, that the way was laid open into the holy place, and the gracious presence of God discovered, and made accessible to all that come unto him by Jesus Christ.

Observe, 3. The time of this service expressed, it was once only every year; and the day, the precise day of the year, determined, Lev 16:29, to wit, the tenth day of the month Tizri, answering our September called the great day of atonement; on which day such a complete atonement was made for sin, that the Jews had a saying, "That on the day of expiation all Israel was made as innocent as in the day of creation."

Observe, 4. The nature of this service; the apostle tells us, it was not without blood, that is, he did it by blood, sprinkling it seven times with his finger towards the mercy-seat, Lev 26:11-12. There is an emphasis in the expression, not without blood, to manifest the necessity of the death and blood-shedding of Jesus Christ our great High Priest, and the impossibility of our entering into the gracious presence of God without the blood of the reconciling sacrifice Christ Jesus.

Observe, 5. For whom this blood was offered; first, for himself, then for the people; that is, for his own sins, and the sins of the people: This argued the great imperfection of that state; whereas Christ our great High Priest, was not to offer up the blood of goats, but his own blood, not for himself at all, but for others only; not once a year, but once for all; by one offering he hath for ever perfected them that are sanctified.

The apostle, in this verse, declares the spiritual use and signification of the Levitical service, and what the Holy Ghost did intend thereby; namely, that the true and proper means to enter into heaven, the holy of holies, was not so fully and clearly manifested; and that heaven, represented by the holy of holies, was as yet inaccessible; for Christ first entered into heaven as our forerunner, with his blood to appear before God, and thereby to prepare the way for our entrance after him.

Hence learn, 1. That the Holy Ghost's design, in all the Levitical service, was to direct the faith of believers to Christ the promised Messiah, who was signified thereby; the Holy Ghost thus signifying.

Learn, 2. That although typical institutions, attended diligently unto, were sufficient to direct the faith of the Jews unto the expectation of a real expiation of sin, and a gracious acceptance with God thereupon; yet the clear manifestation of the way of expiation of sin by the blood of Christ, is the great privilege and discovery of the gospel.

Learn, 3. Although the standing of the first tabernacle was a great mercy and privilege, yet the removal of it was a greater, because it made way for the bringing in of that which was much better, the gospel state.

As if the apostle had said, "The first tabernacle was but a figure, or typical representation of good things to come, serving only for the present nonage of the church: for the gifts and sacrifices then offered could not, of themselves, perfectly justify, sanctify, or save any man, nor could they pacify the conscience of the sinner."

Where note, That conscience cannot be satisfied until God's wrath be pacified. Now, the ceremonial rites could not pacify God's wrath, because they could not satisfy God's justice: nothing but the blood of Christ could do that, which those sacrifices were only typical representations and prefigurations of.

Observe farther, The apostle's reasons why those legal rites could not make them perfect; namely, because the nature of them was such, that they reached only to the outward man, consisting only, for the most part, in meats, drinks, and divers washings, that concerned the flesh and body of man, which did not, of themselves, commend any man to God and were imposed upon them as a yoke, until the times of reformation; that is, the time of the Messiah, the times of the New Testament dispensaton.

Note here, The great imperfection of the Jewish dispensation, it was weak and imperfect, and consequently not to be continued.

Note farther, That nothing can give peace to conscience but what gives satisfaction to God's justice. Whoever seeks it in any other way, than by virtue of Christ's atonement, will never attain it in this world, or in that which is to come: No offerings could make him that did the service perfect, as pertaining to the conscience.

Our apostle having showed, in the preceding verses, how, and after what manner, the Levitical priests executed their office, he comes now to declare how, and after what manner, Christ, our great High Priest, did also execute his.

And, 1. As the Levitical priests had a tabernacle, and earthly sanctuary, to officiate in; so Christ had a greater and more perfect tabernacle to execute his office in, namely, that of his own body, not like theirs, made with hands, but miraculously formed in the virgin's womb, by the overshadowing power of the Holy Ghost; in which tabernacle the fulness of the Godhead dwelt substantially.

The human nature of Christ was that tabernacle in which the Son of God administered his sacerdotal office in this world, and wherein he continueth yet to do so in heaven by his intercession.

And well may his tabernacle be called greater, being so not in quantity and measure, but in dignity and worth; and more perfect, that is, more perfectly fitted and suited to the end of a tabernacle, both for the inhabitation of the divine nature, and the means of exercising the sacerdotal office, in the making atonement for sin, than the other was.

Learn hence, That the human nature of Christ, in which he exercised and discharged the duties of his sacerdotal office in making atonement for sin, is the greatest, most perfect and excellent ordinance of God, far excelling those that were most excellent under the Old Testament. The glory of this tabernacle of our Saviour's body in heaven, will be the object of holy admiration unto all eternity, as it was admirably fitted and perfected for service and usefulness here on earth.

Observe, 2. The apostle declares, That as Christ had a more excellent tabernacle, so he was incomparably a more excellent High Priest than ever the legal dispensation had; they entered the holy of holies, He entered heaven; they entered often, He but once; they entered with the blood of goats and calves, He in his own blood. And the effect, fruit, and benefit of it was unspeakable: Thereby he obtained eternal redemption for us.

Note here, That where as it is said that Christ entered into heaven with his own blood, it is not so to be understood, as if he carried the material blood which he shed with him into heaven, in a vessel or otherwise, as the high priest carried the blood of the sacrifice in his hand into the most holy place; but that Christ presented his body in heaven, out of which the blood was shed, and, by the merit of his death, made expiation for sin, and purchased eternal redemption for sinners.

Learn hence, That the entrance of our Lord Jesus Christ, as our Great High Priest, into heaven, to appear in the presence of God for us, and to save thereby to the uttermost was a matter so great and glorious, that it could not be accomplished but by his own blood. No other sacrifice was sufficient to this end; not by the blood of bulls and goats.

The Apostle had asserted, in the former verse, That eternal redemption was the fruit of Christ's sacrifice; he proves it in these, and that by an argument drawn from the less to the greater: Thus, "If," says he, "the blood of bulls and goats, and the water that was mixed with the ashes of the burnt heifer, (or red cow, mentioned, Num 19:1-22) purified from ceremonial uncleanness, and procured the external sanctification of the flesh, or outward man; how much more shall the blood of Christ, who by the eternal spirit, (that is, Godhead, his divine nature) offered up himself, his whole man, soul, and body, a sacrifice, without spot, to God the Father, be able to purge our consciences from all spiritual impurity and uncleaness of sin, (that dead, because deadly work), and render us fit to serve the living God in an holy course of christian obedience?

Note here, 1. That Christ's offering himself to God was a special act, as High Priest of the church, wherein he gave up himself in a way of most profound obedience, to do and to suffer whatever the justice of God required unto the expiation of sin, even to the shedding of his blood.

Note, 2. That Christ's Godhead it was, which rendered the suffering of his manhood infinitely meritorious; or that Christ's blood was effectual, not simply, as it was material blood, but as offered by the eternal spirit; his blood, though not the blood of God, yet was the blood of him that was God.

Note, 3. That the purging of our consciences from dead works is and immediated effect of the death of Christ, and a benefit which, upon our faith and obedience, we are made partakers of.

Note, 4. That the best works of men, antecedently unto the purging of their consciences by the blood of Crist, are but dead works, unsuitable to the nature of the living God.

Lord help us to remember, that when we come to hear, to pray, or perform any act of worship, that we are doing it to the living God.

O how improper for, and unsuitable to, a living God, are dead services wihout life, wihout heart, without spirit!

These words represent unto us one special benefit accruing by the death of Christ, namely, the ratification of the gospel-covenant; for by this means he took upon him the glorious office to be the Mediator of the new covenant, that by the intervention of his death he might make satisfaction of the sins of believers under the Old Testament, as well as for those that live under the New; and that as well those that lived before Christ's coming in the flesh as since, might, by virtue of his death, obtain the promised eternal inheritance.

Note here, That God designed an eternal inheritance unto some persons; that the persons designed are them that are called; that the way and manner of conveying a right and title to his inheritance enjoyed, God made a new covenant, which had a Mediator, who expiated sin by the sacrifice of his death.

Note farther, That the efficacy and merit of Christ's death and mediation extends itself to all that are effectually called, as well those that lived before his coming in the flesh, as to those that lived since.

Note lastly, How the covenant of grace is here called a Testament, because it received its ratification and confirmation by the blood of Christ. All things required in a testament are here found, namely, a testator deceased, Christ Jesus: Legacies bequeathed, temporal, spiritual, and eternal blessings; legates named, the heirs of promise; conditions required, upon which only the legacies may be obtained, faith, repentance, and sincere obedience; seals annexed, baptism, and the Lord's supper; witnesses subscribing, the Father, the Word, and the Holy Ghost.

The sum is this, That the death of Christ is the foundation, life, and soul of the new covenant; and that the new covenant is of the nature of a testament, and the benefits promised therein: To wit, remission of sin, reconciliation with God, sanctification on earth, and glorification in heaven, are legacies freely left us by our deceased Testator, who was dead but is alive again, and lives for evermore, to execute his own will and testament, of which the Scripture is the instrument, and the sacraments the seals.

Learn from the whole, 1. That there is an irrevocable grant of the whole inheritance of grace and glory made unto believers in the new covenant.

2. That as the grant of these things is free and gracious, so the enjoyment of them is secured against contingencies, by the death of Jesus Christ the great Testator. A testament is of force after men are dead; but of no strength at all whilst the testator liveth.

Our apostle heving entered upon a comparison between the first and second covenant in the former verses, he goes on to prosecute it in these; showing that both of them were dedicated, that is, confirmed by blood.

The first covenant which God made with Israel in Horeb, had not its sanction without typical blood and life for the observation of them. Now that the covenant between God and Israel was thus solemnized, and received its confirmation by blood, the apostle makes appear from the history of Moses, Exod 24:1-18 unto which he appeals; where we find the sprinkler to be Moses, the sprinkling to be blood the things sprinkled were the book wherein the covenant was written, and the people who engaged themselves in the covenant.

Now the use and end of this sprinkling upon of it upon the altar was the confirmation of God's part. And the words added to the action were, this is the blood of the covenant; that is, this is the blood by which the covenant is confirmed, and made inviolable betwixt God and you: He calls is the blood of the covenant, because it was a sign of it, and a seal confiming it.

In like manner, the new covenant was confirmed by blood, ever by the blood of Christ, as is evident from his own words. Luke 22:20. "This cup is the new testament in my blood for remission of sins."

Remission of sin is one principal blessing promised in the new covenant; but this promise had been in vain, if Christ's blood made it remissible: So that the blood of Christ is the firm and immoveable basis and foundation upon which the new covenant was fixed. This is the first part of our apostle's design in these words: Namely, to prove the necessity of Christ's blood for confirmation of the new covenant.

Next, he proves the efficacy of that blood for taking away of sin; telling us, that the tabernacle, the vessels, and all the utensils thereunto belonging, yea, all the things which were purified, were ceremonially purified by blood; and that as without shedding of blood then there could be no remission, so no acceptance with God now without the shedding of the blood of Christ.

Learn hence, That in all things wherein we have to do with God, and whereby we approach unto him, it is the blood of Christ, and the application of it to our consciences, that gives a gracious acceptance with God; without this all is unclean and defiled now, as without shedding of blood there was no purification then.

As if the apostle had said, "If the tabernacle and utensils thereunto belonging, which were patterns and types of heavenly things, must be consecrated by the blood of bulls and goats, much more must the heavenly things themselves, which were shadowed by them, be purified and consecrated by better blood than the blood of beasts, even with the precious blood of Jesus Christ."

Learn hence, 1. That there is such uncleanness in our natures, in our persons, in our duties, in all our services, that, unless they and we are purified by the blood of Christ, neither we nor they can have any acceptance with God.

Learn, 2. That 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.

Learn, 3. That neither heaven itself, nor heavenly things, could have been made meet for us, or we for them, had not they been dedicated, and we purged, by the sacrifice of Christ. By heavenly things here we may understand heaven itself, of which the tabernacle was a type.

Now as the purification which their persons might be presented before God; in like manner, was heaven itself prepared and purified for us by our Lord's entrance into it, with his own atonement, or propitiatory sacrifice. Christ's entering into heaven, and his appearing with his blood of sprinkling in the presence of God for us, procures the acceptance of our prayers and praises whilst we live, and our admission into those heavenly mansions of bliss and glory prepared for us when we die.

Observe here, 1. The person spoken of, and that is Christ, our Great High Priest, the mediator of the new covenant.

Observe, 2. What is spoken of him:

1. Negatively, That he is not entered into the holy place of the sanctuary, or tabernacle made with hands, that is, built by the hands of men, which was a figure of the true holy of holies, to wit, heaven. All God's appointments in his service have their proper season, their proper glory, beauty, and use; even the tabernacle, and the external utensils thereof, made with men's hands, had so, whilst they had the force of a divine institution.

2. Positively, He is entered into the heaven itself, the place of the peculiar residence of the presence, majesty, and glory of God; where all his blessed saints enjoy him, and his holy angels minister unto him.

Observe, 3. The end of our Great High Priest's entrance into heaven declared, now to appear in the presence of God for us. The priests of old, when they entered the holy place, were forced soon to go out again to prepare for a new sacrifice: But this word now is expressive of the whole season and duration of time, from the entrance of Christ into heaven, until the consummation of all things: There is no moment of time in which it may not be said, he now appeareth in the presence of God for us.

Learn hence, That the continual appearance of our Lord Jesus Christ for us in heaven, as our Great High Priest, in the presence of his Father, is the foundation both of our safety and our comfort, from whence relief may he derived upon all occasions, whatever difficulties, temptation and trials may be before us.

Our apostle, in these words, sets forth the excellency of Christ's sacrifice from its singularity; it needeth no repetition, as their sacrifices of old did: Their sacrifices were repeated often, and their repetition was an evidence of their imperfecton; but Christ's once offering himself a sacrifice was sufficient, in regard of the infinite worth and dignity of his person: Once in the end of the world, in the gospel-age, the last age of the world, hath he appeared to take away sin by the sacrifice of himself.

Here note, That the virtue of Christ's sacrifice once offered, did extend itself to all times, and purchased pardon for sins committed in all ages, even long before it was offered: For the death of Christ must be considered, not as a natural, but as a moral cause: Not as a medicine that heals, but as a ransom that frees a captive. A captive may be released upon assurance given that a ransom shall be paid, though it be not actually paid.

Thus the death of Christ was available to purchase pardon for believers before his coming, because he interposed as their Surety; and is therefore called the Lamb slain from the foundation of the world, not only in respect of God's decree, but Christ's efficacy: The salvation we derive form him, was ever in him; Christ's once offering was sufficient; his sacrifice may be often commemorated, but only once offered. Such indeed is the absolute perfection of the once offering of Christ, that it stands in need of, and will admit of no repetition in any kind.

Note farther, That this once offering of Christ is always effectual unto all the ends of it, now and hereafter, even no less than it was in the day and hour when it was actually offered. This sacrifice needs no repetition like those of old, but is always fresh in the virtue of it, and needs nothing but revewed application by faith for the communication of its effects and fruits unto us; for by one offering he hath forever perfected them that are sanctified. Though the sufferings of Christ were necessary to the expiation of sin, yet he suffered neither more nor oftener than was necessary; to have suffered often was altogether needless, and would have been useless.

Note lastly, The great end for which Christ once became a sacrifice, namely, to put away sin; plainly implying, that sin had erected a dominion, a tyranny over all men, as by a law; that no power of any mere creature was able to disannul or abolish this law of sin; that the destruction and dissolution of this law of sin, was the great end of Chirst's coming, to discharge his priestly office in the sacrifice of himself: Now in the end of the world hath he appeared to put away, to abolish and destroy sin by the sacrifice of himself.

These words may be considered relatively and absolutely. Relatively thus; "As God hath appointed that all men should once die penally for sin, and then be judged, so did he determine that Christ should once suffer penally, to expiate sin, and take away the guilt of it fully. And as after death men must appear the second time to judgment, so, after his once offering to take away sin and death, Christ shall appear the second time to bestow upon us eternal salvation."

Note here, That Christ's being offered to take away the sins of many, cannot be meant of his taking them away in the Socinian sense, to wit, by his holy doctrine, which was confirmed by his death, but of his bearing our sins by way of imputation: For this is evident from the opposition here between his first appearance and his second: Christ was once offered to bear our sins, but he shall appear a second time without sin:

Why? Did he not appear the first time without sin?

Yes, certainly he did, as to any inherent guilt; for the scripture assures us he had no sin.

What then is the meaning of the opposition, at his first coming he bore our sins; at his second coming he shall appear without sin?

The words can have no other imaginable sense but this: That at his first coming he sustained the person of sinner, and died as a sacrifice; but at this second coming he shall appear as a judge, to confer eternal life on those who are made partakers of the sacrifice of his death. Thus the words are to be considered relatively: Absolutely thus, "It is appointed for all men once to die.

Here is the first word of certainty, All men must die: Then the word of sigularity, they must once die, not often; once and but once; they die by statute and appointment. The supreme Lord of life and death appoints man his time, both for coming into the world, and going out of it; We come in at his command, and leave it at his dispose.

And after death the judgment: The word after signifies the order of time; for death goes before, and judgment follows it. The judgment is both particular of every individual person, and general and universal of all: After which follows the final, eternal, and unalterable condition of man, either in a state of misery, or felicity.

The parties judged will be angels and men; the person judging, Jesus Christ: He, by redeeming mankind, obtained right and power to judge mankind; such a Judge as the power of the mightiest cannot daunt: Such a Judge as the subtlity of the wisest cannot delude; such a Judge as the riches of the wealthiest cannot bribe: In a word, such a Judge as there is no appealing from, or repealing of his sentence.

O great day! When the stiffest knee shall bow at the tribunal of Jesus Christ, and the strongest back shall break under the insupportable burden of a Redeemer's wrath! When the Alexanders and Caesars, which once shook the earth, and made the world to tremble, shall revere and lie prostrate at the foot of Christ!

And, Lord, seeing that judgment is before us, let us seriously believe it, daily expect, duly prepare for it; let no profit tempt us, no pleasure entice us, no power embolden us, no privacy encourage us, to do that thing which we cannot account for at thy tribunal. AMEN.

AN EXPOSITION OF THE Ninth Chapter OF THE EPISTLE TO THE HEBREWS. CHAP. IX.

THE general Design of the Apostle in these Discourses, is to manifest and prove that the Old Covenant made with the Church at Sinai, with all the Ordinances of Worship and Priviledges thereunto belonging, was taken away, or ceased to be of any force in the Church. Hereon did a total Alteration of the whole present Church state of the Hebrews depend; which, it is easy to think how difficult it was with them, to forego. For they both looked on it to be of Gods own appointment, as it was, and expected all their happiness by a strict adherence unto it. Wherefore that they might with the more readiness embrace the Truth, he not only declares that de facto that Covenant was ceased, but evinceth by all sorts of Reasons that it was necessary that so it should do; and that unspeakable Advantages did accrue unto the Church thereby.

In the pursuit of this Design, he unfolds unto them the greatest Mysteries of the Wisdom and Counsel of God, that ever were revealed unto the Church before he spake unto us by the Son. For

1. On this occasion he takes off the vail from the face of Moses, declaring the nature and end of the Old Covenant, the use, Signification and Efficacy of all the Institutions and Ordinances of Worship thereunto belonging. They were all prescribed unto the diligent Observation of the Church of the Old Testament; and their adherence unto them, was the great Trial of their Obedience unto God, whilst that Church state continued, Mal. 4. 4, 5. Howbeit the best among them were much in the dark, as unto their proper use and signification. For the Vail was so on the face of Moses, that the Children of Israel could not look stedfastly to the end of that which was to be abolished. 2 Cor. 3 13. This he now doctrinally removes; and the sole reason why the Hebrews did not hereon behold the Glory of God in the face of Iesus Christ, nor yet do unto this day, is because there was and is a Vail of blindness on their minds, as well as there was a Vail of darkness on the face of Moses; and it is only converting Grace that can remove it. When they shall turn to the Lord, the Vail shall be taken away. ver. 16.

2. He takes occasion from hence to declare the great Mystery of the Redemption of the Church by Christ; of the Office that he bare, and the work that he performed therein. This was that which he principally designed, as being indeed the sole Foundation of Christian Religion. Wherefore we have in this Epistle, as a clear Exposition of the first Promise, with all those which were given in the Explication or Confirmation of it; so also of the Law and its Worship which were afterwards introduced; that is in general of the whole Old Testament; or God instruction of the Church under it. Hence that blessed Light which now shines forth in the Promises and Legal Institutions of the Old Testament, is derived unto us through the Exposition of them given unto us by the Holy Ghost in this Epistle. We are therefore to remember, that in our Enquiries into these things, we are conversant in the deepest Mysteries of the Wisdom and Counsel of God; those which animated the Faith and Obedience of both Churches; which calls not only for our utmost Diligence, but for continual Reverence and Godly Fear.

Unto the general end mentioned, the Apostle makes use of all sorts of Arguments, taken from the Constitution, Nature, Use, Efficacy, Officers and Ordinances of the one Covenant and the other; comparing them together. And in all his arguings he openly designes the Demonstration of these two things; (1.) That the Old Covenant with all its Administrations was to cease. (2.) That it was not only unto the advantage of the Church that they should so do, but absolutely necessary, that it might be brought unto that Perfect State which it was designed unto.

In order unto the first of these, he hath done two things in the Preceding Chapters. (1.) He hath declared that there were Prefigurations and Predictions of the Cessation of the first Covenant and all its Administrations. As also that God had so ordered all things in and under that Covenant, as that they must necessarily expire and cease at a certain appointed time. (2.) He hath evinced the Necessity hereof, because that Covenant could not consummate the state of the Church, nor give assured Rest and Peace unto the consciences of them that approached unto God in and by its services. And both these he confirmes by the consideration of the Typical Nature of all its Ordinances and Institutions. For whereas there was in and by them a Representation made of Heavenly things, those Heavenly things themselves could not be introduced without their Removal.

It is the second thing mentioned, or the Advantage of the Church by the taking away of the first Covenant, and all its sacred Administrations, that he principally insists upon. For herein he designed (as was before observed) to declare the Glorious Mystery of the Counsell of God, concerning the Redemption and Salvation of the Church by Jesus Christ. But whereas this in general is the substance of the Gospel, and the Subject of all his other Epistles, he doth not here consider and declare it absolutely, but as it was Prefigured and Typed out by those Institutions of Worship, whereby God both instructed the Church and exercised their Faith and Obedience, under the Old Testament.

Three things there were, which were the Glory of those Administrations, and which the Hebrews so rested in, as that they refused the Gospel out of an Adherence unto them. (1.) The Priestly Office. (2.) The Tabernacle with all its furniture, wherein that Office was exercised. (3.) The Duties and Worship of the Priests in that Tabernacle by Sacrifices; Especially those wherein there was a solemne Expiation of the sins of the whole Congregation.

In reference unto these, the Apostle proves three things.

1. That neither any, nor all of them could consummate or make perfect the State of the Church; nor yet really effect assured Peace and Confidence between God and the Worshippers.

2. That they were all Typical and Figurative, ordained to represent things that were far more Sublime, Glorious and Excellent than themselves.

3. That indeed the Lord Christ in his Person and Mediation was all those things really and substantially, which they did but Obumbrate and Prefigure; that he was and did what they could only direct unto an expectation of.

1. These things he declareth and evinceth fully with respect unto the Priestly Office, in the Seventh Chapter, in our exposition whereof we have endeavoured to declare the sense and force of his arguings unto that Purpose.

2. He doth the same as unto the Tabernacle in general in the Eighth Chapter, confirming his Discourse with that great collateral Argument taken from the Nature and Excellency of that Covenant whereof the Lord Christ was the Surety and Mediator. Wherefore,

3. There remains only the consideration of the Services and Sacrifices which belonged unto the Priestly Office in that Tabernacle. Herein the Hebrews placed their greatest confidence for Reconciliation with God, and with respect unto them, boasted of the excellency of their Church-State and Worship. This the Apostle knew to be the great point in Difference between him and them, and that whereon the whole Doctrine of the Iustification of Sinners before God did depend. This therefore was exactly to be discussed, from the nature of the things themselves, and the Testimonies of the Holy Ghost in the Scripture, on which Principles alone he deals with these Hebrews. This is that which he now in particular ingageth into, handling it at large in this and the next Chapter unto ver. 23. where he returns unto his first Exhortation, in an use of the Truth which he had evinced.

Two things unto this Purpose he designs in general. (1.) To declare the Nature, Use and Efficacy of the Rites, Services and Sacrifices of the Law. (2.) To manifest the Nature, Glory and Efficacy of the Sacrifice of Christ, whereby those other had an end put unto them, and so were to be taken away. And in comparing these things together, he wonderfully sets out the Wisdom and Grace of God in dealing with the Church, so as to manifest that all his Counsels, from the Beginning, did aim at, and center in the Person and Mediation of Christ. And those things are duly to be considered by all who desire to understand the mind of the Holy Ghost in this Epistle.

This Chapter hath two general Parts.

1. A Proposition and Declaration of the Fabrick of the Tabernacle, its Furniture, and the Services performed therein; from the beginning unto ver. 11.

2. A Declaration of the Nature of the Tabernacle and Sacrifice of the Lord Christ, with the end and Efficacy thereof; from ver. 11. unto the end.

Of the first general there are four Parts.

1. A Proposition of the Constitution of the Tabernacle of Old, with all its Utensils and Furniture, as it was prepared for the Service of the Priests. V. 1, 2, 3, 4, 5.

2. The Use of that Tabernacle and the things in it, in and unto the sacred Duties and Services of the Priests. Ver. 6. 7.

3. The Iudgement of the Apostle upon the Whole both of the Fabrick and its Use, ver. 8.

4. The Reasons of that Judgment; ver. 9. 10.

In the first Part there is; (1.) A General Proposition of the whole, ver. 1. (2.) A particular Explanation of it; ver. 2, 3, 4, 5.

VER. 1. [non-Latin text not transcribed]. SOme things must be premised unto the Reading of these Words. [non-Latin text not transcribed], the first, doth in the original answer in Gender unto all things which the Apostle treats of; namely, the Priesthood, the Tabernacle, and the Covenant. But many Greek Copies do expresly read [non-Latin text not transcribed], The Tabernacle. So is the Text expressed in Stephen's Edition, wherein he followed sixteen antient Manuscripts, adhering generally unto the Concurrent Agreement of the greatest number: And the Word is retained in the most common Edition. But there are antient Copies also, where it is omitted: And they are attested unto by all antient Translations, as the Syriack and Vulgar Latine, the Arabick supplying, Covenant, in the room of it. Wherefore Beza left it out, and is followed by the Generality of Expositors, as he is by our Translators. Camero contends for retaining of it. But the Reasons for its Rejection are cogent and undeniable. As first; In the last verse of the preceding Chapter whereunto this immediately succeeds, the Apostle mentioning the Old Covenant, calleth it absolutely [non-Latin text not transcribed], the first, without the addition of [non-Latin text not transcribed], and immediately repeating [non-Latin text not transcribed], that is that first, it is irrational to think that he refers it to another Subject. 2. His Design requires that the first Covenant be intended. For he is not ingaged in a comparison between the Tabernacle and the New Testament; but between the Old Covenant, and the New. And the words of the Text with those that follow, contain a concession of what belonged unto the Old Covenant, particularly in the Administration of Divine Worship; as it is observed by Photius and Oecumenius. 3. The Expression in the close of the verse, A Worldly Sanctuary, is no more nor less, but the Tabernacle: For it is that which the Apostle immediately describes in its Parts and Furniture, which are the Parts of the Tabernacle, and no other. And if the word [non-Latin text not transcribed], the Tabernacle, be here retained, the sense must be; and verily the first Tabernacle had Ordinances of Worship and the Tabernacle. 4. In the next verse adding an Account of what he had affirmed, he saith, For there was a Tabernacle prepared; the first; which would render this sense to the context; For the first Tabernacle, had a Tabernacle; for there was a Tabernacle prepared: Wherefore I shall adhere unto the supplement made by our Translators; the first Covenant. [non-Latin text not transcribed]. Some read these words by an [non-Latin text not transcribed], and not in construction, from the Ambiguity of the case and number of [non-Latin text not transcribed], which may [non-Latin text not transcribed]. be either of the Genitive Singular or Accusative Plural. Ordinances, Services. This it is supposed the following Phrase of speech doth intimate, [non-Latin text not transcribed], and also a worldly Sanctuary: which requires that the preceding words should be construed by Apposition. And a Difference there is between [non-Latin text not transcribed] and [non-Latin text not transcribed]; But whereas it is evident, that the Apostle intends no [non-Latin text not transcribed], or service here, but what was performed [non-Latin text not transcribed], by vertue of Ordinances or Institutions, the word ought to be read in construction, Ordinances of Worship. [non-Latin text not transcribed]; Syr: But in the first there were in it. As the Arab: In the first Covenant there was contained. Vul. Lat. habuit quidem & prius; the Comparative for the Positive unto the sense of the Apostle: And the first truely had also. Beza. Habuit igitur prius faedus et; transferring [non-Latin text not transcribed] unto the words following. Wherefore the first Covenant had also; as we after him. Others, habuit igitur etiam prius. Most, in rendring the Particles [non-Latin text not transcribed], have principal respect unto the note of inference [non-Latin text not transcribed], and include the Assertory Particle, [non-Latin text not transcribed], in it. I think the principal respect is to be had thereunto, as it is in the Vulgar Latine; And verily that first also had. [non-Latin text not transcribed], Syr. commands of Ministry or Precepts; which gives us the plain sense and true meaning of the Apostle, as we shall see afterwards. Ordinances concerning the Administration of Divine Worship. Vul. Lat. Justificationes Culturae, Rhem. Justifications of Service; most obscurely, and in words leading from the sense of the Holy Ghost. Others; Ritus cultûs; constitutos ritus cultuum, appointed rites of Worship or Service. All agree what it is that the Apostle intends, namely, the Ordinances of Levitical worship, which are expressed in the vulgar by Justificationes culturae, both barbarously and besides the mind of the Apostle. [non-Latin text not transcribed]. Syr. a worldly holy house. The Tabernacle was frequently called the House of God, and the House of the Sanctuary. Vul: Sanctum seculare. Rhem: a secular Sanctuary; which the Interlinear changeth into mundanum: seculare denotes duration but it is not the Design of the Apostle to speak of the duration of that, which he is proving to be ceased. Beza. Sanctuarium mundanum, some respect the particles [non-Latin text not transcribed]; and render them illudque.

VER. 1. Then verily even that first Covenant, had Ordinances of worship, and also a worldly Sanctuary. PRoceeding unto the comparison designed between the old Covenant and the new, as unto the services and sacrifices wherewith the one and the other was established and confirmed, He introduceth the [non-Latin text not transcribed] of the first by way of concession, as unto what really belonged thereunto. And this is the constant Method of the Apostle in all the comparisons he makes. He still allows full weight and measure unto that comparate which he prefers the other above. And as this, on the one hand, taketh away all cause of complaint, as though the worth and value of what he determineth against, were concealed; so it tends unto the real exaltation of that which he gives the Preference unto. It is an Honour unto the Priesthood and Sacrifice of Christ, that they are so much more glorious and excellent than those of the old Covenant, which yet were excellent and glorious also. There is in this Verse, 1. An Introduction of the concession intended. [non-Latin text not transcribed]. The contexture of these [non-Latin text not transcribed] Particles is some what unusual. Hence some would have, [non-Latin text not transcribed], to be redundant; some joyn it in construction with [non-Latin text not transcribed] that follows. This was the judgment of Beza, whom our translators follow, For the word, Also; [had also Ordinances;] renders, [non-Latin text not transcribed], in the original: and thereon they omit it in the first place, not saying, And then verily, but then verily, that is, [non-Latin text not transcribed]. If this be so, the Assertion of the Apostle seems to be built on a tacit supposition that the latter Covenant hath ordinances of worship. Hence he grants the first had so also. Even that had also ordinances of worship, as the new hath. But I see not at all, that any such supposition is here made by the Apostle; yea, he doth rather oppose those Ordinances of Divine worship unto the Priviledges of the new Covenant, than allow the same things to be under both. And this is evident in the worldly Sanctuary, which he ascribes unto the first Covenant, for he had expresly denyed that there was any such under the new. Chap. 8. 2. Wherefore although [non-Latin text not transcribed]. and, seems to be redundant, yet it is emphatical and increaseth the signification of the other Particles, as it is often used in the Scripture. And the Introduction [non-Latin text not transcribed]. of the concession, intimated by this contexture of the Notes of it, (then verily even that) shews both the reality of it, and the weight that he lays upon it. [non-Latin text not transcribed]; we render, then; most do it by igitur, therefore. But the connexion unto the foregoing Discourse is rather real than verbal. It is not an Inference made from what was before declared, but a continuation of the same Design. And yet moreover it is granted; or therefore it is granted; verily so it was. And so [non-Latin text not transcribed] [non-Latin text not transcribed] serves unto the Protasis of the comparison, whereunto [non-Latin text not transcribed] answereth, ver. 11th. But; Christ being come. The subject spoken of is [non-Latin text not transcribed], the first, that is, [non-Latin text not transcribed]; that first Covenant whereof we treat. The Covenant made with the Fathers at Sinai, which as unto the Administrations of it the Hebrews as yet adhered unto. The nature of this Covenant we have spoken unto at large on the foregoing chapter, and thither refer the Reader. Of this Covenant it is affirmed in general, that it had two things, (1) Ordinances of worship. (2) A worldly Sanctuary; and the Relation of them unto it, is, that it had them. 1. It had them [non-Latin text not transcribed]. It refers unto the time past. The Apostle saith not it hath them, but, it had them. That is, say some, it had so whilest that Tabernacle was standing, and whilest these things were in force; but now the Covenant is [non-Latin text not transcribed] abolished and it hath none of them. But this answers not the Apostle's Intention. For he acknowledgeth that Covenant and all its Ordinances de facto to have been yet in Being, in the patience and forbearance of God. Only he affirms that it was [non-Latin text not transcribed], chap. 8. 13. ready to disappear. Nor was he to take for granted, what was the principal [non-Latin text not transcribed] between him and the Hebrews, but to prove it, which he doth accordingly. Hence he grants that there were Priests that offered Gifts according to the Law; chap. 8. 4. and some who served at the Tabernacle. chap. 13. 10. But the Apostle hath respect unto the time wherein that Covenant was first made. Then it had these things annexed unto it, which were the Priviledges and Glory of it. For the Apostle hath in the whole Discourse, continual respect unto the first making of the Covenant, and the first institution of its Administrations. It had them; that is, they belonged unto it as those wherein its Administration did consist. Every Covenant of God had its proper Priviledges and Advantages, Even the first Covenant had so, and those such as were excellent in themselves, though not comparable with them of the new. For to make any Covenant with men, is an eminent fruit of Goodness, Grace and Condescention in God, whereon he will annex such Priviledges thereunto, as may evince it so to be. 2. This first Covenant had two things in general. 1. [non-Latin text not transcribed] Both Translations and Interpreters have cast some difficulty on the meaning of these words, in themselves plain and evident. [non-Latin text not transcribed]; are [non-Latin text not transcribed]. And the word is generally rendred by [non-Latin text not transcribed] in the Greek Versions; and next unto that by [non-Latin text not transcribed], that which is legal and right. The Vulgar Latine rendets it by Iustificationes; from the inclusion of Ius, Iustum in [non-Latin text not transcribed] the signification of it. In the new Testament it is used, Luk. 1, 6. Rom. 1. 32. chap. 2. 26. chap. 5. 16. chap, 8. 4. Heb. 9. 1. ver. 10. Rev. 15. 4. chap. 19. 8. And in no one place doth it signifie Institution, but it may be better rendred Righteousness when alone we so translate it. Rom. 5. 16. In the context and construction wherein it is here placed, it can have no signification, but that of Ordinances, Rites, Institutions, Statutes, the constant sense of [non-Latin text not transcribed] determined both by its derivation, and invariable use. Wherefore all inquiries on these words, in what sense the Rites of the Law may be called Iustifications, or whether because the Observation of them did Iustifie before men, or were signs of our Iustification before God, are all useless and needless. What there is of Iust and Right in the signification of the word, respects the Right of God in the constitution and imposition of these Ordinances. They were Appointments of God which he had Right to prescribe, whence their Observation on the Part of the Church was just and equal. These Ordinances, or Statutes were so ([non-Latin text not transcribed], of service) that is, as we render it divine service. [non-Latin text not transcribed] is originally of as large a signification [non-Latin text not transcribed]. as [non-Latin text not transcribed], and denotes any service whatever. But it is here, and constantly in the new Testament, as is also the verb [non-Latin text not transcribed], restrained unto Divine service, Ioh. 16. 2. Rom. 9. 4. chap. 12. 1. Cultus, of worship, and so were it better rendred, than by Divine service. In one place it signifies by it self, as much as [non-Latin text not transcribed] doth here: Rom. 9. 4, unto whom belonged the giving of the Law, [non-Latin text not transcribed], and the worship; that is, [non-Latin text not transcribed], the Ordinances of worship. The Ordinances of the Ceremonial Law. For although God were served in and according to the commands of the Moral Law, or the unchangeable prescriptions the ten words; and also in the duties required in the due Observance of the Iudicial Law; yet this [non-Latin text not transcribed] or [non-Latin text not transcribed] was the immediate worship of the Tabernacle; and the services of the Priests that belonged thereunto. Hence the Jews call all Idolatry and superstition; [non-Latin text not transcribed], strange worship. And this was that part of Divine worship about which God had so many controversies with the People of Israel under the Old Testament. For they were always apt to run into noxious extreams about it: For the most part they were prone to neglect it, and to run into all manner of superstition and Idolatry. For the Law of this worship was an hedge that God had set about them to keep them from those Abominations. And if at any time they brake over it, or neglected it, and let it fall, they failed not to rush into the most abominable Idolatry. On the other hand, ofttimes they placed all their trust and confidence for their acceptance with God and blessing from him, on the external observance of the ordinances and institutions of it. And hereby they countenanced themselves not only in a neglect of moral Duties and spiritual Obedience, but in a course of flagitious sins and wickednesses. To repress these exorbitances with respect unto both these extreams, the ministry of the Prophets was in an especial manner directed. And we may observe some things here in our passage, as included in the Apostle's assertion, though not any part of his present Design. 1. There was never any Covenant between God and man, but it had some Ordinances or Arbitrary Institutions of external Divine worship annexed unto it. The original Covenant of works had the Ordinances of the Tree of Life, and of the Knowledge of Good and Evil, the Laws whereof belonged not unto that of natural Light and Reason. The Covenant of Sinai whereof the Apostle speaks had a multiplication of them. Nor is the new Covenant destitute of them or their necessary observance. All Publick worship in, and the Sacraments of the Church are of this nature. For whereas it is ingrafted in natural Light that some external worship is to be given unto God, He would have it of his own prescription, and not as unto the modes of it, be left unto the inventions of men. And because God hath alwayes in every Covenant prescribed the external worship and all the Duties of it which he will accept, it cannot but be dangerous for us, to make any Additions thereunto. Had he prescribed none at any time, seeing some are necessary in the Light of nature, it would follow by just consequence that they were left unto the finding out and appointment of men. But he having done this himself, let not us add unto his words, lest he reprove us, and we be found lyars. And in his Institution of these Ordinances of external worship, there is both a Demonstration of his Sovereignty, and an especial trial of our Obedience in things whereof we have no Reason but his meer will and pleasure. 2. It is an hard and rare thing to have the minds of men kept upright with God in the Observation of the Institutions of Divine worship. Adam lost himself and us all by his failure therein. The Old Church seldom attained unto it, but continually wandred into one of the extreams mentioned before. And at this day there are very few in the world who judge a diligent observation of Divine Institutions to be a thing of any great importance. By some they are neglected, by some corrupted with additions of their own, and by some they are exalted above their proper place and use, and turning into an occasion of neglecting more important Duties. And the Reason of this difficulty is because Faith hath not that assistance and encouragement from innate Principles of Reason, and sensible experience of this kind of Obedience, as it hath in that which is moral, internal, and spiritual. That these Ordinances of divine worship might be duly observed and rightly performed under the first Covenant, there was a Place appointed of God for their solemnization. It had, [non-Latin text not transcribed]; also a worldly Sanctuary: He renders [non-Latin text not transcribed] by [non-Latin text not transcribed]; properly an holy Place, a Sanctuary. And why [non-Latin text not transcribed]. he calls it [non-Latin text not transcribed], or worldly, we must enquire. And some things must be premised unto the exposition of these words. 1. The Apostle treating of the services, sacrifices, and place of worship under the Old Testament, doth not instance in, nor insist upon the Temple, with its fabrick, and the order of its services; but in the Tabernacle set up by Moses in the wilderness. And this he doth for the ensuing Reasons. 1. Because his principle Design is to confirm the preeminence of the New Covenant above the Old. To this end he compares them together in their first Introduction and establishment with what did belong unto them therein. And as this in the new Covenant was the Priesthood, Mediation, and Sacrifice of Christ; so in the old it was the Tabernacle with the services and sacrifices that belonged unto it. These the first covenant was accompained with and established by; and therefore were they peculiarly to be compared with the Tabernacle of Christ, and the sacrifice that he offered therein. This is the principle Reason why in this disputation he hath all along respect unto the Tabernacle, and not unto the Temple. 2. Although the Temple with its glorious fabrick and excellent order added much unto the outward Beauty and Splendor of the sacred worship, yet was it no more but a large exemplification of what was vertually contained in the Tabernacle and the institutions of it, from whence it derived all its Glory. And therefore these Hebrews principally rested in, and boasted of the Revelation made unto Moses and his institutions. And the excellency of the worship of the new Covenant being manifested above that of the Tabernacle there is no plea left for the additional outward Glory of the Temple. 2. Designing to treat of this Holy Tent or Tabernacle, he confines himself unto the first general Distribution of it. Exod. 26. 33. And thou shalt hang up the Vail under the Taches, that thou mayst bring in thither the Ark of the Testimony, and the Vail shall divide unto you, between the Holy and the most Holy; the Holy Utensils of which two parts he afterwards distinctly describes. The whole was called [non-Latin text not transcribed], which he renders by [non-Latin text not transcribed], the holy Place or Sanctuary. The Tabernacle of witness erected in the wilderness in two parts, the Holy and the most Holy, with the Utensils of them, is that whose Description he undertakes. It is observed by the Apostle that the first Covenant had this Sanctuary; (1) Because so soon as God had made that Covenant with the people, he prescribed unto them the Erection and making of this Sanctuary, containing all the solemn means of the Administration of the Covenant itself. (2) Because it was the principle mercy, priviledg and advantage that the people were made partakers of by vertue of that Covenant. And it belongs unto the exposition of the Text, as to the design of the Apostle in it, that we consider what that priviledge was, or wherein it did consist. And 1. This Tabernacle with what belonged thereunto was a Visible Pledge of the presence of God among the people, owning, Blessing and protecting of them. And it was a pledge of Gods own Institution, in imitation whereof, the superstitious Heathens invented ways of obliging their Idol-Gods to be present among them for the same ends. Hence was that prayer at the removal of the Tabernacle and the Ark therein. Numb. 10. 35, 36. Rise up Lord and let thine enemies be scattered, and let them that hate thee, fly before thee. And when it rested he said, Return O Lord unto the many thousands of Israel. And thence the Ark was called the Ark of Gods strength; see Psal. 68. 1, 2. 13. 2, 8. 2 Chron. 6. 41. because it was a pledg of Gods putting forth his strength and power in the behalf of the people. And according unto this Institution it was a most effectual means to strengthen their faith and confidence in God. For what could they desire more in Reference thereunto, than to enjoy such a gracious earnest of his powerful presence among them? But when they ceased to trust in God, and put their confidence in the things themselves, which were no otherwise useful but as they were Pledges of his Presence, they proved their Ruine. Hereof we have a fatal instance in their bringing the Ark into the field, in their battell against the Philistines. 1 Sam. 4. 5, 6. And it will fare no better with others who shall rest satisfied with outward Institutions of divine worship, neglecting the end of them all, which is faith and trust in God. Ierem. 7. 4. But men of corrupt minds had rather place their trust in any thing but God: For they find that they can do so, and yet continue in their sins, as those did in the Prophet. ver. 8, 9, 10. But none can trust in God, unless he relinquish all sin whatever. All other pretended trust in him, is but the entitling of him unto our own wickedness. 2. It was the Pledge and means of Gods Residence or dwelling among them, which expresseth the peculiar manner of his presence mentioned in general before. The Tabernacle was Gods house; nor did he promise at any time to dwell among them but with respect thereunto. Exod. 15. 17. Chap. 25. 8. Chap. 29. 44, 45, 46. Numb. 5. 3. And the consideration hereof was a powerful motive unto Holiness, Fear and Reverence; unto which ends it is every where pressed in the scripture. 3. It was a fixed Seat of all divine worship wherein the truth and purity of it was to be preserved. Had the observation of the Ordinances of divine service been left unto the memories of private persons, it would quickly have issued in all manner of foolish practices, or have been utterly neglected. But God appointed this Sanctuary for the preservation of the purity of his worship, as well as for the solemnity thereof: see Deut. 12. 8, 9, 10, 11. Here was the Book of the Law laid up, according unto the Prescript whereof the Priests were obliged in all generations to take care of the publick worship of God. 4. It was principally the priviledge and glory of the Church of Israel, in that it was a continual Representation of the Incarnation of the Son of God; a Type of his coming in the flesh to dwell among us, and by the one sacrifice of himself to make Reconciliation with God, and Atonement for sins. It was such an expression of the Idea of the mind of God concerning the person and mediation of Christ, as in his Wisedom and Grace he thought meet to intrust the Church withal. Hence was that severe injunction that all things concerning it, should be made according unto the pattern shewed in the mount. For what could the wisdom of men do in the prefiguration of that mystery, which they had no comprehension of? But yet the Sanctuary the Apostle calls [non-Latin text not transcribed]; worldly. Expositors both antient and modern do even weary themselves in their enquiries why the Apostle calls this Sanctuary worldly. But I think they do so without cause, the Reason of the Appellation being evident in his design and the context. And there is a difficulty added unto it by the Latine translation which renders the word Seculare, which denotes Continuance or duration. This expresseth the Hebrew [non-Latin text not transcribed]: but that the Apostle renders by [non-Latin text not transcribed] not by [non-Latin text not transcribed]; and therefore here hath no respect unto it. The sense that many fix upon is, that he intends the outward Court of the Temple, whereunto the Gentiles or men of the world were admitted, whence it was called worldly and not sacred: But this exposition though countenanced by many of the Ancients, is contrary unto the whole design of the Apostle. For (1) He speaks of the Tabernacle, wherein was no such outward Court; nor indeed was there any such belonging to the Temple, whatever some pretend. (2) The whole Sanctuary, whereof he speaks, he immediately distributes into two parts, as they were divided by the Vail; namely, the Holy and the most Holy Place, which were the two parts of the Tabernacle itself. (3) He treats of the Sanctuary only with respect unto the divine service to be performed in it by the Priests, which they did not in any outward court whereunto the Gentiles might be admitted. Wherefore the Apostle terms this Sanctuary worldly, because it was every way in and of this world. For (1) The Place of it was on the earth in this world, in opposition whereunto the Sanctuary of the new Covenant is in Heaven. chap. 8. 2. (2) Although the materials of it were as durable as any thing in that kind could be procured, as Gold and Shittim wood, because they were to be of a long continuance, yet were they worldly; that is, caduca, fading and perishing things, as are all things of the world; God intimating thereby that they were not to have an everlasting continuance. Gold, and wood, and silk, and hair, however curiously wrought and carefully preserved, are but for a time. (3) All the services of it, all its Sacrifices in themselves, seperated from their Typical representative use, were all worldly; and their efficacy extended only unto worldly things, as the Apostle proves in this Chapter. (4) On these accounts the Apostle calls it worldly; yet not absolutely so, but in opposition unto that which is Heavenly. All things in the Ministration of the new Covenant are Heavenly. So is the Priest, his Sacrifice, Tabernacle, and Altar as we shall see in the process of the Apostle's discourse. And we may observe from the whole, 1. That Divine institution alone is that which renders any thing acceptable unto God. Although the things that belonged unto the Sanctuary, and the Sanctuary itself, were in themselves but worldly; yet being divine Ordinances, they had a Glory in them, and were in their season accepted with God. 2. God can animate outward carnal things with an hidden invisible Spring of Glory and Efficacy; so he did their Sanctuary with its relation unto Christ; which was an Object of faith, which no eye of flesh could behold. 3. All divine service or worship must be resolved into divine ordination or Institution. A worship not ordained of God is not accepted of God. It had Ordinances of worship. 4. A worldly Sanctuary is enough for them whose service is worldly; and these things the men of the world are satisfied with.

VER. 2. TWo things were ascribed unto the first Covenant in the verse foregoing. (1) Ordinances of worship; (2) A worldly Sanctuary. In this verse the Apostle enters upon a description of them both, inverting the Order of their proposal, beginning with the latter, or the Sanctuary itself. [non-Latin text not transcribed]. Vul. Lat. Tabernaculum enim factum est primum, The first Tabernacle was made, ambiguously, as we shall see. Syr. [non-Latin text not transcribed], in Tabernaculo primo quod factum erat. In the first Tabernacle that was made. [non-Latin text not transcribed]; Vul. Lat. Candelabra Candlesticks. Syr. [non-Latin text not transcribed], In it was the Candlestick. [non-Latin text not transcribed]; Vul. Propositio panum; the Proposition of Loaves. Others, Propositi panes; Syr. [non-Latin text not transcribed], and the bread of faces. [non-Latin text not transcribed]; Vul. quae dicitur sancta; quae dicitur sanctum; quod sancta vocant. For some read [non-Latin text not transcribed], some [non-Latin text not transcribed]. Syr. [non-Latin text not transcribed], and it was called The Holy House. For there was a Tabernacle made, (prepared) The first wherein was the Candlestick and the Table, and the shew-bread; which is called the Sanctuary. Our Translation thus rendring the words avoids the ambiguity mentioned in the Vulgar Latine. First of all there was a Tabernacle made. But whereas our rendring is also obscure, the First being mentioned, where only one thing went before, which yet includes a distribution supposed, I would supply it with two parts. There was a Tabernacle made consisting of two parts. Tabernaculum bipartitè extructum. For the following words are a distinct description of these two parts. 1. The subject spoken of is the Tabernacle. 2. That which in general is affirmed of it is, that it was made. 3. There is a distribution of it into two parts in this and the following verse. 4. These parts are described and distinguished by (1) Their names. (2) Their situation with respect unto one another. (3) Their Contents or sacred Utensils. The one is so described in this verse. (1) By its situation; it was the first, that which was first entred into. (2) By its Utensils which were three. (1) The Candlesticks. (2) The Table. (3) The Shew-bread. (3) By its name it was called the Sanctuary. 1 The subject treated of is [non-Latin text not transcribed]; that is [non-Latin text not transcribed] the Tabernacle; the [non-Latin text not transcribed]. common name for the whole fabrick, as the Temple was afterwards of the House built by Solomon. An Eminent Type this was of the Incarnation of Christ, whereby the fulness of the Godhead dwelt in him bodily; Col. 2. 9. Substantially in the humane nature, as it dwelt Typically and by Representation in this Tabernacle. Hence is it so expressed, He was made flesh, [non-Latin text not transcribed]. Joh. 1. 14. and pitched his Tabernacle amongst or with us. The consideration hereof, the Apostle on set purpose fixed on, as the great Concomitant, Priviledge or Glory of the first Covenant whereof he treats; and whose consideration was excellently suited unto his Design. Immediately on the giving of the Law and making that Covenant in Horeb, which was accepted of by the People and solemnly ratified, (Exod. 24. 4, 5, 6, 7, 8, 9, 10.) the whole of their remaining station in that place for some months, was taken up, in Moses his receiving Revelations, and the People's making provision about and for this Tabernacle with what belonged thereunto. Forty daies was Moses in the Mount with God, whilest he instructed him in all things that belonged unto it; so great and glorious was the Design of Divine wisdom in this Tabernacle and its appurtenances. For it was the House wherein his Glory was to dwell; and not only so but a Type and Representation of the Depth of his counsel in the incarnation of his Son, whereby the Divine Nature would personally dwell in the Humane for ever. 2. It is affirmed of this Tabernacle that it was made. Tabernaculum extructum, [non-Latin text not transcribed]. constructum, praeparatum, ornatum, adornatum; built, prepared, adorned. There is more included in the word than the meer building of the Fabrick. For the Apostle in this one word, reflects on and compriseth, (1.) The Provision of materials made by the people; (2) The Workings of those materials by Bezaliel; (3) The Erection of the whole by the Direction of Moses; (4) The Adorning of it unto its use; that is the substance of the Book of Exodus from Chap. 25th. to the end. First, Preparation was made for it; then the materials were wrought; and that with such curious workmanship, accompanied with such rich devoted Ornaments, that it was adorned in its making. It was prepared in its materials, it was wrought into its form, it was beautified in its ornaments, unto all which respect is had in this word. That which principally gave unto it, its Order, Beauty, Glory, and use, was that it was entirely, and in all the Parts and appurtenances of it, made according to the Pattern which God shewed Moses in the Mount. And therefore when it was finished and Erected, all the Parts belonging unto it, and all that was in it was distinctly recounted, and it is added concerning them all, seperately and in conjunction, they were all made as the Lord commanded Moses. Exod. 40. and 19, 22. For it is the Authority and wisdom of God alone, that gives beauty, use, and order unto all that belongs unto his worship. The first Part of this Tabernacle being so prepared it had its furniture, that was to abide and be used in it. 1. There was in it [non-Latin text not transcribed], the Candlestick. The Vulgar Latine reads candelabra in the plural number. Hence many disputes arise among the expositors [non-Latin text not transcribed]. who adhere unto that Translation. Some of them contend that the Apostle hath respect unto the Temple of Solomon wherein were ten Candlesticks, five on the one side and five on the other. 1 Kings 7. 49. which is directly contrary to his scope and the words of the Text. Some suppose that the one Candlestick which was in the Tabernacle was intended, but is spoken of in the plural number, because of the six Branches that came out of it, three on each side, and that which went directly upwards made seven, having lamps in them all. Exod. 25. 31. But whereas it is constantly called the Candlestick, and spoken of as one Utensil only, the Apostle could not call it the Candlesticks, for that was but one. Wherefore the most sober of them depart from their common translation, and adhere unto the Original; and make use of the expression to prove that it was the Tabernacle of Moses, and not the Temple of Solomon wherein were ten Candlesticks, that the Apostle refers unto. The making of this Candlestick is particularly described; Exod. 25. 31. to the end of the chapter. Its frame, measures and use, are not of our present consideration, they may be found in Expositors on that place. It was placed on the South side of the Tabernacle near the Vails that covered the most Holy Place; and over against it on the North side was the Table with the Shew-bread. And in the midst, at the very entrance of the most Holy Place was the Altar of Incense. see Exod. 40. 20, 21, 22, 23, 24, 25, 26, 27. And this Candlestick was made all of beaten Gold, of one peice, with its lamps and appurtenances without either joynts or screws, which is not without its Mystery. To fit it for its service pure Oyl Olive was to be provided by the way of offering from the People. Exod. 27. 20. And it was the office of the High Priest to order it, that is, to dress its Lamps, every evening and every morning, supplying them with fresh Oyl, and removing whatsoever might be offensive. Exod. 27. 21. And this is called a statute for ever unto the Generations of the Priests; on the behalf of the Children of Israel; which manifests the great concernment of the Church in this holy Utensil. On the other side of the Sanctuary over against the Candlestick was the Table and the Shew-bread, which the Apostle reckons as the second Part of the furniture [non-Latin text not transcribed] of this first part of the Tabernacle; distinguishing them from each other; The Table and the Shew-bread. The making of this Table with its measures and use, its form, and fashion, are recorded; Exod. 25. 23, 24. 25, 26, 27. 28, 29. chap, 37. 10, &c. [non-Latin text not transcribed] Table. The manner of its Covering when it was to be carried whilest the Tabernacle was movable, is described, Numb. 4. 7, 8. And it was an Utensil fashioned for Beauty and Glory. Upon this Table, which the Apostle adds, was the Shew-bread. It is here rendred by the Apostle [non-Latin text not transcribed]; the Proposition of the Bread or Leaves; by an Hypallage for [non-Latin text not transcribed]; the Bread of Proposition as it is [non-Latin text not transcribed]. rendred; Matth. 12. 4. the Bread that was proposed or set forth. In the Hebrew it is [non-Latin text not transcribed] Bread in the singular number; which the Apostle renders by [non-Latin text not transcribed] in the Plural, as also doth the Evangelist. For that Bread consisted of many loaves; as [non-Latin text not transcribed] properly signifies a loaf. So the LXX render it by [non-Latin text not transcribed] Exod. 25. 30. The number of these leaves or cakes as we call them, was, twelve; and they were set on the Table in two Rows, six in a Row, being laid one upon the other. The Jews say that every loaf was ten hands breadth long, and five hands breadths broad, and seven fingers thick. But this cannot well be reconciled unto the Proportion of the Table. For the Table itself was but two cubits long, and one cubit broad. And whereas it had a Border of an hands breadth round about, nothing could lie on the Table but what was placed within that Border. And seeing a cubit was but five hands breadth, it cannot be conceived how two Rows of loaves, that were ten hands breadth long, and five hands breadth broad, could be placed within that Border. Wherefore they suppose that there were Props of Gold coming up from the Ground that bore the ends of the Cakes. But if so, It could not be said that they were placed on the Table which is expresly affirmed. Wherefore it is certain that they were of such shape, proportion, and measures, as might fitly be placed on the Table within the Border; and more we know not of them. These Cakes were renewed every Sabbath in the morning; the renovation of them being part of the peculiar worship of the Day. The manner of it, as also of the making of them is described; Levit. 24. 5. 9. And because the new Bread was to be brought in and immediately placed in the Room of that which was taken away, it is called absolutely [non-Latin text not transcribed] the continual Bread; Numb. 4. 7. For God says it was to be before him [non-Latin text not transcribed] jugiter; Exod. 25. 30; alwaies or continually. Why it is called [non-Latin text not transcribed] the Bread of faces there is great enquiry. One of the Targums render it inward Bread, for the word is used sometimes for that which looks inward. The LXX [non-Latin text not transcribed], present Bread; or Bread presented. Many think they were so called because they were set forth before the faces of the Priests, and stood in their view when they first entred the Tabernacle. But the Reason of it is plain in the Text. [non-Latin text not transcribed] The Shewbread before my face, saith God. They were presented before the Lord as a memorial 12 of them, in answer to the 12 Tribes of Israel. The Jews think they were called Bread of faces, because being made in an oblong square, they appeared with many faces, that is, as many as they had sides. But they cannot evince this to have been the fashion of them; and it is absurd to imagine that they had such a name given unto them, for their outward form. This is all that the Apostle observes to have been in the first Part of the Tabernacle. There was in it moreover the Altar of Incense. But this was not placed in the midst of it at any equal distances from the sides, but just at the west end where the Vail opened to give an entrance into the most Holy Place; wherefore by our Apostle it is reckoned unto that Part of the Sanctuary, as we shall see on the next verse. Concerning this Part of the Tabernacle, the Apostle affirmes that it was called [non-Latin text not transcribed], Holy. This name of it was given and stated; Exod. 26. 33. The [non-Latin text not transcribed]. Vail shall divide [non-Latin text not transcribed] between the Holy, that is, that Part of the Sanctuary, and the most Holy, which our Apostle describes in the next Place. And we may observe; that, Every Part of Gods House, and the Place wherein he will dwell, is filled and adorned with Pledges of his Presence, and meanes of communicating his Grace; Such were all the Parts of the furniture of this Part of the Tabernacle. And so doth God dwell in his Church, which in some sense is his Tabernacle with men. But the Principal enquiry about these things is concerning their mystical signification and use. For by the Apostle they are only proposed in general, under this notion, that they were all Typical Representations of things spiritual and evangelical. Without this He had no concernment in them. This therefore we shall enquire into. We may in this matter be supplyed by expositors with variety of Conjectures. But none of them, so far as I have observed, have at all endeavoured to fix any certain Rule for the Trial and Measure of such conjectures, nor to guide us in the interpretation of this mystery. Some say the Candlestick with its Branches, represented the seven Planets, the Sun in the midst, as the Scapus of the Candlestick was in the midst of the six Branches, three on the one side and three on the other. And the Loaves of Bread, say they, did represent the fruits of the earth, as influenced by the Heavenly Bodys. This is the Interpretation of Philo, a Iew and Platonical Philosopher; and it doth not unbecome his Principles. But that any Christian writer should approve of it, I somewhat wonder, nor doth it deserve a confutation. Some say that the Altar of Incense signified those that are of a contemplative Life; the Table of Shew-bread those that follow the active Life; and the Candlestick those that follow both of them. The pretended Reasons of this Application of these things may be seen in the commentaries of Ribera and Tena on this Place. Some with more Sobriety and Probability, affirm the Candlestick to represent the Ministry of the Church, appointed for the Illumination of it, and the Table with the Shew-bread, the Ordinances as administred by them; which things are declared succinctly by Gomarus on this Place; and unto them they may have safely a secondary Application. But as was said, a Rule is to be fixed to guide us in the Interpretation of the mystical signification of these things and the application of them, without which we shall wander in uncertain and unapproveable conjectures. And it is plainly given us in the context. For therein are two things manifest. (1) That the Tabernacle and all contained in it were Typical of Christ. This is directly affirmed, chap. 8. 2. as hath been evinced in the exposition of that place. And it is the Design of the Apostle further to declare and confirm it in what remaines of this chapter. (2) That the Lord Christ in this Representation of him by the Tabernacle its Utensils and Services, is not considered absolutely, but as the Church is in mystical Union with him. For he is proposed, set forth, and described in the discharge of his mediatory Office. And these things give us an evident Rule in the investigation of the Original significancy of the Tabernacle, with all the Parts, Furniture, and Services of it, and the design of God therein. They were all Representative of Christ in the Discharge of his Office, and by them did God instruct the Church as unto their faith in him and expectation of him. This is excellently observed by Cyrill. in Iohan. lib. 4. chap. 28. Christus licét unus sit, multifariam tamen à nobis intelligitur. Ipse est Tabernaculum propter carnis tegumentum; Ipse est mensa, quia noster cibus est et vita; Ipse est Arca habens legem Dei reconditam, quia est verbum Patris; Ipse est candelabrum, quia est Lux Spiritualis; Ipse est Altare incensi, quia est odor suavitatis in Sanctificationem; Ipse est Altare Holocausti, quia est hostia pro totius mundi vit a in cruce oblata. And other Instances he gives unto the same purpose. And although I cannot comply with all his particular Applications, yet the Ground he builds upon, and the Rule he proceeds by are firm and stable, And by this Rule we shall enquire into the signification of the things mentioned by the Apostle in the first part of the Tabernacle. 1. The Candlestick with its seven Branches and its perpetual Light with pure Oyl, giving Light unto all Holy Administrations, did represent the fullness of Spiritual Light, that is in Christ Jesus, and which by him is communicated unto the whole Church. In him was Life, and the Life was the Light of men; Ioh. 1. 4. God gave unto him the Spirit not by measure; Ioh. 3. 34. And the Holy Spitit rested on him in all variety of his Gifts and Operations, especially those of Spiritual Light, Wisdom and Understanding Isa. 11. 2. 3. And in allusion unto this Candlestick with its seven Lamps, is called the seven Spirits that are before the Throne of God; Revel. 1. 4; as He, in and by whom the Lord Christ gives out the fullness and perfection of spirituall Light and Gifts unto the illumination of the Church; even as the Light of the Tabernacle depended on the seven Lamps of the Candlestick. Wherefore by the Communication of the fullness of the Spirit in all his Gifts and Graces unto Christ, he became the fountain of all spiritual Light unto the Church. For he subjectively enlightens their minds by his Spirit; Ephes. 1. 17, 18, 19. and objectively and doctrinally conveys the means of Light unto them by his word. Again; There was one Candlestick which contained the holy Oyl, (a Type of the spirit) in it self. Thence was it communicated unto the Branches on each side of it, that they also should give Light unto the Tabernacle; Yet had they originally no oyl in themselves, but only what was continually communicated unto them from the body of the Candlestick. And so the communications from Christ of spiritual Gifts unto the Ministers of the Gospel whereby they are instrumental In the Illumination of the Church, was signified thereby. For unto every one of us is given Grace according unto the measure of the Gift of Christ even as he pleaseth. Ephes. 4. 7. But hereon we must also remember, that this Candlestick was all one beaten work of pure Gold both the Scapus, the Body, and all the Branches of it. There were neither joynts, nor screws, nor pins in or about it. Exod. 25. 36. Wherefore unless ministers are made Partakers of the divine nature of Christ, by that faith which is more precious than Gold, and are intimately united unto him, so as mystically to become one with him, no pretended conjunction unto him by joynts and screws of outward order, will enable them to derive that pure oyl from him, with whose burning Light they may illuminate the Church. But this I submitt unto the Judgment of others. This is of faith herein. That which God instructed the Church in by this holy Utensil and its Use, was that the promised Messiah, whom all these things typed and represented, was to be by the fullness of the spirit in himself, and the communication of all Spiritual Graces and Gifts unto others, the only cause of all true saving Light unto the Church. He is the true Light which lighteneth every man coming into the world, namely, that is savingly enlightened. Upon the entrance of Sin, all things fell into Darkness; spiritual darkness covered mankind, not unlike that which was on the face of the deep, before God said let there be Light and there was Light. 2 Cor. 4, 6. And this darkness had two parts; first, that which was external with respect unto the will of God concerning Sinners and their acceptance with him; secondly, on the minds of men in their incapacity to receive such divine Revelations unto that end as were or should be made. This was the double Vail, the Vail vailed and the Covering covered over the face of all Nations, which was to be destroyed; Isa. 25. 7. And they are both removed by Christ alone, the former by his Doctrine, the latter by his Spirit. Moreover there was no Light at all in the Sanctuary for the performance of any holy Administrations, but what was given unto it by the Lamps of this Candlestick. And therefore was it to be carefully dressed every morning and evening by a perpetual Statute. And if the communication of spiritual Gifts and Graces do cease, the very Church it self notwithstanding its outward order, will be a place of Darkness. Obs. 1. The Communication of sacred Light from Christ in the Gifts of the Spirit, is absolutely necessary unto the due and acceptable performance of all holy Offices and Duties of worship in the Church. And, 2. No man by his utmost endeavours in the use of outward means can obtain the least beam of saving Light, unless it be communicated unto him by Christ, who is the only fountain and cause of it. The Table and the Shew-bread mentioned in the next place, respected him also under another consideration. The use of the Table which was all overlaid with Gold was only to bear the bread which was laid upon it. What resemblance there might be therein unto the Divine Person of Christ, which sustained the humane nature in its duties, that Bread of Life which was provided for the Church, It may be is not easie to declare. Howbeit the Head of Christ is said to be as the most fine Gold; Cant. 5. 11. Wherefore the matter of it being most precious, and the form of it beautifull and glorious, it might as far represent it, as any thing would do which is of this Creation, as all these things were; ver. 11. But that the Lord Christ is the only Bread of life unto the Church, the only Spiritual Food of our Souls, he himself doth fully testifie. Ioh. 6. 32. 35. He therefore, He alone was represented by this continual Bread of the Sanctuary

VER. 3, 4, 5. [non-Latin text not transcribed] [non-Latin text not transcribed]; But after the second Vail, or Covering. Our Latine Translation reads; post medium velum; that is, after the Vail that was in the midst; For there were not three Vails whereof this should be in the midst, but two only. The Syriack somewhat changeth the words. The inner Tabernacle which was within the face of the second Gate. The same thing is intended; but the inner is added; and after the second Vail is expressed by an Hebraism. what [non-Latin text not transcribed] is, which is rendred velum, and velamentum, a Vail, a Coverng, and by the Syriack a Gate of entrance; we shall see afterwards. [non-Latin text not transcribed]; quod dicitur; quod vocatur. Syr. it was called. [non-Latin text not transcribed]; aureum habens thuribulum; having the Golden Censer; Syr. and there were in it the house of incense of Gold; whereby either the Altar or the Censer may be understood. [non-Latin text not transcribed]. Syr. and there was in it; referring plainly to the Ark. [non-Latin text not transcribed]; non est tempus; non est propositum; It is not a time or place; It is not my purpose to speak; non est mode dicendum; [non-Latin text not transcribed]; singulatim; Vul. Lat. per singula, Arias per partes. Syr. by one and one, apart, particularly, according to the parts laid down distinctly. The Syriak adds the following words unto these; it is not time to speak of these things by one and one, which were thus disposed. But the Original refers that expression unto what follows.

VER. 3, 4, 5. And after the Vail the Tabernacle which is called the Holiest of all; which had the Golden Censer and the Ark of the Covenant overlaid (covered) round about (on every side) with Gold; wherein was the Golden Pot that had Manna; and Aaron's Rod that budded, and the Tables of the Covenant; and over it the Cherubims of Glory shadowing the Mercy-seat; of which (things) we cannot (shall not) now speak particularly. The Apostle in these verses proceedeth unto the description of the second part of the Tabernacle, with the things contained in it, or the holy furniture thereof. His design is not to give us an exact description of these things, as he declares in the close of the sift verse, but only to declare their use and signification. Wherefore he doth not propose an accurate account of their station and relation one to another, but makes such mention of them in general as was sufficient unto his end, namely, to manifest their use and signification. Wherefore they deal injuriously both with him and the Text, who rigidly examine every word and passage, as though he had designed an exact account of the frame, positure, fashion, and measure of this part of the Tabernacle, and every thing contained in it; whereas the use and signification of the whole is all that lie intends. A due consideration hereof renders the anxious enquiry, that hath been made about the assignation of holy Utensils unto this part of the Sanctuary, and the placing of them with respect unto one another, which was no part of his design, altogether needless. For with respect unto the end he aimed at, the words he useth are exactly the truth. He describes this part of the Tabernacle; (1) From its Situation; it was after the second Vail. (2) From its name given unto it by God himself; it was called the Holiest of all, or the Holy of Holies. (3) From its Utensils or Vessels which were, (1) The Golden Censer. (2) The Ark. (3) What was in it or with it. (1) The Golden Pot that had Manna. (2) Aaron's Rod. (3) The Tables of the Covenant. (4) The Cherubims; which he describes, (1) From their Quality; Cherubims of Glory. (2) Their Use; they shadowed the Mercy-seat. (5) The Mercy-seat it self. But this is mentioned as it were only occasionally with respect unto the use of the Cherubims. And this sufficiently manifests that in the rehearsal of these things the Apostle designeth not Accuracy and order. For the Mercy-seat was for glory and signification far above the Cherubims wherewith it was overshadowed. With respect unto these things among others in another place, he affirms that the ministration of divine worship under the Law was glorious. But withal he adds that it had no glory in comparison of that which doth excel; namely, the spiritual ministration of divine worship under the Gospel. 2 Cor. 3. 1. And this is that which we should always mind in the consideration of these things. For if we yet look after, and value such an outward glory as they did exhibit, we are carnal, and cannot behold the beauty of spiritual things. The verbal difficulties which occur in this context, have occasioned Critical Expositors to labour greatly about them. That is the Field wherein they choose to exercise their skill and diligence. But as unto the things themselves, and the difficulties that are in the real interpretation of them, little light is contributed by most of their endeavours. Wherefore some of these words have been so belaboured with all sorts of conjectures, that there is no room left for any addition in the same kind: And it were but lost labour to repeat what must be confuted if it were mentioned. I shall therefore take no farther notice of any difficulty in the words, but as the explication of it is necessary unto the interpretation of the context, and so far nothing shall be omitted. The first thing mentioned by the Apostle, is the Situation of this part of the Tabernacle; it was after the second Vail. It was so unto [non-Latin text not transcribed] them that entered into the Tabernacle, they were to pass through the whole length of the first part, before they came unto this; nor was there any other way of entrance into it. And by calling this Partition of the two parts of the Sanctuary, the second Vail, the Apostle intimates that there was a former. Howbeit that former was not a seperating Vail of any part of the Tabernacle as this was. It was only the hanging of the Door of the Tent. This the Apostle here reckons as a Vail, because as by this Vail the Priests were hindred from entering into, or looking into the most Holy Place, so by that other the People were forbidden to enter or look into the first part of the Sanctuary, whereinto the Priests entered daily. The making of the first Vail is declared, Exod. 26. 36.r 37. and it is called [non-Latin text not transcribed] the hanging or covering for the door. The making of this second Vail is declared, Exod 26. ver. 31, 32, 33. and it is called the Vail or Covering. The Apostle renders it by [non-Latin text not transcribed]; as also it is Matth. 27. 51. where it is spoken of in the Temple: And so it is rendred by the LXX. Exod. 26. 31. As the former is called [non-Latin text not transcribed], a Covering. From [non-Latin text not transcribed], which is to extend, to stretch out so as to cover with it what is so extended, is [non-Latin text not transcribed], a Vail to be a Covering unto any thing; dividing one thing from another; as [non-Latin text not transcribed], is that which covereth any thing round about; such was this Vail. The End, Use and Signification of it the Apostle expresly declares ver. 8th. where they must be spoken unto. 2. He describes this Part of the Tabernacle by its name; it is called the most Holy; the Holy of Holies. [non-Latin text not transcribed] So it is called by God himself; [non-Latin text not transcribed] Exod. 26. 33, 34. The Holy of Holies; that is, most Holy; the Superlative Degree expressed by the Repetition of the Substantive, as is usual in the Hebrew. Some give instances of this kind of Phraseology in Greek writers, remote enough from Hebraisms; as Sophocles. [non-Latin text not transcribed]; misera miserarum es; that is, miserrima. But however the phrase of [non-Latin text not transcribed] may be Greek, the Apostle intends to express the Hebraism itself. And Holy in the Hebrew is of the singular number; Holies of the plural; but in the Greck both are of the plural number. And what is thus called was most eminently Typical of Christ who is called by this name, Dan. 9. 24. to anoint the most Holy. The place in the Tabernacle which was most sacred, and most secret, which had the most eminent Pledges or Symbols of the divine presence, and the clearest Representations of God in Christ, reconciling the word unto himself, is so called. The more of Christ by the way of representation or exhibition any institutions of divine worship do contain or express, the more sacred and Holy are they in their use and exercise. But It is Christ alone who in himself is really the Most Holy, the Spring and Fountain of all holiness unto the Church. 3. The first Utensil reckoned unto this second part of the Tabernacle is, [non-Latin text not transcribed]; and the relation of it thereunto is, that it had it; [non-Latin text not transcribed]. [non-Latin text not transcribed] He doth not say it was in it, but it had it. If any one would see the various conjectures of learned men about this assertion of the Apostle, as also about that following concerning what was contained in the Ark, He may consult the collections of Mr. Pool on the place, where he will find them represented in one view. My design being only to declare what I conceive consonant unto the truth, I shall not spend time in repeating or refuting the conjectures of other men. [non-Latin text not transcribed], we translate a Censer; but it may as well be rendred the Alar of Incense; as it is by the Syriack the House of Spices; the place for the Spices whereof the Incense was compounded. The Altar of Incense was all overlaid with beaten Gold, hence it is here said to be [non-Latin text not transcribed], of Gold. And whereas it was one of the most glorious vessels of the Tabernacle, and most significant, if the Apostle intended it not in this word, he takes no notice of it at all, which is very unlikely. And of this Altar he says not, that it was in the second Tabernacle, but that it had it. And in that expression he respects not its situation, but its Use. And the most Holy Place may well be said to have the Altar of Incense; because the High Priest could never enter into that place nor perform any service in it, but he was to bring Incense with him, taken in a Censer from this Altar. Whereas therefore there was a two fold use of the Altar of Incense; the one of the Ordinary Priests, to burn Incense in the Sanctuary every day, and the other of the High Priest to take Incense from it when he entered into the most Holy Place, to fill it with a cloud of its smoak; the Apostle intending a comparison peculiarly between the Lord Christ and the High Priest only in this Place, and not the other Priests in the daily discharge of their office, he takes no notice of the use of the Altar of Incense in the Sanctuary, but only of that which respected the most Holy Place, and the entrance of the High Priest thereinto. For so he expresly applyes it ver. 12. And therefore he affirms this Place to have had this Golden Altar, its principal use and end being designed unto the service thereof. This I judge to be the true meaning of the Apostle, and sense of his words, and shall not therefore trouble my self nor the reader with the repetition or confutation of other conjectures. And that this was the principal use of this Altar is plainly declared in the order for the making and disposal of it. Exod. 30. 6. Thou shalt put it before the Vail, that is, by the Ark of the Testimony before the Mercy-seat, that is, over the Testimony where I will meet with them. Although it was placed without the Vail, and that for this end, that the High Priest might not enter one step into the most Holy Place, until the smoak of the Incense went before him; yet had it peculiar respect unto the Ark and Mercy-seat, and is therefore reckoned in the same place and service with them by the Apostle. And this is yet made further evident in that when the High Priest entred into the most Holy Place, and had no service to perform but with respect unto the things pertaining thereunto, he was to make atonement on this Altar with the blood of the Sin-offering, as he did on the Ark and Mercy-seat, Exod. 30. 10. This is an undeniable demonstration that as unto the use of it, it belonged principally unto the most Holy Place, and is here so declared by the Apostle. Wherefore the assignation hereof unto that place by the Author is so far from an objection against the Authority of the Epistle, unto which end it hath by some been made use of, as that it is an argument of his divine wisdom and skill in the nature and use of these institutions. The manner of the service of this Altar intended by the Apostle was briefly thus. The High Priest on the solemn day of expiation that is once a year, took a Golden Censer from this Altar: After which going out of the Sanctuary he put fire into it, taken from the Altar of Burnt-Offerings without the Tabernacle in the Court where the perpetual fire was preserved. Then returning into the Holy Place, he filled his hands with Incense taken from this Altar, the place of the residence of the Spices. And this Altar being placed just at the entrance of the most Holy Place over against the Ark and Mercy-seat, upon his entrance he put the Incense on the fire in the Censer, and entred the Holy Place with a cloud of the smoak thereof. see Levit. 16. 12. 13. The composition and making of this Incense is declared. Exod. 30. 34. 35. &c. And being compounded it was beaten small, that it might immediately take fire, and so placed on this Altar before the Ark, ver. 36. And the placing of this Incense before the Testimony, as is there affirmed, is the same with what our Apostle affirms, that the most Holy Place had it. That in general by Incense, Prayer is signified, the Scripture expressly testifieth. Let my Prayer come before thee as Incense, Psal. 141. 2. And there is a fourfould Resemblance between them. (1.) In that it was Beaten and Pounded before it was used. So doth acceptable Prayer proceed from a broken and contrite Spirit, Psal. 51. 17. (2.) It was of no use untill fire was put under it, and that taken from the Altar. Nor is that Prayer of any Vertue or Essicacy, which is not kindled by the fire from above, the Holy Spirit of God, which we have from our Altar Christ Jesus. (3.) It naturally ascended upwards towards Heaven, as all Offerings in the Hebrew are called [non-Latin text not transcribed] aseensions risings up. And this is the Design of Prayer, to ascend unto the Throne of God: I will direct unto thee, and look up; that is, Pray, Psal. 5. 3. (4.) It yielded a sweet savour which was one end of it in Temple services, wherein there was so much burning of flesh and blood. So doth prayer yeild a sweet savour unto God; a savour of Rest wherein he is well pleased. In this general sense even the Prayers of the Saints might be typified and represented in that daily burning of Incense which was used in the Sanctuary. But it must be granted that this Incense is distinguished from the Prayers of the Saints, as that which is in the hand of Christ alone, to give Vertue and Efficacy unto them, Revel. 8. 4. Wherefore this Golden Altar of Incense as placed in the Sanctuary, and whereon Incense burned continually every Morning and Evening, was a Type of Christ, by his Mediation and Intercession giving Efficacy unto the continual Prayers of all Believers. But that which the Apostle in this place hath alone respect unto, was the burning of the Incense in the Golden Censer on the day of Expiation when the High Priest entered into the most Holy Place. And this Represented only the personal Mediatory Prayer of Christ himselfe. Concerning it we may observe. 1. That the time of it was after the Sacrifice of the Sin-Offering. For the High Priest was to take along with him the Blood of that Sacrifice, to carry with him into the Holy Place, Levit. 16. 2. That the Incense was kindled with Fire taken from the Altar, where the Blood of the Sacrifices was newly offered. And two things in the Mediatory Prayer of Christ are hereby intimated unto us. 1. That the Efficacy of them ariseth from, and dependeth on the Sacrifice of himself. Hence Intercession is best apprehended, as the Representation of himself, and the Efficacy of his sacrifice in Heaven before the Throne of God. 2. That this Prayer was quickened and enlivened by the same fire wherewith the Sacrifice of himself was kindled, that is, by the eternal spirit, whereof we shall treat on ver. 14th. Yet we must not so oblige our selves unto the times, seasons, and order of these things, as to exclude the prayers which he offered unto God, before the oblation of himself. Yea that solemn prayer of his recorded Ioh. 17. wherein he sanctified himself to be an oblation, was principally prefigured by the cloud of incense which filled the most Holy Place, covering the Ark and Mercy-seat. For by reason of the imperfection of these Types and their accommodation unto the present service of the Church so far as it was carnal, they could not represent the order of things as they were to be accomplished in the person of Christ, who was both Priest and Sacrifice, Altar, Tabernacle and Incense. For the Law had only a shadow of these things and not the perfect image of them. Some obscure lines of them were drawn therein, but their beautiful order was not represented in them. Although therefore the offering of incense from the Golden Altar in the most holy Place, was after the offering of Sacrifice on the Altar of burnt-offerings, yet was the mediatory Prayer of Christ for the Church of the elect, wherein he also prepared and sanctified himself to be a sacrifice, thereby typified. So also the beating or bruising of the incense before its firing did represent the Agony of his soul, with strong cryes and supplications that he offered unto God therein. And we may observe. 1. The mediatory intercession of Iesus Christ was a sweet savour unto God, and essicacious for the salvation of the Church. The smoak of this perfume was that which covered the Ark and Mercy-seat. Hereby the Law itself which was contained in the Ark, became compliant unto our salvation. For herein Christ was declared to be the end of the Law for righteousness unto them that do believe. 2. The efficacy of Christs Intercession dependeth on his oblation. It was fire from the Altar of Burnt-Offerings, wherewith the incense was kindled. 3. The Glory of these Types did no way answer the Glory of the Antitype, or that which was represented by them. It is acknowledged that the service of the High Priest at and from this Golden Altar, and his entrance with a cloud of incense into the most Holy Place, had great Glory in it, and was suited to ingenerate a great veneration in the minds of the People. Howbeit they were all but carnal things, and had no glory in comparison of the spiritual Glory of Christ in the discharge of his office. We are apt in our minds to admire these things, and almost to wish that God had ordained such a service in the Gospel so outwardly Glorious. For there is that in it which is suited unto these Images of things which men create and are delighted withal in their minds. And besides, they love in divine service to be taken up with such a bodily exercise, as carries Glory with it, an appearance of solemn veneration. Wherefore many things are found out by men unto these ends. But the reason of all is because we are carnal. We see not the Glory of spiritual things, nor do know how to be exercised in our minds about them, with pure acts of Faith and Love. 4. We are alwaies to reckon that the Efficacy and Prevalency of all our Prayers depends on the Incense which is in the hand of our merciful High Priest. It is offered with the Prayers of the Saints, Revel. 8. 4. In themselves our Prayers are weak, and imperfect, it is hard to conceive how they should find acceptance with God. But the unvaluable Incense of the Intercession of Christ, gives them Acceptance and Prevalency. The second thing in this Part of the Tabernacle mentioned by the Aposte is the Ark. This he describes(1.)from its Appellation; the Ark of the Covenant. (2.) From one particular in its Fabrick, it was overlaid round about with Gold. (3.) From the things that were in it, accompanied it, and had no other use but to be laid up in it; The Golden Pot that had Manna; and Aarons Rod that Blossomed. (4.) From what was Placed in it, which to preserve was its principal use; The Tables of the Covenant. This Vessel in the Hebrew is called [non-Latin text not transcribed], As the Ark in the flood [non-Latin text not transcribed]. was called [non-Latin text not transcribed]. But the Greeks render both by [non-Latin text not transcribed], as the La tines by Arca. This with the Mercy-Seat wherewith it was covered, was the most Glorious and Mysterious Utensil of the Tabernacle and afterwards of the Temple; the most eminent Pledge of the Divine presence the most Mysterious Representation of the Holy Properties of his Nature in Christ. This, as the Heart of all Divine service, was first formed; all other things had a Relation unto it, Exod. 25. 10, 11. To treat of the Fabrick, that is, the Materials, Dimensions and Fashion of this Ark is not unto our present purpose. For these things the Apostle himself here declares, as being no season to treat of them particularly. This he intends in those words, which we shall not now speak of and their mystical signification which he gives afterwards. 1. The Name of it is the Ark of the Covenant. Sometimes it is called the Ark of the Testimony, Exod. 26. 33. Chap. 29. 35. Chap. 40. 3, 5. Most commonly [non-Latin text not transcribed]. the Ark of the Covenant. Numb. 10. 33. Chap. 14. 44. Deut. 10. 8. &c. Sometimes the Ark of God, 1 Sam. 3. 3. Sam. 6. 2. &c. The Ark of the Testimony it was called, because God called the Tables of the Covenant by the name of his Testimony or that which testified his Will unto the People, and by the Peoples acceptance of the Termes of it, was to be a perpetual witness between God and them, Exod. 25. 16. Chap. 31. 18. &c. On the same account is it called the Ark of the Covenant, namely because of what was contained in it, or the Tables of the Covenant, which as I have shewed elsewhere were usually called the Covenant itself. And so they are called the Tables of Testimony, Exod. 31. 18. That is, the Covenant which was the Testimony of God. And lastly it was called the Ark of God, because it was the most eminent Pledge of the especial Presence of God among the People. 2. As to the Fabrick of it, the Apostle observes in particular that it [non-Latin text not transcribed]. was on every side overlaid or covered with Gold. [non-Latin text not transcribed], every way, within and without, with Plates of beaten Gold. This, as I said before, was the most sacred and glorious Instrument of the Sanctuary; Yea, the whole Sanctuary as unto its use in the Church of Israel, was built for no other end but to be as it were an house and habit ation for this Ark, Exod. 26. 33. Chap. 40. 21. Hence Sanctification proceeded unto all the other Parts of it; for, as Solomon observed, the places were holy whereunto the Ark of God came. 2 Chron. 8. 11. And of such sacred veneration was it among the People, so severe was the Exclusion of all flesh from the sight of it, the High Priest only excepted, who entered that holy Place once a year and that not without Blood; as that the Nations about, took it to be the God that the Israelites worshiped. 1 Sam. 4. 8. And it were not difficult to evidence that many of the pretended Mysterious ceremonies of Worship, that prevailed among the Nations of the World afterwards, were invented in compliance with what they had heard concerning the Ark and Worship of God thereby. This was the most signal Token, Pledge or Symbol of the Presence of God among the People. And thence Metonymically it hath sometimes the name of God, ascribed unto it, as some think; and of the Glory of God, Psal. 73. 61. And all neglects about it, or contempt of it were most severely punished. From the Tabernacle it was carried into the Temple built by Solomon; where it continued untill the Babylonian Captivity; and what became of it afterwards is altogether uncertain. God gave this Ark that it might be a Representation of Christ, as we shall shew; and he took it away, to increase the desire and expectation of the Church, after him and for him. And, As it was the Glory of God to hide and cover the mysterious counsels of his Will under the Old Testament, whence this Ark was so hidden from the Eyes of all men; so under the New Testament it is his Glory to reveal and make them open in Iesus Christ. 2 Cor. 3. 18. 4. In this Ark, as it was placed in the Tabernacle, the Apostle affirmeth that there were three things. (1.) The Golden Pot that had Manna. When the Manna [non-Latin text not transcribed]. first fell, every one was commanded to gather an Omer, for his own eating Exod. 16. 16. Hereon God appointed that a Pot should be provided, which should hold an Omer, to be filled with Manna to be laid up before the Lord for their generations, ver. 33. There was it miraculously preserved from Putresaction, whereas of it self it would not keep two daies unto an end. And it is added, that as the Lord commanded Moses so Aaron laid it up before the Testimony to be kept, ver. 34. But there is a Prolepsis in the words; Aaron is said to do what he did afterwards. For the Testimony was not yet given, nor Aaron yet consecrated unto his Office. It is not said in this Place where the making of it is appointed, that it is of Gold; nor is there any mention of what matter it was made. That it was of Gold the Apostle here declares who wrote by Inspiration, and the thing is evident it self: For it was to be placed in that part of the Sanctuary wherein all the Vessels were either of pure Gold, or at least overlaid with it; and a Pot of another Nature would have been unsuitable thereunto. And it was to be made of that which was most durable, as being to be kept for a Memorial throughout all Generations. The Reason of the sacred Preservation of this Manna in the most Holy Place [non-Latin text not transcribed] was, because it was a Type of Christ; as himself declares; Ioh. 6. 48, 49, 50, 51. 5. The next thing mentioned is Aaron's Rod that budded. This Rod originally was that where with Moses fed the sheep of his Father-in-Law Iethro, in the Wilderness, which he had in his hand when God called unto him out of the Bush. And thereon God ordained it to be the Token of the putting forth of his Power in the working of Miracles, having by a trial confirmed the Faith of Moses concerning it, Exod. 4. 17. Hereby it became sacred; and when Aaron was called unto the Office of the Priesthood, it was delivered unto his keeping. For on the budding of it on the trial about the Priesthood, it was laid up before the Testimony, that is, the Ark, Numb. 17. 10. That same Rod did Moses take from before the Testimony, when he was to smite the Rock with it, and work a miracle, whereof this was consecrated to be the outward sign, Numb. 20. 8, 9, 10, 11. Hereof the Apostle affirms only that it budded; but in the story it is, that it brought forth Buds and Bloomed Blossoms, and yielded Almonds; being originally cut from an Almond Tree, Numb. 17. 8. But the Apostle mentions what was sufficient unto his Purpose. This Rod of Moses belonged unto the Holy Furniture of the Tabernacle; because the Spiritual Rock, that followed them, was to be smitten with the Rod of the Law; that it might give out the Waters of Life unto the Church. 6. The last thing mentioned is the Tables of the Covenant. The two Tables of Stone cut out by Moses and written on with the finger of God, containing [non-Latin text not transcribed]. the Ten Commandments, which were the substance of Gods Covenant with the People. This Testimony, this Covenant, these Tables of Stone with the Moral Law engraven in them, were by the express command of God put into the Ark, Exod. 25. 16. Chap. 33. 18. Chap. 40. 20. Deut. 10. 5. And there was nothing else in the Ark but these two Tables of Stone with the Law written in them; as is expresly affirmed, 1 Kings 8. 9. 2 Chron. 5. 10. Wherefore whereas it is said of Aaron's Rod, and the Pot of Manna, that they were placed before the Testimony, Exod. 16. 34. Numb. 17. 10. that is, the Ark; and the Book of the Law was also put into the side of it, that is, laid beside it; Deut. 31. 26. and not only are the Tables of Stone appointed expresly to be put into the Ark; but also it is likewise affirmed that there was nothing else in the Ark but these Tables of Stone; This Place of the Apostle hath been exceedingly tortured and perplexed by Criticks, and all sorts of Expositors, with multiplied conjectures, Objections and Solutions. I know not that the Repetition of them in this place would be of any use; Those who have a mind to exercise themselves about them, do know where to find them. I shall therefore give only that interpretation of the words, which, for the Substance of it, all sober Expositors do at least betake themselves unto. The true real positure of these things was after this manner. In the closed Ark, there was nothing at all but the two Tables of Stone. Before it, or at the ends of it, adjoyning unto it, were the Pot of Manna, and the miracle-working Rod. Neither of these were of any actual use in the service of God, but only were kept as sacred Memorials. Unto this end being placed by it, they were joyned unto, and reckoned with the Ark. This appurtenance of them unto the Ark, the Apostle expresseth by the Preposition [non-Latin text not transcribed] from the Hebrew [non-Latin text not transcribed] Now this preposition is so frequently used in the Scripture to signify, adhesion, conjunction, approximation, Appurtenance of one thing unto another, that it is meer Cavilling to assign it any other signification in this place, or to restrain it unto inclusion only, the things themselves requiring that sense. See Job 19. 20. Deut. 6. 7. 1 Sam. 1. 42. Hos. 4. 3. Luke 1. 17. Iosh. 10. 10. Matth. 21. 12. And a Multitude of Instances are gathered by others.

VER. 5. And over it the Cherubims of Glory, Shadowing the Mercy-Seat; of which things we cannot now speak particularly. THE Apostle proceedeth in his Description of the immediate appurtenances of the Ark. He hath declared what was disposed with reference unto it, as the Golden Censer; what was before it, as the Pot of Manna and Aaron's Rod; what was within it, namely, the Tables of the Covenant. Now he sheweth what was over it, so giving an account of its whole Furniture, and all that any way belonged unto it. Two things he adds; namely, (1.) The Cherubims; (2.) The Mercy-Seat. And first he describes the Cherubims; (1.) By their positure; they were over the Ark. (2.) By their Title; Cherubims of Glory. (3.) Their use; they Shadowed the Mercy-Seat. The Making, Form, Fashion and Use of these Cherubims is declared Exod. 25. [non-Latin text not transcribed]. The signification of the Name, and their original shape or form, any farther then that they were alata animata, winged Creatures, are not certainly known. Most as unto the Derivation of the Name follow Kimchi; who affirms the Letter Caph to be servile and a note of Similitude; and the word to signify a Youth or a Child. Such these Images are thought to represent; only they had Wings instead of Arms, as we now usually paint Angels; for their Bodies, Sides and Feet are mentioned in other places, Isa. 6. 2. Ezek. 1. 5, 6, 7. where they are expresly said to have the Shape of a man. Wherefore both as they were first▪ framed for the Tabernacle, and afterwards for the Temple, when their Dimensions were exceedingly enlarged, they were of humane shape; only with wings to denote the Angelical Nature. They were two of them, one at each end of the Ark or Mercy-Seat. Their faces were turned inwards one towards another, so as that their wings touched one another. This Posture, gave unto the whole work of the Ark, Mercy-Seat and Cherubims, the form of a Seat, which represented the Throne of God. From thence he spake, whence the whole was called [non-Latin text not transcribed] the Oracle. As unto their place and posture, they were over the Ark. For these Cherubims had feet whereon they stood, 2 Chron. 3. 13. And these feet were joyned [non-Latin text not transcribed]. in one continued beaten work unto the ends of the Mercy-Seat which was upon the Ark; Wherefore they were wholly over it, or above it, as the Apostle here speaks. 2. As unto the Apellation whereby he describes them, it is Cherubims of [non-Latin text not transcribed]. Glory: That is say Expositors generally, [non-Latin text not transcribed]; Glorious Cherubims. If so, this term is not given them from the matter whereof they were made. Those indeed in the Tabernacle were of beaten Gold, being but of a small measure or proportion, Exod. 25. 18. Those in the Temple of Solomon were made of the wood of the Olive Tree only overlaid with Gold. For they were very large extending their wings unto the whole breadth of the Oracle which was twenty Cubits, 1 King. 6. 23. 2 Chron. 3. 10. But such was the matter of other utensils also, as the Candlesticks, which yet are not called the Candlesticks of Glory. Nor are they so called from their shape and fashion: For this, as I have shewed, most probably was humane shape with wings, wherein there was nothing peculiarly glorious. But they are so called from their posture and use. For stretching out their wings on high, and looking inwards with an appearance of veneration, and so compassing the Mercy-Seat with their wings, all but the forepart of it, they made a Representation of a Glorious Seat or Throne, wherein the Majestatical Presence of God did sit and reside. And from between these Cherubims, above the Mercy-Seat it was that God spake unto Moses, and gave out his Oracles, Exod. 25. 22. As a man on a Throne, speaks above the place where he sits and rests. Hence may they be called the Glorious Cherubims. But I must add, that by glory here, the Majestatical Presence of God himself is intended. The Cherubims, that represented the glorious Presence of God himself, as he dwelt among the People. So the Apostle reckoning up the Priviledges of the Hebrews, Rom. 9. 4. affirms that unto them appertained the Adoption and the Glory. And therein not the Ark is intended, although it may be that is sometimes called the Glory, or signified under that name, as 1 Sam. 4. 21, 22. Psal. 26. 8. But it is God himself in his peculiar Residence among the People; that is, in the Representation of his Presence which is in Christ, who is Immanuel, and therefore called the Glory of Israel Luk. 2. 32. The Cherubims being designed to make a Representation hereof, as we shall immediately declare, are called the Cherubims of Glory. As unto their use it is expressed by [non-Latin text not transcribed]. The Hebrew word in that [non-Latin text not transcribed]. Language is of the Masculine Gender, but the Apostle here useth it in the Neuter, as appeares by this Participle, and so do the LXX where they make mention of them. This, as some suppose, is done because for the most part, they had the form of brute Creatures. For so they say they had four faces, of a man, of a Lyon, of an Oxe, and of an Eagle. But although there was this form in the appearance of them made unto Ezekiel, Chap. 1. 10; Yet was it not so of these Images in the Tabernacle, nor of them afterwards in the Temple. But the only Reason of this construction is, that Hebrew word not being translated as unto its signification, but literally transformed into the Greek Language, is looked on as indeclinable, as all words foreign unto a Language are, and belonging unto the Neuter Gender. Shadowing, Covering, Protecting, [non-Latin text not transcribed] Exod. Chap. 25. Verse 20. They shall stretch forth their wings on high, covering over the Mercy-Seat with their wings; or their wings covering over the Mercy-Seat. But this Office of the Cherubims we cannot understand, untill we have declared what was that Mercy-Seat, which they so covered over, and which the Apostle makes mention of in the last place. The making and frame of it is declared, Exod. 25. 17. In the Hebrew it is called Capporeth or Cipporeth; from Caphar. The verb in Kal, signifies to cover, [non-Latin text not transcribed]. to pitch over and thereby to cover, Gen. 6. 14. Thence is Capporeth a Covering. But this Cipporeth is rendred by our Apostle [non-Latin text not transcribed] a Propitiatory, a Mercy-Seat; as it is also by the LXX sometimes, and sometimes by [non-Latin text not transcribed] an imposed Covering. But whereas in Allusion hereunto, the Lord Christ is said to be [non-Latin text not transcribed]; Rom. 3. 25. and [non-Latin text not transcribed]; 1 Ioh. 2. 2. that sense must be taken in, and so it is constantly rendred by our Translation the Mercy-Seat. And in that sense it is derived from Cipper in Pihel which signifies to remove or take away, and consequently to be propitious and merciful in taking away of sin, as also to appease, atone, reconcile, and purge, whereby sin is taken away. See Gen. 32. 20. to appease; Prov. 16. 14. to pacify; Psal. 65. 3. to purge away, applied to sin. Psal. 78. 38. to forgive Iniquities. Deut. 21. 8. to be merciful, Psal. 79. 9. to expiate. Thence is the day of expiation; the great day of fast unto the Iews. This is the fast which was said to be over, in the storm that Paul and his companions were in; For it was on the tenth day of the seventh month, about which season Navigation is dangerous. Hence Cipporeth is rendred [non-Latin text not transcribed]. A Mercy-seat. Yet if we will have respect also unto the first sense of the verb, and its use in Exodus; we may render it a covering Mercy-seat. The matter of this Mercy-seat was of pure beaten Gold; the measures of it exactly commensurate and answering unto that of the Ark; two cubits and an half the length of it, and a cubit and an half the breadth of it. Exod. 25. 10, 17. As unto the use of it was put [non-Latin text not transcribed] ver. 21. above upon the Ark. What was the Thickness of it, there is no mention. The Jews say it was an hand breadth, which is not likely. However it was of considerable substance; For the Cherubims were beaten out of it, at its ends. ver. 18, 19. For the Situation and Posture of it; some suppose that it was held in the hands of the Cherubims at a good distance from the Ark: And the reason they give for this conjecture is, that so it did best represent a Throne. The Mercy-seat was as the seat of it, and the Ark as the footstool, for so they say it is called when the Church is invited to worship at his footstool. Psal. 99. 5. But this reason indeed everts the supposition which it was produced to confirm. For the Ark and Mercy-seat being exactly commensurate, and the one placed directly over the other, it could have no appearance of a footstool, which must be placed before the seat itself: Nor is there any mention of the hands of the Cherubims, as there is directly of their feet in those made by Solomon. Nor is it probable they had any, but only wings instead of them; although those in Ezekiel's vision, as they served the providence of God, had the hands of a man under their wings. Chap. 1. 8. Nor could it be called a covering unto the Ark, if it were at that distance from it, as this conceit will make it to be. It was therefore laid immediately on the Ark, so as the Cherubims were represented to be above the Throne; as the Seraphims were in Isaiah's vision. chap. 6. 2. It had, as we observed, the just dimension of the Ark. But the Ark had a crown of Gold round about it; that is, on its sides and its ends. Exod. 25. 11. chap. 37. 2. But this crown or fringe of Gold, was so placed on the outsides of it, that it diminished nothing of its Proportion of two cubits and an half in length, and a cubit and an half in breadth. Wherefore the Mercy-seat being exactly of the same measure, it fell in upon it, on the inside of the border or crown of Gold. It remains only that we enquire whether it were itself the covering of the Ark, or whether the Ark had a covering of its own which it was placed upon. It is certain that the Ark was open when the Testimony or Tables of stone with the Law written in them were put into it. And there is no mention of of the opening or shutting of it, how it should be closed and fastened when the tables were put into it. These things I suppose would not have been omitted had it had a Covering of its own. Besides it is certain that this Propitiatory, and the Cherubims belonging thereunto, were never to be seperated from the Ark; but when the Ark was removed and carried by the staves, they were carried upon it. This is evident from hence, because whereas all the other golden Utensils had rings and staves wherewith they were born, these had none, but must be carried in the hands of men, if they were not inseparable from the Ark. And when the men of Bethshemesh looked into the Ark, it doth not appear that they first took off the Mercy-seat with the Cherubims, and then brake up the covering of the Ark; but only lifted up the Mercy-seat by the Cherubims, which opened the Ark, and discovered what was therein. Iudg. 6. 19. I do judge therefore that this Mercy-seat was the only covering of the Ark above, falling in close within the crown of Gold, exactly answering it in its dimensions. Out of this Mercy-seat, of the same substance of it and contiguous unto it the Cherubims being formed, their wings which were above, some distance from it, being turned towards it, did overshadow it, giving a representation of a glorious Throne. This is a brief description of the Utensils of the most holy place. The Ark which was as the heart and center of the whole was placed at the West end of it, with its ends towards the sides of the place, the face as unto the entrance, and the back part unto the West end. Before it, was placed the pot of Manna, and the Rod that budded as afterwards; at one end of it was placed the book of the Law. In the Ark was the Testimony or the 2 Tables of stone with the Law written in them by the finger of God, and nothing else. When they were put into it, it was covered with the Mercy-seat, and that shadowed with the wings of the Cherubims. At the entrance into it was the Golden Altar of Incense with the Golden Censer; which although, as our Apostle shews, it did in its use principally respect the service of this part of the Tabernacle, yet could not be placed within the vail, because the High Priest was not to enter himself until he had raised a cloud of Incense through which he entred. The Apostle having given this account of the Sanctuary in both parts of it, [non-Latin text not transcribed]. and what was contained in them, adds, of which we now cannot speak particularly; or rather, concerning which things it is not now a season to speak particularly, or of the several parts of it, one by one. And the Reason hereof was, because he had an especial design to manage, from the consideration of the whole fabrick, the service of the High Priest in it; which the particular consideration of each part by it self would have too much diverted him from. Howbeit he plainly intimates that all and every one of them in particular were of singular consideration, as Typical of the Lord Christ and his Ministry. For unto this end doth he reckon them up in order. Only it seemed good unto the Holy Ghost, not to give unto the Church a particular application of them in this place, but hath lest it unto our humble diligence to seek after it out of the Scripture, according unto the Analogy of faith, and such rules of the interpretation of those Mysteries as himself giveth in the ensuing declaration of their nature, use and end in general. This therefore I shall briefly endeavour, yet so as, according unto the example of the Apostle, not to divert from the especial design of the place. As was said before, so must I say again, expositors either pass by these things without any notice, or indulge unto various conjectures without any certain rule of what they assert. Those of the Roman Church, are generally so taken up with their fourfold sense of the Scripture, Literal, Allegorical, Tropological, and Anagogical, wherein for the most part they know not how to distinguish one from another, that they wrest this and the like passages unto what sense they please. I shall keep my self unto a certain rule, and where that will not guide me, I shall not venture on any conjectures. When Ezekiel had his vision of God in the administration of his providence, he sayes of it, this was the appearance of the likeness of the Glory of the Lord; chap. 1. 28. And we may say of this Holy Place with its furniture; This was the appearance of the likeness of the Glory of the Lord in the administration of Grace. Why God would in this manner, by these means, represent himself and the Glory of his Grace absolutely, we can give no reason but his own holy will and infinite wisdom. But this we find he did, and that with great solemnity. For first he made a glorious Representation of it immediately by his own power in the Mount. He shewed a pattern of it in the Mount, which was not only an Exemplar of what he would have framed here below, but expressive of the Idea in his own mind of good things to come. And thereon he gave command that it should in all things be made exactly according unto that Pattern, enabling certain persons with wisdom, skill and understanding so to do. And some things we may observe concerning the whole in general. 1. The Nature of the things themselves, or the materials of the whole, being earthly, and the state of the Church unto whose service it was allotted being imperfect and designed so to be, two things did necessary follow thereon; 1. That sundry concernments of it, as the outward shape, form, and dimensions both of the Tabernacle and all its Utensils were accomodated unto the present state of the Church. Hence were they made outwardly glorious and venerable; for the People being comparatively carnal were affected with such things. Hence were they all portable also at their first institution, to comply with the state of the People in the wilderness; whence alterations were made in all of them, excepting the Ark and Mercy-seat, on the building of the Temple. In these things therefore we are not to seek for any mystical signification, for they were only in compliance with present use. They served, as the Apostle immediately declares, unto the use of carnal ordinances, which were to continue unto the time of Reformation only. 2. That the resemblance of heavenly things in them, was but dark and obscure as the Apostle expresly affirms, chap. 10. 1. This both the nature of the things themselves, being earthly and carnal, with that state wherein the Church was to be kept unto the fullness of time, did require, 2. This yet is certain and indubitable, which gives us our stable rule of the Interpretation of their significancy, that God chose this way and these means to represent his glorious presence in and with the Lord Christ, unto all the ends of his mediation. For with respect unto them it is said, that the fullness of the Godhead dwelt in him bodily, Col. 2. 9. namely, as it dwelt Typically in the Tabernacle by the outward Pledges of his especial presence. Whence he concludes that they were all a shadow whereof the body was Christ, ver. 17. But we need seek for no further Testimony hereunto, than the express design of the Apostle in this place. For his whole discourse in this and the ensuing chapter, is to manifest the representation of Christ in them all. And those who would have only an application to be made of something unto Christ by way of accomodation or allusion, as the Socinians contend, do reject the wisdom of God in their institution, and expresly contradict the whole scope of the Apostle. We have therefore nothing else to do, but to find out the resemblance, which, as an effect of divine wisdom, and by vertue of divine institution, was in them, unto Gods being in Christ reconciling the world unto himself. And to this end the things ensuing may be observed. 1. The Spring, the Life and Soul of all this service was the Decalogue, the ten words written in Tables of stone, called the Tables of the Covenant. This is the eternal unalterable rule of our Relation unto God, as rational creatures capable of moral obedience, and eternal rewards. Hereunto all this service related, as prefiguring the way whereby the Church might be freed from the guilt of its transgressions, and obtain the accomplishment of it in them and for them. For, (1.) It was given and prescribed unto the People, and by them accepted as the Terms of Gods Covenant, before any of these things were revealed or appointed. Deut. 5. 27. Wherefore all these following institutions did only manifest, how that Covenant should be complyed withal and fulfilled. (2.) It was written in Tables of stone, and those renewed after they were broken, before any of these things were prepared or erected. Exod. 34. 1. God by the occasional breaking of the first Tables, on the sin of the People, declared that there was no keeping, no fullfiling of that Covenant, before the Provision made in these Ordinances was granted unto the People. (3.) The Ark was made and appointed for no other end, but to preserve and keep these Tables of the Covenant or Testimony of God. Exod. 25. 16. And it was hereon the great token and Pledge of the presence of God among the People, wherein his glory dwelt among them. So the wife of Phinehas the Priest made the dying confession of her faith, she said, the Glory is departed from Israel for the Ark of God is taken. 1 Sam. 4. 22. Wherefore, (4.) All other things, the whole Tabernacle with all the furniture, Utensils and services of it, were made and appointed to minister unto the Ark, and when the Ark was removed from them they were of no use nor signification. Wherefore when it was absent from the Tabernacle, all the House of Israel lamented after the Lord, 1 Sam. 7. 2. For the remaining Tabernacle was no longer unto them a Pledge of his presence. And therefore when Solomon afterwards had finished all the Glorious work of the Temple, with all that belonged unto it, he assembled all the Elders of Israel, and all the Heads of the Tribes, the chief of the Fathers of the Children of Israel, to bring the Ark of the Covenant into its place in the Temple, 1. Kings 8. 1, 2, 3, 4. Before this was done, all that glorious and costly structure was of no sacred use. This order of things doth sufficiently evidence, that the Spring of all these services lay in the Tables of the Covenant. 2. This Law as unto the substance of it, was the only Law of creation, the rule of the first Covenant of works. For it contained the summe and substance of that obedience which is due unto God from all rational creatures made in his Image, and nothing else. It was the whole of what God designed in our creation unto his own Glory and our everlasting Blessedness. What was in the Tables of stone was nothing but a transcript of what was written in the heart of man originally; and which is returned thither again by the Grace of the new Covenant. Ier. 32. 35. 2 Cor. 3. 3. 3. Although this Law as a Covenant, was broken and disanulled by the entrance of sin, and became insufficient as unto its first ends of the Justification and Salvation of the Church thereby. Rom. 8. 3. Yet as a Law and Rule of obedience it was never disanulled, nor would God suffer it to be. Yea, one principal design of God in Christ was that it might be fulfilled and established. Matt. 5. 17, 18. Rom. 3. 31. For to reject this Law, or to abrogate it, had been for God to have laid aside that Glory of his Holiness and Righteousness which in his infinite wisdom he designed therein. Hence after it was again broken by the People as a Covenant, he wrote it a second time himself in Tables of stone, and caused it to be safely kept in the Ark as his perpetual Testimony. That therefore which he taught the Church by & in all this, in the first place was, that this Law was to be fulfilled and accomplished, or they could have no advantage of, or benefit by the Covenant. 4. This Law was given unto the People with great dread and terrour. Hereby were they taught and did learn, that they were no way able of themselves, to answer or stand before the holiness of God therein. Hereon they desired that on the account thereof, they might not appear immediately in the presence of God, but that they might have a Mediator to transact all things between God and them. Deut. 5. 22, 23, 24, 25. 5. God himself by all ways declared, that if he should deal with the People according unto the Tenor and Rigor of this Law, they could not stand before Him. Wherefore on all occasions he calls them to place their confidence not in their own Obedience thereunto, but in his Mercy and Grace. And that this was their Faith themselves professed on all occasions. See Psal. 130. 3, 4. Psal. 142. 3. 6. All this God instructed them in, by those mystical Vessels of the most Holy Place. For after the Tables were put into the Ark, as under his Eye and in his presence; he ordained that it should be covered with the Mercy-seat. For hereby he did declare both that the Law was to be kept and fulfilled, and yet that mercy should be extended unto them. 7. This great mystery he instructed them in three ways. (1.) In that the Covering of the Ark was a Propitiatory, a Mercy-Seat, and that its use was to cover the Law in the Presence of God. This was a great Instruction. For if God should mark Iniquities according unto the Law, who should stand? (2.) In that the Blood of Atonement for sin was brought into the Holy Place and sprinkled on the Mercy-seat. Levit. 16. 14. And this was done seven times to denote the Perfection of the Reconciliation that was made. And herein were they also taught, that the covering of the Law by the Mercy-seat, so as that Mercy and Pardon might be granted notwithstanding the sentence and curse of the Law, was from the Atonement made for sin, by the expiatory Sacrifice. (3.) By the cloud of Incense that covered both Ark and Mercy-seat, testifying that God received from thence a savour of Rest, Levit. 16. 13. 8. The Cherubims, or Angels under that denomination, were the Ministers of God in executing the curse and Punishment on man when after his sin, he was driven out of the Garden of God. Gen. 3. 24. Hence ensued a fear and dread of Angels on all mankind, which they abused unto manifold superstitions. But now to testifie that all things in Heaven and Earth, should be reconciled and brought under one Head; Ephes. 1. 10. There was a representation of their Ministry, in this great mystery of the Law and the Mercy-seat. Wherefore they are ready unto the Ministry of the Church of mankind, all things being now reconciled Heb. 1. 14. purely with respect unto the Mercy-seat which their faces were turned towards, and which they shadowed with their wings. 9. Yet was this Mystery so great, namely, that which was represented by these Types, that the Angels themselves were to bow down to look into it. 1 Pet. 1. 11. So are they here represented in a posture of admiration and adoration. And in their overshadowing of the Mercy-seat with their wings, they declared how this Mystery in the fullness of it was hid from the eyes of all men. See Eph. 3. 8, 9, 10, 11, 12. 10. The Ground was originally blessed of God, to bring forth food for man, for the preservation of his life in that state and condition wherein he was to live unto God according unto the Covenant of works, Gen. 1. 29. But upon the entrance of sin it was cursed, neither are the fruits of it any more a Token or Pledge of the favour of God, nor are they sufficient to maintain a life unto God. Gen. 3. 17, 18. Wherefore God declared that there must be bread given the Church from Heaven, which might maintain a spiritual life in them. This God did by giving them Manna in the wilderness. And that all instructions in Grace and mercy might be reduced into an head in this Holy Place, because of that whereof it was a Type, a Pot filled with it was placed for a memorial in this Holy Place before the Ark and Mercy-Seat. See Psal. 78. 24, 25. Iohn 6. 31. Hereby were they taught to look for the bread of life from Heaven, which should maintain them in their spiritual, and nourish them unto eternal life. 11. When the whole Church was ready to perish for want of water; a Rock was smitten with the Rod of Moses, which brought water out of it unto their refreshment; God taught them thereby, that the Rock of Ages was to be smitten with the Rod of the Law, that the waters of life might be brought forth thereby. 1 Cor. 10. 4. Wherefore this Rod also was laid up for an instructive memorial before the Ark. In all these things did God instruct the Church, by the Tabernacle, especially this most Holy Place, the Utensils, Furniture, and Services of it. And the end of them all was to give them such a representation of the mystery of his grace in Christ Jesus, as was meet for the state of the Church before his actual exhibition in the flesh. Hence he is declared in the Gospel to be the Body and Substance of them all. And I shall endeavour with all humble reverence, to make that application of them unto him, which Scripture Light guides us unto. 1. In his Obedience unto God according unto the Law, he is the true Ark wherein the Law was kept inviolate, that is, was fullfilled, answered and accomplished, Matt. 5. 17. Rom. 8. 3. chap. 10. 3. Hence by Gods gracious dealing with sinners, pardoning and justifying them freely, the Law is not disanulled but established. Rom. 3. 31. That this was to be done, that without it no Covenant between God and man could be firm and stable, was the principal design of God to declare in all this Service; without the consideration whereof it was wholly insignificant. This was the original mystery of all these institutions, that in and by the Obedience of the promised seed, the everlasting unalterable Law should be fulfilled. In him, as the Jews speak, was the Law restored unto its pristine Crown, signifyed by that Crown of Gold which was round about the Ark, wherein the Law was kept. Then had the Law its crown and glory when it was fulfilled in Christ. This the Church of Israel ought to have learned and believed, and did so whilest they continued to pray for mercy for the Lord's sake, as Dan. 9. 17. But afterwards when they rejected the knowledge hereof, and adhered unto the Law absolutely as written in Tables of stone, they utterly perished. Rom. 9. 31, 32, 33. chap. 10. 2, 4. And they do all yet, what lieth in them, return unto the material Ark and Tables of stone, who reject the accomplishment of the Law, in and by Jesus Christ. 2. He was the Mercy-Seat, that is, he was represented by it. So the Apostle speaks expresly, God set him forth to be [non-Latin text not transcribed], Rom. 3. 25. A Propitiation, that is, to answer the Mercy-Seat and what was signifyed thereby. And this was to cover the Law under the eye of God. He interposeth between God and his Throne and the Law, that he may not enter into judgment with us, in pursuit of the curse of it. The Law required Obedience, and threatned the curse in case of disobedience. With respect unto the obedience which it required, Christ was the Ark in whom it was fulfilled: And with respect unto the Curse of the Law, he was the Mercy-Seat or Propitiation whereby Atonement was made, that the curse should not be inflicted. Gal. 3. 13. 3. It was his blood in figure that was carried into the Holy Place to make Atonement; as the Apostle declares at large in this Chapter. The Efficacy of his blood when he offered himself an expiatory Sacrifice for sin unto God, that prevailed for an atonement in the Holy Place not made with hands. See chap. 10. 11, 12, 13. 4. It is his Intercession that is the cloud of Incense which covers the Ark and Mercy Seat. This gives a continual sweet Savour unto God from his oblation, and renders acceptable all the worship of the Church in their approaches unto him. Rev. 8. 3. These things did God instruct the Church in by Types and figures, to prepare their faith for the receiving of him at his actual oblation: And on the representation so made of him, all that truly believed lived in the expectation of him and longing after him, with the departure of these shadows of good things to come. Cant. 2. 7. chap. 4. 6. chap. 8. 14. Luk. 10. 24. 1 Pet. 1. 11. And the refusal of this instruction was that which ruined this Church of the Hebrews. 5. It was He who took off the original curse of the Law, whose first execution was committed unto the Cherubims when man was driven out of the Garden, and kept from all approaches unto the Tree of Life. Hereby he made reconciliation between them and the elect Church of God. Ephes. 1. 10. Hence have they now a ministery with respect unto the Mercy-Seat, for the good of the heirs of salvation. Heb. 1. 14. 6. He was the Bread of Life typed by the Manna kept in the Golden Pot before the Mercy-Seat. For he alone is the nourishment of the spiritual life of men. The mystery hereof, himself at large declares. John. 6. 31, 32, 33, 34. This were they taught to expect in the memorial of that heavenly food which was preserved in the Sanctuary. 7. He was that Spiritual Rock which was smitten with the Rod of Moses, the curse and stroke of the Law: Hereon the waters of Life flowed from him; for the quickning and refreshment of the Church. 1 Cor. 10. 3, 4. Thus was the Lord Christ All and in All from the beginning. And as the general design of the whole structure of the Tabernacle with all that belonged thereunto, was to declare that God was reconciled to sinners, with a blessed provision for the glory of his Holiness and the honour of the Law, which is in and by Jesus Christ alone; so every thing in it directed unto his Person, or his Grace, or some Act of his Mediation. And two things do now attend all these institutions. (1) As they are interpreted by Gospel Light, they are a glorious representation of the wisdom of God, and a signal confirmation of saith in him who was prefigured by them. (2) Take them in themselves separated from this end, and they give no representation of any one holy property of the nature of God; nothing of his wisdom, Goodness, Greatness, Love or Grace, but are low and carnal, base and beggarly. And that we may have a due apprehension of them, some things in general concerning them may be considered. 1. The whole Scheme, Frame, Fashion, Use and Service of the Tabernacle with all that belonged thereunto, was a meer arbitrary effect of the soveraign will and pleasure of God. Why he would by this way and by these means declare himself appeased unto the Church, and he would graciously dwell amongst them; why he would by them type out and prefigure the incarnation and mediation of Christ, no other reason can be given but his own will which in all things is to be adored by us. Other wayes and means unto the same ends were not wanting unto divine wisdom, but this in the good pleasure of his will he determined on. In the supreme authority of God was the Church absolutely to acquiesce whilest it was obliged unto the observation of these ordinances, and other reason of them they could not give. And whereas their use is now utterly ceased, yet do they abide on the Holy Record, as some think the fabrick of Heaven and Earth shall do after the final judgment, to be monuments of his wisdom and soveraignty. But the principal ends of the preservation of this memorial in the sacred Record are two. (1) That it may be a perpetual Testimony unto the praescience, faithfulness and power of God. His infinite praescience is testified unto, in the prospect which therein he declares himself to have had of the whole future frame of things under the Gospel which he represented therein; His faithfulness and power in the accomplishment of all these things which were prefigured by them. (2) That it might testifie the abundant Grace and Goodness of God unto the Church of the new Testament, which enjoyeth the substance of all those spiritual things, whereof of old he granted only the Types and shadows. Wherefore, 2. It must be acknowledged, that the Instruction given by these things into the mysteries of the will of God, and consequently all those teachings which were influenced and guided by them, were dark, obscure and difficult to be rightly apprehended and duly improved. Hence the way of Teaching under the old Testament was one reason for the abolishing of that Covenant, that a more effectual way of instruction and Illumination might be introduced. This is declared at large in the exposition of the preceding chapter. There was need for them all to go up and down, every one unto his Brother, andevery one unto his Neighbour, saying, know the Lord. For the true knowledge of him and of the mysteries of his will was by these means very difficultly to be obtained. And now the Jews have lost all that prospect unto the promised seed which their forefathers had in these things, it is sad to consider what work they make with them. They have turned the whole of all legal institutions into such an endless, scrupulous, superstitious observance of carnal Rites in all imaginable circumstances as never became the divine wisdom to appoint, as is marvellous that any of the race of mankind should enbondage themselves unto. Yea, now all things are plainly fullfilled in Christ, some among our selves would have the most of them to have represented Heaven and the Planets, the fruits of the Earth, and I know not what besides. But this was the way which the infinite wisdom of God fixed on for the instruction of the Church in the state then allotted unto it. 3. This instruction was sufficient unto the end of God in the edification and salvation of them that did believe. For these things being diligently and humbly enquired into, they gave that Image and Resemblance of the work of Gods Grace in Christ, which the Church was capable of in that state, before its actual accomplishment. Those who were wise and holy among them, knew full well that all these things in general were but Types of better things, and that there was something more designed of God in the Pattern shewed unto Moses, than what they did contain. For Moses made and did all things for a Testimony unto what should be spoken afterwards. chap. 3. 5. In brief, they all of them believed, that through the Messiah, the promised seed, they should really receive all that Grace, Goodness, Pardon, Mercy, Love, Favour and Priviledges, which were testified unto in the Tabernacle and all the Services of it. And because they were not able to make distinct, particular applications of all these things unto his mediatory actings, their faith was principally fixed on the person of Christ as I have elswhere demonstrated. And with respect unto him, his sufferings, and his glory, they diligently enquired into these things. 1 Pet. 1. 11. And this was sufficient unto that faith and obedience which God then required of the Church. For 4. Their diligent enquiry into these things and the meaning of them was the principal exercise of their faith and subjection of soul unto God. For even in these things also did the Spirit testify beforehand the sufferings of Christ and the Glory that did ensue. And as the exercise of faith herein was acceptable unto God, so the discoveries of Grace which they received therein were refreshing unto their souls. For hereby they often saw the King in his Beauty, and beheld the pleasant land, which was far off. Isa. 33. 17. 5. That worship which was outwardly performed in and by these things was full of Beauty and Glory. 2 Cor. 3. It was also suited to beget a due reverence of the Majesty and Holiness of God. It was God's way of worship; It was God's order, and so had characters of divine wisdom upon it. Wherefore although the People were originally obliged unto the observance of it, by the meer soveraign will and pleasure of God, yet the things themselves were so beautiful and glorious, as nothing but the substance of the things themselves in Christ could excel. This made the Devil as it were steal away so many rites of the Tabernacle worship, and turn them unto his own use in the Idolatry of the nations. 6. It is a sad instance of the degeneracy of the corrupted nature of man; that, whereas all these things were appointed for no other end but to signify beforehand the coming of Christ, his sufferings, and the Glory that ensued; the principal reason why the Church of the Jews rejected him at his coming was, that they preferred these institutions and their carnal use above and before him who was the substance and life of them all. And no otherwise will it fall out with them all, who prefer any thing in religion before him, or suppose that any thing is accepted with God without him. Some things we may also observe in general for our own instruction, from what we have discoursed on this occasion. 1. Although the soveraign will and pleasure of God be the only reason and original cause of all instituted worship, yet there is, and ever was in all his institutions such an evidence of divine wisdom and Goodness, as gives them beauty, desirableness and usefulness unto their proper end. There is that in them which unto an enlightned mind will distinguish them for ever, from the most plausible inventions of men, advanced in the imitation of them. Only a diligent enquiry into them is expected from us: Psal. 111. 2. 3. When men have sleight considerations of any of Gods institutions, when they come unto them without a sense that there is divine wisdom in them, that which becomes him from whom they are, it is no wonder if their glory be hid from them: But when we diligently and humbly enquire into any of the ways of God, to find out the characters of his divine excellencies that are upon them, we shall obtain a satisfying view of his glory. Hos. 4. 9. 2. All the Counsels of God concerning his worship in this world, and his eternal glory in the salvation of the Church, do center in the Person and Mediation of Christ. The Life, Glory and Usefulness of all things whereof we have discoursed, arose from hence, that there was in them all a representation of the Person and Mediation of Christ. Hereunto were they designed by divine wisdom. In him alone is God well pleased, in him alone will he be glorifyed.

VER. VI, VII. HAving given an account of the Structure or Fabrick of the Tabernacle in the two parts of it, and the furniture of those several parts distinctly, to compleat his argument, the Apostle adds in these verses the consideration of the uses they were designed unto in the service of God. For in the Application of these things unto his purpose and the Argument he designeth from them, both of these in conjunction, namely, the Structure of the Tabernacle with its furniture and the services performed therein, were to be made use of. [non-Latin text not transcribed]. [non-Latin text not transcribed]. Vul. Lat. His verò ita compositis; so composed, so framed and put together, Syr. [non-Latin text not transcribed] Quae ita disposita erant; which things were sodisposed; altering the absolute construction of the words, and carrying on the sense of the former thus far. Others; His verò ita ordinatis; i[illegible: 1 letter]a praeparatis; thus ordered, thus prepared, thus ordained. Ornatis; adorned, Beza. Constructis. [non-Latin text not transcribed], is the ordering, placing or fixing of vessels or any materials prepared for use. [non-Latin text not transcribed], Vul. Lat. in priori Tabernaculo; for in prius Tabernaculum. Syr. [non-Latin text not transcribed] into the outward Tabernacle; that is, of those parts mentioned by the Apostle. [non-Latin text not transcribed], Vul. Lat. Semper, alwayes. Syr. [non-Latin text not transcribed] in omni tempore; Others generally, quovis tempore; at every season, at any time, as occasion required. [non-Latin text not transcribed], Vul. Lat. Sacrificiorum Officia consummantes, perfecting to this part or offices of the sacrifices. But the sacrifices belonged not at all unthe duties of the Tabernacle, Syr. [non-Latin text not transcribed] and they were perfecting their Ministry; Ritus obeuntes, cultus obeuntes; Beza. Ritus cultûs obeuntes; performing the Rites of sacred worship. [non-Latin text not transcribed], Vul. Lat. in secundo autem. Syr. [non-Latin text not transcribed] and into the Tabernacle that was within it, or within the other. In secundum autem: sed in alterum; but into the second, or the other. [non-Latin text not transcribed], Syr. [non-Latin text not transcribed] which Boderus renders substantively; unum est; that inward Tabernacle was one. But the reference is unto what follows, and is better rendred adverbially; semel, once. [non-Latin text not transcribed], Non sine sanguine; Syr. cum sanguine illo, with that blood. [non-Latin text not transcribed]; Vul. Lat. Eras. quem offert; Syr. which he was offering; which he offereth. [non-Latin text not transcribed]. Vul. Lat. Pro sua et populi ignorantia, very corruptly. Syr. [non-Latin text not transcribed] for his own soul and the errors of the People, rightly.

VER. 6, 7. Now when these things were thus ordained, the Priests went alwayes into the first Tabernacle, accomplishing the service of God. But into the second went the High Priest alone every year, not without blood which he offered for himself and the errors of the People. I follow the common Translation, but shall take notice of what it seems defective in. And there is in the words. (1) A supposition of what was before declared, as the foundation of what he was now farther to assert. Now when these things were thus ordained. And there is therein, 1. The manner of its Inference. 2. The Subject spoken of. 3. What is spoken of it. 1. The manner of the Inference is the particle, [non-Latin text not transcribed]. which we render now when; verò, but; now, when, is included in the tense of the participle. [non-Latin text not transcribed]. 2. The subject spoken of, [non-Latin text not transcribed], these things; that is, the things spoken of [non-Latin text not transcribed]. in the precedent verses; namely, the two parts of the Tabernacle, and the sacred furniture of them. 3. That which is affirmed of them is, that they were ordained, and the manner thereof is also added that they were thus ordained; [non-Latin text not transcribed], Beza [non-Latin text not transcribed]. once rendred it by, ordinatis, whom I suppose ours follow, rendring it by ordained. But ordinatis is rather ordered than ordained. To be ordained, signifies the appointment and designation of them, and so they were ordained of God. But that which is here expressed, is their building, framing, finishing, and disposition into their actual Order. So the word is used for the making of the Tabernacle, ver. 2. A Tabernacle was made. These things being prepared, made and finished. The preparation, structure and finishing of the Tabernacle and all its Utensils, with their disposition into their sacred order are respected in this word. They were disposed [non-Latin text not transcribed], thus; [non-Latin text not transcribed]. that is in the manner declared; that the Tabernacle should consist of two parts, that the one should contain such and such holy Utensils, and the other those of another sort. When these things were thus prepared and ordered they stood not for a magnificent shew, but were designed unto constant use in the service of God. This the Apostle declares in the same order wherein he had described the parts of the Tabernacle in their distribution into the first and the second; the outward and inward Tabernacle. As to the first Tabernacle wherein were the Candlestick and the Tables and the Shew-bread, he declares the use of it. 1. With respect unto the persons for whose Ministry it was ordained. (2) Of that Ministry itself. (3) Of the time and season of its performance. 1. The Persons who administred therein were the Priests. They, and they alone, entred into the Sanctuary. All others were forbidden to approach unto it on pain of Excision. These Priests who had this priviledge were all the posterity of Aaron unless they fell under exception by some legal incapacitating blemish. For a long time, that is, from the preparing of the Tabernacle unto the building of the Temple, they administred in this Sanctuary promiscuously, under the care of God, and directions of the High Priest. For the Inspection of the whole was committed in an especial manner unto the High Priest. Numb. 4. 10. Zech. 3. 7. Yea, the actual performance of the daily service of this part of the Sanctuary, was in the first place charged on him. Exod. 27, 21. But the other Priests being designed to help and assist him on all occasions, this service in process of time was wholly devolved on them. And if the High Priest did at any time minister in this part of the Sanctuary, he did it not as the High Priest, but as a Priest only; for all his peculiar service belonged unto the most Holy Place. In process of time when the Priests of the Posterity of Aaron were multiplyed, and the services of the Sanctuary were to be encreased by the building of the Temple, wherein instead of one candlestick there were ten; David by Gods direction cast all the Priests into 24 courses or orders, that should serve in their turns, two courses in a month, which rule continued unto the destruction of the second Temple. 1 Chron. 24. Luk. 1. 5. And he did it for sundry ends. (1) That none of the Priests of the Posterity of Aaron might be utterly excluded from this Priviledge of approaching unto God in the Sanctuary; and if they were, it is likely they would have disposed of themselves into other wayes and callings, and so have both neglected and defiled the Priesthood. (2) That there might be no neglect at any time in the solemn Ministry, seeing that which lies on all promiscuously, is too often neglected by all. For although the High Priest were to keep the charge, to judge the house, and to keep the courts, Zech. 3. 7. and so take care for the due attendance unto the daily Ministration; yet was the provision more certain, when being ordained by Law or by divine Institution, all Persons concerned herein knew the times and seasons wherein they might and wherein they ought to attend on the Altar. These were the officers that belonged unto the Sanctuary: The Persons who alone might enter into it on a sacred account. And when the Structure of the whole was to be taken down, that it might be removed from one place to another, as it was frequently in the wilderness, the whole was to be done by the Priests, and all the holy Utensils covered, before the Levites were admitted to draw nigh to carry them, so as they might not touch them at all. Numb. 4. 15. Yet must it be observed, that although this were the peculiar service of the Priests, yet was it not their only service. Their whole sacred imployment was not confined unto this their entrance into the Sanctuary. There was a work committed unto them, whereon their whole service in the Sanctuary did depend. This was the offering of Sacrifices which was accomplished in the court without, on the brazen Altar, before the door of the Tabernacle; which belonged not unto the purpose of the Apostle in this Place. This was the great priviledge of the Priests under the old Testament, that they alone might and did enter into the Sanctuary, and make an approach unto God. And this priviledge they had as they were Types of Christ, and no otherwise. But withal it was a great part and a great means of that state of servitude and fear, wherein the People or the Body of the Church was kept. They might not so much as come nigh the Pledges of Gods Presence, it was forbidden them under the penalty of death and being cut off, whereof they sadly complained. Numb. 17. 12, 13. This state of things is now changed under the Gospel. It is one of the principal priviledges of Believers, that, being made Kings and Priests unto God by Jesus Christ, this distinction as unto especial gracious access unto God is taken away. Rev. 1. 5. Ephes. 2. 18. Rom. 5. 2. Neither doth this hinder but that yet there are and ought to be Officers and Ministers in the house of God, to dispense the holy things of it, and to minister in the name of Christ. For in their so doing they do not hinder but promote the approach of the Church into the presence of God, which is the principal end of their office. And as this is their peculiar honour for which they must be accountable, Heb. 13. 17. So the Church of Believers itself, ought alwayes to consider how they may duely improve, and walk worthy of this Priviledge, purchased for them by the blood of Christ. 2. The general foundation of the service of these Priests in the Sanctuary [non-Latin text not transcribed]. was, that they went or entred into it: [non-Latin text not transcribed]. This also itself was a divine Ordinance. For this entrance both asserted their Priviledge, allothers being excluded on pain of Death, and gave bounds unto it. Hereinto they were to enter, but they were to go no further: they were not to go into nor look into the most Holy Place, nor to abide in the Sanctuary when the High Priest entred into it, which the Apostle here hath an especial regard unto. They entred into the first Tabernacle, but they went no further. Hereinto they entred through the first Vail, or the covering of the Door of the Tabernacle. Exod. 26. 36, 37. Through that vail by turning it aside, so as that it closed immediately on their entrance, the Priests entred into the Sanctuary. And this they were to do with an especial Reverence of the Presence of God which is the principal design of that command, thou shalt Reverence my Sanctuary. Levit. 19. 30. which is now supplyed by the holy reverence of the presence of God in Christ, which is in all Believers. But moreover the equity of the command extends itself unto that especial reverence of God which we ought to have in all holy services. And although this be not confined unto any Postures or Gestures of the Body, yet those that naturally express a reverential frame of Spirit, are necessary unto this duty. 3. The time of this their entrance into the Sanctuary to discharge their [non-Latin text not transcribed]. service, is expressed. They entred it [non-Latin text not transcribed]; that is, [non-Latin text not transcribed], quovis tempore; alwayes, say we; jugiter, that is, every day. There was no divine Prohibition as unto any days or times, wherein they might not enter into the Sanctuary, as there was with respect unto the entrance of the High Priest into the most Holy place, which was allowed only once a year. And the services that were required of them, made it necessary that they should enter into them every day. But the word doth not absolutely signify every day, seeing there was a special service for which they entred only once a week. But, always, is, at all times, as Occasion did require. There was also an especial service when the High Priest entred into this Sanctuary, which was neither daily nor weekly, but occasional, which is mentioned, Levit. 4. 6, 7. For when the anointed Priest was to offer a Sacrifice for his own sins, he was to carry some of the blood of it into the Sanctuary, and sprinkle it towards the vail that was before the most Holy Place. This he was to do seven times, which is a mystical number, denoting that perfect Atonement and expiation of sin, which was to be made by the blood of Christ. But this being an occasional service, the Apostle seems to have had no respect unto it. 4. The service itself performed by them is expressed, [non-Latin text not transcribed], [non-Latin text not transcribed]. accomplishing the services. The expression is sacred, respecting mystical rites and ceremonies, such as were the things here intended. Officiating in the Ministry of the sacred ceremonies. For [non-Latin text not transcribed] is not perfecting or accomplishing only, but sacredly ministring. In discharge of the Priestly office, accomplishing the sacred services committed unto them. And these services were of two sorts. (1) Daily. (2) Weekly. Their daily services were two. (1) The dressing of the Lamps of the Candlestick, supplying them with the holy oyl, and taking care of all things necessary unto the cleansing of them, that their light might be preserved. This was done morning and evening, a continual service in all generations. The service of the Candlestick. [non-Latin text not transcribed]. (2) The service of the Golden Altar, the Altar of Incense in the midst of the Sanctuary, at the entrance of the most Holy Place, before or over against the Ark of the Testimony. Hereon the Priests burnt Incense every day with fire taken from the Altar of Burnt-offerings that was in the court before the door of the Tabernacle. This service was performed evening and morning immediately after the offering of the daily Sacrifice on the Altar of burnt-offerings. And whilest this service was performed the People gave themselves to Prayer without, with respect unto the Sacrifice offered. Luk. 1. 10. For this offering of Incense on the Sacrifice, and that fired with a coal from the Altar, whereon the Sacrifice was burned, was a Type, as we have declared, of the Intercession of Christ. For although they understood it not clearly in the notion, yet were true Believers guided to express it in their practice. The time of the Priests offering Incense, they made the time of their own solemn prayers, as believing that the efficacy and acceptance of their prayers depended on what was Typified by that Incense. Psal. 141. 2. These were the daily services. It is uncertain whether they were all performed at the same time or no; namely, those of the Candlestick and the Altar of Incense: If they were, it should seem that they were done by no more but one Priest at one time, that is, every morning and evening. For of Zechariah it is said that it was his Lot to burn Incense in the Temple, and no other was with him there when he saw the vision, Luk. 1. 8, 9, 21, 22, 23. Wherefore whereas it is said in the Institution of these things, Aaron and his Sons shall do this service; it is intended that some one of them should do it at any one time. 2. The weekly service of the Sanctuary was the change of the bread on the Table of Shew-bread. This was performed every sabbath day in the morning and not else. Now all this daily service was Typical. And that which it did represent was the continual application of the Benefits of the Sacrifice and whole mediation of Christ unto the Church here in this world. That the Tabernacle itself and the Inhabitation of God therein was a Type of the Incarnation of the Son of God, we have shewed before. And have also declared that all the Utensils of it were but representations of his Grace in the discharge of his office. He is the Light and Life of the Church, the Lamp and the bread thereof. The Incense of his Intercession renders all their obedience acceptable unto God. And therefore there was a continual application made unto these things without Intermission every day. And we may thence observe that, A continual application unto God by Christ, and a continual application of the Benefits of the Mediation of Christ by faith, are the Springs of the Light, Life and comfort of the Church.

VER. VII. But into the second went the High Priest alone once every year, not without blood, which he offered for himself and the errors of the People. THe use and service of the second part of the Tabernacle or the most Holy Place, which the Apostle designeth principally to apply unto his present argument, are declared in this present verse. And he describes them; (1) By the person who alone might perform the service which belonged unto this part of the sanctuary. And this was the High Priest. (2) By that which in general was required unto the other parts of it. He went into it. This is not here expressed, but the sense of it is traduced from the foregoing verse, The other Priests entred into the Sanctuary; and the High Priest into this; that is, he entred or went into it. (3) From the time and season of this his entrance, which was once a year only; in opposition unto the entrance of the Priests into the other part, which was at all times, every day. (4) By the manner of his entrance, or what he carried with him to administer or perform the holy service of the Place, expressed negatively; not without blood; that is, with blood. (5) From the use of the Blood which he so carried in with him; it was that which he offered for himself and the errors of the People. That which the Apostle here respects and describes was the great Anniversary Sacrifice of expiation, whose Institution, Rites and Solemnities are at large declared. Lev. 16. And herein, 1. The Person designed unto this service was the High Priest alone and no [non-Latin text not transcribed]. other Person. Levit. 16. 2, 32. And he was to be so alone, as that none were to attend, assist or accompany him in any part of the service. Yea, it was so far from it, that any person entred with him into the Holy Place, that no one was allowed to be in the other part of the Sanctuary where he might so much as see the vail opened, or look in after him whilst he performed his service. ver. 17. As all the People were kept out of the Sanctuary whilst the Priests entred daily into it and waited at the door; so all the Priests were kept without the Sanctuary, whilst the High Priest entred into the most Holy Place. Hence there was one alwayes provided who was next in succession unto that office, to perform this office in case of Sickness or occasional Pollutions of him who was actually High Priest. And he was called the second Priest. 1 Kings 25. 16. From whence in times of disorder and confusion they had afterwards two High Priests at once. Iohn 18. 13, 24. Thus sacredly was the presence of God in the Holy Place made inaccessible not only to all the People, but even unto all the Priests themselves. Some say that indeed the High Priest went alone into the Holy Place once a year only, but with other Priests and on other occasions he might enter oftener. But this is weak beneath consideration. For the express institution was, that he should go alone, and go but once. And this was that great Truth which in this ordinance God stated unto the Church; namely, that there is no entrance into the gracious presence of God but by the High Priest. That the true High Priest should take along all Believers with him, and give them admission with boldness unto the Throne of Grace, was as the Apostle declares in the next verse, not as yet made known. 2. The way whereby he ingaged into this service was that he went into this Holy Place. This, as we observed before, is not here expressed, but is necessarily traduced from the foregoing verse. And it is his entrance through the vail that is intended; which also was a part of his service. For it was a Type both of the entrance of Christ into Heaven, and of our entrance by him unto the Throne of Grace. ver. 24. chap. 10. 19, 20. This was that vail which in the Temple was rent from the top to the bottom upon the death of our Saviour. Matth. 27. 51. For hereby the way was laid open into the Holy Place, and the gracious Presence of God discovered unto all that come unto him by Christ. 3. The Time of this service is expressed, that it was once only every year. [non-Latin text not transcribed]. The first order unto this purpose was a Prohibition or negative precept that the High Priest should not come at all times into the Holy Place, Lev. 16. 2. that is, not every day, as he did into the Sanctuary; not at any time of his own choice. He might not choose, he might not appoint a time for the service of this Holy Place; whatever occasion he apprehended of it, or necessity for it. Times of sacred worship are the Lords, no less then the things of it. Our own stated times are no less disapproved by him, than any other parts of sacred worship of our own finding out. 1 Kings 12. 32, 33. And as this time of the entrance of the High Priest into the most Holy Place was limited unto once a year, which our Apostle observes; so the precise day of the year was determined by the Law. It was fixed unto the tenth day of the seventh month or Tizri, which reckoning from Nisan the beginning of their ecclesiastical year answers unto our September. This was the great day of Atonement, which with the fruits of it ensued thereon. Lev. 16. 29. But whereas it is said that he entred once every year, the meaning is, that upon one day in the year only he did so, and had liberty so to do: For it is evident that on that day he went twice into it, yea, most probable that he did so four times. He had three offerings or sacrifices to offer on the day of expiation. The first was of a Bullock and a Ram for himself and his houshold. Lev. 16. 3. This the Apostle notes distinctly, which he offered for himself. Secondly, a Goat, for a Sin-offering, which he offered for the People, for the errors of the People, ver. 9. Thirdly, the service of the scape Goat, which also had the nature of a Sacrifice, ver. 10. Of the two first whose blood was offered on the Altar, it is said distinctly, that he carried of the blood into the most Holy Place. He did so, first that of the Bullock and the Ram, before he offered the Goat for the sins of the People. He killed not the Goat until he came out of the Holy Place, after he had carried in the blood of the Sacrifice for himself, ver. 11, 12, 13, 14. After this he carried in the blood of the Goat that was offered for the sins of the People, ver. 15. So that of necessity he must enter twice distinctly on that one day into the most Holy Place. Yea, it is most probable and almost very certain that he entred into it four times on that day: For before he carried in the blood he was to go in with the Incense to make a cloud over the Mercy-seat. And it is evident that he could not carry in the Incense and the blood at the same time: For when he went in with the Incense, he had in one hand a Censer full of burning coals from the Altar, and he so carried it, 'that besides both his hands were filled with Incense, ver. 12. that he could carry no blood with him at that time. For when he carried in the blood also, both his hands were in like manner employed. For with the finger of one he was to sprinkle the blood upon and before the Mercy-seat; whence it is of necessity that he must have the blood which he sprinkled in his other hand. For he was to sprinkle it seven times, which could not be done with the blood that was at once upon the finger wherewith he sprinkled it. Wherefore this once every year is on one day only; for that day he entred four times into the Holy Place within the Vail, as is plain in the order of the service according unto its Institution. When all this was done, that there might be a full representation of the Atonement to be made by the Lord Christ, and of the plenary remission of sins by his blood, the High Priest laid all the sins of the People on the Head of the scape Goat who carried them away into the wilderness of everlasting oblivion, ver. 20, 21, 22. As these Institutions were multiplyed to typifie the one single sacrifice and oblation of the body of Christ, because of the imperfection inseparable from the nature of earthly things, whereby no one of them could absolutely represent it; so in this distinction and distribution of them, the Condescention, Love, and Grace of God were adorable and glorious. For in the shedding of the blood of the Sacrifice, and offering it by fire on the Altar, he plainly declared the imputation of the guilt of their sins unto the Sacrifice, its bearing of them and the expiation of their guilt thereby. By carrying of the blood into the Holy Place he testified his acceptance of the Atonement made and his reconciliation unto the People. And hereon the full remission and pardon of all their sins, no more to be had in remembrance, was manifested in the sending away of the scape Goat into the wilderness. Hence the Jews have a saying that on the day of expiation all Israel was made as innocent as in the daies of creation. How all this was accomplished in and by the Sacrifice of Christ must be afterwards declared. 4. As to the nature of this service, the Apostle tells us that is was not without [non-Latin text not transcribed]. blood. He so expresseth it to shew the impossibility of entring into the Holy Place any otherwise. And from hence he takes his ensuing argument of the necessity of the Death and blood-shedding of the Mediator or High Priest of the new Testament. Not without blood; as he might not do it otherwise, so he did it by blood. And this was the manner of the service. After the High Priest had filled the Holy Place with a cloud of Incense, he returned to the Altar of Burnt-offerings without the Tabernacle, where the Sacrifice had been newly slain: And whilst the blood of the beast was fresh and as it were living, Heb. 10. he took of it in his hand, and entring again into the Holy Place, he sprinkled it seven times with his finger towards the Mercy-seat. Lev. 16. 11, 12, 13, 14. And there is, as was said, an Emphasis in the expression, not without blood, to manifest how impossible it was that there should be an entrance into the gracious presence of God, without the blood of the sacrifice of Christ. The only Propitiation of sins is made by the blood of Christ, and it is by saith alone that we are made Partakers thereof. Rom. 3. 25, 26. 5. This blood is farther described by the use of it; which he offereth. Where [non-Latin text not transcribed]. or when he offered it is not expressed. In the Holy Place there was no use of this blood, but only the sprinkling of it: But the sprinkling of blood was always consequential unto the offering or oblation properly so called. For the oblation consisted principally in the atonement made by the blood at the Altar of burnt-offerings. It was given and appointed for that end, to make atonement with it at that Altar, as is expresly affirmed. Lev. 17. 11. After this, it was sprinkled for purification. Wherefore by [non-Latin text not transcribed], the Apostle here renders the Hebrew [non-Latin text not transcribed] used in the Institution. Lev. 16. 15. which is only to bring and not to offer properly. Or he hath respect unto the offering of it that was made at the Altar without the Sanctuary. The blood which was there offered he brought a part of it with him into the most Holy Place, to sprinkle it according unto the Institution. 6. The Apostle declares for whom this blood was offered; and this was for himself and the People; first for himself and then for the People. For he [non-Latin text not transcribed]. hath respect unto the distinct Sacrifices that were to be offered on that day; The first was of a Bullock and a Ram which was for himself. And this argued, as the Apostle observes, the great imperfection of that Church-state. They could have no Priests to offer Sacrifices for the sins of the People, but he must first offer for himself, and that the blood of other creatures. But the true High Priest was to offer his own blood and that not for himself at all, but for others only. He offered for himself; that is, for his own sins. Lev. 16. 6. Wherefore the Vul. Lat. reads the words, pro suâ et Populi ignorantiâ, very corruptly, changing the number of the substantive, but very truly applying [non-Latin text not transcribed] to the Priest as well as unto the People. Others would supply the words by adding [non-Latin text not transcribed] before [non-Latin text not transcribed], and so repeat [non-Latin text not transcribed]. But the Apostle expresseth the words of the Institution [non-Latin text not transcribed] which for himself, leaving the application unto the series of the context and the nature of the service: For himself, that is, his own sins. 2. The blood was offered also for the People, that is, the People of Israel, the People of God, the Church, the whole congregation. And as the [non-Latin text not transcribed]. High Priest herein bore the Person of Christ, so did this People of all the elect of God who were represented in them and by them. It was that People, and not the whole world that the High Priest offered for. And it is the elect People alone for whom our great High Priest did offer, and doth intercede. 7. That which he offered for; it was their errors; or their sins. The Socinians, [non-Latin text not transcribed]. some of them, not for want of understanding, but out of hatred unto the true sacrifice of Christ, contend from hence, that the Anniversary Sacrifice on the great day of expiation, the principal representation of it, was only for sins of ignorance, of imbecillity and weakness. But it is a fond Imagination; at least the argument from these words for it, is so. For besides that the scripture calls all sins by the name of errors. Psal. 19. 12. Psal. 25. 7. and the worst, the most provoking of all sins, is expressed by erring in heart. Psal. 95. 10. and the LXX frequently render, to sin by [non-Latin text not transcribed], 2 Chron. 16. 9. 1 Sam. 16. 22. Hos. 4. 16. &c. Besides I say this application of the word elswhere unto all sorts of sins, in the enumeration of those errors of the People which the High Priest offered for, they are said to be all their iniquities, and all their transgressions in all their sins. Lev. 16. 21. Wherefore to offer for the errors of the People, it is to offer for all their sins, of what nature soever they were. And they are thus called, because indeed there is no such Predominancy of malice in any sin in this world, as wherein there is not a mixture of error, either notional or practical, of the mind or of the heart, which is the cause or a great occasion of it. See 1 Tim. 1. 13. Matth. 12. 31, 32. Here indeed lies the original of all sin. The mind being filled with Darkness and Ignorance, alienates the whole soul from the life of God. And as it hath superadded prejudices which it receives from corrupt affections, yet neither directs nor judgeth aright, as unto particular acts and duties, under all present circumstances. And what notions of good and evil it cannot but retain, it gives up in particular instances unto the occasions of sin. Wherefore (1) spiritual illumination of the mind, is indispensably necessary unto our walking with God. (2) Those who would be preserved from sin, must take care that spiritual Light do alwayes bear sway in their minds. And therefore (3) constantly to watch against the prevalency of corrupt prejudices and affections in their mind. And (4) when the light of the mind is sollicited by temptations, to suspend its conduct and determination on present circumstances, to know that sin lies at the door; this is its last address for admission. And (5) If error grow strong in the heart through the love of sin, truth will grow weak in the mind, as to the preservation of the soul from it. And (6) Nothing ought to influence the soul more unto repentance, sorrow, and humiliation for sin, than a due apprehension of the shameful error and mistake that is in it.

VER. VIII. [non-Latin text not transcribed]. [non-Latin text not transcribed], Vul. Lat. Hoc significante. Hoc declarante. Hoc innuente. Syr. [non-Latin text not transcribed] by this manifesting. Manifestans, Patefaciens, notum faciens, making known. [non-Latin text not transcribed], is openly manifest. [non-Latin text not transcribed], which a blind man may see. And [non-Latin text not transcribed], is manifestly, plainly, perspicuously to declare. [non-Latin text not transcribed], Vul. Lat. nondum propalatam esse; made palàm, open, manifest. Syr. [non-Latin text not transcribed] not yet revealed, manifestata, facta manifesta; not made evidently to appear. [non-Latin text not transcribed], Vul. Lat. Viam sanctorum, the way of the Holies; Beza, Viam ad sacrarium, the way into the sanctuary. Viam in Sancta Sanctorum, the way into the most Holy Place. None suspect [non-Latin text not transcribed] to be of the masculine gender. [non-Latin text not transcribed], Vul. Lat. habente statum; having or continuing its state or condition; and [non-Latin text not transcribed] is sometimes so used. Having its station, adbuc consistente, as yet abiding, continuing its state; standing, consisting.

VER 8. The Holy Ghost this signifying, (Syr. signifying hereby) evidently declaring, that the way into the Holiest of all, (the way of the most Holy Place; of the Holies) was not as yet made manifest, whilst yet the first Tabernacle was standing, (kept its station,) THe Apostle in this verse, enters on a declaration of the use which he designed to make of the description of the Tabernacle, its furniture, and its Utensils, which he had before laid down. Now this was not to give a particular account of the nature, use and signification of every thing in them, which he declineth in his close of this recounting of them, affirming that it belonged not to his purpose to treat of them particularly on this occasion: But from the consideration of the whole, in its structure, order, and services, he would prove the Dignity, Preheminence and Efficacy of the Priesthood and Sacrifice of Christ, above those which belonged thereunto. And hence would he manifest the unspeakable advantage of the Church in the removal of the one, and introduction of the other. The first Inference which he makes unto this purpose, is laid down in this verse. And it is taken from what he had observed immediately before concerning the time and manner of the High Priests entrance into the most Holy Place. It was done by him alone, and that only once a year, and that not without the blood of the Sacrifices which he offered. None of the People were ever suffered to draw nigh thereunto, nor might the rest of the Priests themselves come into the Sanctuary, the Place of their daily ministration, whilst the High Priest went in, and was in the most Holy Place. In this order, this disposal of the Institutions of divine service, saith he, there was that Instruction provided for the use of the Church which I shall now declare. And three things he expresseth with respect hereunto: 1. Who gave that Instruction; it was the Holy Ghost. 2. The way whereby he gave it; It was by the manifest signification of his mind, in and by what he did, appointed, ordered or prescribed. 3. What was the Instruction he gave; namely, that the way into the Holiest of all was not yet made manifest, whilst the first Tabernacle was standing. And concerning this we must enquire, 1. What is here intended by the Holiest of all. 2. What is the way into this Holiest of all; or the way of the Holies. 3. How this way was manifest; and how it was not manifest. 4. What was the duration of that state wherein this way was not manifest; namely, whilst the first Tabernacle was standing. 1. The Author of this Instruction was the Holy Ghost. The Holy Ghost [non-Latin text not transcribed] this signifying, that is, saith Grotius, Deus per afflatum suum Mosi praecipiens. So they speak by whom the divine personality of the Holy Ghost is denyed. But it is not only here supposed, but it may be hence undeniably proved. For he that by his word and works teacheth and instructeth the Church, is a person: For acts of Understanding, Will, Power, and Authority, such as these are, are the acts of a Person. We intend no more by a Person, but one that hath an understanding, will and power of his own, which he is able to act and exert. Moreover he is a divine Person: For he who by his authority and wisdom disposed of the worship of God under the old Testament, so as it might typifie and represent things afterwards to come to pass, and be revealed, is so and none other. He who doth these things and can do them, is he in whom we believe, the holy Spirit. And as he is the immediate Author and Appointer of all divine worship; so there are characters of his wisdom and holiness on all the Parts of it. 2. The way whereby he gave this Instruction was by the signification of [non-Latin text not transcribed]. the things intended, signifying, declaring manifestly, evidently, openly. He did it not by any especial revelation made unto Moses about it, he did not in words declare it, or express it as a doctrinal truth: But this signification was made in the nature and order of the things appointed by him. The framing of the Tabernacle and the constitution of the services belonging thereunto, made this declaration. For things in his wisdom were thus disposed, that there should be the first Tabernacle whereinto the Priests did enter every day, accomplishing the divine services that God required. Howbeit in that Tabernacle there were not the Pledges of the gracious presence of God. It was not the especial residence of his glory: But the peculiar habitation of God was separated from it by a vail, and no person living might so much as look into it on pain of death. But yet lest the Church should apprehend, that indeed there was no approach here nor hereafter for any person into the gracious presence of God; He ordained that once a year, the High Priest, and he alone, should enter into that Holy Place with blood. Hereby he plainly signified, that an entrance there was to be, and that with boldness thereinto. For unto what end else did he allow and appoint that once a year, there should be an entrance into it by the High Priest, in the name of, and for the service of the Church? But this entrance being only once a year by the High Priest only, and that with the blood of atonement, which was always to be observed whilst that Tabernacle continued, he did manifest that the access represented was not to be obtained during that season. For all believers in their own persons were utterly excluded from it. And we may hence observe, 1. [That the divine ordinances and institutions of worship are filled with wisdom sufficient for the instruction of the Church in all the mysteries of faith and obedience.] How eminent was the divine wisdom of the Holy Ghost, in the structure and order of this Tabernacle? What Provision of Instruction for the present and future use of the Church, was laid up and stored in them? What but infinite wisdom and praescience could order things so in their typical signification? He that considers only the outward frame and state of these things, may see a curious and beautiful structure, a beautiful order of external worship: Yet can he find nothing therein, but what the wisdom and contrivance of men might attain unto: At least, they might find out things that should have as glorious an outward appearance. But take them in their proper state, as unto their signification and representation of spiritual and heavenly things in Christ Jesus, and there is not the least concernment of them, but it infinitely transcends all humane wisdom and projection. He alone in whose divine understanding the whole mystery of the Incarnation of the Son God, and his Mediation did eternally reside, could institute and appoint these things: And to instruct us unto an humble adoration of that wisdom, is the framing of the whole fabrick, and the institution of all its ordinances contained in the sacred Record for the use of the Church. 2. It'is our duty with all humble diligence to enquire into the mind of the Holy Ghost in all Ordinances and Institutions of divine worship. Want hereof lost the Church of Israel. They contented themselves with the consideration of outward things, and the external observance of the services enjoyned unto them. Unto this day the Jews perplex themselves in numberless curious enquiries into the outward frame and fashion of these things, the way, manner, and circumstances of the external observation of the services of it. And they have multiplyed determinations about them all and every minute circumstance of them, so as it is utterly impossible that either themselves or any living creature should observe them according to their traditions and prescriptions. But in the mean time, as unto the mind of the Holy Ghost in them, their true use and signification, they are stark blind and utterly ignorant. Yea, Hardness and Blindness is so come upon them unto the utmost, that they will not believe nor apprehend that there is either spiritual wisdom, instruction, or signification of heavenly things in them. And herein whilst they profess to know God, are they abominable and disobedient: For no creatures can fall into higher contempt of God, than there is in this imagination; namely, that the old Institutions had nothing in them, but so much Gold and Silver, and the like, framed into such shapes, and applyed to such outward uses, without regard unto things spiritual and eternal. And it is a great evidence of the Apostate condition of any Church, when they rest in and lay weight upon the external parts of worship, especially such as consist in corporeal observances, with a neglect of spiritual things contained in them, wherein are the effects of divine wisdom in all sacred Institutions. And whereas the Apostle affirms that this frame of things did plainly signify (as the word imports) the spiritual mysteries which he declares, it is evident with what great diligence we ought to search into the nature and use of divine Institutions. Unless we are found in the exercise of our duty herein, the things which in themselves are plainly declared, will be obscure unto us, yea, utterly hidden from us. For what is here said to be clearly signified, could not be apprehended but by a very diligent search into, and consideration of the way and means of it. It was to be collected out of the things he ordained with the order of them, and their respect unto one another. Most men think it not worth while to enquire with any diligence into sacred Institutions of divine worship. If any thing seem to be wanting or defective therein; if any thing be obscure and not determined as they suppose in the express words, without more adoe they supply it with somewhat of their own. But there are many things useful and necessary in the worship of God which are to be gathered from such intimations of the mind of the Holy Ghost, as he hath in any place given of them; And those who with humility and diligence do exercise themselves therein, shall find plain satisfactory significations of his mind and Will, in such things as others are utterly ignorant of. 3. That which the Holy Ghost did thus signifie and instruct the Church in, [non-Latin text not transcribed]. the [non-Latin text not transcribed], This, in the words, was that the way into the most Holy Place, the way of the Holies was not yet made manifest. And for the explication hereof, we must consider the things before proposed. 1. What the Apostle intends by the Holies; It is generally supposed by expositors, [non-Latin text not transcribed]. that it is Heaven itself which is hereby intended. Hence some of the Antients, the School-men and sundry expositors of the Roman Church have concluded, that no believers under the old Testament, none of the antient Patriarchs Abraham, Isaac or David were admitted into Heaven whilst the first Tabernacle stood, that is, untill the Ascension of Christ. Hereon they framed a Limbus for them in some subterranean Receptacle, whither they suppose the soul of Christ went, when it is said that he descended into hell where they were detained, and whence by him they were delivered. But whatever becomes of that imagination, the most learned expositors of that Church of late, such as Ribera, Estius, Tenae, Maldenat, A Lapide do not fix it on this Text: For the supposition whereon it is founded, is wholly alien from the scope of the Apostle, and no way useful in his present argument: For he discourseth about the Priviledges of the Church by the Gospel and Priesthood of Christ in this world, and not about its future state and condition. Besides he saies not that there was no entrance into the Holies during that season, but only that the way of it was not yet manifest. Wherefore they might enter into it, although the way whereby they did so was not yet openly declared; for they had but a shadow, or dark, obscure representation of good things to come. And this is the interpretation that most sober expositors do give of the words. Heaven with eternal Blessedness was proposed unto the Faith, Hope and expectation of the Saints under the old Testament. This they believed, and in the hopes of it walked with God, as our Apostle proves at large, chap. 11. Howbeit the way, that is, the means and cause of communicating the Heavenly Inheritance unto them, namely, by the Mediation and Sacrifice of Christ, was but obscurely represented, not illustriously manifested as it is now; Life and Immortality being brought to Light by the Gospel. And as these things are true, so this Interpretation of the words being consonant unto the Analogy of faith, is safe, only we may enquire whether it be that which is peculiarly intended by the Apostle in this Place or no? The Comment of Grotius on these words is, that the Apostle signifies, super aetherias sedes, via eò ducens est evangelium praecepta habens verè coelestia. Eam viam Christus primus patefecit; aditumque fecit omnibus ad summum coelum. Pervenit quidem eò, Abrahamus, Jacobus, ut videre est, Mat. 8. 11. & alii viri eximii, ut videbimus infra, cap. 11. 40. Sed hi eò pervenerunt quasi per machinam, non viam; extraordinariâ quâdum et rarâ Dei dispensatione. But these things are most remote from the mind of the Holy Ghost, not only in this Place, but in the whole Scripture also. For, 1. How far the Gospel is this way into the Holiest, shall be declared immediately. That it is so because of the Heavenly precepts which it gives, that is, which were not given under the old Testament is most untrue. For the Gospel gives no precepts of Holiness and obedience that were not for the substance of them contained in the Law. There is no precept in the Gospel exceeding that of the Law, thou shalt love the Lord thy God with all thy heart, and thy Neighbour as thy self. Only the Gospel adds new motives unto Obedience, new encouragements, and enforcements of it, with directions for its due performance. 2. That Christ should be no otherwise the way, but only as he revealed and declared the Gospel and the precepts of it, is not only untrue and injurous unto the honour of Christ, but directly contrary unto the design of the Apostle in this Place. For he is treating of the Sacerdotal office of Christ only, and the Benefit which the Church doth receive thereby. But the revelation of the Doctrine, or precepts of the Gospel was no duty of that office, nor did it belong thereunto. That he did as the Prophet of the Church. But all his Sacerdotal Actings are towards God in the behalf of the Church, as hath been proved. 3. That the antient Patriarchs went to Heaven by a secret Engine, and that some of them only in an extraordinary way, is plainly to deny that they were saved by faith in the promised seed, that is, that they were not saved by the mediation of Christ, which is contrary unto the whole Oeconomy of God in the salvation of the Church, and many express Testimonies of the Scripture. These Socinian fictions do not cure but corrupt the Word of God, and turn away the minds of men from the truth unto fables. We shall therefore yet farther enquire into the true meaning of the Holy Ghost in these words. The Apostle by [non-Latin text not transcribed] here, [non-Latin text not transcribed], intends the same with ver. 3. he called [non-Latin text not transcribed], the Holy of Holies; the second part of the Sanctuary [non-Latin text not transcribed]. whereinto the High Priest alone could enter once a year, as he declares in the foregoing Verse: Only whereas he there spake of the material Fabrick of the Tabernacle, and the things contained in it, here he designs what was signified thereby: For he declares not what these things were, but what the Holy Ghost did signifie in and by them. Now in that most Holy Place were all the Signs and Pledges of the gracious Presence of God; the Testimonies of our Reconciliation by the Blood of the Atonement, and our Peace with him thereby. Wherefore to enter into these Holies, is nothing but an Access with liberty, freedom and boldness, into the gracious Presence of God, on the account of Reconciliation and Peace made with him. This the Apostle doth so plainly and positively declare, Chap. 10. 19, 20, 21, 22. that I somewhat admire so many worthy and learned Expositors should utterly miss of his meaning in this place. The Holies then is the Gracious Presence of God, whereunto Believers draw nigh, in the confidence of the Atonement made for them, and acceptance thereon: see Rom. 5. 1, 2, 3. Ephes. 2. 14, 15, 16, 17, 18. Heb. 4. 14, 15. Chap. 10. 19. The Atonement being made and received by Faith, Conscience being purged, Bondage and Fear being removed, Believers do now under the Gospel, enter with Boldness into this Gracious Presence of God. 2. We must consider what is the way into these Holies, which was not yet made manifest. And here also Expositors indulge unto many Conjectures, very needlesly, as I suppose. For the Apostle doth elsewhere expresly declare himself, and interpret his own meaning, namely, Chap. 10. 19, 20. This way is no other but the Sacrifice of Christ, the true High Priest of the Church. For by the entrance of the High Priest into the most Holy Place with Blood, the Holy Ghost did signifie that the way into it, namely, for Believers to enter by, was only the one true Sacrifice which he was to offer, and to be. And accordingly to give an Indication of the accomplishment of their Type, when he expired on the Cross, having offered himself unto God for the Expiation of our Sins; the Vail of the Temple which enclosed and secured this Holy Place from any entrance into it, was rent from the top to the bottom, whereby it was laid open unto all, Matth. 27. 51. And an evidence this is, that the Lord Christ offered his great expiatory Sacrifice in his Death here on Earth, a true and real Sacrifice, and that it was not an Act of Power after his Ascension, metaphorically called a Sacrifice, as the Socinians dream. For until that Sacrifice was offered, the way could not be opened into the Holies; which it was immediately after his Death, and signified by the renting of the Vail. This [non-Latin text not transcribed], the onely way whereby we enter into the most Holy Place, the Gracious Presence of God, and that with boldness. 3. Of this way it is affirmed that it was not yet made manifest, whil'st the first Tabernacle was standing. And a word is peculiarly chosen by the Apostle [non-Latin text not transcribed]. to signifie his intention. He doth not say, that there was no way then into the most Holy Place; none made, none provided, none made use of. But there was not a [non-Latin text not transcribed], an open manifestation of it. There was an entrance under the Old Testament into the Presence of God, as unto Grace and Glory, namely, the vertue of the Oblation of Christ: But this was not as yet made manifest. Three things were wanting thereunto. 1. It was not yet actually existent, but only was vertually so. The Lord Christ had not yet actually offered himself unto God, nor made Atonement for Sin. Howbeit by vertue of the Eternal Agreement that was between the Father and him, concerning what he should accomplish in the fulness of time, the benefit of what he was so to do, was applied unto them that do believe, they were saved by Faith even as we are. Hence is he called, a Lamb slain from the foundation of the world; that is, in and from the giving of the first Promise. 2. Although the coming of his Person was promised, and his Sacrifice variously shadowed out, or represented unto the Church, yet their perception and understanding thereof, was weak and dark, proportionate unto the means of its Revelation. Hence whatever were its vertue and efficacy, yet was it not in it self and its own nature made manifest. 3. There were many blessed Priviledges that attended the opening of this way in the actual existence of it, in the oblation of Christ which the Church of the old Testament was not acquainted with, nor made partaker of. And although these things belonged not unto the essence of the way, yet they did so as unto our entrance into it. We could not without them, that is, the Administration of the spirit in Gospel-Ordinances, make use of this way though prepared and set open unto the Glory of God, and our own spiritual advantage. Wherefore the plain open manifestation of the way into the Holiest, which the Apostle denies unto the Church under the old Testament, consists in these three things. 1. In the actual exhibition of Christ in the flesh, and his Sacrifice of himself, making atonement for sin: For hereby alone was the way laid open unto an access with boldness into the gracious presence of God. Without this the Law and its Curse were like the Cherubims and flaming Sword that turned every way to keep sinners from drawing nigh unto God. Hereby were they removed, a new and living way being consecrated for our access unto him. 2. In the full plain declaration of the nature of his Person and of his Mediation. And therefore although the Gospel be not this way in the Precepts of obedience which it gives unto us, yet is it the declaration and manifestation of this way, and our sole direction how to make use of it, or how to enter by it into the most Holy Place. This they enjoyed not under the old Testament but were limited unto typical institutions directing the Priests how to enter into the Sanctuary made with hands, which were but an obscure representation of these things. 3. In the Introduction or Revelation and Establishment of those Priviledges of Gospel-worship, whereby believers are led comfortably into the presence of God, as our Apostle declares; cap. 10. 19, 20. For they are full of Light and Grace, and a Guide unto all the steps of faith and obedience in this way. Hereunto may be added all those things which we have declared to belong unto that perfection or consummation of the Church-state which the Law could not bring it unto; on chap. 7. ver. 11. In these things consisted that manifestation of the way into the most Holy Place, which is here denyed unto the old Testament. 4. The continuance of this state is added: Whilst the first Tabernacle was standing [non-Latin text not transcribed].. 1. By the first Tabernacle the Apostle understands not that first Part of the Tabernacle into which the Priests entred continually accomplishing the divine services, which before he had so called: But he intends the whole Tabernacle with respect unto the true Tabernacle of the Body of Christ which succeeded into its room. Neither yet doth he understand precisely, that Tent or Tabernacle which was erected in the wilderness, which was not in itself of any long continuance, nor designed thereunto: For it was only suited unto the service of the Church whilest it was in an unsettled condition. But he intends the whole worship instituted together with it, and belonging unto it, celebrated afterwards in the Temple according unto the Laws of that Tabernacle. For there was the same worship and the same order of things in the one and the other; and so the same signification made at first by the Holy Ghost in the constitution of the Tabernacle was still continued under the Temple also. 2. It was continued whilst this first Tabernacle, or the Tabernacle in this sense, [non-Latin text not transcribed]. was standing. Having its station, that is, according unto the mind of God, it had its state and use in the Church. This it had absolutely until the death of Christ and no longer: For until then both the Lord Christ himself and all his Disciples continued the observation of all its services according to the mind of God: For he was made under the Law of it whilst it was in force. Declaratively it continued until the day of Pentecost: For then was in the coming of the Holy Ghost, the foundation of the Gospel-Church State, Order, and Worship solemnly laid, whereon a new way of worship being established, the abrogation of the old was declared. And this was yet farther made known by the Determination put unto the Observation of it by the Holy Ghost among the Gentile converts in the Council of the Apostles and Elders at Ierusalem. Actually it continued until the destruction of the Temple, City and People some years after. Its first station it had in Gods appointment, the second in his connivence, and the third in his patience. It is the first of these that is here intended. The Tabernacle, that is, the Laws and Service of it, preserved its station and use in the Church, by Gods ordinance and appointment unto the Death of Christ. Then did he pronounce concerning it and all things belonging unto it; It is finished. Then was the Vail rent, and the way into the Holiest laid open. Then was peace with God publickly confirmed by the blood of the Cross, Ephes. 2. 14, 15. and the nature of the way of our access unto him made known. And some things we may hence observe, which also tend unto the further explication of the mind of the Holy Ghost in the Text. 1. Although the Lord Christ were not actually exhibited in the flesh under the old Testament, nor had actually offered himself unto God for us, yet had Believers then an access into the Grace and favour of God, though the way, the cause and means of it was not manifestly declared unto them. The Apostle doth not exclude them all from the Grace and Favour of God, but only shew their disadvantage in comparison of Believers under the Gospel, in that this way was not manifested unto them. 2. The design of the Holy Ghost in all the Tabernacle, Ordinances and Institutions of worship, was to direct the faith of Believers unto what was signifyed by them. 3. Typical Institutions attended diligently unto, were sufficient to direct the faith of the Church, unto the expectation of the real expiation of sin, and acceptance with God thereon. God was never wanting unto the Church in what was necessary unto it in its present condition, so as that it might be guided in its faith and encouraged unto obedience 4. Though the standing of the first Tabernacle was a great Mercy and Priviledge, yet the removal of it was a greater; for it made way for the bringing in of that which was better. 5. The divine wisdom in the Oeconomy and disposal of the Revelation of the way into the Holiest, or of Grace and acceptance with himself, is a blessed object of our contemplation. The several degrees of it we have considered, on chap. 1. ver. 1. 6. The clear manifestation of the way of Redemption, of the Expiation of sin, and peace with God thereon, is the great Priviledge of the Gospel. 7. There is no access into the gracious Presence of God, but by the sacrifice of Christ alone.

VER. IX, X. [non-Latin text not transcribed]. [non-Latin text not transcribed], Vul. Lat. quae Parabola est, Syr. [non-Latin text not transcribed] an Exemplar or Example; so all render it, though it answer the Hebrew [non-Latin text not transcribed] a Parable or Proverb; Quod erat Exemplar, so Beza and others. [non-Latin text not transcribed], Vul. Lat. Tempor is instantis, of the instant time or season; which Arias rectifies into, in tempus praesens, for the time present; Beza, pro tempore illo praesente, for that present time; pro tempore tum praesente, for the time that was then present, Syr. [non-Latin text not transcribed] for that time, omitting [non-Latin text not transcribed]. [non-Latin text not transcribed], Vul. Lat. juxta quam; it being uncertain what he refers quam unto, Arias rectifieth it, juxta quod; for [non-Latin text not transcribed] answereth unto [non-Latin text not transcribed], and not unto [non-Latin text not transcribed] quo, wherein; Syr. in quo, wherein. [non-Latin text not transcribed], Vul. Lat. Munera & Hostiae, Dona & Sacrificia; Syr. Gifts; that is, Meat and Drink Offerings, and Sacrifices by Blood, Syr. [non-Latin text not transcribed] Oblations and Victims, or bloody Sacrifices. [non-Latin text not transcribed], vul. Lat. juxta Conscientiam perfectum facere servientem; make him that did the service perfect according to Conscience: others, in Conscientia sanctificare cultorem: others, consummare: of the sense of the word we have spoken before. Syr. Perfect the Conscience of him that offered them. [non-Latin text not transcribed], Syr. in Meat and Drink, in the singular number. [non-Latin text not transcribed], Syr. [non-Latin text not transcribed] and in the washing of kinds; Kinds, that is, various kinds; with respect not unto the various rites of washing, but the various kinds of things that were washed. [non-Latin text not transcribed], Vul. Lat. Iustitiis Carnis; so it renders [non-Latin text not transcribed], by Iustitia, or Iustificatio, constantly but very improperly; Syr. [non-Latin text not transcribed] Precepts of the flesh; Ritibus carnalibus, Ordinances, Institutions, Rites of the flesh, concerning fleshly things. [non-Latin text not transcribed], Vul. Lat. Impositis; others, Imposita, incumbent on, lying on them.

VER. IX, X. Which was a figure for the time then present, in which were offered both Gifts and Sacrifices, that could not make him that did the service perfect, as pertaining to the Conscience, Which stood onely in meats and drinks, and divers washings, and carnal Ordinances imposed until the time of Reformation. I shall not alter the Translation, but shew what might be more properly expressed as unto some Instances in our Exposition. Expositors have made use of various Conjectures in their Commentaries on this place. What is material in the most eminent of them, the Reader may see in Mr. Pool's Collections. But I must needs say, that in my judgment, they have brought more difficulty unto the Text, than they have freed it from. Wherefore I shall not detain the Reader in the examination of them; but I shall give that interpretation of the Text, which I hope will evidence its Truth unto such who impartially seek after it, and are in any measure acquainted with the things treated of. The Apostle in these two Verses gives a summary Account and Reason of the Imperfection of the Tabernacle, and all its Services, wherein the Administration of the Old Covenant did consist. This was direct and proper unto his present Argument. For his design is to prove the Preeminence of the New Covenant above the Old, from the excellency of the High Priest thereof, with his Tabernacle and Sacrifice. Unto this end a discovery of the imperfections and weakness of the first Tabernacle and Services, was indispensably necessary. And if notwithstanding its outward Excellency and Glory, it was no other but what it is here declared to be, as evidently it was not, then was it not only an unreasonable thing, and a plain rejection of the Wisdom and Grace of God, to adhere unto it in opposition unto the Gospel, which was done by the most of the Hebrews; but it was altogether unmeet and useless to be retained with the Profession of the Gospel, which the residue of them earnestly contended for. This was that which the Apostle designed ultimately to convince them of; and a work herein both great and difficult was committed unto him. For there is nothing more difficult, than to dispossess the minds of men of such Persuasions in Religion, as they have been bred up in, and received by a long Tract of Tradition from their Fathers. So we find it to be in such Persuasions and Observances, as are evidently false and impious unto the understandings of all, that are not under the power of such Prejudices: So is it at present with them of the Roman Church, and others. But these Hebrews had a Pretence or Plea for their obstinacy herein, which none other ever had in the like case but themselves. For the things which they adhered unto, were confessedly of Divine Institution. Wherefore the Apostle labours principally to prove, that in the Will and Wisdom of God, they were to continue only for a season, and also that the season of their Expiration was now come. And this he doth in this place, by a declaration of their nature and use whil'st they did continue, whence it is evident, that God never designed them a perpetual station in the Church; and that because they could not effect what he purposed and had promised to do for it. This is the substance of his present Argument. There is in the words themselves, 1. The Subject spoken of, [non-Latin text not transcribed], Which. 2. The proper Use and End of it, It was a Figure. 3. The limitation of that Use as unto Time, For the Time then present. 4. The especial Nature of it, The offering of Gifts and Sacrifices. 5. The Imperfection of it therein, They could not consummate the Worshippers in Conscience. 6. The reason of that Imperfection, It stood only in Meats and Drinks, &c. 7. The manner of its Establishment, It was imposed. 8. The time alotted for its Continuance, Until the Time of Reformation. 1. The Subject spoken of is expressed by [non-Latin text not transcribed], Which. Some would refer [non-Latin text not transcribed]. it unto [non-Latin text not transcribed] following; and so read the words, which figure was for the time present. But there is no cause for this Traduction of the words. The Verb Substantive [non-Latin text not transcribed] is deficient, as usually, and is to be supplied as in our Translation, Which was; Which, that is, [non-Latin text not transcribed], the Tabernacle. Not only the Fabrick and Structure of it, but the Tabernacle in both parts of it, with all its Furniture, Vessels, Utensils and Services, as before described. 2. As unto its proper Use and End, the Apostle affirms that it was [non-Latin text not transcribed], [non-Latin text not transcribed] Figura, Exemplar, Exemplum, Comparatio, Similitudo, Typus, Representatio: So variously is this word rendred by Interpreters. Most fix on Exemplar or Exemplum; but they are [non-Latin text not transcribed] and [non-Latin text not transcribed], not [non-Latin text not transcribed]. And in all these Versions the proper sense of the word as used in the Scripture, is missed. It is not [non-Latin text not transcribed] that the Apostle intends, but [non-Latin text not transcribed] as it is rendred by the Syriack. And this many have observed, namely, that it answers unto [non-Latin text not transcribed] but yet have missed in the interpretation of it. [non-Latin text not transcribed] is the same with [non-Latin text not transcribed] wherewith it is joyned as of the same signification and importance. Psal. 49. 4. Psal. 78. 2. And whereas it is said that the Queen of Sheba tried the wisdom of Solomon [non-Latin text not transcribed] 1 Kin. 10. 1. The Targum renders it by [non-Latin text not transcribed], the Chaldee, [non-Latin text not transcribed] and the Syriack [non-Latin text not transcribed] being the same with the Hebrew [non-Latin text not transcribed]. Now [non-Latin text not transcribed] is anigma, problema, [non-Latin text not transcribed]; a Riddle, an hard Question; and [non-Latin text not transcribed] is to speak anigmatically, obscurely, so as that one thing is to be gathered out of another. So is [non-Latin text not transcribed] used also. Ezek. 20. 49. is he not [non-Latin text not transcribed] Proverbiator Proverbiorum; one that speaks darkly, and obscurely; that expresseth one thing and intends another, using similitudes and Metaphors: An obscure mystical Instruction by figures, signs, symbols, metaphors and the like. Thus is [non-Latin text not transcribed] almost constantly used in the new Testament. So our Lord Jesus Christ expresly opposeth speaking in parables, unto a clear, plain, open teaching, so as to be understood of all. See Mat. 13. 10, 11, 12, 13. Ioh. 16. 28, 29. Now speakest thou openly, and no Parable. Wherefore [non-Latin text not transcribed] in this place, is an obscure mystical Metaphorical Instruction. God taught the Church of old, the mysteries of our Redemption by Christ, by the Tabernacle, its Fabrick, Parts, Utensils and Services: But it was but an obscure, parabolical, a figurative Instruction. So should the word here be rendred, a figurative Instruction, or the word Parable be here retained as it is in other places. This was Gods way of teaching the mysteries of his wisdom and grace; which as it was sufficient for the state of the Church which was then present; so it instructs us in what he requires, what he expects from us, unto whom all these things are unfolded, made plain and evident. 3. The third thing in the Text is the time or season wherein the Tabernacle was so parabolically or mystically instructive. It was [non-Latin text not transcribed] [non-Latin text not transcribed] some few copies for [non-Latin text not transcribed] read [non-Latin text not transcribed] as doth that now before [illegible: 1 span] Vnto this present time. This reading is generally rejected by Expositors; as not suited unto the mind of the Apostle in this Place. For he intends not the time that was then present when he wrote the Epistle, not the times of the Gospel, not the time after the resurrection of Christ until the destruction of the Temple, which the addition of that word would denote: For God had prepared another kind of Instruction for that season, and not by Parables, or mystical Metaphors. But yet the word may be retained, and a sense given of the words both sound and proper. For, [non-Latin text not transcribed], may well signifie as much as until; or be taken [non-Latin text not transcribed] as it is often. [non-Latin text not transcribed] unto this season; until the time that God would grant another kind of teaching, which now he hath done. It served until this present season wherein the Gospel is preached, and all the things signified by it are accomplished. But I shall rather follow the reading of the most copies though the Vulgar Latine reading temporis instantis seems to favour the first. And Arias rectifying it into, in tempus praesens, gives the same sense also. But the word [non-Latin text not transcribed] being of the praeterimperfect tense, signifies a time that was then present, but is now past. And it is therefore well rendred by our Translators, the time then present; as if [non-Latin text not transcribed] had been in the Text. The time then present when the Tabernacle was made and erected. [non-Latin text not transcribed] The season of the Church which was then present. For the Apostle in this whole discourse, not only respects the Tabernacle, and not the Temple, but he considers the first Erection of the Tabernacle in a peculiar manner: For then was it proposed as the means of the Administration of the first Covenant and the worship thereunto belonging. It is the Covenants which he principally designeth a comparison between. And he doth in that way of the disposition and administration of them, which was given and appointed at their first establishment. As this in the new Covenant was the Person, office, sacrifice, and ministry of Christ; so as unto the first, it was the Tabernacle and all the services of it. Wherefore the time then present was the state and condition of the Church at the first setting up of the Tabernacle. Not as though this time was confined unto that or those Ages wherein the Tabernacle was in use, before the building of the Temple. But this Instruction which was then signally given, was the whole of what God granted unto the Church, during that state wherein it was obliged unto the Ordinances and services which were then instituted. The Instructions which God thought meet to grant unto the Church at that season were obscure, mystical and figuratively representative; yet was it sufficient for the faith and obedience of the Church, had it been diligently attended unto, and what the Holy Ghost signified thereby. So are all Gods ways of Instruction in all seasons. We cannot erre but either by a neglect of enquiry into them, or by looking for more than God in his wisdom hath committed unto them. And this sense those who render [non-Latin text not transcribed] by a Figure, Type, or Example, must come unto: For the use of it is confined unto the time of the erection of the Tabernacle and the Institution of the ordinances thereunto belonging. But a Type or Figure was unto them of no use, but so far as it was instructive, which was obscurely and mystically. And that this is the sense of the word the Apostle declares, ver. 8. Where he shews the substance of what the Holy Ghost signified by the building, disposal, and services of the Tabernacle; that is, what he taught the Church thereby, parabolically and figuratively. This kind of Instruction, whatever now it seem to us, was meet and fit for them unto whom it was given. And by the administration of Grace in it, it was a blessed means to ingenerate Faith, Love and Obedience in the hearts and lives of many unto an eminent degree. And we may consider from hence what is required of us unto whom the clear Revelation of the Wisdom, Grace, and Love of God are made known from the Bosome of the Father by the Son himself. 4. The especial nature and use of this Tabernacle and its service is declared. [non-Latin text not transcribed] In which were offered both gifts and sacrifices. [non-Latin text not transcribed] the Vulgar Latine reads juxta quam; making the Relative to answer unto [non-Latin text not transcribed], or to [non-Latin text not transcribed]. But the Gender will not allow it in the Original. [non-Latin text not transcribed] is as much as [non-Latin text not transcribed] in which time; during which season: For immediately upon the setting up of the Tabernacle, God gave unto Moses Laws and Institutions for all the Gifts and Sacrisices of the People, which were to be offered therein. This was the first direction which God gave after the setting up of the Tabernacle, namely, the way and manner of offering all sorts of Gifts and Sacrifices unto him. And the Apostle here distributes all the [non-Latin text not transcribed] all the sacred offerings into [non-Latin text not transcribed] and [non-Latin text not transcribed], that is, unbloody and bloody Sacrifices; as he did before, [non-Latin text not transcribed]. chap. 5. 10. where the distinction hath been explained. Of them all he affirms, [non-Latin text not transcribed], they are offered; not that they were so: [non-Latin text not transcribed]. For the Apostle erects a Scheme at the first Tabernacle and all its services at its first Institution, and presents it unto the consideration of the Hebrews, as if it were then first erected. He doth indeed sometimes speak of the Priests and Sacrifices as then in being, with respect unto that continuance of the Temple and its worship which it had in the Patience of God, as we have shewed on chap. 8. ver. 4. But here treating only of the Tabernacle and its worship, as that which was granted in the confirmation, and for the administration of the old Covenant then entred into, as the Tabernacle, Priesthood and Sacrifice of Christ were given in the confirmation of the new; he represents that as present, which was past long before. The Tabernacle served aptly for the use whereunto it was designed. It was meet for the offering of gifts and sacrifices. And so alone is the Tabernacle of Christ for its proper end also. 5. On these concessions the Apostle declares the imperfection of this whole order of things, and its impotency as unto the great end that might be expected from it; For these Gifts and Sacrifices could not make perfect him that did the service as pertaining unto the conscience. This was the end aimed at; this was represented in them and by them. And if they could not really effect it, they were weak and imperfect, and so not always to be continued. The end represented in and by them, was to make Atonement for Sin, that the Anger of God being pacified, they might have Peace with him. The Covenant was then newly established between God and the Church, before any Laws were given about these Offerings and Sacrifices, Exod. 24. God knew that there would be among the People, and even the Priests themselves many sins and transgressions against the Rules and Laws of that Covenant. This of it self it could not dispense withal. For its Sanction was the Curse against every one that continued not in all things written in the Book of it; wherefore if this Curse on all just and righteous occasions should rigidly havebeen put in execution, the Covenant would only have proved the means and cause of the utter destruction and excision of the whole People. For there is no man that liveth, and sinneth not. And on many occasions sin abounded in that state of the Church, wherein Light and Grace were but sparingly dispensed, in comparison of the times of the New Covenant: Wherefore God in his Mercy and Patience provided, that by sacred Gifts and Offerings atonement should be made for sin, so as that the Curse of the Covenant should not be put in immediate execution against the sinner, Lev. 17. 11. But there were two things to be considered in those sins which God had appointed that atonement should be made for. The first was, the external temporal Punishment which was due unto them according unto the Place which the Law or Covenant had in the Politie or Commonwealth of Israel. The other, that eternal Punishment was due unto every sin by the Law, as the Rule of all Moral Obedience; For the wages of sin is death. In the first of these, the Person of the Sinner in all his outward circumstances, his Life, his Goods, his Liberty, and the like, were concerned. In the latter, here his Conscience, or the inward man alone was so. And as unto the first of them, the Gifts and Sacrifices mentioned being rightly offered, were able in themselves ex opere operato, to free the Sinner from all temporal political inconvenience or detriment, so as that his Life and Inheritance should be continued in the Land of Canaan, or his state preserved entire in the Commonwealth of Israel. This the Apostle here tacitely acknowledgeth, namely, that the Gifts and Sacrifices were able to free the Sinner from temporal Punishment, and give him outward Peace in his Possessions. But as unto the latter, wherein Conscience was concerned, he denies that they had any such efficacy. They were not able, [non-Latin text not transcribed]. It agrees in Gender with [non-Latin text not transcribed] only, and not with [non-Latin text not transcribed], which being of the Neuter Gender, usually regulates the construction [non-Latin text not transcribed]. in such conjunctions. But as most think it equally respects both the antecedent Substantives. And instances may be given where a Participle respecting more antecedent Substantives than one, may agree in Gender with either of them. As Leges & Plebiscita coactae. But I rather think that the Apostle confines the Impotency he mentions unto Sacrifices only; that is, [non-Latin text not transcribed], slain and bloody Sacrifices. For these things which were [non-Latin text not transcribed], Gifts and no more, were not designed to make Atonement for Sin; that was to be done by Blood, and no otherwise, so the words should be read; offered Gifts and Sacrifices that could not persect. These Sacrifices were impotent and ineffectual unto this end, [non-Latin text not transcribed]. What the [non-Latin text not transcribed] which the Apostle so frequently mentions in this Epistle, I have [non-Latin text not transcribed]. before declared, and so what it is [non-Latin text not transcribed]. It is indeed to persect, to consummate, to sanctifie, to dedicate, to consecrate. But whereas these Sacrifices did all these things outwardly, and as unto the flesh, as the Apostle grants, ver. 7. he doth not here absolutely deny it unto them, but in a certain respect only. They could not do it [non-Latin text not transcribed], as unto the Conscience of the Sinner before God. What he intends hereby, he doth more fully declare, Chap. 10. ver. 2. [non-Latin text not transcribed]. There is a Conscience condemning for sin. This could not be taken away by these Sacrifices. They were not able to do it; for if they could have done so, the sinner would have had compleat Peace with God, and would not have had need to have offered these Sacrifices any more: But they were multiplied and often repeated, because of their disability unto this end; wherefore [non-Latin text not transcribed], is to give Peace of Conscience unto men, through a sense of perfect Atonement made for sin, in the sight of God, with an interest in his love and favor thereon. This it is to be persect or consummate, as pertaining to Conscience in the sight of God, namely, to have a Conscience condemning for sin taken away. This those Sacrifices of the Law could not effect. It will be said then, Unto what end did they serve? Were they of no use but only to free men from the Penalties of the Law or Covenant, as it was a Rule of the Politie or Commonwealth of Israel, and the Tenure of their Possessions in Canaan? Yes, they were moreover part of the [non-Latin text not transcribed], or mystical instruction which God granted the Church in those days, directing them unto the one Sacrifice and Offering of Christ, typically representing it, and through Faith applying the vertue and efficacy of it unto their Consciences every day. 6. The Person is described towards whom this effect of purifying the Conscience [non-Latin text not transcribed]. is denied. They could not thus perfect [non-Latin text not transcribed], Him that did the Service, saith our Translation, I think not so properly. He that did the Service was the Priest only. But respect is had unto every one that brought his Gift or Offering unto the Altar. [non-Latin text not transcribed], sacredly to accomplish the Services was the work of the Priest alone, ver. 6. But [non-Latin text not transcribed], is the same with [non-Latin text not transcribed], Chap. 10. 1. that is, every one who brought his Sacrifice to be offered, that Atonement might be made for him. And [non-Latin text not transcribed] comprehends the whole of Divine Worship in all Individuals. [non-Latin text not transcribed], Mat. 4. 10. But he also may be said to do the Service, on whose account and in whose stead it was performed. But the Defect charged, doth not in the first place reflect on the Persons, as though it was by their default. They worshiped God according unto his own Institutions, but it was in the Sacrifices themselves. And if they could not make the Worshipers, those who did the Service, perfect, they could make none so, for it was they alone who had the benefit of them. The Note of Grotius on this place is, Isti cultus non possunt Sectatorum suorum animos purgare à vitiis quemadmodum Evangelium; most remote from the mind of the Holy Ghost. For he speaks not of purging our minds from Vices, but of purifying Conscience by Atonement made for the guilt of sin; and opposeth not those Sacrifices unto the Doctrine of the Gospel, but unto the Sacrifice of Christ. And we may hence observe, 1. There is a state of perfect Peace with God to be attained under imperfect Obedience. For it is charged as a weakness in the legal Administrations, that they could not give such a Peace, where any sin remained. It is therefore to be found in the Sacrifice of Christ, as is proved at large in the next Chapter. Being justified by Faith, we have peace with God. 2. Nothing can give perfect peace of Conscience with God, but what can make Atonement for sin. And whoever attempt it any other way but by vertue of that Atonement, will never attain it in this world nor hereafter.

VER. X. Onely in Meats and Drinks, and divers Washings, and carnal Ordinances imposed on them until the time of Reformation. IT is acknowledged that there is no small difficulty in the connexion of these words, or their relation unto what doth immediately precede; and therefore Expositors have multiplied conjectures about it, in whose examination we are not concerned. I shall therefore no farther consider any of them, but as they relate unto what I judge to be their true Coherence. Two things are plain and evident unto this purpose. 1. That the design of the Apostle in the words themselves, is to manifest and declare the weakness of the services of the Tabernacle, and their insufficiency for attaining the end proposed in them. This end in general was the perfecting of the Church-State in Religious Worship; and in particular to make the Worshipers perfect as unto their Consciences before God. And he gives such a description of them, as of it self will sufficiently evince their weakness and insufficiency. For what is it possible that things of that kind and nature, which is here described, can contribute unto these ends? 2. That the things instanced in, do comprise a great part of the Levitical Institutions, and his Assertion concerning them may by a parity of Reason be extended unto them all. For to render his description of them comprehensive, the Apostle (1) expresseth them in a particular enumeration of the Heads whereunto they might be reduced, Meats and Drinks, and divers Washings. And then (2) to shew that he intends all things of an alike nature with them, he adds the general nature of them all, they were carnal Ordinances. 1. A great part of their Levitical Religious Observances, may be reduced unto these Heads of Meats and Drinks, and various Washings. Laws and Institutions were multiplied about these things; what they might eat, and what they might not; what was clean, and what was unclean unto that end; what they might drink, and what vessels defiled all liquors; what were to be their eatings and drinkings, and when upon their Peace-offering, and at their solemn Feasts; their great variety of Washings, of the Priests, of the People, of their Garments, and their Flesh, stated and occasional, do take up a great part of the entire System of their Ordinances. And as Laws were multiplied concerning these things, so many of them were enforced with very severe Penalties. Hence they were difficultly to be learned, and always impossible to be observed. The Mishna and Talmud, that is, the whole Religion of the present Iews consists almost wholly in scrupulous Enquiries, and endless Determinations, or rather Conjectures about these things, and their Circumstances. 2. All the Laws concerning these things were carnal, Carnal Ordinances; such as for the matter, manner of performance, and end of them, were Carnal. This being their nature, it evidently follows, that they were instituted only for a time, and were so far from being able themselves to perfect the state of the Church, as that they were not consistent with that perfect state of spiritual things which God would introduce, and had promised so to do. The scope and design of the Apostle being thus fixed, the Coherence and Interpretation of the words will not be so difficult, as at first view they may appear. [non-Latin text not transcribed], Onely in Meats and Drinks, &c. Our Translators observing the sense Elliptical, have supplied it with, Which stood; Which stood onely in Meats and Drinks; And that Supplement may give a double sense. (1) It may respect the substance of the things spoken of: Which, relates to Gifts and Sacrisices. And so the sense intended is, that they consisted in Meats and Drinks, and divers Washings. And this was the natural substance of them. They consisted in such things as might be eat and drunk, being duly prepared, as Flesh, Flower, Salt, Oyl and Wine. Hence were they called Meat and Drinkofferings. And they had Washings also that belonged unto them, as the washing of the inwards, Exod. 29. 17. and of the Burnt-offerings peculiarly, Ezek. 40. 38. of the hands and feet of the Priests, Exod. 30. 18. and of the Leper, Lev. 14. 9. Howbeit it cannot be said, that the Gifts and Sacrifices, as they were such, did consist in these things, though in them, things of this nature were offered unto God. Wherefore the supplement of, Which stood, cannot be admitted in that sense. (2) It may respect the consummation of these Gifts and Sacrifices, or the Celebration of the whole Service that belonged unto them, and all their necessary Circumstances or Consequents: which stood in these things; that is, which were accompanied with them, and not perfected without them. The Argument in the words, is to prove the insufficiency of the Gifts and Sacrifices of the Law, unto the end mentioned of perfecting Conscience before God. And this is evidenced by the consideration of their necessary Adjuncts, or what belonged unto them, and were inseparable from them. It is not said, that these Gifts and Sacrifices were onely Meats and Drinks, and so things of no value. For neither doth the Apostle treat of the old Institutions with such contempt, nor would the truth of his assertion been evident unto the Hebrews: But he argues unto a discovery of their use and end, from the things that did always accompany them, and were inseparable from them. For those by whom they were offered, were obliged by the same Divine Institution at the same time, unto sundry Meats and Drinks, and divers Washings; which proves both the Gifts and Sacrifices to have been of the same kind, and to have had respect unto carnal things as they had. For if those Gifts and Sacrifices had an immediate effect on the Consciences of men unto their purification before God, by any vertue inherent in them, whence is it that the Observances which by the same Law accompanied them, were onely about Meats and Drinks, and divers Washings? And this sense is not to be refused. But whereas there is an Ellipsis in the Connexion of the words, it may be otherwise supplied. For having mentioned the Gifts and Sacrifices of the Law, [non-Latin text not transcribed]. the Apostle makes an addition unto them, of the remaining Institutions and Ceremonies of it, whose very nature and use declared their insufficiency unto the end enquired after. And other Laws, onely concerning Meats and Drinks, and divers Washings; which in general he calls Carnal Rites. Hereby is the Argument in hand carried on and compleated. There are four things in the words. (1) An Account of the legal Institutions under several Heads. (2) Their Nature in general, with that of others of the same kind; they were carnal Ordinances, or fleshly Rites. (3) The way of the Relation of the People unto them, they were imposed on them. (4) The Time for which they were imposed, or the measure of their duration; which was, until the time of Reformation. 1. For the Nature of them, they consisted in Meats and Drinks. Take the [non-Latin text not transcribed]. words in their full extent, and they may be comprehensive of four sorts of Institutions. (1) Of all those which concerned meats, or things to be eaten or not eaten, as being clean or unclean; an account whereof is given, Lev. 11. throughout. With reference thereunto doth the Apostle reflect on the Levitical Institutions, in those words, Touch not, Taste not, Handle not, which all are to perish with their using, Col. 2. 21, 22. are all carnal things. (2) The Portion of the Priests out of the Sacrifices, especially what they were to eat in the Holy Place; as the Portion of the Sin-offering, Exod. 29. 31, 32, 33. Lev. 10. 12, 13, 17. and what they were to eat of the Peace-offerings in any clean place, ver. 14, 15. And the prohibition of drinking wine or strong drink in the Holy Place, ver. 8, 9. may be here respected in Drinks about which these Institutions were. And these were such, as without which, the service of the Sacrifices could not be acceptably performed, ver. 17, 18. And therefore are they intended in this place in an especial manner, if it be the design of the Apostle to prove the insufficiency of the Sacrifices from the nature of their inseparable Adjuncts, which were carnal and perishing things. (3) The eating of the Remainder of the Peace-offering, whether of a Vow, or of Thanksgiving, the Law whereof is given as an holy Ordinance, Lev. 7. 14, 15, 16, 17. (4) The Laws concerning the Feasts of the whole People, with their eating and drinking before the Lord, Lev. 23. All these Divine Ordinances were [non-Latin text not transcribed], concerning meats and drinks, that were necessary to be observed, with their offering of Gifts and Sacrifices, declaring of what nature they were. And the observation of them all was at the same time imposed on them. 2. They consisted in, or were concerning divers Washings. [non-Latin text not transcribed] is any kind of washing, whether by dipping or sprinkling; putting the thing to be washed [non-Latin text not transcribed]. into the water, or applying the water unto the thing it self to be washed. Of these washings there were various sorts or kinds under the Law. For the Priests were washed, Exod. 29. 4. and the Levites, Numb. 8. 12. and the People after they had contracted any impurity, Lev. 15. 8, 16. But the Apostle seems to have particular respect unto the washings of the Priests, and of the Offerings, in the Court of the Tabernacle before the Altar; For these were such, as without which the Gifts and Sacrifices could not be rightly offered unto God. 3. It is added in the description of these things, [non-Latin text not transcribed], institutis carnalibus, ritibus, ceremoniis, justitiis justificationibus carnis. Carnal Ordinances [non-Latin text not transcribed]. say we. The signification of [non-Latin text not transcribed] in this place hath been spoken unto before. Rites of Worship arbitrarily imposed, whose Ius or Right depended on the will or pleasure of God. And they are said to be of the flesh, for the reason given, ver. 13. they sanctified unto the purifying of the flesh, and no more. The words may be an expression of the nature in general of the Law, about Meats, Drinks, and Washings, they were carnal Ordinances. But the distinctive copulative [non-Latin text not transcribed], and, will not admit of that sense. It seems therefore to contain an addition of all those other legal Ordinances which any way belonged [non-Latin text not transcribed]. unto the Purifications of the Law. The force of the reasonings in these words is evident. For the design of the Apostle is to prove, that in the perfect Church-state which God would bring in under the New Covenant, the Worshipers were to enjoy peace of Conscience, with joy and boldness in the presence of God, from a perfect Atonement and Purification of Sin. How this is effected by the one Sacrifice of Christ, he afterwards declares. But the Ordinances of the Law, and the Levitical Sacrifices were weak and imperfect as unto this end. For in them, and by them, men were conversant wholly in carnal things, in meats, drinks, washings, and such like carnal observances, which could reach no farther than the sanctification of the flesh, as he evidenceth in the application of all these things unto his present argument, ver. 13. And the Faith of Believers is rather weakned than confirmed, by all things of the like nature, that divert their minds from an immediate respect unto, and total dependance on the one Sacrifice of Christ. 3. Concerning all these things it is affirmed, that they were imposed on the People, [non-Latin text not transcribed]. There is a difficulty in the Syntax of this word, which all [non-Latin text not transcribed]. Interpreters take notice of. If it refers unto the Substantives immediately foregoing [non-Latin text not transcribed], &c. it agrees not with them in Case; if unto [non-Latin text not transcribed] in the other Verse, it agrees not with it in Gender. And the Apostle had before adjoined unto it a Participle of the Feminine Gender, [non-Latin text not transcribed]. Some think that the letter Iota is added unto the first word, or taken from the latter, so that originally they were both of the same Gender. But whereas the Apostle had put together [non-Latin text not transcribed], the one of the Neuter, the other of the Feminine Gender, he might apply his Adjectives either to one or both, without offence to Grammar. Yet I rather judge that in this word he had respect unto all the things whereof he had discoursed from the very beginning of the Chapter. Concerning them all he declares that they were thus imposed, and so the use of the word in the Neuter Gender is proper. Many judge that there is an Objection anticipated in these words. For upon the description of the nature and use of the Tabernacle with all its Furniture and Services, he declares that they could not all of them, nor any of them, perfect the Worshipers that attended unto them. Hereon it might be well enquired, To what purpose then were they appointed? Unto what end did they serve? Hereunto he replies, That they were never designed unto perpetual use, but only imposed on the people unto the time of Reformation. But whether there be a respect unto any such Objection or no, he plainly declares their use and duration according unto the mind of God, which were such as their nature did require. And hereby also he confirms his Argument, of their insufficiency unto the great end of perfecting, sanctifying, or consecrating the state of the Church. And hereof there are two evidences in these words. 1. They were things imposed; that is, on the people under the Law. They were laid on them as a Burden. The word is properly, incumbentia, lying on them, that is, as a Burden. There was a weight in all these legal Rites and Ceremonies, which is called a Yoke, and too heavy for the people to bear, Acts 15. 10. And if the imposition of them be principally intended, as we render the word, imposed, it respects the Bondage they were brought into by them. Men may have a weight lying on them, and yet not be brought into Bondage thereby. But these things were so imposed on them, as that they might feel their weight, and groan under the burden of it. Of this Bondage the Apostle treats at large in the Epistle unto the Galatians. And it was impossible that those things should perfect a Church-state, which in themselves were such a Burden, and effective of such a Bondage. 2. As unto the duration assigned unto them, they were thus imposed [non-Latin text not transcribed]. [non-Latin text not transcribed], for a determined limited season. They were never designed to continue for ever. And this is the great Controversie which we have at this day with the Iews. The principal foundation of their present unbelief is, That the Law of Moses is eternal, and that the observation of its Rites and Institutions is to be continued unto the end of the world. The contrary hereunto the Apostle had evidently proved in the foregoing Chapters. Whereas therefore he had undeniably demonstrated that they were not to be of perpetual use in the Church, nor could ever effect that state of Perfection which God designed unto it, he now declares that there was a certain determinate season fixed in the purpose and counsel of God, for their cessation and removal. And this he describes in the last word. This was the season, [non-Latin text not transcribed]. Correction, say some; Direction, others; [non-Latin text not transcribed]. we, of Reformation; restraining the word unto the things spoken of, and retaining its usual signification most improperly. For Reformation is the amendment and reduction of any thing in the Church, unto its primitive Institution, by abolishing and taking away the Abuses that have crept into it, or corrupt Additions that have been made unto it: But nothing of that nature is here intended. Many such seasons there were under the Old Testament, wherein the things belonging unto the Worship of God were so reformed. But now not the Reduction of the Tabernacle and its Services unto its first Institution is intended, but its utter removal and taking away out of the Service of God in the Church. But if respect be had unto the whole state of the Church in general, and what God designed unto it, taking the word Reformation in an universal sense, for the Introduction of a new animating form and life, with new means and ways of their expression and exercise in new Ordinances of Worship, the word may be of use in this place. Those who render it, of Correction, are no less out of the way. For Correction might be applied unto the Abuses that had crept into the Worship of God; so it was by our Saviour with respect unto Pharisaical Traditions. But the Apostle treats here of the Worship it self as it was first instituted by God, without respect unto any such Abuses. This was not the object of any just Correction. The Time intended is sufficiently known and agreed upon. It is the great time or season of the coming of the Messiah, as the King, Priest and Prophet of the Church, to order and alter all things, so as it might attain its perfect state. This was the season that was to put an end unto all legal observances, wherein they were to expire. Unto the bringing in of this season, God had ordered and disposed all things from the foundation of the world. See Luke 1. 68, 69, 70, 71, 72, 73, 74. And it is called [non-Latin text not transcribed], because therein God finally disposed and directed all things in the Church unto his own glory, and the eternal salvation thereof: see Ephes. 1. 10. And we may observe from the whole Verse, 1. That there is nothing in its own nature so mean and abject, but the Will and Authority of God can render it of sacred use, and sacred efficacy, where he is pleased to ordain and appoint it. Such were the meats and drinks, and divers washings under the Law, which however contemptible in themselves, had a Religious use from the appointment of God. For others to attempt the like, as they do with their Salt and Oil, and the like in the Papacy, is foolishly to imitate his Sovereignty, and proudly to usurp his Authority. 2. The fixing of Times and Seasons, for the state of things in the Church, is solely in the hand of God, and at his sovereign disposal. He alone appointed this time of Reformation; the Church could neither hasten it, nor was to refuse it. Wherefore quiet waiting alone is our duty, as unto the accomplishment of all Promises concerning the state of the Church in this world. 3. It is a great part of the blessed Liberty which the Lord Christ brought into the Church, namely, its freedom and liberty from legal Impositions, and every thing of the like nature in the worship of God. 4. The time of the coming of Christ, was the time of the general final Reformation of the worship of God, wherein all things were unchangeably directed unto their proper use.

VER. XI. UNto this verse the account of the Levitical Priesthood, its Sanctuary and Services is continued. Amongst them the service of the High Priest in the most Holy Place on the day of expiation was principally designed: For this was looked on and trusted unto by the Hebrews, as the principal Glory of their worship, and of the greatest efficacy as unto Atonement and Reconciliation with God. And so it was in its proper place. Hence they have a saying yet common amongst them, that on the day of Expiation, when the High Priest entred into the most Holy Place, all Israel were made as innocent as in the day of Creation. In what sense it neither was nor could be so shall be declared on chap. 10. ver. 1, 2, 3. But in these things the Glory of the administration of the old Covenant did consist, which the Apostle allows unto it in his demonstration of the excellency of the new above it. Wherefore this Ministry of the High Priest on that day he hath an especial respect unto, in the account he gives of the Priesthood of Christ and its Administration. But yet although he hath a principal regard hereunto, yet he doth not respect it only and singly. The whole description of the Sanctuary and its services he also regards in the comparison he intends between the Lord Christ in his office, and these things. In him, his office, sanctuary and sacrifice doth the excellency and efficacy of the new Covenant consist, in opposition unto all those of the like kind under the Law. The want of a due observation hereof hath lead some Expositors into mistakes: For they would confine all that he sayes unto a correspondency with what was done on that solemn day by the High Priest; whereas he doth also expresly declare that the Truth, Reality and Substance of the Tabernacle, all its Utensils, its Services and Sacrifices were to be found in him alone: For unto this end doth he give us such a description of them all in particular. But as was said, that which he principally respects in the comparison he makes between the Type and the Antitype, is the High Priest and his especial service in the most Holy Place, which he makes an entrance into in this verse. [non-Latin text not transcribed] VER. 11. [non-Latin text not transcribed] Vul. Assistens; assisting; Syr. [non-Latin text not transcribed] who cometh; adveniens; coming. [non-Latin text not transcribed], Syr. [non-Latin text not transcribed] was an High Priest, or was made an High Priest; whereunto it adds, instead of good things to come, of the good things which he hath wrought. [non-Latin text not transcribed]. Vul. Lat. per amplius & perfectius Tabernaculum; barbarously for majus, et praestantius. Syr. [non-Latin text not transcribed] And he entred into that great and perfect Tabernacle. [non-Latin text not transcribed]. Vul. Lat. non hujus Creationis. Syr. [non-Latin text not transcribed] or from among these Creatures. most, hujus structurae, of this building.

VER. XI. But Christ being come, an High Priest of Good Things to come, by a greater and more perfect Tabernacle not made with hands, that is to say, not of this Building. THe Introduction of the comparison in the redditive Conjunction 5 But, answers unto [non-Latin text not transcribed] in the first verse of the Chapter, which are the common notes of comparison and opposition. [non-Latin text not transcribed], That had truly; But Christ, &c. In this and the next verse, the Apostle lays down in general what he proves and confirms by Instances in this, and unto the twentieth verse of the following chapter. And there are two things which he declares in this and the verse ensuing. 1. Who is the High Priest of the new Covenant, and what is the Tabernanacle wherein he administred his Office, ver. 11. 2. What are the especial services he performed in answer unto those of the Legal High Priest, and their Preference above them, ver. 12. In this verse he expresseth the subject whereof he treats, or the Person of the High Priest concerning whom he treats. And he describes him (1) By his name, it is Christ. (2) By his entrance on his office: being come. (3) His Office itself; an High Priest. (4) The effects of his office, or the especial object of it; Good things to come. (5) The Tabernacle wherein he administreth or dischargeth his office; which is described by a comparison with the old Tabernacle, and that two ways. (1) Positively; that it was greater and more perfect or more excellent than it. (2) By a double negation, the latter exegetical of the former; not made with hands, that is to say, not of this building or Creation. All these particulars must be distinctly opened to give a right understanding of the sense of the place and meaning of the words. 1. The Person spoken of is Christ. I have observed before the variety of Appellations or names whereby the Apostle on various occasions expresseth him in this epistle, otherwise than he is wont to do in any other of his Epistles. Sometimes he calls him Iesus only, sometimes Christ, sometimes Iesus Christ, sometimes the Son, and sometimes the Son of God. And he had respect herein unto the various notions which the Church of the Jews had, concerning his Person from the Prophesies and Promises of the old Testament. And he useth none of them peculiarly but when there is a peculiar reason for it; as we have already observed on sundry occasions. And so there is in this Place. He doth not say Iesus is come, or the Son, or the Son of God, but Christ being come; that is, the Messiah being come. Under that name and notion was he promised from the beginning, and the fundamental Article of the faith of the Church was, that the Messiah was to come; all their desires and expectations were fixed on the coming of the Messiah. Hence [non-Latin text not transcribed], he that was to come, was the name whereby they expressed their faith in him. [non-Latin text not transcribed]; Matth. 11. 3. Art thou he who is to come? And the coming of Christ or the Messiah, was the time and the cause wherein and whereby they expected the last Revelation of the Will of God, and the utmost perfection of the Church. Wherefore the Apostle on this occasion mentions him by his name, He who was promised of old that he should come, upon whose coming the faith of the Church was built, by whom and at whose coming they expected the last Revelation of the Will of God, and consequently a change in their present Administrations, the promised Messiah being come. The Church was founded of old on the name Iehovah, as denoting the unchangeableness and faithfulness of God in the accomplishment of his Promises, Exod. 6. 3. And this Name of Christ is declarative of the accomplishment of them. Wherefore by calling him by this name, as it was most proper when he was to speak of his coming, so in it he minds the Hebrews of what was the antient faith of their Church concerning him, and what in general they expected on his coming. He had now no more to offer unto them, but what they had for many ages expected, desired, and earnestly prayed for. 2. As a general foundation of what is afterwards ascribed unto him, or as the way whereby he entred on his office, he affirms that he is come. Christ being [non-Latin text not transcribed]. come; [non-Latin text not transcribed]. The word is no where else used to express the Advent or Coming of Christ. Hence by the Vulgar, it is rendred assistens, which as it doth not signifie to come, so the sense is corrupted by it. The Rhemists render that translation, but Christ assisting an High Priest. But this encreaseth the ambiguity of the mistake of that Translation, as not declaring that Christ himself was this High Priest which is the direct assertion of the Apostle. That which is intended is the accomplishment of the promise of God in the sending and exhibition of Christ in the flesh; He being now come, according as was promised from the foundation of the world. For although the word is inseparable in its construction with what followeth, an High Priest; being come an High Priest; yet his coming itself in order unto the susception and discharge of that office is included in it. And upon this coming itself depended the demonstration of the faithfulness of God in his promises. And this is the great fundamental Article of Christian Religion in opposition unto Iudaism; as it is declared, 1 Iohn 4. 2, 3. Wherefore by his being come in this place, no one single act is intended, as his Advent or Coming doth usually signifie his Incarnation only; But the sense of the word is comprehensive of the whole Accomplishment of the promise of God in sending him, and his performance of the work whereunto he was designed thereon. In that sense is he frequently said to come, or to be come. 1 Iohn 5. 20. And, as was before observed, there is not only Argument herein unto the Apostle's design, but that which being duly weighed, would fully determine all the controversy he had with these Hebrews. For all their legal Administrations were only subservient unto his coming, and Representations thereof, all given in confirmation of the truth of the promises of God, that so he should come. Wherefore upon his coming they must all necessarily cease and be removed out of the Church. 3. There is in the words a determination of the especial end of his coming under [non-Latin text not transcribed]. present consideration; An High Priest; Being come an High Priest; that is, in answer unto, and in the room of the High Priest under the Law. This states the subject of the Apostles argument. He had before proved that he was to be a Priest, that he was a Priest, and how he came so to be. He now asserts it as the foundation of those Actings which he was to ascribe unto him in answer unto those of the legal High Priests, whose offices and services with the effects of them, he had before declared. Those High Priests did so, but Christ being come an High Priest, &c. 4. He adds the especial object of his office, or the things about which he [non-Latin text not transcribed]: is conversant in the discharge of it; Of the good things to come. As the assertion is positive, so there is a comparison and opposition included in it. The High Priests of the Law were not so. They were not Priests of Good things, that is absolutely, or such as were necessary unto the purification, sanctification and justification of the Church; and so far as they were Priests of Good things, they were so of Good things present; not of the Good things promised, that were for to come. And this is the force of the article [non-Latin text not transcribed] Of the Good things; namely, that God had promised unto the Church. A Priest, or an High Priest, may be said to be the Priest of the things that he doth in the execution of his office; or of the things which he procureth thereby. He is the Priest of his duties and of the effects of them. As a Minister may be said to be a Minister of the word and Sacraments which he administreth, or of the Grace of the Gospel which is communicated thereby. Both are here included; both the duties which he performed and the effects which he wrought. The things whereof Christ is an High Priest, are said to be things to come; that is, they are yet so, absolutely so; or they were so called with respect unto the state of the Church under the old Testament. Most Expositors embrace the first sense, these good things to come, they say are that future eternal salvation and glory which were procured for the Church by the Priesthood of Christ; and were not so by the Levitical Priesthood. To the Administration of the Priesthood under the Law he assigns only things present, temporal things, as unto what could be effected by them in their own vertue and power. But unto that of Christ he assigns eternal things, as he speaks immediately, he hath procured for us eternal Redemption. The eternal Salvation and Glory of the Church was procured by the Priesthood of Christ, or Christ himself in the discharge of that office, and were not so by the Levitical Priests. These things are true, but not the meaning, at least not the whole meaning of the Apostle in this place. For, 1. This confines the relation of the Priesthood of Christ in this place unto the effects of it only, and excludes the consideration of his sacerdotal actings in the great sacrifice of himself: For this was not now to come, but was already past and accomplished. But this is so far from being excluded by the Apostle, as that it is principally intended by him. This is evident from the words ensuing, wherein the Tabernacle is described in which he was thus an High Priest of Good things to come: For this was his humane nature wherein he offered himself, as we shall see. 2. He doth not in this place compare together and oppose the future state of Glory which we shall have by Christ, with and unto the state of the Church in this world under the old Testament, which were not equal, nor would be cogent unto his purpose, seeing the Saints of old were also made Partakers of that Glory. But he compares the present state of the Church, the Priviledges, Advantages and Grace which it enjoyed by the Priesthood of Christ, with what it had by the Aaronical Priesthood: For the fundamental Principle which he confirms, is, that the [non-Latin text not transcribed] or present Perfection of the Church is the effect of the Priesthood of Christ. Wherefore the Apostle expresseth these things by that notion of them which was received under the old Testament and in the Church of the Hebrews; namely, the Good things to come. That is, they were so from the beginning of the world, or the giving of the first promise. Things which were fore-signifyed by all the ordinances of the Law, and which thereon were the desire and expectation of the Church in all preceding ages. The things which all the Prophets foretold, and which God promised by them, directing the faith of the Church unto them. In brief, all the Good things in spiritual Redemption and Salvation which they looked for by the Messiah are here called the Good things to come. Of these things Christ was now come the High Priest; the Law having only the shadow, and not so much as the perfect Image of them, chap. 10. 1. And these things may be referred unto two Heads. 1. Those wherein the actual Administration of his Office did consist: For as we said, he was the High Priest of the duties of his own office; he by whom they were performed. These in general were his Oblation and Intercession: For although his Intercession be continued in Heaven, yet was it begun on the earth; as his oblation was offered on the earth, but it is continued in Heaven, as unto the perpetual exercise of it. The whole preparation unto, and actual oblation of himself, was accompanied with most fervent and effectual Intercessions, chap. 5. 7. And such was his solemn Prayer recorded, Ioh. 17. These things themselves in the first Place were the Good things to come: For these they were which were designed in, and the substance of the first promise; as also of all those which were afterwards given for the confirmation of the faith of the Church therein. These did all the legal Institutions direct unto and represent. And that they are here intended by the Apostle, he plainly declares in the next verse: For with respect unto these Good things to come, he opposeth his own blood and sacrifice with the Atonement he made thereby, unto the blood of Bulls and of Goats with whatever could be effected thereby. 2. The effects of these Sacerdotal actings are also intended: For these also are reckoned hereunto in the close of the next verse, in the Instance of one of them; namely, eternal Redemption, which is comprehensive of them all. And these also were of two sorts. 1. Such as immediately respected God himself. Of this nature was the Atonement and Reconciliation which he made by his blood, and peace with God for sinners thereon. See 2 Cor. 5. 19, 20. Ephes. 2. 14, 15, 16. 2. The Benefits which hereon are actually collated on the Church, whereby it is brought into its consummate state in this world. What they are we have discoursed at large on chap. 7. 11. These therefore are the Good things to come, consisting in the bringing forth and accomplishing the glorious effects of the hidden wisdom of God according unto his promises from the beginning of the world, in the sacrifice of Christ with all the benefits and priviledges of the Church, in Righteousness, Peace and Spiritual Worship which ensued thereon. And we may observe; 1. These things alone were the true and real Good things that were intended for and promised unto the Church from the beginning of the world. The Iews had now utterly lost the true notion of them, which proved their ruine; and yet do they continue in the same fatal mistake unto this day. They found that great and glorious things were spoken of by all the Prophets, to be brought in at the coming of the Messiah. And the Hope of Good things to come they lived upon, and continue yet so to do. But being carnal in their own minds, and obstinately fixed unto the desire of earthly things, they fancied them to consist in things quite of another nature; Honour, Riches, Power, a Kingdom and Dominion on the earth, with a possession of the wealth of all nations were the Good things which they hoped were to come. As to Reconciliation and Peace with God by a full and perfect Atonement for Sin, Righteousness, Deliverance from spiritual Adversaries with an holy worship acceptable unto God, they are things which they neither desired nor regarded. Wherefore choosing the world and the things of it, before these which are spiritual and Heavenly, unto the world they are left, and the curse which it lieth under. And it is to be feared that some others also have deceived themselves with carnal apprehensions of the Good things, if not of the Priesthood, yet of the Kingdom of Christ. 2. These things alone are absolutely Good unto the Church; all other things are good or evil as they are used or abused. Outward Peace and Prosperity are Good in themselves, but oftentimes they prove not so to the Church. Many a time have they been abused unto its great disadvantage. They are not such things as are too earnestly to be desired, for who knows what will be the end of them? But these things are absolutely Good in every state and condition. 3. So excellent are these Good things, as that the performance and procuring of them, was the cause of the coming of the Son of God, with his susception and discharge of his sacerdotal office. They are excellent in their Relation unto the Wisdom, Grace and Love of God, whereof they are the principal effects; and excellent in Relation unto the Church, as the only means of its eternal Redemption and Salvation. Hadthey been of a lower or meaner nature, so glorious a means had not been designed for the effecting of them. Woe unto them by whom they are despised. How shall we escape if we neglect so great Salvation? And, 4. Such a Price and value did God put on these things, so good are they in his eyes, as that he made them the subject of his promises unto the Church from the foundation of the world. And in all his promises concerning them, he still opposed them unto all the good things of this world, as those which were incomparably above them and better than them all. And therefore he chose out all things that are precious in the whole Creation, to represent their excellencie, which makes an Appearance of Promises of earthly Glories in the old Testament, whereby the Jews deceived themselves. And because of their worth, he judged it meet to keep the Church so long in the desire and expectation of them. 5. That which the Apostle hath immediate respect unto in the declaration of the Priesthood and Sacrifice of Christ, is what he had newly at large declared concerning the Tabernacle and the Service of the High Priest therein. Wherefore he assigns a Tabernacle unto this High Priest, in answer unto that under the Law whereby he came, or wherein he administred the duties of his office. And concerning this he (first) asserts, that he came by a Tabernacle. (2) Describes this Tabernacle, in comparison with the former; (1) Positively, that it was greater and more excellent; (2) Negatively, in that being not made with hands, it was not of the same Building with it. [non-Latin text not transcribed] 1. He came by a Tabernacle. These words may have prospect unto what is afterwards declared in the next verse, and belong thereunto. As if he had said, being come an High Priest he entred into the Holy Place by a perfect Tabernacle with his own blood; for so the High Priest of the Law entred into the Holy Place, by or through the Tabernacle, with the blood of others. But the words do rather declare the constitution of the Tabernacle intended, than the Use of it, as unto that one solemn service: For so before he had described the frame and constitution of the old Tabernacle, before he mentioned its use. Being come an High Priest by such a Tabernacle; that is, wherein he administred that office. What is the Tabernacle here intended, there is great variety in the judgment of expositors. Some say it is the Church of the new Testament, as Chrysostome who is followed by many. Some say it is Heaven itself. This is embraced and pleaded for by Schlictingius who labours much in the explanation of it. But whereas this is usually opposed, because the Apostle in the next verse affirms that Christ entred into the Holies, which he expounds of Heaven itself, by this Tabernacle, which therefore cannot be Heaven also, he endeavours to remove it: For he saies there is a double Tabernacle in Heaven: For as the Apostle hath in one and the same place described a double Tabernacle here on earth, a first and a second, with their Utensils and services, distinguished the one from the other by a vail; so there are two places in Heaven answering thereunto. The first of these he would have to be the dwelling Place of the Angels; the other the Place of the Throne of God himself, represented by the most Holy Place in the Tabernacle. Through the first of these he saies the Lord Christ passed into the second, which is here called his Tabernacle. And it is indeed said that the Lord Christ in his exaltation did pass through the Heavens, and that he was made higher than the Heavens, which would seem to favour that conceit, though not observed by him. But there is no ground to conceit or fancy such distinct Places in Heaven above; yea, it is contrary to the Scripture so to do: For the Residence of the Holy Angels is before and about the Throne of God. So are they always placed in the Scripture, Dan. 7. 10. Mat. 18. 10. Revel. 5. 11. And these aspectable Heavens which Christ passed through, were not so much as the vail of the Tabernacle in his holy service, which was his own flesh. chap. 10. 20. The only Reason of this ungrounded curious Imagination, is a design to avoid the acknowledgment of the Sacrifice of Christ whilst he was on the earth: For this cause he refers this Tabernacle unto his entrance into the most Holy Place as the only means of offering himself. But the design of the Apostle is to shew, that as he was an High Priest, so he had a Tabernacle of his own wherein he was to minister unto God. This Tabernacle whereby he came an High Priest, was his own humane nature. The Bodies of men are often called their Tabernacles. 2 Cor. 5. 1. 2 Pet. 1. 14. And Christ called his own Body the Temple; Ioh. 2. 19. His flesh was the vail. Heb. 10. 20. and in his incarnation he is said to pitch his Tabernacle among us. Ioh. 1. 14. Herein dwelt the fulness of the Godhead bodily. Col. 2. 9. that is, substantially; represented by all the Pledges of Gods presence in the Tabernacle of old. This was that Tabernacle wherein the Son of God administred his Sacerdotal Office in this world, and wherein he continueth yet so to do in his Intercession. For the full proof hereof, I refer the Reader unto our exposition on chap. 8. ver. 2. And this gives us an understanding of the description given of this Tabernacle [non-Latin text not transcribed]. in the Adjuncts of it, with reference unto that of old. This is given us, (1) Positively, in a double comparative property. (1) That it was Greater than it. Greater in dignity and worth, not quantity and measures. The Humane nature of Christ, both in itself, its Conception, Framing, gracious Qualifications and Endowments, especially in its Relation unto, and Subsistence in the Divine Person of the Son, was far more excellent and glorious than any material fabrick could be. In this sense, for comparative Excellency and Dignity is [non-Latin text not transcribed] almost constantly used in the new Testament. So is it in this Epistle. chap. 6. 13, 16. The humane nature of Christ doth thus more excel the old Tabernacle, than the Sun doth the meanest Star. 2. More perfect. This respects its Sacred use. It was more perfectly fitted [non-Latin text not transcribed]. and suited unto the end of a Tabernacle, both for the inhabitation of the divine nature, and the means of exercising the Sacerdotal Office in making A tonement for sin, than the other was. So it is expressed chap. 10. 5. Sacrifice and Burnt-offering thou wouldst not have, but a body hast thou prepared me. This was that which God accepted, wherewith he was well pleased, when he rejected the other as insufficient unto that end. And we may hence observe, That, The humane nature of Christ wherein he discharged the duties of his Sacerdotal Office in making Atonement for sin, is the greatest, the most perfect and excellent Ordinance of God; far excelling those that were most excellent under the old Testament. An Ordinance of God it was, in that it was what he designed, appointed and produced unto his own Glory; And it was that which answered all Ordinances of worship under the old Testament, as the substance of what was shadowed out in them and by them. And I have laboured elsewhere to represent the Glory of this ordinance as the principal effect of divine wisdom and goodness, the great means of the manifestation of his eternal Glory. The wonderful provision of this Tabernacle will be the object of holy admiration unto eternity. But the Glory of it is a subject which I have elsewhere peculiarly laboured in the demonstration of. And unto the comparison with those of old here principally intended, its excellency and glory may be considered in these as in other things. (1) Whatever they had of the Glory of God in Type, Figure and Representation, that it had in Truth, Reality and Substance. (2) What they only shadowed out as unto Reconciliation and Peace with God, that it did really effect. (3) Whereas they were capable only of an Holiness by dedication and consecration which is external, giving an outward denomination, not changing the nature of the things themselves; This was Glorious in real internal Holiness wherein the Image of God doth consist. (4) The matter of them all was earthly, carnal, perishing; His humane nature was Heavenly as unto its original; the Lord from Heaven; and immortal or eternal in its constitution; he was made a Priest after the Power of an endless life: For although he dyed once for sin, yet his whole nature had always its entire subsistence in the Person of the Son of God. (5) Their Relation unto God, was by vertue of an outward Institution or word of command only; That of his was by Assumption into personal union with the Son of God. (6) They had only outward Typical Pledges of Gods Presence; in him dwelt the fulness of the Godhead bodily. (7) They were exposed unto the injuries of time and all other outward occurrences, wherein there was nothing of the glory or worship of God. He never did not would suffer any thing, but what belonged unto his office, and is now exalted above all Adversities and Oppositions. And other considerations of the like nature might be added. 2. The Son of God undertaking to be the High Priest of the Church, it was of necessity that he should come by, or have a Tabernacle wherein to discharge that Office. He came by a Tabernacle. So it is said unto the same purpose, that it was of necessity that he should have somewhat to offer, chap. 8. 3. For being to save the Church by vertue of and in the discharge of that Office, it could not be otherwise done, than by the Sacrifice of himself, in and by his own Tabernacle. Secondly, He describes this Tabernacle by a double Negation; (1) That it was not made with hands. (2) That it was not of this building. And this latter clause is generally taken to be exegetical of the former only, and that because of its introduction by [non-Latin text not transcribed], that is to say. I shall consider both. 1. It was [non-Latin text not transcribed], not made with hands. The Old Tabernacle whil'st [non-Latin text not transcribed]. it stood, was the Temple of God. So it is constantly called by David in the Psalms. Temples were generally sumptuous and glorious Fabrics, always answering the utmost ability of them that built them; not to have done their best therein they esteemed irreligious. For they designed to express somewhat of the greatness of what they worshiped, and to beget a veneration of what was performed in them. And this men in the degenerate state of Christianity are returned unto, endeavouring to represent the Greatness of God, and the Holiness of his Worship, in magnificent Structures, and costly Ornaments of them. How beit the best of them all were made by the hands of men; and so were no way meet habitations for God, in the way he had designed to dwell among us. This Solomon acknowledgeth concerning the Temple which he had built, which yet was the most glorious that ever was erected, and built by God's own appointment. 2 Chron. 2. 5, 6. The house which I build, is great: for great is our God above all Gods. But who is able to build him an house, seeing the heaven, and heaven of heavens cannot contain him? who am I then, that I should build him an house, save onely to burn sacrifice before him? And 1 Kings 8. 27. Will God indeed dwell on the earth? behold, the heaven, and heaven of heavens cannot contain thee: how much less this house that I have builded? Service was to be done unto God in that Temple according unto his appointment, but a meet habitation for him it was not. And our Apostle lays it down as a Principle suited unto natural light, that God, who made all things, could not dwell [non-Latin text not transcribed], Acts 14. 24. in Temples made with hands. Such was the Tabernacle of Old, but such was not that wherein our Lord Jesus administreth his Office. There seems to me to have been an apprehension among the Iews, that there should be a Temple wherein God would dwell, that should not be made with hands. Our Lord Jesus Christ in the first year of his Ministry, upon his purging of the Temple, upon their requiring a sign for the justification of his Authority in what he had done, says no more, but only, Destroy this Temple, and in three days I will raise it up, John 2. 19. He spake of the same Temple as to their destruction of it, and his own raising it again. Thus he called his own Body; he spake, saith the Evangelist, of the Temple of his Body. That other Fabric was a Type thereof, and so partook of the same name with it; but yet was no farther a Temple, or an habitation of God, but as it was Typical of that Body of his, wherein the fulness of the Godhead did dwell. This testimony of his seemeth to have provoked the Iews above any other; unless it was that when he plainly declared his Divine Nature unto them, affirming that he was before Abraham; For this cast them into so much madness, as that immediately they took up stones to cast at him, John 8. 58, 59. But their malice was more inveterate against him, for what he thus spake concerning the Temple: For three years after, when they conspired to take away his life, they made these words the ground of their Accusation. But as is usual in such cases, when they could not pretend that his own words, as he spake them, were criminal, they variously wrested them to make an appearance of a Crime, though they knew not of what nature. So the Psalmist prophesied that they should do, Psal. 56. 5, 6. Some of them affirmed him to have said, I am able to destroy the Temple of God, and to build it in three days, Mat. 26. 61. Which was apparently false, as is evident in comparing his words with theirs. Wherefore others of them observing that the Witness was not yet home unto their purpose, and the design of the Priests, they sware positively that he said, I will destroy this Temple made with hands, and in three days I will build another made without hands, Mark 14. 58. For they are not the words of the same persons, variously reported by the Evangelist. For these in Mark are other Witnesses, which agreed not with what was sworn before, as he observes, ver. 59. But neither so did their Witness agree together. However they fix on a Notion that was passant among them, of a Temple to be built without hands. And sundry things there are in the Prophets which lead them into an apprehension, that God would dwell among men in a Temple or Tabernacle that should not be made with hands. And all their Predictions were accomplished, when the eternal Word, by the assumption of our nature, fixed his Tabernacle among us, John 1. 14. This is that which the Apostle intimates. Whereas Solomon openly affirms, that the Habitation of God could not be in the Temple that he had built, because it was made with hands; and it is a principle of natural light, that he who made the world, and all things contained therein, could not dwell in such a Temple; and whereas it seems to have belonged unto the Faith of the Church of old, that there should be a Temple wherein God would dwell that was to be [non-Latin text not transcribed], in comparing the Humane Nature of Christ with the Old Tabernacle, he affirms in the first place that it was not made with hands. Respect also is had herein unto the framing of the Fabric of the Old Tabernacle by Bezaliel. For although the pattern of it was shewn unto Moses in the Mount from Heaven, yet the actual framing and erection of it, was by the hands of Workmen, skilful to work in all kind of earthly materials, Exod. 32. 3, 4, 5, 6. Chap. 36. 1. And although by reason of the wisdom, cunning and skill which they had received in an extraordinary way, they framed, made and reared a Tabernacle most artificial and beautiful; yet when all was done, it was but the work of mens hands. But the Constitution and Production of the Humane Nature of Christ, was an immediate effect of the Wisdom and Power of God himself, Luke 1. 36. Nothing of Humane Wisdom or Contrivance, nothing of the Skill or Power of Man, had the least influence into or concurrence in the provision of this glorious Tabernacle, wherein the work of the Redemption of the Church was effected. The Body of Christ indeed was made of a Woman, of the substance of the blessed Virgin; but she was purely passive therein, and concurrent in no efficiency either Moral or Physical thereunto. It was the contrivance of Divine Wisdom, and the effect of Divine Power alone. 2dly, The Apostle adds, as a farther dissimilitude unto the other Tabernacle; that is not of this Building. Expositors generally take these words to be [non-Latin text not transcribed]. meerly exegetical of the former; not made with hands; that is, not of this Building. To me there seems to be an [non-Latin text not transcribed] in them. It is so not made with hands like unto that Tabernacle, as that it is not of the order of any other created thing; not of the same make and constitution with any thing else in the whole Creation here below. For although the substance of his Humane Nature were of the same kind with ours, yet the Production of it in the World was such an Act of Divine Power, as excels all other Divine Operations whatever. Wherefore God speaking of it, saith, The Lord hath created a new thing in the earth, A woman shall compass a man, Jer. 31. 22. or conceive him without natural Generation. [non-Latin text not transcribed] is the word whereby the creation of all things is Constantly expressed in the new Testament, and sometimes it signifies the things that are created. Neither is it ever used, or [non-Latin text not transcribed] whence it is derived, to signifie the constitution of the Ordinances of the old Testament, the Tabernacle, the Temple or any thing belonging thereunto. Wherefore [non-Latin text not transcribed] here doth not limit it unto that constitution, so as that, not of this Building, should be, not made with hands as that Tabernacle was. It is therefore not of the order of created things here below, either such as were immediately created at the beginning, or educed out of them by a creating Act or Power. For although it was so as unto its substance, yet in its constitution and production it was an effect of the divine power above the whole order of this Creation, or things created. God is so far from being obliged unto any means for the effecting of the Holy Counsels of his Will, as that he can when he pleaseth exceed the whole order and course of the first creation of all things, and his providence in the rule thereof.

VER. XII. FRom the comparison between the Tabernacle of old, and that of the High Priest of the new Covenant, there is a procedure in this verse unto another, between his Sacerdotal actings and those of the High Priest under the Law. And whereas in the description of the Tabernacle and its especial services, the Apostle had insisted in a peculiar manner on the entrance of the High Priest every year into the most Holy Place, which was the most solemn and most mystical part of the Tabernacle-service; in the first Place he gives an account of what answered thereunto in the Sacerdotal Administrations of Christ; and how much on all accounts, both of the Sacrifice, in the vertue whereof he entred into the most Holy Place, and of the Place itself whereinto he entred, and of the Time when it did in Glory and Efficacy excel that service of the High Priest under the Law. [non-Latin text not transcribed]. [non-Latin text not transcribed], Syr. [non-Latin text not transcribed] By the blood of his own Soul or Life. He made his soul an offering for sin; Isa. 5. 3. Blood is the Life of the Sacrifice. [non-Latin text not transcribed]. Syr. [non-Latin text not transcribed] one time; not many times, not once every year as they did under the Law. [non-Latin text not transcribed], Syr. [non-Latin text not transcribed] into the House of the Sanctuary; less properly; for by that expression the old Tabernacle is intended; but the Apostle respects Heaven itself; in Sancta, Sancta Sanctorum, Sacrarium. That which answers unto the most Holy Place in the Tabernacle where was the Throne of God, the Ark, and Mercy-seat [non-Latin text not transcribed]. Vul. aeterna Redemptione inventa; aeternam Redemptionem nactus; aeterna Redemptione acquisita; most properly, and according unto the use of the word in all good Authors.

VER. XII. Neither by the Blood of Goats and Calves, but by his own Blood he entered in once into the (most) Holy Place, having obtained eternal Redemption. IN this Verse there is a direct entrance into the great Mystery of the Sacerdotal Actings of Christ, especially as unto the Sacrifice he offered to make Atonement for Sin. But the method which the Apostle proceedeth in, is what he was led unto by the Proposal he had made of the Types of it under the Law. Wherefore he begins with the complement or consequent of it, in answer unto that Act or Duty of the High Priest wherein the Glory of his Office was most conspicuous, which he had newly mentioned. And here because part of our design in the Exposition of this whole Epistle, is to free and vindicate the Sense of it, from the corrupt Glosses which the Socinians, and some that follow them, have cast upon it; I shall on this great Head of the Sacrifice of Christ, particularly insist on the removal of them. And indeed the substance of all that is scattered up and down their Writings against the proper Sacrifice of Christ, and the true nature of his Sacerdotal Office, is comprised in the Comment on this Epistle composed by Crellius and Schlictingius. I shall therefore first examine their corrupt wrestings of the words, and false interpretations of them, before I proceed unto their Exposition. They begin; Nunc etiam opponit Sacrificium ipsius Christi, Sacrificio Pontificis antiqui. This is the [non-Latin text not transcribed] of their Interpretation of this and the following Verses. If this be not so, all that they afterwards assert, or infer from it, falls of it self. But this is most false. There is not any thing directly, either of the Sacrifice of Christ, or of the High Priest, but only what was consequent unto the one and the other: Yea, there is that which excludes them from being intended. The entrance of the High Priest into the Holy Place was not his Sacrifice. For it supposed his Sacrifice to be offered before, in the vertue whereof, and with the memorial of it, he so entred; that is, with the Blood of Goats and Calves. For all Sacrifices were offered at the Brazen Altar. And that of the High Priest on the day of Expiation is expresly declared so to have been, Lev. 16. And the entrance of Christ into Heaven was not his Sacrifice, nor the Oblation of himself; For he offered himself unto God with strong cryes and supplications; but his entrance into Heaven was Triumphant: So he entred into Heaven by vertue of his Sacrifice, as we shall see; but his entrance into Heaven was not the Sacrifice of himself. They add in Explication hereof, Pontifex antiquus per sanguinem Hircorum & Vitulorum ingrediebatur in Sancta, Christus verò non per sanguinem tam vilem, sed pretiosissimum; quod alius esse non potuit quam ipsius proprius. Nam sanguis quidem humanus sanguine Brutorum, sed sanguis Christi, sanguine caeterorum omnium hominum longe est pretiosior; cum ipse quoque caeteris hominibus omnibus imò omnibus creaturis longe sit praestantior, Deoque charior & proprior, utpote unigenitus cjus filius. What they say of the preciousness of the Blood of Christ, above that of brute Creatures, is true: But they give two Reasons for it, which comprise not the true Reason of its excellency as unto the ends of his Sacrifice. (1) They say, It was the Blood of a Man. (2) That this Man was more dear to God than all other Creatures, as his onely begotten Son. Take these last words in the sense of the Scripture, and the true Reason of the preciousness and efficacy of the Blood of Christ in his Sacrifice is assigned. Take them in their sense, and it is excluded. The Scripture by them intends his Eternal Generation, as the Son of the Father; they only his Nativity of the Blessed Virgin, with his Exaltation after his Resurrection. But the true excellency and efficacy of the Blood of Christ in this Sacrifice, was from his Divine Person, whereby God purchased his Church with his own Blood, Acts 20. 28. Nor do I know of what consideration the Preciousness of the Blood of Christ can be with them in this matter; for it belonged not unto his Sacrifice, or the Oblation of himself, as they pretend. For they would have the Offering of himself to consist onely in his entrance into Heaven, and appearing in the presence of God, when as they also imagine he had neither Flesh nor Blood. They proceed unto a Speculation about the use and signification of the Preposition, Per, By, or [non-Latin text not transcribed]. Not andum est Autorem, ut elegantiae istius comparationis consuleret, usum esse in priori membro voce, Per; licet Pontifex legalis non tantum per sanguinem hircorum & vitulorum, hoc est, fuso prius sanguine istorum animalium, seu interveniente sanguinis eorum fusione, sed etiam cum ipsorum sanguine in Sancta fuerit ingressus, ver. 7. Verùm quia in Christi Sacrificio similitudo eòusque extendi non potuit, cum Cbristus non alienum sed suum sanguinem fuderit, nec sanguinem suum post mortem, sed seipsum, & quidem jam immortalem, deposit is carnis & sanguinis exuviis, quippe quae regnum Dei possidere nequeant, in coelesti illo Tabernaculo obtulerit; proindeque non cum sanguine, sed tantum fuso prius sanguine, seu interveniente sanguinis sui fusione in Sancta fuerit ingressus; idcirco Autor minus de legali Pontifice dixit quam res erat; vel potius ambiguitate particulae, Per, quae etiam idem quod, Cum, in sacris literis significare solet, comparationis concinnitati consulere voluit. The design of this whole Discourse, is to overthrow the Nature of the Sacrifice of Christ, and to destroy all the real similitude between it and the Sacrifice of the High Priest; the whole of its Sophistry being animated by a fancied signification of the Preposition Per, or falsly pretended Reason of the use of it by the Apostle. For (1) the High Priest did indeed carry of the Blood of the Sacrifice into the Holy Place, and so may be said to enter into it with Blood; as it is said he did it, Not without Blood, ver. 7. Yet is it not that which the Apostle hath here respect unto; but it was the Sacrifice at the Altar, where the Blood of it was shed and offered, which he intends, as we shall see immediately. (2) There is therefore nothing less ascribed unto the High Priest herein, than belonged unto him; for all that is intended, is, that he entred into the Holy Place by vertue of the Blood of Goats and Calves which was offered at the Altar; less than his due is not ascribed unto him, to make the comparison fit and meet, as is boldly pretended. Yea (3) the Nature of the Comparison used by the Apostle is destroyed by this Artifice; especially if it be not considered as a meer Comparison, but as the Relation that was between the Type and the Antitype. For that is the nature of the Comparison, that the Apostle makes between the entrance of the High Priest into the Holy Place, and the entrance of Christ into Heaven. That there may be such a Comparison, that there may be such a Relation between these things, it is needful that they should really agree in that wherein they are compared, and not by Force or Artifice be fitted to make some kind of Resemblance, the one of the other. For it is to no purpose to compare things together, which disagree in all things; much less can such things be the Types one of another. Wherefore the Apostle declares and allows a treble dissimilitude in the Comparates, or between the Type and the Antitype. For Christ entred by his own Blood, the High Priest by the Blood of Calves and Goats; Christ onely once, the High Priest every year; Christ into Heaven, the High Priest into the Tabernacle made with hands. But in other things he confirms a similitude between them; namely, in the entrance of the High Priest into the Holy Place by the Blood of his Sacrifice, or with it. But by these men this is taken away, and so no ground of any Comparison left; only the Apostle makes use of an ambiguous word to frame an appearance of some similitude in the things compared, whereas indeed there is none at all. For unto these ends he says by the Blood, whereas he ought to have said with the Blood; but if he had said so, there would have been no appearance of any similitude between the things compared. For they allow not Christ to enter into the Holy Place by or with his own Blood in any sense; not by vertue of it as offered in Sacrifice for us; nor to make application of it unto us in the fruits of his Oblation for us. And what similitude is there between the High Priest entring into the Holy Place, by the Blood of the Sacrifice that he had offered, and the Lord Christ's entring into Heaven without his own Blood, or any respect unto the vertue of it, as offered in Sacrifice? (3) This Notion of the Sacrifice or Oblation of Christ to consist onely in his appearance in Heaven without Flesh or Blood, as they speak, overthrows all the Relation of Types or Representations, between it and the Sacrifices of old. Nay, on that supposition they were suited rather to deceive the Church, than instruct it in the Nature of the great Expiatory Sacrifice that was to be made by Christ. For the universal Testimony of them all, was that Atonement and Expiation of Sin, was to be made by Blood, and no otherwise. But according unto these men, Christ offered not himself unto God for the Expiation of our Sins, until he had neither Flesh nor Blood. (4) They say, it's true, he offered himself in Heaven, fuso prius sanguine. But it is an order of Time, and not of Causality which they intend. His Blood was shed before, but therein was no part of his Offering or Sacrifice. But herein they expresly contradict the Scripture and themselves. It is by the Offering of Christ that our Sins are expiated, and Redemption obtained. This the Scripture doth so expresly declare, as that they cannot directly deny it. But these things are constantly ascribed unto the Blood of Christ, and the shedding of it; and yet they would have it, that Christ offered himself then only, when he had neither Flesh nor Blood. They encrease this confusion in their ensuing Discourse. Aliter enim ex parte Christi res sese habuit, quam in illo antiquo. In antiquo illo, ut in aliis quae pro peccato lege divina constituta erant, non offerebatur ipsum animal mactatum, hoc est, nec in odorem suavitatis, ut Scriptura loquitur, adolebatur, sed renes ejus & adeps tantum; nec inferebatur in Sancta, sed illius sanguis tantum. In Christi autem Sacrificio, non sanguis ipsius quem mactatus effudit, sed ipse offerri, & in illa Sancta coelestia ingredi debuit. Idcirco infra ver. 14. dicitur, seipsum, non vero sanguinem suum Deo obtulisse; licet alias comparatio cum Sacrificiis expiatoriis postulare videretur, ut hoc posterius potius doceretur. 1. Here they fully declare that according to their Notion, there was indeed no manner of similitude between the things compared; but that, as to what they are compared in, they were opposite, and had no agreement at all. The ground of the comparison in the Apostle is, that they were both by Blood; and this alone. For herein he allows a dissimilitude in that Christ was by his own Blood, that of the High Priests by the Blood of Calves and Goats. But according unto the sense of these men, herein consists the difference between them, that the one was with Blood, and the other without, which is expresly contradictory to the Apostle. 2. What they observe of the Sacrifices of old, that not the Bodies of them, but only the Kidneys and Fat were burned, and the Blood only carried into the Holy Place, is neither true, nor any thing to their purpose. For (1) the whole Bodies of the Expiatory Sacrifices were burnt and consumed with fire; and this was done without the Camp, Lev. 16. 27. to signifie the suffering of Christ, and therein the offering of his Body without the City, as the Apostle observes, Chap. 13. 11, 12. (2) They allow of no use of the Blood in Sacrifices, but only as to the carrying of it into the Holy Place; which is expresly contradictory unto the main end of the Institution of Expiatory Sacrifices. For it was that by their Blood Atonement should be made on the Altar, Lev. 17. 11. Wherefore there is no Relation of Type and Antitype, no similitude for a ground of comparison between the Sacrifice of Christ, and that of the High Priest, if it was not made by his Blood. (3) Their observation that in ver. 14. the Lord Christ is said to offer Himself, and not to offer his Blood, is of no value. For in the offering of his Blood, Christ offered himself; or he offered himself, by the offering of his Blood; his Person giving the efficacy of a Sacrifice unto what he offered. And this is undeniably asserted in that very Verse. For the purging of our Consciences from dead works, is the Expiation of Sin. But Christ, even according to the Socinians, procured the Expiation of Sin by the offering of himself. Yet is this here expresly assigned unto his Blood; How much more shall the Blood of Christ purge your Consciences from dead works? Wherefore in the offering of himself, he offered his Blood. They add, as the Exposition of these words, He entred into the Holiest; Ingressus in Sancta, necessario ad Sacrificium istud requiritur. Nec ante Oblatio, in qua Sacrificii ratio potissimum consistit, peragi potuit, cum ea in Sanct is ipsis fieri debuerit. Hinc manifestum est Pontificis nostri Oblationem & Sacrificium non in Cruce, sed in Coelis per actam esse, & adhuc per agi. Ans. (1) What they say at first is true; but what they intend and infer from thence is false. It is true that the entrance into the Holy Place, and carrying of the Blood in thither, did belong unto the Anniversary Sacrifice intended. For God had prescribed that Order unto its Consummation and Complement. But that the Sacrifice or Oblation did consist therein is false. For it is directly affirmed, that both the Bullock and Goat for the Sin-offering, were offered before it at the Altar, Lev. 16. 6, 9. (2) It doth not therefore hence follow as is pretended, that the Lord Christ offered not himself a Sacrifice unto God on the earth, but did so in Heaven only; but the direct contrary doth follow. For the Blood of the Sin-offering was offered on the Altar, before it was carried into the Holy Place; which was the Type of Christ's entrance into Heaven. (3) What they say that the Sacrifice of Christ was performed or offered in Heaven, and is yet so offered; utterly overthrows the whole Nature of his Sacrifice. For the Apostle everywhere represents that to consist absolutely in one Offering once offered, not repeated, or continued. Herein lies the foundation of all his Arguments for its excellency and efficacy. Hereof, the making of it to be nothing but a continued Act of Power in Heaven, as is done by them, is utterly destructive. What they add in the same place about the Nature of Redemption, will be removed in the consideration of it immediately. In the close of the whole they affirm, that the obtaining of everlasting salvation by Christ, was not an Act antecedent unto his entering into Heaven, as the word seems to import, [non-Latin text not transcribed], having obtained; but it was done by his entrance it self into that Holy Place, whence they would rather read the word [non-Latin text not transcribed] in the present tense, Obtaining. But whereas our Redemption is everywhere constantly in the Scripture assigned unto the Blood of Christ, and that alone, Eph. 1. 7. Col. 1. 14. 1 Pet. 1. 18, 19. Rev. 5. 9. hast redeemed us unto God by thy Blood; it is too great a confidence to confine this work unto his entrance into Heaven, without any offering of his Blood, and when he had no Blood to offer. And in this place, the Redemption obtained, is the same upon the matter with the purging of our Consciences from dead works, ver. 14. which is ascribed directly unto his Blood. These Glosses being removed, I shall proceed unto the Exposition of the words. The Apostle hath a double design in this Verse, and those two that follow. 1. To declare the Dignity of the Person of Christ in the discharge of his Priestly Office, above the High Priest of old. And this he doth, (1) From the excellency of his Sacrifice, which was his own Blood. (2) The Holy Place whereinto he entred by vertue of it, which was Heaven it self. And (3) the effect of it, in that by it he procured Eternal Redemption; which he doth in this Verse. 2. To prefer the efficacy of this Sacrifice of Christ for the purging of Sin, or the purification of Sinners, above all the Sacrifices and Ordinances of the Law, ver. 13, 14. In this Verse, with respect unto the end mentioned, the entrance of Christ into the Holy Place, in answer unto that of the Legal High Priest described, v. 7. is declared. And it is so, (1) As unto the way or means of it. (2) As unto its season. (3) As unto its effects; in all which respects, Christ was manifested in and by it, to be far more excellent than the Legal High Priest. 1. The manner and way of it is expressed; (1) Negatively; It was not by the blood of Goats and Calves. (2) Positively; it was by his own blood. 2. For the Time of it, it was once, and but once. 3. The Effect of that blood of his, as offered in Sacrifice, was, that he obtained thereby eternal Redemption. The thing asserted is the entrance of Christ the High Priest into the Holy Place. That he should do so, was necessary, both to answer the Type, and for the rendring his sacrifice effectual in the Application of the Benefits of it unto the Church, as it is afterwards declared at large. And I shall open the words not in the order wherein they lie in the Text, but in the natural order of the things themselves. And we must shew (1) What is the Holy Place whereinto Christ entred. (2) What was that Entrance. (3) How he did it once; whereon will follow the consideration of the means whereby he did it, with the effect of that means. 1. For the Place whereinto he entred, it is said he did so, [non-Latin text not transcribed]. Into [non-Latin text not transcribed]. the Holies. It is the same word whereby he expresseth the Sanctuary, the second Part of the Tabernacle whereinto the High Priest entred once a year. But in the Application of it unto Christ, the signification of it is changed. He had nothing to do with, he had no right to enter into that Holy Place, as the Apostle affirms, chap. 8. 4. That therefore he intends which was signified thereby; that is, Heaven itself, as he explains it in ver. 24. The Heaven of Heavens, the Place of the glorious Residence of the Presence or Majesty of God, is that whereinto he entred. 2. His Entrance itself into this Place is asserted. He entred. This entrance [non-Latin text not transcribed]. of Christ into Heaven upon his Ascension may be considered two ways (1) As it was Regal, Glorious and Triumphant; so it belonged properly unto his Kingly Office, as that wherein he triumphed over all the enemies of the Church. See it described, Ephes. 4. 8, 9, 10. from Psal. 68. 18. Satan, the World, Death and Hell being conquered, and all power committed unto him, he entred triumphantly into Heaven. So it was Regal. (2) As it was Sacerdotal. Peace and Reconciliation being made by the blood of the Cross, the Covenant being confirmed, eternal Redemption obtained, He entred as our High Priest into the Holy Place, the Temple of God above, to make his Sacrifice effectual unto the Church, and to apply the benefits of it thereunto. This he did once only, once for all. In the foregoing description of the [non-Latin text not transcribed]. service of the High Priest, he shews how he went into the Holy Place, once every year; that is, on one day, wherein he went to offer. And the repetition of this service every year proved its imperfection, seeing it could never accomplish perfectly that whereunto it was designed, as he argues in the next chapter. In opposition hereunto our High Priest entred once only into the Holy Place, a full demonstration that his one Sacrifice had fully expiated the sins of the Church. Of this entrance of Christ into, it is said, (1) Negatively, that he did not do it by the blood of Goats and Calves; and this is introduced with the disjunctive [non-Latin text not transcribed]. negative; [non-Latin text not transcribed], neither; which refers unto what was before denied of him, as unto his entrance into the Tabernacle made with hands. He did not do so, neither did he make his entrance by the blood of Calves and Goats. A difference from and opposition unto the entrance of the High Priest annually into the Holy Place is intended. It must therefore be considered how he so entred. This entrance is at large described. Lev. 16. And (1) It was by the blood of a Bullock and a Goat which the Apostle here renders in the plural number, Calves and Goats; because of the annual repetition of the same Sacrifice. (2) The order of the Institution was that first the Bullock or Calf was offered, then the Goat; the one for the Priest, the other for the People. This order belonging not at all unto the purpose of the Apostle, he expresseth it otherwise, Goats and Calves. [non-Latin text not transcribed], is a Goat; a word that expresseth Totum genus Caprinum; that whole kind of Creature, be it young or old. So the Goats of his offering were, [non-Latin text not transcribed] Kids; ver. 5. that is, young He-Goats; for the precise time of their age is not determined. So the Bullock the Priest offered for himself, was [non-Latin text not transcribed] juvencus ex genere bovino; which is [non-Latin text not transcribed] for it expresseth genus vitulinum; all young Cattel Concerning these it is intimated in this negative as unto Christ, that the High Priest entred into the Holy Place [non-Latin text not transcribed], by their blood; which we must enquire into. Two things belonged unto the office of the High Priest with respect unto this blood. For (1) He was to offer the blood both of the Bullock and the Goat at the Altar for a sin-offering. Lev. 16. 6, 11. For it was the blood wherewith alone Atonement was to be made for sin, and that at the Altar. Lev. 17. 11. so far is it from truth, that expiation for sin was made only in the Holy Place; and that it is so by Christ, without blood, as the Socinians imagine. (2) He was to carry some of the blood of the Sacrifice into the Sanctuary to sprinkle it there to make Atonement for the Holy Place, in the sense before declared. And the enquiry is, which of these the Apostle hath respect unto? Some say it is the latter; and that [non-Latin text not transcribed] here is put for [non-Latin text not transcribed], by for with. He entred with the blood of Goats and Calves; namely, that which he carried with him into the Holy Place. So plead the Socinians and those that follow them; with design to overthrow the Sacrifice which Christ offered in his Death and bloodsheding, confining the whole expiation of sin in their sense of it unto what is done in Heaven. But I have before disproved this surmise. And the Apostle is so far from using the particle [non-Latin text not transcribed] improperly for [non-Latin text not transcribed] so to frame a comparison between things wherein indeed there was no similitude, as they dream, that he useth it on purpose to exclude the sense which [non-Latin text not transcribed], with, would intimate: For he doth not declare with what the High Priest entred into the Holy Place, for he entred with Incense as well as with blood; but what it was by vertue whereof he so entred as to be accepted with God. So it is expresly directed. Lev. 16. 2, 3. Speak unto Aaron that he come not at all times into the Holy Place, with a young Bullock for a sin-offering, and a Ram for a burnt-offering shall he come. Aaron was not to bring the Bullock into the Holy Place, but he had Right to enter into it by the Sacrifice of it at the Altar. Thus therefore the High Priest entred into the Holy Place by the blood of Goats and Calves; namely, by vertue of the Sacrifice of their blood which he had offered without at the Altar. And so all things do exactly correspond between the Type and the Antitype. For, 2. It is affirmed positively of him that he entred by his own blood; and that in opposition unto the other way; [non-Latin text not transcribed] ([non-Latin text not transcribed] for [non-Latin text not transcribed]) but by his own [non-Latin text not transcribed]. blood. It is a vain speculation contrary to the Analogie of faith, and destructive of the true nature of the oblation of Christ, and inconsistent with the dignity of his Person, that he should carry with him into Heaven a part of that material blood which was shed for us on the earth. This some have invented to maintain a comparison in that wherein is none intended. The design of the Apostle is only to declare by vertue of what he entred as a Priest into the Holy Place. And this was by vertue of his own blood when it was shed, when he offered himself unto God. This was that which laid the foundation of, and gave him right unto the administration of his Priestly office in Heaven. And hereby were all those good things procured which he effectually communicates unto us in and by that Administration. This Exposition is the Center of all Gospel-Mysteries, the object of the Admiration of Angels and Men unto all eternity. What heart can conceive, what tongue can express the Wisdom, Grace and Love that is contained therein? This alone is the stable foundation of faith in our access unto God. Two things present themselves unto us. 1. The unspeakable Love of Christ in offering himself and his own blood for us. See Gal. 2. 20. Rev. 1. 5. 1 Ioh. 3. 16. Ephes. 5. 26, 27. There being no other way whereby our sins might be purged and expiated, chap. 10. 5, 6, 7. out of his infinite Love and Grace he condescended unto this way whereby God might be glorified, and his Church sanctified and saved. It were well if we did always consider aright, what Love, what Thankfulness, what Obedience are due unto him on the account hereof. 2. The Excellency and Efficacy of his Sacrifice is hereby demonstrated, that through him our faith and hope may be in God. He who offered this Sacrifice was the onely begotten of the Father, the Eternal Son of God. That which he offered, was his own Blood. God purchased his Church with his own Blood, Acts 20. 28. How unquestionable, how perfect must the Atonement be that was thus made, how glorious the Redemption that was procured thereby? This is that which the Apostle mentions in the close of this Verse, as the effect of his Blood-shedding; Having obtained eternal Redemption. The word [non-Latin text not transcribed]. [non-Latin text not transcribed] is variously rendered, as we have seen. The Vulgar Latin reads, Redemptione aeterna inventa. And those that follow it, do say, that things rare and so sought after, are said to be found. And Chrysost. inclines unto that Notion of the word. But [non-Latin text not transcribed] is used in all good Authors, for not only to find, but to obtain by our endeavors; so do we render it, and so we ought to do. Rom. 4. 1. Heb. 4. 16. He obtained effectually Eternal Redemption by the price of his Blood. And it is mentioned in a Tense denoting the time past, to signifie that he had thus obtained Eternal Redemption, before he entred into the Holy Place. How he obtained it, we shall see in the consideration of the nature of the thing it self that was obtained. Three things must be inquired into, with what brevity we can, for the Explication of these words. (1) What is Redemption. (2) Why is this Redemption called Eternal. (3) How Christ obtained it. 1. All Redemption respects a state of Bondage and Captivity, with all the Events that do attend it. The Object of it, or those to be redeemed, are only persons in that estate. There is mention, ver. 15. of the Redemption of Transgressions, but it is by a Metonymy, of the Cause for the Effect. It is Transgressions which cast men into that state from whence they are to be redeemed. But both in the Scripture, and in the common Notion of the word, Redemption is the deliverance of persons from a state of Bondage. And this may be done two ways: (1) By Power; (2) By payment of a Price. That which is in the former way is only improperly and metaphorically so called. For it is in its own nature a bare deliverance, and is termed Redemption only with respect to the state of Captivity from whence it is a deliverance. It is a vindication into liberty by any means. So the deliverance of the Israelites from Egypt, though wrought meerly by Acts of Power, is called their Redemption. And Moses from his Ministry in that work is called [non-Latin text not transcribed], a Redeemer, Acts 7. 35. But this Redemption is only metaphorically so called, with respect unto the state of Bondage wherein the people were. That which is properly so, is by a Price paid, as a valuable consideration. [non-Latin text not transcribed] is a Ransom, a price of Redemption. Thence are [non-Latin text not transcribed], Redemption and a Redeemer. So the Redemption that is by Christ, is everywhere said to be a Price, a Ransom. See Mat. 20. 28. Mark 10. 45. 1 Cor. 6. 20. 1 Tim. 2. 6. 1 Pet. 1. 18, 19. It is the deliverance of persons out of a state of Captivity and Bondage, by the payment of a valuable price or Ransom. And the Socinians offer violence not only to the Scripture, but to common sense it self, when they contend that the Redemption which is constantly affirmed to be by a Price, is metaphorical; and that only proper, which is by Power. The Price or Ransom in this Redemption is two ways expressed: (1) By that which gave it its worth and value, that it might be a sufficient Ransom for all. (2) By its especial nature. The first is the Person of Christ himself, He gave himself for us, Gal. 2. 20. He gave himself a Ransom for all, 1 Tim. 2. 6. He offered himself to God, ver. 14. Eph. 5. 2. This was that which made the Ransom of an infinite value, meet to redeem the whole Church. God purchased the Church with his own Blood, Acts 20. 28. The especial nature of it is, that it was by Blood, by his own Blood. See Eph. 1. 7. 1 Pet. 1. 18, 19. And this Blood of Christ was a Ransom or Price of Redemption, partly from the unvaluableness of that Obedience which he yielded unto God in the shedding of it; and partly because this Ransom was also to be an Atonement, as it was offered unto God in Sacrifice. For it is by Blood, and no otherwise, that Atonement is made, Lev. 17. 11. Wherefore he is set forth to be a Propitiation through Faith in his Blood, Rom. 3. 24, 25. That the Lord Jesus Christ did give himself a Ransom for Sin; that he did it in the shedding of his Blood for us, wherein he made his Soul an offering for Sin; that herein and hereby he made Atonement, and expiated our Sins, and that all these things belonged unto our Redemption, is the substance of the Gospel. That this Redemption is nothing but the Expiation of Sin, and that Expiation of Sin nothing but an Act of Power and Authority in Christ now in Heaven, as the Socinians dream, is to reject the whole Gospel. Though the nature of this Redemption be usually spoken unto, yet we must not here wholly put it by. And the nature of it will appear in the consideration of the state from whence we are redeemed, with the causes of it. (1) The Meritorious Cause of it was Sin, or our Original Apostasie from God. Hereby we lost our primitive liberty, with all the rights and priviledges thereunto belonging. (2) The Supreme Efficient Cause is God himself: As the Ruler and Iudge of all, he cast all Apostates into a state of Captivity and Bondage; For Liberty is nothing but peace with him. But he did it with this difference: Sinning Angels he designed to leave irrecoverably under this condition; For Mankind he would find a Ransom. (3) The Instrumental Cause of it, was the Curse of the Law. This falling on men, brings them into a state of Bondage. For it separates as to all relation of love and peace between God and them; and gives life unto all the actings of sin and death, wherein the misery of that state consists. To be separate from God, to be under the power of sin and death, is to be in Bondage. (4) The External Cause, by the application of all other causes unto the Souls and Consciences of men, is Satan. His was the power of darkness, his the power of death over men in that state and condition; that is, to make application of the terror of it unto their Souls, as threatned in the Curse, Heb. 2. 14, 15. Hence he appears as the Head of this state of Bondage, and men are in Captivity unto him. He is not so in himself, but as the external application of the causes of Bondage is committed unto him. From hence it is evident, that four things are required unto that Redemption, which is a deliverance by Price or Ransom, from this state. For (1) it must be by such a Ransom, as whereby the Guilt of Sin is expiated; which was the Meritorious Cause of our Captivity. Hence it is called the Redemption of Transgressions, ver. 14. that is, of persons from that state and condition whereinto they were cast by sin or transgression. (2) Such as wherewith in respect of God Atonement must be made, and satisfaction unto his Justice, as the Supreme Ruler and Judge of all. (3) Such as whereby the Curse of the Law might be removed, which could not be without undergoing of it. (4) Such as whereby the Power of Satan might be destroyed. How all this was done by the Blood of Christ, I have at large declared elsewhere. 2. This Redemption is said to be Eternal. And it is so on many accounts: [non-Latin text not transcribed]. (1) Of the Subject Matter of it, which are things eternal, none of them are carnal or temporal. The state of Bondage from which we are delivered by it in all its causes, was spiritual, not temporal; and the effects of it in liberty, grace and glory, are eternal. (2) Of its Duration. It was not for a season, like that of the people out of Egypt, or the deliverances which they had afterwards under the Judges, and on other occasions. They endured in their effects only for a season, and afterwards new troubles of the same kind overtook them. But this was eternal in all the effects of it; none that are partakers of it, do ever return into a state of Bondage. So (3) it endures in those effects unto all eternity in Heaven it self. 3. This Redemption Christ obtained by his Blood. Having done all in the Sacrifice of himself that was in the Justice, Holiness and Wisdom of God required thereunto, it was wholly in his power to confer all the benefits and effects of it, on the Church, on them that do believe. And sundry things we may observe from this Verse. 1. The Entrance of our Lord Iesus Christ as our High Priest into Heaven, to appear in the presence of God for us, and to save us thereby unto the uttermost, was a thing so great and glorious, as could not be accomplished but by his own blood. No other Sacrifice was sufficient unto this end. Not by the Blood of Bulls and Goats. The reason hereof the Apostle declares at large, Chap. 10. 5, 6, 7, 8, 9, 10. Men seldom rise in their thoughts unto the greatness of this Mystery. Yea with the most this Blood of the Covenant wherewith he was sanctified unto the remainder of his work, is a common thing. The ruine of Christian Religion lies in the slight thoughts of men about the Blood of Christ; and pernicious Errors do abound in opposition unto the true nature of the Sacrifice which he made thereby. Even the faith of the best is weak and imperfect as to the comprehension of the glory of it. Our relief is, that the uninterrupted contemplation of it, will be a part of our blessedness unto eternity. But yet whil'st we are here, we can neither understand how great is the salvation which is tendred unto us thereby, nor be thankful for it, without a due consideration of the way whereby the Lord Christ entred into the Holy Place. And he will be the most humble and most fruitful Christian, whose faith is most exercised, most conversant about it. 2. Whatever difficulty lay in the way of Christ as unto the accomplishment and perfection of the work of our Redemption, he would not decline them, nor desist from his undertaking, whatever it cost him. Sacrifice and Burnt-offering thou would'st not have; then said I, Lo I come to do thy Will, O God. He made his way into the Holy Place by his own Blood. What was required of him for us that we might be saved, he would not decline, though never so great and dreadful; and surely we ought not to decline what he requires of us, that he may be honoured. 3. There was an Holy Place meet to receive the Lord Christ after the Sacrifice of himself; and a sutable Reception for such a Person, after so glorious a Performance. It was a place of great glory and beauty whereinto the High Priest of old entred by the Blood of Calves and Goats; the visible pledges of the presence of God were in it, whereunto no other person might approach. But our High Priest was not to enter into any Holy Place made with hands, unto outward visible pledges of the presence of God, but into the Heaven of Heavens, the place of the glorious residence of the Majesty of God it self. 4. If the Lord Christ entred not into the Holy Place until he had finished his work, we may not expect an entrance thereinto until we have finished ours. He fainted not, nor waxed weary, until all was finished. And it is our duty to arm our selves with the same mind. 5. It must be a glorious Effect, which had so glorious a Cause; and so it was, even Eternal Redemption. 6. The Nature of our Redemption, the way of its procurement, with the Duties required of us with respect thereunto, are greatly to be considered by us.

VER. XIII, XIV. THere is in these Verses an Argument and Comparison. But the Comparison is such, as that the ground of it is laid in the Relation of the Comparates the one unto the other; namely, that the one was the Type, and the other the Antitype, otherwise the Argument will not hold. For although it follows, that he who can do the greater, can do the less, whereon an Argument will hold à majori ad minus; yet it doth not absolutely do so, that if that which is less can do that which is less, then that which is greater can do that which is greater; which would be the force of the Argument, if there were nothing but a naked comparison in it. But it necessarily follows hereon, if that which is less, in that less thing which it doth or did, was therein a Type of that which was greater, in that greater thing which it was to effect. And this was the case in the thing here proposed by the Apostle. The words are: [non-Latin text not transcribed]; The words have no difficulty in them as to their Grammatical Sense; nor is there any considerable variation in the rendring of them in the old Translations. Only the Syriac retains [non-Latin text not transcribed] that is [non-Latin text not transcribed], from ver. 11. instead of [non-Latin text not transcribed] here used. And both that and the Vulgar, place [non-Latin text not transcribed] here before [non-Latin text not transcribed], as in the foregoing Verse, contrary unto all Copies of the Original, as to the order of the words. For [non-Latin text not transcribed], the Vulgar reads [non-Latin text not transcribed], per Spiritum Sanctum. The Syriac follows the Original, [non-Latin text not transcribed] by the Eternal Spirit. [non-Latin text not transcribed], the Original Copies vary, some reading [non-Latin text not transcribed], our, but most [non-Latin text not transcribed], your; which our Translators follow. For if the blood of Bulls and of Goats, and the ashes of an Heifer sprinkling the unclean, sanctifieth unto the purifying of the flesh: How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot unto God, purge your Conscience from dead works, to serve the living God? The words are Argumentative, in the form of an Hypothetical Syllogism; wherein the Assumption of the Proposition is supposed, as proved before. That which is to be confirmed, is what was asserted in the words foregoing; namely, That the Lord Iesus Christ by his blood hath obtained for us eternal redemption. [non-Latin text not transcribed] This the Causal Redditive Conjunction, For, doth manifest; whereunto the Note of a Supposition, If, is premised as a Note of an Hypothetical Argumentation. There are two Parts of this Confirmation: (1) A most full declaration of the way and means whereby he obtained that Redemption; it was by the offering himself through the Eternal Spirit without spot unto God. (2) By comparing this way of it with the Typical Sacrifices and Ordinances of God. For arguing ad homines, that is, unto the satisfaction and conviction of the Hebrews, the Apostle makes use of their Confessions, to confirm his own Assertions. And his Argument consists of two Parts. (1) A Concession of their efficacy unto their proper end. (2) An Inference from thence unto the greater and more noble efficacy of the Sacrifice of Christ, taken partly from the relation of Type and Antitype that was between them, but principally from the different nature of the things themselves. To make evident the force of his Argument in general, we must observe, (1) That what he had proved before, he takes here for granted, on the one side and the other. And this was that all the Levitical Services and Ordinances were in themselves carnal, and had carnal ends assigned unto them, and had only an obscure representation of things spiritual and eternal; and on the other side, that the Tabernacle, Office and Sacrifice of Christ were spiritual, and had their effects in eternal things. (2) That those other carnal earthly things were Types and Resemblances in God's appointment of them, of these which are spiritual and eternal. From these Suppositions the Argument is firm and stable, and there are two Parts of it; (1) That as the Ordinances of old being carnal, had an efficacy unto their proper end to purifie the unclean as to the flesh; so the Sacrifice of Christ hath a certain efficacy unto its proper end; namely, the purging of our Consciences from dead works. The force of this Inference depends on the Relation that was between them in the appointment of God. (2) That there was a greater efficacy; and that which gave a greater evidence of it self in the Sacrifice of Christ with respect unto its proper end, than theirs was in those Sacrifices and Ordinances with respect unto their proper end. How much more. And the reason hereof is, because all their efficacy depended on a meer arbitrary Institution. In themselves, that is, in their own Nature, they had neither worth, value nor efficacy, no not as unto those Ends whereunto they were by Divine Institution designed: But in the Sacrifice of Christ, who is therefore here said to offer himself unto God through the eternal Spirit, there is an innate glorious worth and efficacy, which sutably unto the Rules of Eternal Reason and Righteousness, will accomplish and procure its effects.

VER. XIII. THere are two things in this Verse, which are the ground from whence the Apostle argueth and maketh his Inference in that which follows. (1) A Proposition of the Sacrifices and Services of the Law which he had respect unto. (2) An Assignation of a certain efficacy unto them. The Sacrifices of the Law he refers unto two Heads. (1) The Blood of Bulls and Goats. (2) The Ashes of an Heifer. And the distinction is, (1) from the matter of them, (2) the manner of their performance. For the manner of their performance, the Blood of Bulls and Goats were offered, which is supposed and included; the Ashes of the Heifer was sprinkled, as it is expressed. The matter of the first is the Blood of Bulls and Goats. The same, say some, [non-Latin text not transcribed]. with the Goats and Calves mentioned in the Verse foregoing. So generally do the Expositors of the Roman Church; and that because their Translation reads Hircorum & Vitulorum, contrary unto the Original Text. And some instances they give of the same signification of [non-Latin text not transcribed] and [non-Latin text not transcribed]. But the Apostle had just reason for the alteration of his expression. For in the foregoing Verse, he had respect only unto the Anniversary Sacrifice of the High Priest, but here he enlargeth the Subject unto the consideration of all other expiatory Sacrifices under the Law. For he joins unto the Blood of Bulls and Goats, the Ashes of an Heifer, which was of no use in the Anniversary Sacrifice. Wherefore he designed in these words summarily to express all Sacrifices of Expiation, and all Ordinances of Purification that were appointed under the Law. And therefore the words in the close of the Verse, expressing the end and effects of these Ordinances, purified the unclean as unto the flesh, are not to be restrained unto them immediately foregoing, the Ashes of an Heifer sprinkled; but an equal respect is to be had unto the other sort, or the Blood of Bulls and Goats. The Socinian Expositor, in his entrance into that wresting of this Text wherein he labors in a peculiar manner, denies that the water of sprinkling is here to be considered as Typical of Christ, and that because it is the Anniversary Sacrifice alone which is intended, wherein it was of no use. Yet he adds immediately that in it self, it was a Type of Christ; so wresting the Truth against his own Convictions, to force his design. But the Conclusion is strong on the other hand; because it was a Type of Christ, and is so here considered, whereas it was not used in the great Anniversary Sacrifice, it is not that Sacrifice alone which the Apostle hath respect unto. Wherefore by Bulls and Goats, by an usual Synecdoche, all the several kinds of clean Beasts, whose blood was given unto the People to make Atonement withal, are intended. So is the matter of all Sacrifices expressed, Psal. 50. 13. Will I eat the flesh of Bulls, or drink the blood of Goats? Sheep are contained under Goats, being all Beasts of the Flock. And it is the Blood of these Bulls and Goats which is proposed as the first way or means of the Expiation of Sin, and Purification under the Law. For it was by their Blood, and that as offered at the Altar, that Atonement was made, Lev. 17. 11. Purification was also made thereby, even by the sprinkling of it. The second thing mentioned unto the same end, is the Ashes of an Heifer; [non-Latin text not transcribed]. and the use of it, which was by sprinkling. The Institution, use and end of this Ordinance, is described at large, Numb. 19. And an eminent Type of Christ there was therein, both as unto his suffering, and the continual efficacy of the cleansing vertue of his Blood in the Church. It would too much divert us from the present Argument, to consider all the particulars wherein there was a Representation of the Sacrifice of Christ, and the purging vertue of it in this Ordinance; yet the mention of some of them is of use unto the Explication of the Apostles general design. As, (1) It was to be a Red Heifer, and that without spot or blemish, whereon no yoke had come, ver. 2. Red is the colour of guilt, Isa. 1. 18. yet was there no spot or blemish in the Heifer; so was the guilt of Sin upon Christ, who in himself was absolutely pure and holy. No yoke had been on her; nor was there any constraint on Christ, but he offered himself willingly through the eternal Spirit. (2) She was to be had forth without the Camp, ver. 3. which the Apostle alludes unto Chap. 13. 11. representing Christ going out of the City unto his Suffering and Oblation. (3) One did slay her before the face of the Priest, and not the Priest himself. So the hands of others, Iews and Gentiles were used in the slaying of our Sacrifice. (4) The Blood of the Heifer being slain, was sprinkled by the Priest seven times directly before the Tabernacle of the Congregation, ver. 4. So is the whole Church purified by the sprinkling of the Blood of Christ. (5) The whole Heifer was to be burned in the sight of the Priest, ver. 5. So was whole Christ, Soul and Body, offered up to God in the fire of love, kindled in him by the eternal Spirit. (6) Cedar wood, Hysop and Scarlet were to be cast into the midst of the burning of the Heifer, ver. 6. which were all used by God's Institution in the purification of the unclean, or the sanctification and dedication of any thing unto sacred use; to teach us that all spiritual vertue unto these ends, really and eternally, was contained in the one offering of Christ. (7) Both the Priest who sprinkled the Blood, the men that slew the Heifer, and he that burned her, and he that gathered her ashes, were all unclean, until they were washed, ver. 7, 8, 9, 10. So when Christ was made a Sin-offering, all the legal Uncleannesses, that is, the Guilt of the Church, were on him, and he took them away. But it is the use of this Ordinance which is principally intended. The Ashes of this Heifer being burned, was preserved, that being mixed with pure water, it might be sprinkled on persons, who on any occasion were legally unclean. Whoever was so, was excluded from all the Solemn Worship of the Church. Wherefore without this Ordinance, the worship of God, and the holy state of the Church could not have been continued. For the means, causes, and ways of legal defilements among them were very many, and some of them unavoidable. In particular every Tent and House, and all persons in them were defiled, if any one died among them, which could not but continually fall out in their Families. Hereon they were excluded from the Tabernacle and Congregation, and all Duties of the Solemn Worship of God, until they were purified. Had not therefore these Ashes, which were to be mingled with living water, been always preserved and in a readiness, the whole worship of God must quickly have ceased amongst them. It is so in the Church of Christ. The Spiritual Defilements which befal Believers are many, and some of them unavoidable unto them whil'st they are in this world; yea, their Duties, the best of them, have defilements adhering unto them. Were it not but that the Blood of Christ, in its purifying vertue, is in a continual readiness unto Faith, that God therein had opened a Fountain for Sin and Uncleanness, the Worship of the Church would not be acceptable unto him. In a constant application thereunto, doth the exercise of Faith much consist. The nature and use of this Ordinance is farther described by its object, the [non-Latin text not transcribed]. unclean, [non-Latin text not transcribed], that is, those that were made common. All those who had a liberty of approach unto God in his Solemn Worship, were so far sanctified, that is, separated, and dedicated. And such as were deprived of this priviledge were made common, and so unclean. The Unclean especially intended in the Institution, were those who were defiled by the dead. Every one that by any means touched a dead body, whether dying naturally or slain, whether in the house or field, or did bear it, or assist in the bearing of it, or were in the Tent or House where it was, were all defiled; no such person was to come into the Congregation, or near the Tabernacle. But it is certain that many Offices about the dead, are works of Humanity and Mercy, which morally defile not. Wherefore there was a peculiar reason of the constitution of this defilement, and this severe Interdiction of them that were so defiled from Divine Worship. And this was to represent unto the People the Curse of the Law, whereof Death was the great visible effect. The present Iews have this Notion, that defilement by the dead, arose from the poyson that is dropt into them that dye by the Angel of death, whereof see our Exposition on Chap. 2. 14. The meaning of it is, that Death came in by Sin, from the poysonous temptation of the old Serpent, and befel men by the Curse which took hold of them thereon. But they have lost the understanding of their own Tradition. This belonged unto the bondage under which it was the Will of God to keep that People, that they should dread Death as an effect of the Curse of the Law, and the fruit of Sin, which is taken away in Christ, Heb. 2. 14. 1 Cor. 15. 47. And these works which were unto them so full of defilement, are now unto us accepted Duties of Piety and Mercy. These and many others were excluded from an interest in the Solemn Worship of God, upon ceremonial defilements. And some vehemently contend that none were so excluded for moral defilements; and it may be it is true, for the matter is dubious. But that it should thence follow, that none under the Gospel should be so excluded, for moral and spiritual Evils, is a fond imagination. Yea, the Argument is firm, that if God did so severely shut out from a participation in his Solemn Worship, all those who were legally or ceremonially defiled, much more is it his Will, that those who live in spiritual or moral defilements, should not approach unto him by the holy Ordinances of the Gospel. The manner of the application of this purifying water, was by sprinkling. [non-Latin text not transcribed]. Being sprinkled; or rather transitively, sprinkling the unclean. Not only the Act, but the Efficacy of it is intended. The manner of it is declared, Numb. 19. 17, 18. The Ashes was kept by it self. Where use was to be made of it, it was to be mingled with clean living water, water from the Spring. The vertue was from the Ashes; as it was the Ashes of the Heifer, slain and burnt as a Sin-offering. The water was used as the means of its application. Being so mingled, any clean person might dip a Bunch of Hysop (see Psal. 51. 7.) into it, and sprinkle any thing or person that was defiled. For it was not confined unto the Office of the Priest, but was left unto every private person, as is the continual application of the Blood of Christ. And this Rite of sprinkling was that alone in all Sacrifices whereby their continued efficacy unto Sanctification and Purification was expressed. Thence is the Blood of Christ called the blood of sprinkling, because of its efficacy unto our Sanctification, as applied by Faith unto our Souls and Consciences. The effect of the things mentioned is, that they sanctified unto the purifying of the flesh; namely, that those unto whom they were applied, might be made Levitically clean, be so freed from the carnal defilements, as to have an admission unto the Solemn Worship of God, and Society of the Church. Sanctifieth, [non-Latin text not transcribed] in the New Testament doth signifie for the most part, to [non-Latin text not transcribed]. purifie and sanctifie internally and spiritually. Sometimes it is used in the sense of [non-Latin text not transcribed] in the Old Testament, to separate, dedicate, consecrate. So is it by our Saviour, Iohn 17. 19. [non-Latin text not transcribed]. And for them, I sanctifie my self; that is, separate and dedicate my self to be a Sacrifice. So is it here used. Every defiled person was made common, excluded from the priviledge of a right to draw nigh unto God in his Solemn Worship: But in his Purification he was again separated to him, and restored unto his sacred Right. The word is of the singular number, and seems only to respect the next Antecedent, [non-Latin text not transcribed], the Ashes of an Heifer. But if so, the Apostle mentions the Blood of Bulls and Goats, without the ascription of any effect or efficacy thereunto. This therefore is not likely, as being the more Solemn Ordinance. Wherefore the word is distinctly to be referred by a Zeugma unto the one and the other. The whole effect of all the Sacrifices and Institutions of the Law is comprised in this word. All the Sacrifices of Expiation, and Ordinances of Purification had this effect, and no more. They sanctified unto the purifying of the flesh. That is, those who were [non-Latin text not transcribed]. legally defiled, and were therefore excluded from an interest in the worship of God, and were made obnoxious unto the curse of the Law thereon, were so legally purified, justified, and cleansed by them, as that they had free admission into the Society of the Church, and the Solemn Worship thereof. This they did, this they were able to effect, by vertue of Divine Institution. This was the state of things under the Law, when there was a Church-Purity, Holiness and Sanctification, to be obtained by the due observance of external Rites and Ordinances, without internal purity or holiness. Wherefore these things were in themselves of no worth nor value. And as God himself doth often in the Prophets declare, that meerly on their own account he had no regard unto them; so by the Apostle they are called worldly, carnal, and beggarly Rudiments. Why then, it will be said, did God appoint and ordain them? Why did he oblige the People unto their observance? I answer, It was not at all on the account of their outward use and efficacy, as unto the purifying of the flesh, which as it was alone God always despised; but it was because of the representation of good things to come, which the wisdom of God had inlaid them withal. With respect hereunto they were glorious, and of exceeding advantage unto the Faith and Obedience of the Church. This state of things is changed under the New Testament. For now neither Circumcision availeth any thing, nor Uncircumcision, but a new Creature. The thing signified, namely, internal Purity and Holiness, is no less necessary unto a Right unto the Priviledges of the Gospel, than the observance of these external Rites was unto the Priviledges of the Law. Yet is there no countenance given hereby unto the impious opinion of some, that God by the Law required only external Obedience, without respect unto the inward spiritual part of it. For although the Rites and Sacrifices of the Law, by their own vertue, purified externally, and delivered only from temporary Punishments, yet the Precepts and the Promises of the Law, required the same Holiness and Obedience unto God, as doth the Gospel.

VER. XIV. How much more shall the Blood of Christ, who through the eternal Spirit offered himself without spot unto God, purifie your Conscience from dead works, to serve the living God? THis Verse contains the Inference or Argument of the Apostle, from the preceding Propositions and Concessions. The Nature of the Argument is à minori, and à proportione. From the first the Inference follows, as unto its truth, and formally; from the latter as to its greater evidence and materially. There are in the words considerable, 1. The Subject treated of, in opposition unto that before spoken unto, and that is the Blood of Christ. 2. The means whereby this Blood of Christ was effectual unto the end designed, in opposition unto the way and means of the efficacy of legal Ordinances. He offered himself (that is, in the shedding of it) unto God without spot, through the eternal Spirit. 3. The end assigned unto this Blood of Christ in that offering of himself, or the effect wrought thereby, in opposition unto the end and effect of legal Ordinances; which is, to purge our Consciences from dead works. 4. The benefit and advantage which we receive thereby, in opposition unto the benefit which was obtained by those legal administrations; that we may serve the living God. All which must be considered, and explained. 1. The Nature of the Inference is expressed by, How much more. This is [non-Latin text not transcribed]. usual with the Apostle, when he draws any Inference or Conclusion from a Comparison between Christ and the High Priest, the Gospel and the Law, to use an [non-Latin text not transcribed] in expression, to manifest their absolute pre-eminence above them: See Chap. 2. 2, 3. Chap. 3. 3. Chap. 10. 28, 29. Chap. 12. 25. Although these things agreed in their general Nature, whence a Comparison is founded; yet were the one incomparably more glorious than the other. Hence elsewhere although he alloweth the administration of the Law to be glorious, yet he affirms that it had no Glory in comparison of what doth excel. 2 Cor. 3. 10. The Person of Christ is the Spring of all the Glory in the Church, and the more nearly any thing relates thereunto, the more glorious it is. There are two things included, in this way of the Introduction of the present Inference, How much more. 1. An equal certainty of the Event and Effect ascribed unto the Blood of Christ, with the effect of the legal Sacrifices, is included in it. So the Argument is à minori. And the Inference of such an Argument is expressed by, much more, though an equal certainty be all that is evinced by it. If these Sacrifices and Ordinances of the Law were effectual unto the ends of legal Expiation and Purification, then is the Blood of Christ assuredly so, unto the spiritual and eternal effects whereunto it is designed. And the force of the Argument is not meerly, as was observed before, à comparatis, and à minori; but from the nature of the things themselves, as the one was appointed to be typical of the other. 2. The Argument is taken from a Proportion between the things themselves that are compared, as to their efficacy. This gives a greater evidence and validity unto the Argument, than if it were taken meerly à minori. For there is a greater reason in the nature of things, that the Blood of Christ should purge our Consciences from dead works, than there is, that the Blood of Bulls and Goats should sanctifie unto the purifying of the flesh. For that had all its efficacy unto this end from the sovereign pleasure of God in its Institution. In it self it had neither worth nor dignity, whence in any proportion of Justice or Reason, men should be legally sanctified by it. The Sacrifice of Christ also, as unto its Original, depended on the sovereign pleasure, wisdom and grace of God. But being so appointed, upon the account of the infinite dignity of his Person, and the nature of his Oblation, it had a real efficacy in the justice and wisdom of God, to procure the effect mentioned in the way of purchase and merit. This the Apostle refers unto in these words, Who through the eternal Spirit offered himself unto God. That the Offering was himself, that he offered himself through the eternal Spirit in his Divine Person, is that which gives assurance of the accomplishing the effect assigned unto it by his Blood, above any grounds we have to believe, that the Blood of Bulls and Goats should sanctifie unto the purifying of the flesh. And we may observe from this, How much more; That There is such an Evidence of Wisdom and Righteousness, unto a spiritual Eye, in the whole Mystery of our Redemption, Sanctification and Salvation by Christ, as gives an immoveable foundation unto Faith to rest upon, in its receiving of it. The Faith of the Church of Old, was resolved into the meer sovereign pleasure of God, as to the efficacy of their Ordinances; nothing in the nature of the things themselves, did tend unto their establishment. But in the dispensation of God by Christ, in the work of our Redemption by him, there is such an Evidence of the Wisdom and Righteousness of God in the things themselves, as gives the highest security unto Faith. It is Unbelief alone, made obstinate by prejudices insinuated by the Devil, that hides these things from any, as the Apostle declares, 2 Cor. 4. 3. 4. And hence will arise the great aggravation of the Sin, and condemnation of them that perish. 2. We must consider the things themselves. The Subject spoken of, and whereunto the Effect mentioned is ascribed, is the Blood of Christ. The Person [non-Latin text not transcribed] unto whom these things relate is Christ. I have given an account before on sundry occasions, of the great variety used by the Apostle in this Epistle, in the naming of him. And a peculiar Reason of every one of them, is to be taken from the place where it is used. Here he calls him Christ; For on his being Christ, the Messias, depends the principal force of his present Argument. [non-Latin text not transcribed] It is the Blood of him who was promised of Old to be the High-Priest of the Church, and the Sacrifice for their Sins. In whom was the Faith of all the Saints of Old, that by him their Sins should be expiated, that in him they should be justified and glorified. Christ who is the Son of the living God, in whose Person God purchased his Church with his own Blood. And we may observe, That The Efficacy of all the Offices of Christ towards the Church, depends on the Dignity of his Person. The Offering of his Blood was prevalent for the Expiation of Sin, because it was his Blood, and for no other Reason. But this is a Subject which I have handled at large elsewhere. A late learned Commentator on this Epistle, takes occasion, in this place, to reflect on Dr. Gouge, for affirming that Christ was a Priest in both Natures, which as he says, cannot be true. I have not Dr. Gouge's Exposition by me, and so know not in what sense it is affirmed by him. But that Christ is a Priest in his entire Person, and so in both Natures, is true, and the constant Opinion of all Protestant Divines. And the following words of this learned Author, being well explained, will clear the difficulty. For he saith, that, He that is a Priest is God, yet as God he is not, he cannot be a Priest. For that Christ is a Priest in both Natures, is no more, but that in the discharge of his Priestly Office, he acts as God and Man in one Person, from whence the Dignity and Efficacy of his Sacerdotal Actings do proceed. It is not hence required, that whatever he doth in the discharge of his Office, must be an immediate Act of the Divine, as well as of the Humane Nature. No more is required unto it, but that the Person whose Acts they are, is God and Man, and acts as God and Man, in each Nature sutably unto its essential Properties. Hence although God cannot dye, that is, the Divine Nature cannot do so, yet God purchased his Church with his own Blood; and so also the Lord of Glory was Crucified for us. The sum is, That the Person of Christ is the Principle of all his Mediatory Acts; although those Act[illegible: 1 letter] be immediately performed in and by vertue of his distinct Natures, some of one, some of another, according unto their distinct Properties and Powers. Hence are they all Theandrical; which could not be, if he were not a Priest in both Natures. Nor is this impeached by what ensues in the same Author; namely, That a Priest is an Officer, and all Officers, as Officers, are made such by Commission from the Sovereign Power, and are Servants under them. For, (1) It may be this doth not hold, among the Divine Persons; it may be no more is required in the dispensation of God towards the Church unto an Office in any of them, but their own infinite condescension, with respect unto the order of their subsistence. So the Holy Ghost is in peculiar the Comforter of the Church by the way of Office, and is sent thereon by the Father and Son. Yet is there no more required hereunto, but that the order of the operation of the Persons in the blessed Trinity should answer the order of their subsistence; and so he who in his Person proceedeth from the Father and the Son, is sent unto his work by the Father and the Son; no new Act of Authority being required thereunto; but only the determination of the Divine Will, to act sutably unto the order of their subsistence. (2) The Divine Nature considered in the Abstract cannot serve in an Office; yet He who was in the Form of God, and counted it no robbery to be equal unto God, took on him the form of a Servant, and was obedient unto death. It was in the Humane Nature that he was a Servant, nevertheless it was the Son of God, he who in his Divine Nature was in the Form of God, who so served in Office, and yielded that Obedience. Wherefore he was so far a Mediator and Priest in both his Natures, as that whatever he did in the discharge of those Offices, was the Act of his entire Person, whereon the dignity and efficacy of all that he did, did depend. That which the Effect intended is ascribed unto, is the Blood of Christ. And [non-Latin text not transcribed] two things are to be enquired hereon. (1) What is meant by the Blood of Christ. (2) How this Effect was wrought by it. 1. It is not only that Material Blood which he shed absolutely considered, that is here and elsewhere called the Blood of Christ, when the work of our Redemption is ascribed unto it, that is intended. But there is a double consideration of it with respect unto its Efficacy unto this End. (1) That it was the pledge and the sign of all the internal Obedience and Sufferings of the Soul of Christ, of his Person. He became obedient unto death, the death of the Cross, whereon his blood was shed. This was the great instance of his Obedience, and of his Sufferings, whereby he made Reconciliation and Atonement for Sin. Hence the Effects of all his Sufferings, and of all Obedience in his Sufferings, are ascribed unto his Blood. (2) Respect is had unto the Sacrifice and Offering of Blood under the Law. The reason why God gave the People the Blood to make Atonement on the Altar, was, because the life of the flesh was in it, Lev. 17. 11, 14. So was the life of Christ in his Blood, by the shedding whereof, he laid it down. And by his death it is, as he was the Son of God, that we are redeemed. Herein he made his Soul an Offering for Sin, Isa. 53. 10. Wherefore this Expression of the Blood of Christ, in order unto our Redemption, or the Expiation of Sin, is comprehensive of all that he did and suffered for those Ends, inasmuch as the shedding of it, was the way and means whereby he offered it, or himself (in and by it) unto God. 2. The second Enquiry is, How the Effect here mentioned was wrought by the Blood of Christ. And this we cannot determine, without a general consideration of the Effect it self; and this is, the purging of our Conscience from dead works. [non-Latin text not transcribed], shall purge: That is, say some, shall purifie and sanctifie, [non-Latin text not transcribed] by internal, inherent sanctification. But neither the sense of the word, nor the Context, nor the Exposition given by the Apostle of this very expression, Chap. 10. 1, 2. will admit of this restrained sense. I grant it is included herein, but there is somewhat else principally intended, namely, the Expiation of Sin, with our Justification and Peace with God thereon. (1) For the proper sense of the word here used, see our Exposition on Chap. 1. 3. Expiation, Lustration, carrying away punishment by making Atonement; are expressed by it in all good Authors. (2) The Context requires this sense in the first place. For, First, The Argument here used is immediately applied to prove that Christ hath obtained for us eternal Redemption. But Redemption consists not in internal Sanctification only, although that be a necessary consequent of it: But it is the pardon of Sin through the Aronement made, or a price paid. In whom we have redemption through his blood, even the forgiveness of sins, Eph. 1. 7. Secondly, In the Comparison insisted on, there is distinct mention made of the Blood of Bulls and Goats, as well as of the Ashes of an Heifer sprinkled. But the first and principal use of Blood in Sacrifice, was to make Atonement for sin, Lev. 17. 11. Thirdly, The End of this Purging, is to give boldness in the service of God, and peace with him therein, that we may serve the living God. But this is done by the expiation and pardon of Sin, with justification thereon. Fourthly, It is Conscience that is said to be purged. Now Conscience is the proper seat of the guilt of Sin; it is that which chargeth it on the Soul, and which hinders all approach unto God in his service with liberty and boldness, unless it be removed; which, Fifthly, Gives us the best consideration of the Apostle's Exposition of this expression, Chap. 10. 1, 2. For he there declares, that to have the Conscience purged, is to have its condemning power for sin taken away and cease. There is therefore under the same name a twofold Effect here ascribed unto the Blood of Christ; the one in answer and opposition unto the Effect of the Blood of Bulls and Goats being offered; the other in answer unto the Effect of the Ashes of an Heifer being sprinkled. The first consisting in making Atonement for our sins; the other in the sanctification of our persons. And there are two ways whereby these things are procured by the Blood of Christ. (1) By its offering, whereby Sin is expiated. (2) By its sprinkling, whereby our persons are sanctified. The first ariseth from the satisfaction he made unto the justice of God, by undergoing (in his death) the punishment due to us, being made therein a Curse for us, that the blessing might come upon us; therein as his death was a Sacrifice, as he offered himself unto God in the shedding of his Blood, he made Atonement. The other from the vertue of his Sacrifice applied unto us by the Holy Spirit, which is the sprinkling of it; so doth the Blood of Jesus Christ the Son of God, cleanse us from all our Sins. The Socinian Expositor on this place, endeavors by a long perplexed discourse, to evade the force of this testimony, wherein the expiation of Sin is directly assigned unto the Blood of Christ. His pretence is to shew how many ways it may be so, but his design is to prove that really it can be so by none at all. For the Assertion, as it lies in terms, is destructive of their Heresie. Wherefore he proceeds on these Suppositions. (1) That the Expiation of Sin, is our deliverance from the punishment due unto Sin, by the power of Christ in Heaven. But this is diametrically as opposite unto the true Nature of it, so unto its Representation in the Sacrifices of old, whereunto it is compared by the Apostle, and from whence he argueth. Neither is this a tolerable Exposition of the words. The Blood of Christ in answer unto what was represented by the Blood of the Sacrifices of the Law, doth purge our Consciences from dead works; that is, Christ by his power in Heaven, doth free us from the punishment due to Sin. (2) That Christ was not a Priest until after his Ascension into Heaven. That this Supposition destroys the whole Nature of that Office, hath been sufficiently before declared. (3) That his offering himself unto God, was the presenting of himself in Heaven before God, as having done the Will of God on the earth. But as this hath nothing in it of the nature of a Sacrifice, so what is asserted by it, can, according to these men, be no way said to be done by his Blood, seeing they affirm that when Christ doth this, he hath neither flesh nor blood. (4) That the Resurrection of Christ gave all Efficacy unto his Death. But the truth is, it was his Death, and what he effected therein, that was the ground of his Resurrection. He was brought again from the dead through the blood of the Covenant. And the efficacy of his death depends on his Resurrection, only as the evidence of his acceptance with God therein. (5) That Christ confirmed his Doctrine by his Blood; that is, because he rose again. All these Principles I have at large refuted in the Exercitations about the Priesthood of Christ, and shall not here again insist on their examination. This is plain and evident in the words, unless violence be offered unto them; namely, that the Blood of Christ, that is, his suffering in Soul and Body, and his obedience therein, testified and expressed in the shedding of his Blood, was the procuring cause of the expiation of our Sins, the purging of our Consciences from dead works, our justification, sanctification and acceptance with God thereon. And There is nothing more destructive unto the whole Faith of the Gospel, than by any means to evacuate the immediate efficacy of the Blood of Christ. Every opinion of that tendency breaks in upon the whole mystery of the wisdom and grace of God in him. It renders all the Institutions and Sacrifices of the Law whereby God instructed the Church of Old in the Mystery of his Grace, useless, and unintelligible, and overthrows the foundation of the Gospel. The second thing in the words, is the means whereby the Blood of Christ came to be of this efficacy, or to produce this effect. And that is, because in the shedding of it, he offered himself unto God through the eternal Spirit without spot. Every word is of great importance, and the whole Assertion filled with the mystery of the wisdom and grace of God, and must therefore be distinctly considered. There is declared what Christ did unto the End mentioned, and that is expressed in the matter and manner of it. (1) He offered himself. (2) To whom; that is to God. (3) How, or from what principle, by what means by the eternal Spirit. (4) With what qualifications; without spot. He offered himself. To prove that his Blood purgeth our Sins, he affirms [non-Latin text not transcribed]. that he offered himself. His whole Humane Nature was the Offering; the way of its Offering, was by the shedding of his Blood. So the Beast was the Sacrifice, when the Blood alone or principally was offered on the Altar. For it was the Blood that made Atonement. So it was by his Blood that Christ made Atonement, but it was his Person that gave it efficacy unto that end. Wherefore by, Himself, the whole Humane Nature of Christ is intended. And that, (1) Not in distinction or separation from the Divine. For although the Humane Nature of Christ, his Soul and Body, only was offered, yet he offered himself through his own eternal Spirit. This Offering of himself therefore was the Act of his whole Person, both Natures concurred in the Offering, though one alone was offered. (2) All that he did or suffered in his Soul and Body when his Blood was shed, is comprised in this Offering of himself. His Obedience in Suffering was that which rendred this Offering of himself, a Sacrifice of a sweet smelling savor unto God. And he is said thus to offer himself, in opposition unto the Sacrifices of the High Priest under the Law. They offered Goats and Bulls, or their blood; but he offered himself. This therefore was the Nature of the Offering of Christ; It was a Sacred Act of the Lord Christ as the High Priest of the Church, wherein according unto the Will of God, and what was required of him by vertue of the eternal Compact between the Father and him, concerning the Redemption of the Church, he gave up himself in the way of most profound Obedience, to do and suffer whatever the Iustice and Law of God required unto the expiation of Sin, expressing the whole by the shedding of his Blood, in answer unto all the Typical Representations of this his Sacrifice, in all the Institutions of the Law. And this Offering of Christ was proper Sacrifice. (1) From the Office whereof it was an Act; it was so of his Sacerdotal Office; he was made a Priest of God for this end, that he might thus offer himself, and that this Offering of himself should be a Sacrifice. (2) From the Nature of it; For it consisted in the sacred giving up unto God the thing that was offered in the present destruction or consumption of it. This is the Nature of a Sacrifice; it was the destruction and consumption by Death and Fire, by a sacred Action, of what was dedicated and offered unto God. So was it in this Sacrifice of Christ. As he suffered in it, so in the giving himself up unto God in it, there was an effusion of his Blood, and the destruction of his Life. (3) From the End of it, which was assigned unto it in the wisdom and sovereignty of God, and in his own intention, which was to make Atonement for Sin, which gives an Offering the formal Nature of an Expiatory Sacrifice. (4) From the way and manner of it. For therein, 1. He sanctified or dedicated himself unto God to be an Offering, Iohn 17. 19. 2. He accompanied it with Prayers and Supplications, Heb. 5. 7. 3. There was an Altar which sanctified the Offering, which bore it up in its Oblation, which was his own Divine Nature, as we shall see immediately. 4. He kindled the Sacrifice with the fire of Divine Love, acting it self by zeal unto God's Glory, and compassion unto the souls of men. 5. He tendred all this unto God, as an Atonement for Sin, as we shall see in the next words. This was the free, real, proper Sacrifice of Christ, whereof those of old were only Types, and obscure Representations; the Prefiguration hereof was the sole cause of their Institution. And what the Socinians pretend, namely, that the Lord Christ offered no real Sacrifice, but only what he did was called so Metaphorically, by the way of allusion unto the Sacrifices of the Law, is so far from truth, as that there never had been any such Sacrifices of Divine Appointment, but only to prefigure this which alone was really and substantially so. The Holy Ghost doth not make a forced accommodation of what Christ did unto those Sacrifices of old, by way of allusion, and by reason of some resemblances, but shews the uselesness and weakness of those Sacrifices in themselves, any farther but as they represented this of Christ. The Nature of this Oblation and Sacrifice of Christ is utterly overthrown by the Socinians. They deny that in all this there was any offering at all; they deny that his shedding of his Blood, or any thing which he did or suffered therein, either actually or passively, his obedience, or giving himself up unto God therein was his Sacrifice, or any part of it, but only somewhat required previously thereunto, and that without any necessary cause or reason. But his Sacrifice, his Offering of himself, they say is nothing but his appearance in Heaven, and the Presentation of himself before the Throne of God, whereon he receiveth power, to deliver them that believe in him from the punishment due to sin. But, (1) This appearance of Christ in Heaven is no where called his Oblation, his Sacrifice, or his Offering of himself. The places wherein some grant it may be so, do assert no such thing, as we shall see in the Explanation of them, for they occur unto us in this Chapter. (2) It no ways answers the Atonement that was made by the Blood of the Sacrifices at the Altar, which was never carried into the Holy Place: yea, it overthrows all Analogy, all Resemblance and Typical Representation between those Sacrifices and this of Christ, there being no similitude, nothing alike between them. And this renders all the reasoning of the Apostle not only invalid, but altogether impertinent. (3) The Supposition of it utterly overthrows the true Nature of a proper and real Sacrifice, substituting that in the room of it which is only metaphorical, and improperly so called. Nor can it be evidenced wherein the Metaphor doth consist, or that there is any ground why it should be called an Offering or a Sacrifice. For all things belonging to it are distinct from, yea, contrary unto a true real Sacrifice. (4) It overthrows the Nature of the Priesthood of Christ, making it to consist in his actings from God towards us in a way of power; whereas the Nature of the Priesthood is to act with God, for and on the behalf of the Church. (5) It offers violence unto the Text; For herein Christ's offering of himself is expressive of the way whereby his Blood purgeth our Consciences, which in their sense is excluded. But we may observe unto our purpose, 1. This was the greatest expression of the unexpressible love of Christ; he offered himself: What was required thereunto, what he underwent therein, have on various occasions been spoken unto. His condescension and love in the undertaking and discharge of this work, we inay, we ought to admire, but we cannot comprehend. And they do what lies in them to weaken the Faith of the Church in him, and its love towards him, who would change the Nature of his Sacrifice in the offering of himself, who would make less of difficulty or suffering in it, or ascribe less efficacy unto it. This is the foundation of our faith and boldness in approaching unto God, that Christ hath offered himself for us. Whatsoever might be effected by the glorious dignity of his Divine Person, by his profound Obedience, by his unspeakable Sufferings, all offered as a Sacrifice unto God in our behalf, is really accomplished. 2. It is hence evident, how vain and insufficient are all other ways of the expiation of sin, with the purging of our consciences before God. The sum of all false Religion consisted always in contrivances for the expiation of sin, what is false in any Religion hath respect principally thereunto. And as Superstition is restless, so the Inventions of men have been endless, in finding out means unto this end. But if any thing within the power or ability of men, any thing they could invent or accomplish, had been useful unto this end, there would have been no need that the Son of God should have offered himself. To this purpose, see Chap. 10. 5, 6, 7, 8. Micah 6. 8, 9. 2dly, The next thing in the words, is unto whom he offered himself, that is [non-Latin text not transcribed]. to God. He gave himself an Offering, and a Sacrifice to God. A Sacrifice is the highest and chiefest Act of Sacred Worship; especially it must be so, when one offereth himself according unto the Will of God. God as God, or the Divine Nature, is the proper Object of all Religious Worship, unto whom as such alone, any Sacrifice may be offered. To offer Sacrifice unto any, under any other Notion, but as he is God, is the highest Idolatry: But an offering an expiatory Sacrifice for Sin, is made to God as God, under a peculiar Notion or Consideration. For God is therein considered as the Author of the Law against which Sin is committed, as the Supreme Ruler and Governor of all unto whom it belongs to inflict the punishment which is due unto sin. For the end of such Sacrifices is averruncare malum, to avert displeasure and punishment, by making atonement for sin. With respect hereunto, the Divine Nature is considered, as peculiarly subsisting in the person of the Father. For so is he constantly represented unto our Faith, as the Judge of all, Heb. 12. 23. With him, as such, the Lord Christ had to do in the offering of himself, concerning which, see our Exposition on Chap. 5. v. 7. It is said if Christ was God himself, how could he offer himself unto God? That one and the same Person should be the Offerer, the Oblation, and he unto whom it is offered, seems not so much a mystery, as a weak imagination. Ans. 1. If there were one Nature onely in the Person of Christ, it may be this might seem impertinent. Howbeit there may be cases, wherein the same individual Person, under several capacities, as of a good man on the one hand, and a Ruler or Judge on the other, may for the benefit of the Publick, and the preservation of the Laws of the Community, both give and take satisfaction himself. But whereas in the one Person of Christ there are two Natures so infinitely distinct as they are, both acting under such distinct capacities as they did, there is nothing unbecoming this mystery of God, that the one of them might be offered unto the other. But, 2. It is not the same Person that offereth the Sacrifice, and unto whom it is offered. For it is the Person of the Father, or the Divine Nature, considered as acting it self in the Person of the Father unto whom the Offering was made. And although the Person of the Son is Partaker of the same Nature with the Father, yet that Nature is not the object of this Divine Worship as in him, but as in the Person of the Father. Wherefore the Son did not formally offer himself unto himself, but unto God, as acting Supreme Rule, Government and Judgment in the Person of the Father. As these things are plainly and fully testified unto in the Scripture, so the way to come unto a blessed satisfaction in them, unto the due use and comfort of them, is not to consult the cavils of carnal wisdom, but to pray that the God of our Lord Jesus Christ, the Father of Glory, would give unto us the Spirit of wisdom and revelation, in the knowledge of him, that the eyes of our understandings being enlightned, we may come unto the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ. 3dly, How he offered himself is also expressed, it was by the eternal Spirit. By, [non-Latin text not transcribed]. It denotes a concurrent operation, when one works with another. [non-Latin text not transcribed]. Nor doth it always denote a subservient instrumental cause, but sometimes that which is principally efficient, John 1. 5. Rom. 11. 34. Heb. 1. 2. So it doth here; the eternal Spirit was not an inferior instrument whereby Christ offered himself, but it was the principal efficient cause in the work. The Variety that is in the reading of this place, is taken notice of by all. [non-Latin text not transcribed]. Some Copies read by the Eternal Spirit, some, by the Holy Spirit; the latter is the reading of the Vulgar Translation, and countenanced by sundry ancient Copies of the Original. The Syriac retains, the Eternal Spirit, which also is the reading of most ancient Copies of the Greek. Hence follows a double interpretation of the words; some say, that the Lord Christ offered himself unto God, in and by the acting of the Holy Ghost in his Humane Nature. For by him were wrought in him that servent zeal unto the glory of God, that love and compassion unto the souls of men, which both carried him through his sufferings, and rendered his obedience therein acceptable unto God as a Sacrifice of a sweet smelling savor; which work of the Holy Spirit in the Humane Nature of Christ, I have elsewhere declared. Others say, that his own Eternal Deity, which supported him in his sufferings, and rendred the Sacrifice of himself effectual, is intended. But this will not absolutely follow to be the sense of the place upon the common reading, by the Eternal Spirit. For the Holy Spirit is no less an Eternal Spirit, than is the Deity of Christ himself. The truth is, both these concurred in, and were absolutely necessary unto, the offering of Christ. The acting of his own Eternal Spirit was so unto the efficacy and effect. And those of the Holy Ghost in him were so, as unto the manner of it. Without the first, his offering of himself could not have purged our Consciences from dead works. No Sacrifice of any meer creature could have produced that effect. It would not have had in itself a worth and dignity whereby we might have been discharged of sin unto the glory of God. Nor without the subsistence of the Humane Nature in the Divine Person of the Son of God, could it have undergone and passed through unto victory, what it was to suffer in this offering of it. Wherefore this sense of the words is true. Christ offered himself unto God, through or by his own Eternal Spirit, the Divine Nature acting in the person of [non-Latin text not transcribed]. the Son. For (1) it was an Act of his entire Person, wherein he discharged the office of a Priest. And as his Humane Nature was the Sacrifice, so his Person was the Priest that offered it, which is the only distinction that was between the Priest and Sacrifice herein. As in all other Acts of his Mediation, the taking our nature upon him, and what he did therein, the Divine Person of the Son, the Eternal Spirit in him, acted in love and condescension; so did it in this also, of his offering himself. (2) As we observed before, hereby he gave dignity, worth and efficacy unto the Sacrifice of himself. For herein God was to purchase his Church with his own blood. And this seems to be principally respected by the Apostle. For he intends to declare herein, the dignity and efficacy of the Sacrifice of Christ, in opposition unto those under the Law. For it was in the will of man, and by material fire, that they were all offered. But he offered himself by the Eternal Spirit, voluntarily giving up his Humane Nature to be a Sacrifice, in an Act of his Divine Power. (3) The Eternal Spirit is here opposed unto the Material Altar, as well as unto the Fire. The Altar was that whereon the Sacrifice was laid, which bore it up in its Oblation and Ascension. But the Eternal Spirit of Christ was the Altar whereon he offered himself. This supported, and bore it up under its sufferings, whereon it was presented unto God as an acceptable Sacrifice. Wherefore this reading of the words gives a sense that is true and proper unto the matter treated of. But on the other side it is no less certain that he offered himself in his Humane Nature by the Holy Ghost. All the gracious actings of his mind and will were required hereunto. The Man Christ Iesus, in the gracious voluntary acting of all the faculties of his Soul, offered himself unto God. His Humane Nature was not only the matter of the Sacrifice, but therein and thereby, in the gracious actings of the faculties and powers of it, he offered himself unto God. Now all these things were wrought in him by the Holy Spirit wherewith he was filled, which he received not by measure. By him was he filled with that love and compassion unto the Church, which acted him in his whole Mediation, and which the Scripture so frequently proposeth unto our Faith herein. He loved me, and gave himself for me. He loved the Church, and gave himself for it. He loved us, and washed us in his own blood. By him there was wrought in him that zeal unto the glory of God, the fire whereof kindled his Sacrifice in an eminent manner. For he designed with ardency of love to God, above his own life, and present state of his Soul, to declare his righteousness, to repair the diminution of his glory, and to make such way for the communication of his love and grace to sinners, that he might be eternally glorified. He gave him that holy submission unto the Will of God, under a prospect of the bitterness of that Cup which he was to drink, as enabled him to say in the height of his conflict, Not my Will, but thy Will be done. He filled him with that faith and trust in God, as unto his supportment, deliverance and success, which carried him steadily and safely unto the issue of his tryal, Isa. 50. 7, 8, 9. Through the actings of these graces of the Holy Spirit in the Humane Nature, his offering of himself was a free voluntary Oblation and Sacrifice. I shall not positively determine on either of these Senses unto the exclusion of the other. The latter hath much of spiritual light and comfort in it on many accounts: But yet I must acknowledge that there are two Considerations, that peculiarly urge the former interpretation. 1. The most, and most ancient Copies of the Original read by the Eternal Spirit; and are followed by the Syriac, with all the Greck Scholists. Now although the Holy Spirit be also an Eternal Spirit in the unity of the same Divine Nature with the Father and the Son, yet where he is spoken of with respect unto his own personal actings, he is constantly called the Holy Spirit, and not as here, the Eternal Spirit. 2. The design of the Apostle is to prove the efficacy of the Offering of Christ above those of the Priests under the Law. Now this arose from hence, partly that he offered himself, whereas they offered only the blood of Bulls and Goats; but principally from the dignity of his Person in his Offering, in that he offered himself by his own Eternal Spirit, or Divine Nature. But I shall leave the Reader to chuse whether sense he judgeth suitable unto the scope of the place, either of them being so unto the Analogy of Faith. The Socinians understanding that both these Interpretations are equally destructive to their Opinions, the one concerning the Person of Christ, the other about the Nature of the Holy Ghost, have invented a sense of these words never before heard of among Christians. For they say that by the Eternal Spirit, a certain Divine Power is intended, whereby the Lord Christ was freed from Mortality, and made Eternal, that is, no more obnoxious unto death. By virtue of this Power, they say, he offered himself unto God when he entred into Heaven; than which nothing can be spoken more fond or impious, or contrary unto the design of the Apostle. For, (1) Such a Power as they pretend, is no where called the Spirit, much less the Eternal Spirit; and to feign significations of words without any countenance from their use elsewhere, is to wrest them at our pleasure. (2) The Apostle is so far from requiring a Divine Power rendering him immortal antecedently unto the offering of himself; as that he declares that he offered himself by the Eternal Spirit in his death, when he shed his blood, whereby our consciences are purged from dead works. (3) This Divine Power rendering Christ immortal is not peculiar unto him, but shall be communicated unto all that are raised unto glory at the last day. And there is no colour of an opposition herein unto what was done by the High Priests of old. (4) It proceeds on their [non-Latin text not transcribed] in this matter; which is, that the Lord Christ offered not himself unto God, before he was made immortal; which is utterly to exclude his death and blood from any concernment therein, which is as contrary unto the truth and scope of the place, as darkness is to light. (5) Wherever there is mention made elsewhere in the Scripture of the Holy Spirit, or the Eternal Spirit, or the Spirit absolutely with reference unto any actings of the Person of Christ, or on it, either the Holy Spirit, or his own Divine Nature is intended. See Isa. 61. 1, 2. Rom. 1. 3. 1 Pet. 3. 18. Wherefore Grotius forsakes this Notion, and otherwise explains the words. Spiritus Christi qui non tantum fuit vivus ut in vita terrena, sed in aeternum corpus sibi adjunctum vivificans. If there be any sense in these words, it is the rational Soul of Christ that is intended. And it is most true, that the Lord Christ offered himself in and by the actings of it. For there are no other in the Humane Nature, as to any duties of obedience unto God. But that this here should be called the Eternal Spirit, is a vain conjecture. For the spirits of all men are equally eternal, and do not only live here below, but quicken their Bodies after the Resurrection for ever. This therefore cannot be the ground of the especial efficacy of the blood of Christ. This is the second thing wherein the Apostle opposeth the Offering of Christ unto the offerings of the Priests under the Law. (1) They offered Bulls and Goats; He offered Himself. (2) They offered by a material Altar and Fire, He by the Eternal Spirit. That Christ should thus offer Himself unto God, and that by the Eternal Spirit, is the center of the mystery of the Gospel. An attempt to corrupt, to pervert this glorious Truth, are designs against the Glory of God, and Faith of the Church. The depth of this mystery we cannot dive into, the height we cannot comprehend. We cannot search out the greatness of it; of the wisdom, the love, the grace that is in it. And those who chuse rather to reject it, than to live by Faith in an humble admiration of it, do it at the peril of their souls. Unto the Reason of some men it may be Folly, unto Faith it is full of Glory. In the consideration of the Divine Actings of the Eternal Spirit of Christ in the offering of himself, of the holy exercise of all grace in the humane nature that was offered, of the nature, dignity and efficacy of this Sacrifice, Faith finds life, food, and refreshment. Herein doth it contemplate the wisdom, the righteousness, the holiness and grace of God; herein doth it view the wonderful condescension and love of Christ, and from the whole is strengthned and encouraged. Thirdly, It is added that he thus offered himself, without spot. This Adjunct is descriptive not of the Priest, but of the Sacrifice; it is not a qualification [non-Latin text not transcribed]. of his Person, but of the Offering. Schlictingius would have it, that this word denotes not what Christ was in himself, but what he was freed from. For now in Heaven where he offered himself, he is freed from all infirmities, and from any spot of mortality, which the High Priest was not when he entered into the Holy Place; such irrational fancies do false Opinions force men to take up withal. But, (1) There was no spot in the mortality of Christ, that he should be said to be freed from it, when he was made immortal. A spot signifies not so much a desect as a fault. And there was no fault in Christ from which he was freed. (2) The Allusion and respect herein unto the legal institutions is evident and manifest. The Lamb that was to be slain and offered was antecedently thereunto, to be without blemish; it was to be neither lame, nor blind, nor have any other defect. With express respect hereunto, the Apostle Peter affirms, that we were redeemed with the precious blood of Christ, as of a Lamb without blemish and without spot, 1 Pet. 1. 18. And Christ is not only called the Lamb of God, which taketh away the sins of the world, John 1. 29. that is, by his being slain and offered; but is represented in the worship of the Church as a Lamb slain, Rev. 5. 6. It is therefore to offer violence unto the Scripture and common understanding, to seek for this qualification any where but in the humane nature of Christ, antecedently unto his death and blood-shedding. Wherefore this expression, without spot, respects in the first place the purity of his Nature, and the holiness of his Life. For although this principally belonged unto the necessary qualifications of his Person, yet were they required unto him as he was to be the Sacrifice. He was the Holy One of God, holy, barmless, undefiled, separate from sinners; he did no sin, neither was guile found in his mouth; he was without spot. This is the moral sense and signification of the word. But there is a legal sense of it also. It is that which is meet and fit to be a Sacrifice. For it respects all that was signified by the legal institution concerning the integrity and perfection of the Creatures, Lambs or Kids that were to be sacrificed. Hence were all those Laws fulfilled and accomplished. There was nothing in him, nothing wanting unto him, that should any way hinder his Sacrifice from being accepted with God, and really expiatory of Sin. And this was the Church instructed to expect by all those legal Institutions. It may be not unuseful to give here a brief Scheme of this great Sacrifice of Christ, to fix the thoughts of Faith the more distinctly upon it. 1. God herein, in the Person of the Father, is considered as the Law-giver, the Governor and Judge of all, and that as on a Throne of Judgment, the Throne of grace being not as yet erected. And two things are ascribed, or do belong unto him. (1) A Denunciation of the sentence of the Law against Mankind; Dying ye shall dye, and cursed be every one that continues not in all things written in the Law to do them. (2) A Resusal of all such ways of Atonement, Satisfaction, and Reconciliation that might be offered from any thing, that all or any creatures could perform; sacrifice and offerings, and whole burnt-offerings for sin he would not have, Heb. 10. 5, 6. he rejected them as insufficient to make Atonement for sin. 2. Satan appeared before this Throne with his Prisoners; he had the power of death, Heb. 2. 14. and entered into judgment as unto his right and title, and therein was judged, John 16. 11. And he put forth all his power and policy in opposition unto the deliverance of his Prisoners, and to the way or means of it. That was his hour wherein he put forth the power of darkness, Luke 22. 53. 3. The Lord Christ the Son of God, out of his infinite love and compassion appears in our Natures before the Throne of God, and takes it on himself to answer for the sins of all the Elect, to make Atonement for them, by doing and suffering whatever the holiness, righteousness and wisdom of God required thereunto. Then said I, Lo I come to do thy Will, O God; Above when he said Sacrifice and Offerings, and Burnt-offerings for sin thou wouldst not, neither hadst pleasure therein, which are offered by the Law; then said he, Lo I come to do thy Will, O God; he taketh away the first, that he might establish the second, Heb. 10. 7, 8, 9. 4. This stipulation and engagement of his, God accepteth of, and withal as the sovereign Lord and Ruler of all, prescribeth the way and means whereby he should make Atonement for sin, and Reconciliation with God thereon. And this was that he should make his soul an offering for sin, and therein bear their iniquities, Isa. 53. 10, 11. 5. The Lord Christ was prepared with a Sacrifice to offer unto God, unto this end. For whereas every High Priest was ordained to offer Gifts and Sacrifices, it was of necessity that he also should have somewhat to offer, Heb. 8. 3. This was not to be the Blood of Bulls and Goats, or such things as were offered by the Law, ver. 4. But this was, and was to be himself, his humane nature, or his body. For (1) this body or humane nature was prepared for him, and given unto him for this very end, that he might have somewhat of his own to offer, Heb. 10. 5. (2) He took it, he assumed it unto himself to be his own, for this very end, that he might be a sacrifice in it, Heb. 2. 14. (3) He had full power and authority over his own body, his whole humane nature, to dispose of it in any way, and into any condition, unto the glory of God. No man, saith he, taketh my life from me, I lay it down of my self, I have power to lay it down, and I have power to take it again, John 10. 18. 6. This therefore he gave up to do and suffer according unto the Will of God. And this he did, (1) In the Will, Grace and Love of his Divine Nature, he offered himself unto God through the eternal Spirit. (2) In the gracious holy actings of his humane nature, in the way of zeal, love, obedience, patience, and all other graces of the Holy Spirit, which dwelt in him without measure, acted unto their utmost glory and efficacy. Hereby he gave himself up unto God to be a Sacrifice for Sin, his own Divine Nature being the Altar and Fire, whereby his Offering was supported and confirmed, or brought unto the Ashes of Death. This was the most glorious spectacle unto God, and all his holy Angels. Hereby he set a Crown of Glory on the head of the Law, fulfilling its precepts in matter and manner unto the uttermost, and undergoing its penalty or curse, establishing the truth and righteousness of God in it. Hereby he glorified the holiness and justice of God, in the demonstration of their nature and compliance with their demands. Herein issued the eternal Councils of God for the salvation of the Church, and way was made for the exercise of grace, and mercy unto sinners. For, 7. Herewith God was well pleased, satisfied and reconciled unto sinners. Thus was he in Christ reconciling the world unto himself, not imputing our sins unto us, in that he was made sin for us, that we might become the righteousness of God in him. For in this tender of himself a Sacrifice to God, 1. God was well pleased with and delighted in his obedience; it was a Sacrifice unto him of a well-smelling savor. He was more glorified in that one instance of the Obedience of his onely Son, than he was dishonoured by the sin of Adam, and all his Posterity, as I have elsewhere declared. 2. All the demands of his Justice were satisfied, unto his eternal glory. Wherefore, 8. Hereon Satan is judged, and destroyed as unto his power over sinners, who receive this Atonement, all the grounds and occasions of it are hereby removed, his Kingdom is overthrown, his Usurpation and unjust Dominion defeated, his Arms spoiled, and Captivity led captive. For of the anger of the Lord against sin it was that he obtained his power over sinners, which he abused unto his own ends. This being atoned, the Prince of this world was judged and cast out. 9. Hereon the poor condemned sinners are discharged. God says deliver them, for I have found a ransom. But we must return to the Text. The effect of the Blood of Christ through the offering of himself, is the purging of our Consciences from dead works. This was somewhat spoken unto in general before, especially as unto the nature of this purging. But the words require a more particular Explication. And, The word is in the Future Tense, Shall purge. The blood of Christ as offered [non-Latin text not transcribed]. hath a double respect and effect. (1) Towards God, in making Atonement for sin. This was done once, and at once, and was now past. Herein by one Offering he for ever perfected them that are sanctified. (2) Towards the Consciences of men, in the application of the vertue of it unto them; this is here intended. And this is expressed as future; not as though it had not this effect already on them that did believe, but upon a double account. 1. To declare the certainty of the event, or the infallible connexion of these things, the blood of Christ, and the purging of the Conscience; that is, in all that betake themselves thereunto. It shall do it; that is, effectually and infallibly. 2. Respect is had herein unto the generality of the Hebrews, whether already professing the Gospel, or now invited unto it. And he proposeth this unto them as the advantage they should be made partakers of, by the relinquishment of Mosaical Ceremonies, and betaking themselves unto the Faith of the Gospel. For whereas before by the best of legal Ordinances, they attained no more but an outward sanctification as unto the flesh, they should now have their Conscience infallibly purged from dead works. Hence it is said, your Conscience. Some Copies read [non-Latin text not transcribed], our. But there is [non-Latin text not transcribed]. no difference in the sense. I shall retain the common reading, as that which refers unto the Hebrews, who had been always exercised unto thoughts of Purification and Sanctification by one means or another. For the Explication of the words we must enquire, (1) What is meant by dead works. (2) What is their relation unto Conscience. (3) How Conscience is purged of them by the blood of Christ. 1. By dead works, sins as unto their guilt and defilement are intended, as all [non-Latin text not transcribed]. acknowledge. And several Reasons are given why they are so called. As, (1) Because they proceed from a principle of spiritual death, or are the works of them who have no vital principle of holiness in them, Eph. 2. 1, 5. Col. 2. 13. (2) Because they are useless and fruitless, as all dead things are. (3) They deserve death, and tend thereunto. Hence they are like rotten bones in the Grave, accompanied with worms and corruption. And these things are true. Howbeit I judge there is a peculiar reason why the Apostle calls them dead works in this place. For there is an allusion herein unto dead bodies, and legal defilement by them. For he hath respect unto Purification by the Ashes of the Heifer. And this respected principally uncleanness by the dead, as is fully declared in the institution of that Ordinance. As men were purified by the sprinkling of the Ashes of an Heifer mingled with living water from defilements contracted by the dead, without which they were separated from God and the Church; so, unless men are really purged from their moral defilements by the blood of Christ, they must perish for ever. Now this defilement from the dead, as we have shewed, arose from hence, that Death was the effect of the Curse of the Law; wherefore the guilt of sin with respect unto the Curse of the Law, is here intended in the first place, and consequently its pollution. This gives us the state of all men who are not interessed in the Sacrifice of Christ, and the purging vertue thereof. As they are dead in themselves, dead in trespasses and sins; so all their works are dead works: Other works they have none. They are as a Sepulchre filled with bones and corruption. Every thing they do is unclean in it self, and unclean unto them. Unto them that are defiled nothing is pure, but even their mind and conscience is defiled, Tit. 1. 15. Their works come from spiritual death, and tend unto eternal death, and are dead in themselves. Let them deck and trim their carkases whil'st they please, let them [illegible: 1 letter]end their faces with paintings, and multiply their ornaments with all excess of bravery; within they are full of dead bones, of rotten, defiled, polluting works. That world which appears with so much outward beauty, lustre and glory, is all polluted and defiled under the eye of the most Holy. 2. These dead works are further described by their relation unto our persons, [non-Latin text not transcribed]. as unto what is peculiarly affected with them, where they have, as it were, their seat and residence: And this is the Conscience. He doth not say purge your souls, or your minds, or your persons, but your conscience. And this he doth, (1) In general, in opposition unto the purification by the Law. It was there the dead body that did defile, it was the body that was defiled; it was the body that was purified; those Ordinances sanctified to the purifying of the flesh. But the defilements here intended are spiritual, internal, relating unto Conscience, and therefore such is the purification also. (2) He mentions the respect of these dead works unto Conscience in particular, because it is Conscience which is concerned in peace with God, and confidence of approach unto him. Sin variously affects all the faculties of the soul, and there is in it a peculiar defilement of Conscience, Tit. 1. 15. But that wherein Conscience in the first place is concerned, and wherein it is alone concerned, is a sense of guilt. This brings along with it fear and dread, whence the sinner dares not approach into the presence of God. It was Conscience which reduced Adam into the condition of hiding himself from God, his eyes being opened by a sense of the guilt of sin. So he that was unclean by the touching of a dead body, was excluded from all approach unto God in his worship. Hereunto the Apostle alludes in the following words, That we may serve the living God. For the word [non-Latin text not transcribed], properly denotes that service which consists in the observation and performance of solemn worship. As he who was unclean by a dead body, might not approach unto the worship of God until he was purified: So a guilty sinner whose Conscience is affected with a sense of the guilt of sin, dares not to draw nigh unto, or appear in the presence of God. It is by the working of Conscience that sin deprives the soul of peace with God, of boldness or confidence before him, of all right to draw nigh unto him. Until this relation of sin unto the Conscience be taken away, until there be no more conscience of sin, as the Apostle speaks, Chap. 10. 2. that is, Conscience absolutely judging and condemning the person of the sinner in the sight of God, there is no right, no liberty of access unto God in his service, nor any acceptance to be obtained with him. Wherefore the purging of Conscience from dead works, doth first respect the guilt of sin, and the vertue of the blood of Christ in the removal of it. But 2dly, there is also an inherent defilement of Conscience by sin, as of all other faculties of the soul. Hereby it is rendred unmeet for the discharge of its office in any particular duties. With respect hereunto Conscience is here used Synecdochically for the whole soul, and all the faculties of it, yea, our whole spirit, souls and bodies, which are all to be cleansed and sanctified, 1 Thes. 5. 23. To purge our Conscience, is to purge us in our whole persons. This being the state of our Conscience, this being the respect of dead works, and their defilement to it and us, we may consider the relief that is necessary in this case, and what that is which is here proposed. 1. Unto a compleat relief in this condition, two things are necessary. (1) A discharge of Conscience from a sense of the guilt of sin, or the condemning power of it, whereby it deprives us of peace with God, and of boldness in access unto him. (2) The cleansing of the Conscience, and consequently our whole persons from the inherent defilement of sin. The first of these was typified by the blood of Bulls and Goats offered on the Altar, to make Atonement. The latter was represented by the sprinkling of the unclean with the Ashes of the Heiser unto their purification. Both these the Apostle here expresly ascribes unto the Blood of Christ, and we may briefly enquire into three things concerning it. (1) On what ground it doth produce this blessed effect. (2) The way of its operation and efficacy unto this end. (3) The Reason whence the Apostle affirms that it shall much more do this, than the legal Ordinances could, sanctifying unto the purifying of the flesh. 1. The grounds of its efficacy unto this purpose are three. (1.) That it was Blood offered unto God. God had ordained that Blood should be offered on the Altar to make Atonement for sin, or to purge Conscience from dead works. That this could not be really effected by the Blood of Bulls and Goats, is evident in the nature of the things themselves, and demonstrated in the event. Howbeit this must be done by Blood, or all the institution of legal Sacrifices were nothing but means to deceive the minds of men, and ruine their souls. To say that at one time or other, real Atonement is not to be made for Sin by Blood, and Conscience thereby to be purged and purified, is to make God a Lyar in all the Institutions of the Law. But this must be done by the Blood of Christ, or not at all. (2) It was the Blood of Christ. Of Christ, the Son of the living God, Mat. 16. 18. whereby God purchased his Church with his own Blood, Acts 20. 28. The dignity of his Person gave efficacy unto his Office and Offering. No other person in the discharge of the same Offices that were committed unto him, could have saved the Church; and therefore all those by whom his Divine Person is denied, do also evacuate his Offices. By what they ascribe unto them, it is impossible the Church should be either sanctified or saved. They resolve all into a meer Act of Sovereign Power in God, which make the Cross of Christ of none effect. (3) He offered this Blood or himself by the eternal Spirit. Though Christ in his Divine Person was the Eternal Son of God, yet was it the humane nature only that was offered in Sacrifice. Howbeit it was offered by and with the concurrent actings of the Divine Nature, or Eternal Spirit, as we have declared. These things make the Blood of Christ as offered, meet and fit for the accomplishment of this great effect. 2. The second Enquiry, is concernig the way whereby the Blood of Christ doth thus purge our Conscience from dead works. Two things, as we have seen, are contained therein. (1) The expiation, or taking away the guilt of sin, that Conscience should not be deterred thereby from an access unto God. (2) The cleansing of our souls from vicious defiling habits, inclinations and acts, or all inherent uncleanness. Wherefore under two considerations doth the Blood of Christ produce this double effect. First, As it was offered; so it made Atonement for Sin, by giving satisfaction unto the Justice and Law of God. This all the expiatory Sacrifices of the Law did prefigure, this the Prophets foretold, and this the Gospel witnesseth unto. To deny it, is to deny any real efficacy in the Blood of Christ unto this end, and so expresly to contradict the Apostle. Sin is not purged from the Conscience, unless the guilt of it be so removed, as that we may have peace with God, and boldness in access unto him. This is given us by the Blood of Christ as offered. Secondly, As it is sprinkled, it worketh the second part of this effect. And this sprinkling of the Blood of Christ, is the communication of its sanctifying vertue unto our souls, see Eph. 5. 26, 27. Tit. 2. 14. so doth the Blood of Christ the Son of God cleanse us from all our sins, 1 John 1. 7. Zech. 13. 2. 3. The Reason why the Apostle affirms that this is much more to be expected from the Blood of Christ, than the Purification of the Flesh was from legal Ordinances hath been before spoken unto. The Socinians plead on this place, that this effect of the death of Christ doth as unto us depend on our own duty. If they intended no more, but that there is duty required on our part unto an actual participation of it, namely Faith, whereby we receive the Atonement, we should have no difference with them. But they are otherwise minded. This purging of the conscience from dead works, they would have to consist in two things. (1) Our own relinquishment of sin. (2) The freeing us from the punishment due to sin, by an act of power in Christ in Heaven. The first they say hath therein respect unto the blood of Christ; in that thereby his doctrine was confirmed in obedience whereunto we forsake sin, and purge our minds from it. The latter also relates thereunto, in that the sufferings of Christ were antecedent unto his Exaltation, and Power in Heaven. Wherefore this effect of the blood of Christ, is what we do our selves in obedience unto his doctrine, and what he doth thereon by his power, and therefore may well be said to depend on our duty. But all this while there is nothing ascribed unto the blood of Christ, as it was offered in Sacrifice unto God, or shed in the offering of himself, which alone the Apostle speaks unto in this place. Others chuse thus to oppose it. This purging of our consciences from dead works, is not an immediate effect of the death of Christ; but it is a benefit contained therein, which upon our faith and obedience we are made partakers of. But, (1) This is not, in my judgment, to interpret the Apostles words with due reverence; he affirms expresly, that the blood of Christ doth purge our conscience from dead works, that is, it doth make such an Atonement for sin, and Expiation of it, as that conscience shall be no more pressed with it, nor condemn the sinner for it. (2) The blood of Christ is the immediate cause of every effect assigned unto it, where there is no concurrent nor intermediate cause of the same kind with it in the production of that effect. (3) It is granted that the actual communication of this effect of the death of Christ unto our Souls is wrought according unto the method which God in his sovereign wisdom and pleasure hath designed. And herein (1) the Lord Christ by his blood made actual and absolute Atonement for the sins of all the Elect. (2) This Atonement is proposed unto us in the Gospel, Rom. 3. 25. (3) It is required of us unto an actual participation of the benefit of it, and peace with God thereby, that we receive this atonement by faith, Rom. 5. 11. but as wrought with God, it is the immediate effect of the blood of Christ. The last thing in these words, is the consequent of this purging of our consciences, or the advantage which we receive thereby. To serve the living God. The words should be rendred, that we may serve; that is, have right and liberty so to do, being no longer excluded from the priviledge of it, as persons were under the Law whilest they were defiled and unclean. And three things are required unto the opening of these words, that we consider (1) why God is here called the living God; (2) What it is to serve him; (3) What is required that we may do so. 1. God in the Scripture is called the living God. (1) Absolutely; and that (1) As he alone hath life in himself, and of himself. [non-Latin text not transcribed] (2) As he is the onely Author and cause of life unto all others. (2) Comparatively; with respect unto Idols and false Gods, which are dead things; such as have neither life nor operation. And this Title is in the Scripture applied unto God. (1) To beget faith and trust in him, as the Author of temporal, spiritual, and eternal life, with all things that depend thereon, 1 Tim. 1. 10. (2) To beget a due fear and reverence of him, as he who lives and sees, who hath all life in his power; so it is a fearful thing to fall into the hands of the living God. And this Epistle being written principally to warn the Hebrews of the danger of Unbelief and Apostasie from the Gospel, the Apostle in several places makes mention of God with whom they had to do, under this title, as Chap. 3. 12. Chap. 10. 31. and in this place. But there is something peculiar in the mention of it in this place. For (1) the due consideration of God as the living God, will discover how necessary it is that we be purged from dead works, to serve him in a due manner. (2) The nature of Gospel-worship and service is intimated to be such, as becomes the living God, our reasonable service, Rom. 12. 1. 2. What is it to serve the living God? I doubt not but the whole life [non-Latin text not transcribed]. of Faith in universal obedience, is consequentially required hereunto. That we may live unto the living God in all ways of holy obedience, not any one act or duty of it can be performed as it ought, without the antecedent purging of our consciences from dead works. But yet it is sacred and solemn worship that is intended in the first place. They had of old sacred Ordinances of worship, or of Divine Service. From all these those that were unclean were excluded, and restored unto them upon their purification. There is a solemn spiritual worship of God under the New Testament also, and Ordinances for the due observance of it. This none have a right to approach unto God by, none can do so in a due manner, unless their conscience be purged by the blood of Christ. And the whole of our relation unto God depends hereon. For as we therein express or testifie the subjection of our souls and consciences unto him, and solemnly engage into universal obedience, (for of these things all acts of outward worship are the solemn pledges;) so therein doth God testifie his acceptance of us, and delight in us by Jesus Christ. 3. What is required on our part hereunto, is included in the manner of the [non-Latin text not transcribed]. expression of it, [non-Latin text not transcribed], that we may serve. And two things are required hereunto. 1. Liberty. 2. Ability. The first includes right and boldness, and is expressed by [non-Latin text not transcribed], our holy worship is [non-Latin text not transcribed], an access with freedom and confidence. This we must treat of on Chap. 10. v. 19, 20, 21. The other respects all the supplies of the holy Spirit, in grace and gifts. Both these we receive by the blood of Christ, that we may be meet and able in a due manner to serve the living God. We may yet take some observations from the words. 1. Faith hath ground of Triumph in the certain efficacy of the blood of Christ for the expiation of sin. [How much more.] The Holy Ghost here and elsewhere teacheth Faith to argue it self into a full assurance. The reasonings which he proposeth, and insisteth unto this end are admirable, Rom. 8. 31, 32, 33, 34, 35, 36, 37, 38, 39. Many Objections will arise against believing, many difficulties do lie in its way. By them are the generality of Believers left under doubts, fears and temptations all their days. One great relief provided in this case, is a direction to argue à minore ad majus; If the blood of Bulls and Goats did so purifie the unclean, how much more will the blood of Christ purge our Consciences? How heavenly, how divine is that way of arguing unto this end, which our blessed Saviour proposeth unto us, in the Parable of the unjust Judge and the Widow, Luke 18. 1, 2, 3. And in that other, of the man and his friend that came to seek bread by night, Chap. 11. 5, 6, 7. Who can read them, but his Soul is surprized into some kind of confidence of being heard in his supplication, if in any measure compliant with the Rule prescribed? And the Argument here managed by the Apostle leaves no room for doubt or objection. Would we be more diligent in the same way of the exercise of Faith, by arguings and expostulations upon Scripture Principles; we should be more firm in our assent unto the Conclusions which arise from them, and be enabled more to triumph against the assault of unbelief. 2. Nothing could expiate sin and free conscience from dead works, but the blood of Christ alone, and that in the offering himself to God through the eternal Spirit. The redemption of the souls of men is precious, and must have ceased for ever, had not infinite wisdom found out this way for its accomplishment. The work was too great for any other to undertake, or for any other means to effect. And the glory of God is hid herein, only unto them that perish. 3. It was God as the Supreme Ruler and Lawgiver, with whom atonement for sin was to be made, [He offered himself unto God.] It was he whose Law was violated, whose Justice was provoked; to whom it belonged to require and receive satisfaction. And who was meet to tender it unto him, but the man that was his Fellow, who gave efficacy unto his oblation by the dignity of his Person? In the contemplation of the glory of God herein, the life of Faith doth principally consist. 4. The Souls and Consciences of men are wholly polluted, before they are purged by the blood of Christ. And this Pollution is such, as excludes them from all right of access unto God in his worship, as it was with them who were legally unclean. 5. Even the best works of men, antecedently unto the purging of their Consciences by the blood of Christ, are but dead works. However men may please themselves in them, perhaps think to merit by them, yet from death they come, and unto death they tend. 6. Justification and Sanctification are inseparably conjoined in the design of God's grace by the blood of Christ. Purge our Consciences that we may serve the living God. 7. Gospel-worship is such in its spirituality and holiness, as becometh the living God; and our duty it is always to consider, that with him we have to do in all that we perform therein.

VER. XV. [non-Latin text not transcribed]. [non-Latin text not transcribed], Vul. Et ideo; and therefore; Syr. [non-Latin text not transcribed] propter hoc, For this; or propterea, itaque ob id; And for this cause. [non-Latin text not transcribed] Syr. [non-Latin text not transcribed]; He himself was the Mediator. He is the Mediator. Heb. [non-Latin text not transcribed]; A man coming between. [non-Latin text not transcribed] Vul. ut morte intercedente; by the Interposition of death. The Syriac reads the passage; who by his death was a redeemer unto them who had transgressed against the first Testament; probably to avoid the difficulty of that Expression: For the Redemption of transgressions. The Aethiopic corrupts the whole Text. [non-Latin text not transcribed], In Redemptionem eorum praevaricationum. Vul. Ad Redemptionem eorum transgressionum; properly, for the Redemption of transgressions, or those transgressions which were. [non-Latin text not transcribed], Vul. Syr. That they may receive the promise who are called to the eternal Inheritance. But in the Original and in the Vulgar, eternal inheritance is joyned unto and regulated by the Promise; the promise of an eternal Inheritance.

VER. XV. And for this cause he is the Mediator of the new Testament, that by means of death, for the Redemption of the transgressions under the first Testament, they who are called might receive the promise of eternal Inheritance. THe things which are to be considered in this verse are, (1) The note of Connexion in the Conjunction; And. (2) The Ground of the ensuing Assertion. For this cause. (3) The Assertion itself. He is the Mediator of the new Testament. (4) The especial Reason why he should be so. For the Redemption of Transgressions under the first Testament. (5) The way whereby that was to be effected. By the means of death. (6) The End of the whole; That those who are called might receive the promise of eternal Inheritance. But before we proceed unto the Exposition of the whole or any part of it, a difficulty must be removed from the words as they lie in our Translation: For an enquiry may be justly moved, why we render the word [non-Latin text not transcribed] by a Testament in this place, whereas before we have constantly rendred it by a Covenant. And the plain reason of it is, because from this verse unto the end of the Chapter, the Apostle argues from the nature and use of a Testament among men, as he directly affirms in the next verse. Hereby he confirms our faith in the expectation of the Benefits of this [non-Latin text not transcribed], that is Covenant or Testament. We may answer he doth it because it is the true and proper signification of the word. [non-Latin text not transcribed] is properly a Testamentary disposition of things; as [non-Latin text not transcribed] is a Covenant. For in the Composition of the word there is nothing to intimate a mutual compact or agreement, which is necessary unto a Covenant; and is expressed in [non-Latin text not transcribed]. However there is a great affinity in the things themselves: For there are Covenants which have in them free Grants and Donations, which is of the nature of a Testament. And there are Testaments whose force is resolved into some Conventions, Conditions and Agreements which they borrow from the nature of Covenants. So there is such an affinity between them as one name may be expressive of them both. But against this it will be replied that what the Apostle speaks unto is in the Hebrew called [non-Latin text not transcribed], that is a Covenant and no where signifies a Testament; so that from thence the Apostle could not argue from the nature of a Testament what is required thereunto, and what doth depend thereon. Hereunto it is answered that the LXX constantly rendring [non-Latin text not transcribed] Berith by [non-Latin text not transcribed], and not by [non-Latin text not transcribed], the Apostle made use of that Translation and that signification of the word. But this will not solve the difficulty; For it would resolve all the Apostles arguings in this great and important Mystery, into the Authority of that Translation which is fallible throughout, and (at least as it is come to us) filled with actual mistakes. We must therefore give another answer unto this Objection. Wherefore I say, (1) The word [non-Latin text not transcribed] could not be more properly rendred by any one word than by [non-Latin text not transcribed]. For it being mostly used to express the Covenant between God and Man, it is of that nature as cannot properly be termed [non-Latin text not transcribed], which is a Covenant or Compact upon equal terms of distributive Iustice between distinct parties. But Gods Covenant with man, is only the way and the declaration of the terms whereby God will dispose and communicate Good things unto us, which hath more of the nature of a Testament than of a Covenant in it. (2) The word [non-Latin text not transcribed] is often used to express a free promise with an effectual donation and communication of the thing promised, as hath been declared in the foregoing chapter; But this hath more of the nature of a Testament than of a Covenant. (3) There is no word in the Hebrew language whereby to express a Testament but [non-Latin text not transcribed] only. Nor is there so in the Syriack: Their [non-Latin text not transcribed] is nothing but [non-Latin text not transcribed]. The Hebrews express the thing by [non-Latin text not transcribed] to order, dispose, give command concerning the house or houshold of a dying man. Isa. 38. 2. 2 Sam. 17. 23. But they have no other word but Berith to signifie it; and therefore where the nature of the thing spoken of requires it, it is properly rendred a Testament and ought so to be. Wherefore there is no force used unto the signification of the word in this place by the Apostle. But that which makes the proper use of it by him evident in this place, is that he had respect unto its signification in the making of the Covenant with the people at Sinai: For this he compares the New Testament unto in all its causes and effects. And in that Covenant there were three things; 1. The Prescription of Obedience unto the People on the part of God, which was received by their consent in an express compliance with the Law and Terms of it, Deut. 5. 14. Herein the nature of it, so far as it was a Covenant, did consist. 2. There was a Promise and Conveyance of an Inheritance unto them, namely of the Land of Canaan, with all the Priviledges of it. God declared that the land was his, and that he gave it unto them for an Inheritance. And this Promise or Grant was made unto them without any consideration of their previous Obedience, out of meer love and Grace. The principal design of the Book of Deuteronomy is to inlay this Principle in the foundation of their obedience. Now the free Grant and Donation of an Inheritance of the Goods of him that makes the Grant is properly a Testament. A free disposition it was of the Goods of the Testator. 3. There was in the confirmation of this Grant, the intervention of Death. The Grant of the Inheritance of the Land that God made was confirmed by death, and the Blood of the Beasts offered in sacrifice, whereof we must treat on v. 18, 19, 20. And although Covenants were confirmed by Sacrifices, as this was, so far as it was a Covenant, namely, with the Blood of them; yet as in those Sacrifices death was comprised, it was to confirm the Testamentary Grant of the Inheritance. For death is necessary unto the Confirmation of a Testament, which then could only be in Type and Representation; the Testator himself was not to die, for the establishment of a Typical Inheritance. Wherefore the Apostle having discoursed before concerning the Covenant as it prescribed and required Obedience, with Promises and Penalties annexed unto it: He now treats of it, as unto the Donation and Communication of Good things by it, with the Confirmation of the Grant of them by death; in which sense it was a Testament and not a Covenant properly so called. And the arguing of the Apostle from this word, is not only just and reasonable; but without it we could never have rightly understood the Typical Representation that was made of the Death, Blood and Sacrifice of Christ in the Confirmation of the New Testament as we shall see immediately. This difficulty being removed, we may proceed in the Exposition of the words. That which first occurs is the Note of Connexion in the Conjunction, And. [non-Latin text not transcribed]. But it doth not here, as sometimes, infer a Reason of what was spoken before, but is emphatically expletive, and denotes a progress in the present Argument; As much as, Also, Moreover. 2. There is the Ground of the ensuing Assertion, or the manner of its Introduction; For this cause. Some say that it looks backward, and intimates a [non-Latin text not transcribed]. Reason of what was spoken before, or why it was necessary that our Consciences should be purged from dead works by the Blood of Christ, namely, because he was the Mediator of the new Covenant; others say it looks forward and gives a reason why he was to be the Mediator of the new Testament; namely, that by the means of Death for the Transgressions, &c. It is evident that there is a reason rendred in these words of the necessity of the death and Sacrifice of Christ, by which alone our Consciences may be purged from dead works. And this reason is intended in these words, [non-Latin text not transcribed]. For this cause. And this necessity of the death of Christ, the Apostle proves both from the nature of his office, namely, that he was to be the Mediator of the new Covenant, which, being a Testament, required the death of the Testator; and from what was to be effected thereby, namely, the Redemption of Transgressions and the purchase of an eternal Inheritance. Wherefore these are the things which he hath respect unto in these words For this cause. But withal the Apostle in this verse enlargeth his discourse, as designing to comprehend in it the whole dispensation of the will and Grace of God unto the Church in Christ, with the Ground and Reason of it. This reason he layeth down in this verse, giving an account of the effects of it in those that follow: Hereunto respect is had in this expression. For the exposition of the words themselves, that is the declaration of the mind of the Holy Ghost, and nature of the things contained in them, we must leave the order of the words and take that of the things themselves. And the things ensuing are declared in them. (1) That God designed an eternal Inheritance unto some persons. (2) The way and manner of conveying a Right and Title thereunto was by promise. (3) That the Persons unto whom this Inheritance is designed, are those that are called. (4) That there was an obstacle unto the enjoyment of this Inheritance, which was Transgression against the first Covenant. (5) That this obstacle might be removed, and the Inheritance enjoyed, God made a New Covenant; because none of the Rites, Ordinances, or Sacrifices of the first Covenant could remove that Obstacle, or expiate those Sins. (6) The Ground of the Efficacy of the New Covenant unt o this End, was, That it had a Mediator, an High Priest, such as had been already described. (7) The way and means whereby the Mediator of the New Covenant did expiate Sins under the Old, was by death; nor could it otherwise be done, seeing this New Covenant, being a Testament also, required the death of the Testator. (8) This Death of the Mediator of the new Testament did take away sins by the Redemption of them. For the Redemption of Transgressions. All which must be opened for the due Exposition of these words. 1. God designed unto some an Eternal Inheritance. And both the Reason of this grant, with the nature of it must be enquired into. (1) As unto the [non-Latin text not transcribed]. Reason of it; God in our first Creation gave unto man, whom he made his Son and Heir as unto things here below, a great Inheritance of meer Grace and Bounty. This Inheritance consisted in the use of all the Creatures here below, in a just Title unto them, and dominion over them. Neither did it consist absolutely in these things, but as they were a Pledge of the present favour of God, and of mans future blessedness upon his Obedience. This whole Inheritance man forfeited by sin. God also took the forfeiture, and ejected him out of the possession of it, and utterly despoiled him of his Title unto it. Nevertheless he designed unto some another Inheritance; even that should not be lost, that should be eternal. It is altogether vain and foolish to seek for any other Cause or Reason of the preparation of this Inheritance, and the designation of it unto any person, but only his own Grace, Bounty, his sovereign Will and Pleasure. What merit of it, what means of attaining it could be found in them, who were considered under no other Qualifications but such as had wofully rejected that Inheritance which before they were instated in? And therefore is it called an Inheritance, to mind us that the way whereby we come unto it, is gratuitous Adoption, and not purchase or merit. (2) As unto the Nature of it; it is declared in the Adjunct mentioned, it is eternal. And it is so called in opposition unto the Inheritance which by vertue of the first Testament God granted unto the Israelites in the Land of Canaan. That was an Inheritance and was conveyed by a Promise. And when God threatned to deprive them of that Land, he said he would disinherit them, Numb. 14. 12. And this Inheritance consisted not only in the Land itself, but principally in the Priviledges of Holy Worship and Relation unto God which they enjoyed therein, Rom, 9. 5. But yet all things that belonged unto it, were in themselves carnal and temporary, and only Types of Good things to come. In opposition hereunto God provided an eternal Inheritance. And as the State of those who are to receive it, is twofold, namely, that in this life, and that in the life to come; so there are two parts of their Inheritance; namely, Grace and Glory: For although Grace be bestowed and continued only in this life, yet the things we enjoy by vertue of it are Eternal. The other part of their Inheritance is, Glory, which is the way of the full, unchangeable possession and enjoyment of it. This therefore is not to be excluded from this Inheritance, at least as the end and necessary consequent of it. But that which is principally and in the first Place intended by it, is that state of things whereinto believers are admitted in this life. The whole inheritance of Grace and Glory was in the first place given and committed unto Jesus Christ. He was appointed Heir of all things, chap. 1. 3. By him is it communicated unto all believers, who thereby become Heirs of God, and joynt Heirs with Christ, Rom. 8. 15, 16, 17. For the Lord Christ as the Great Testator did in and by his Death bequeath unto them all his Goods, as an eternal Legacy. All that Grace, Mercy and Glory, all the riches of them which are prepared in the Covenant are comprised herein. And a Goodly Inheritance it is, the Lines are fallen unto Believers in pleasant Places. And the way whereby we become interested in this Inheritance, is by gratuitous Adoption. If Sons, then Heirs. This is that which is the end of all, and regulates all that preceeds in this verse. It declares the way whereby God would communicate unto some persons the Inheritance which in free Grace and Bounty he had provided. And, It is an Act of meer sovereign Grace in God to provide such a blessed Inheritance for any of them, who had sinfully cast away what they were before entrusted withal. And into this are all Gods following dealings with the Church to be resolved. If there were nothing in us to move God to provide this Inheritance for us, no more is there of the communication of any part of it unto us, as we shall see further on the next words. 2. The way whereby God did convey or would communicate this Inheritance unto any, was by promise [Might receive the promise of an eternal Inheritance.] [non-Latin text not transcribed]. The Syriac Translation refers the Inheritance unto the called: Those that are called to an eternal Inheritance. But in the Original it respects the Promise; the Promise of an eternal Inheritance: For by the Promise is assurance given of it, and it is the means of the actual conveyance of it unto us. And the Apostle hath respect unto what he had discoursed about the promise of God, and the Confirmation of it by his Oath, Chap. 6. 15, 16, 17, 18. So he declares it also, Gal. 3. 18. The promise made unto Abraham and confirmed by the Oath of God, was concerning the eternal Inheritance by Christ. The Inheritance of Canaan was by the Law, or the first Covenant; But this was by Promise. And we may consider three things. (1) What is the Promise intended. (2) How and why it was by Promise. (3) How we do receive the Promise of it. 1. The Promise principally intended, is that which was given unto Abraham and confirmed by the Oath of God: For the Inheritance, that is, the eternal Inheritance was of the Promise, Gal. 3. 18. namely, that in the seed of Abraham all Nations should be blessed. It includes indeed the first promise made unto our first Parents, which was the spring and foundation of it, and respects all the following Promises concerning the Lord Christ and the Benefits of his Mediation, with all the Grace which is administred by them, which were further declarations and confirmations of it; but that great solemn Promise is principally intended: For the Apostle designes to convince the Hebrews that neither by the Law, nor the Sacrifices, nor Ordinances of it, they could come unto the Inheritance promised unto Abraham and his seed. This was the Promise of eternal Inheritance, whereof that of the Land of Canaan was a Type only. 2. We must enquire how and why this Inheritance is conveyed by Promise. And God made this settlement by Promise for these ends; (1) To evince the absolute freedom of the preparation and grant of it. The Promise is everywhere opposed unto every thing of works or aesert in our selves. It hath no respect unto what we were or did deserve. The Land of Canaan was given to the Posterity of Abraham by Promise. And therefore doth God so often mind them of the freedom of it, that it was an act of meer Love and sovereign Grace, which in themselves they were so far from deserving as that they were altogether unworthy of it, Deut. 9. 4, 5. chap. 7. 7, 8. Much less hath the Promise of the eternal Inheritance respect unto any thing of works in our selves (2) To give security unto all the Heirs of it unto whom it was designed. Hence in this Promise and the Confirmation of it, there was the highest engagement of the faithfulness and veracity of God. There was so unto the end that the Promise might be sure unto all the seed, Rom. 4. 16. Wherefore God doth not only declare the Relation of it unto his essential Truth; God who cannot lye hath given this promise of eternal life, Tit. 1. 1. but confirmed it with his Oath, that by two immutable things wherein it was impossible that God should lye, it might be established. The Reasons of the use and necessity hereof, have been declared on chap. 6. 17, 18. (3) It was thus conveyed and is communicated by Promise unto all the Heirs of it in their sucessive Generations, that the way of obtaining this Inheritance on our part, might be by faith and no otherwise: For what God had only promised doth necessarily require faith unto its reception and faith only. There is nothing can contribute ought unto an interest in the Promise, but the mixing of it with faith, chap. 4. 2. And it is of saith that it may be of Grace, Rom. 4. 16. namely, that it may be evidenced to be of the meer Grace of God in opposition unto all worth, works and endeavours of our own. And if all Grace and Glory, all Benefits of the Mediation of Christ, our Sanctification, Justification and Glorification, be an Inheritance prepared in Grace, conveyed by Promise, and received by saith, there is no place left for our own works with reference unto the procurement of an Interest in them. Freely it was provided, freely it is proposed, and freely it is received. 3. We may enquire what it is to receive the promise. And it hath a double sense. (1) As the Promise may be considered formally or materially. To receive the Promise formally as a Promise, is to have it declared unto us, and to mix it with faith, or to believe it. This it is to receive the Promise in opposition unto them by whom it is rejected through Unbelief. So Abraham is said to receive the Promises, Heb. 11. 17. in that when they were given unto him, he staggered not through Unbelief, but was strong in faith, giving Glory to God, Rom. 4. 21, 22. As the Promise is materially considered, so to receive it, is to receive the thing promised. So it is said of the Saints under the old Testament that they obtained a good report through faith, but received not the Promise, Heb. 11. 39. They received the Promises by faith in them as proposed; but the principal thing promised, that was the coming of Christ in the flesh, they received not. The receiving of the Promise here mentioned is of both kinds according to the distinct parts of this Inheritance. As unto the future state of Glory, we receive the promise in the first way; that is, we believe it, rest upon it, trust unto the truth of God in it, and live in the expectation of it. And the Benefit we receive hereby, as unto our spiritual life and consolation, is inexpressible. As unto the foundation of the whole Inheritance in the oblation and Sacrifice of Christ, and all the Grace, Mercy and Love, with the fruits of them, whereof in this life we are made Partakers, and all the priviledges of the Gospel, Believers under the new Testament receive the Promise in the second sense; namely, the things promised. And so did they also under the old Testament, according to the measure of the divine Dispensation towards them. And we may observe, 1. All our Interest in the Gospel Inheritance depends on our receiving the Promise by faith. Though it be prepared in the Counsel of God, though it be proposed unto us in the dispensation of the Gospel, yet, unless we receive the Promise of it by faith, we have no Right or Title unto it. 2. The conveyance and actual communication of the eternal Inheritance by Promise to be received by faith alone, tends exceedingly unto the exaltation of the Glory of God, and the security of the salvation of them that do believe. For, as unto the latter, it depends absolutely on the veracity of God, confirmed by his Oath. And faith on the other hand is the only way and means of ascribing unto God the Glory of all the Holy properties of his nature which he designs to exalt in this dispensation of himself. Thirdly, The Persons unto whom this Inheritance is designed, and who do receive the promise of it, are those that are called. It is to no purpose to discourse [non-Latin text not transcribed] here about outward and inward calling, effectual and ineffectual, complied with or not: no other are intended but those that actually receive the Promise. It was the design of God in this whole dispensation that all the called should receive the Promise, and if they do not so, his Counsel, and that in the greatest work of his Wisdom, Power and Grace, is frustrate. They are the called according to his purpose, Rom. 8. 28. Those who obtain the Inheritance being predestinated according unto the purpose of him who worketh all things after the Counsel of his own will, Ephes. 1. 11. God here puts forth his Almighty power, that his purpose or the Counsel of his will may be established in giving the Inheritance unto all that are called. Whom he did predestinate, them he also called, and whom he called, them he also justified, and whom he justified, them he also glorified, or gave them the whole eternal Inheritance, Rom. 8. 10. Hence Estius an Expositor of the Roman Church chargeth the contrary opinion in Catharinus as unorthodox. It is not a general Call wherein those who are so called, may or may not receive the Inheritance: But what God designs unto them that are intended, they are so called as that they shall assuredly be made Partakers of it. This is the end that God designed in the dispensation of himself by Jesus Christ here declared, and therefore respect is had thereunto, in the whole of it. Some think that by the called here, those only are intended, who were so under the Old Testament. For mention is made only of the Redemption of Transgressions under that Covenant; in what sense, shall be immediately declared. But this is contrary both unto the design of the Apostle, and the use of the word. For on that supposition he says no more, but that Christ was the Mediator of the New Testament, that those might be saved who lived and dyed under the Old. But his principal design is to prove the advantage that we now have, even above the Elect themselves under the Old Testament; yet so, as not to exclude them from the same benefit with us by the Mediation of Christ as unto the substance of it. And the called in the language of this Apostle, doth principally signifie the called in Christ Jesus. Effectual Vocation is the onely way of entrance into the eternal inheritance. For it is accompanied with Adoption, which gives us right and title thereunto, John 1. 12. In vain do they expect it who are not so called. Fourthly, Things being thus prepared in the Counsel and Grace of God, yet there was an obstacle in the way of actual receiving the Promise; namely, the [non-Latin text not transcribed] transgressions that were under the first Testament. God designed unto the Elect an eternal inheritance; yet can they not be made partakers of it, but in such a way as was suited unto his glory. It was unjust and unreasonable that it should be otherwise. Whereas therefore they were all of them guilty of sin, their sins must be expiated, and taken out of the way, or they cannot receive the promise of the inheritance. [non-Latin text not transcribed] Our word Transgressions doth properly express the original word. And in the distribution of sins by their names into [non-Latin text not transcribed] and [non-Latin text not transcribed] Lev. 16. 21. We render [non-Latin text not transcribed] by it. But it compriseth all sorts of sins whereby the Law is transgressed, be they great or small. Every thing that hath the nature of sin must be expiated, or the Inheritance cannot be enjoyed. Though God will give Grace and Glory unto his Elect, yet he will do it in such a way, as wherein and whereby he may be glorified also himself. Satisfaction must be made for Transgression, unto the honour of his Righteousness, Holiness and Law. There are yet sundry difficulties in this Expression, which must be enquired into. For, 1. The Redemption or Expiation of Sins, is confined unto those under the Old Testament; whence it should seem that there is none made for those under the New. Ans. The Emphasis of the Expression, Sins under the Old Testament, respect either the Time when the sins intended were committed, or the Testament against which they were committed. And the Preposition [non-Latin text not transcribed] will admit of either sense. Take it in the first way, and the Argument follows à fortiori, as unto the Sins committed under the New Testament, though there be no Expiation of Sins against it, which properly are only final Unbelief and Impenitency. For the Expiation intended is made by the Mediator of the New Testament. And if he expiated the Sins that were under the first Testament, that is of those who lived and dyed whil'st that Covenant was in force, much more doth he do so, for them who live under the Administration of that Testament, whereof he is the Mediator. For Sins are taken away by vertue of that Testament whereunto they do belong. And it is with peculiar respect unto them, that the blood of Christ is called the blood of the New Testament, for the Redemption of Sins. But yet more probably the meaning may be, the Sins that were and are committed against that first Covenant, or the Law and Rule of it. For whereas that Covenant did in its Administration comprise the Moral Law, which was the substance and foundation of it, all Sins whatever have their form and nature with respect thereunto. So Sins under the first Covenant, are all Sins whatever: For there is no Sin committed under the Gospel, but it is a Sin against that Law which requires us to love the Lord our God with all our hearts, and all our strength. Either way the Sins of them who are called under the New Testament, are included. 2. It is enquired whether it is the Nature of the Sins intended, that is respected, or the Persons guilty of them also under that Testament. The Syriac Translation avoids this difficulty, by rendring the words of the Abstract, the Redemption of Transgressions, in the Concrete, a Redeemer unto them who had transgressed. That it is a certain sort of Sins that is intended, Socinus was the first that invented. And his invention is the foundation of the Exposition not only of Schlictingius, but of Grotius also on this place. Such Sins they say they are, as for which no Expiation was to be made by the Sacrifices of the Law; Sins of a greater Nature than could be expiated by them. For they only made Expiation of some smaller Sins, as Sins of Ignorance, or the like. But there is no respect unto the Persons of them who lived under that Testament, whom they will not grant to be redeemed by the blood of Christ. Wherefore according unto them, the difference between the Expiation of Sin by the Sacrifices of the Law, and that by the Sacrifice of Christ, doth not consist in their nature, that the one did it only typically, and in an external representation by the purifying of the flesh, the other really and effectually; but in this, that the one expiated lesser Sins only, the other greater also. But there is nothing sound or consonant unto the Truth in this Interpretation of the words. For, (1) It proceeds on a false Supposition, that there were Sins of the people, (not only presumptuous Sins, and which had impenitency in them) for which no Atonement was made, nor Expiation of them allowed, which is expresly contrary unto Lev. 16. 16, 21. And whereas some offences were capital amongst them, for which no Atonement was allowed to free the Sinner from death, yet that belonged unto the Political Rule of the people, and hindred not but that typically all sorts of Sins were to be expiated. (2) It is contrary unto the express design of the Apostle. For he had proved before by all sorts of Arguments, that the Sacrifices of the Law could not expiate any Sin, could not purge the Conscience from dead works; that they made nothing perfect. And this he speaks not of this or that Sin, but of every Sin wherein the Conscience of a Sinner is concerned, Chap. 10. 2. Hence two things follow. First, That they did not, in and of themselves, really expiate any one Sin, small or great. It was impossible, saith the Apostle, that they should do so, Heb. 10. 4. only they sanctified to the purifying of the flesh; which overthrows the foundation of this Exposition. Secondly, That they did typifie and represent the Expiation of all sorts of Sins whatever, and made application of it unto their Souls. For if it was so, that there was no Atonement for their Sins, that their Consciences were not purged from dead works, nor themselves consummate, but only had some outward purification of the flesh, it cannot be but they must all eternally perish. But that this was not their condition the Apostle proves from hence, because they were called of God unto an eternal Inheritance, as he had proved at large concerning Abraham, Chap. 6. Hence he infers the necessity of the mediation and death of Christ, as without the vertue whereof, all the called under the first Covenant must perish eternally, there being no other way to come to the Inheritance. 3. Whereas the Apostle mentions only the Sins under the first Covenant as unto the time passed before the Exhibition of Christ in the flesh, or the death of the Mediator of the New Testament, what is to be thought of them who lived during that season, who belonged not unto the Covenant, but were strangers from it, such as are described, Eph. 4. 12. I answer; The Apostle takes no notice of them, and that because, taking them generally, Christ dyed not for them. Yea, that he did not so, is sufficiently proved from this place. Those who live and dye strangers from God's Covenant, have no interest in the Mediation of Christ. Wherein the Redemption of these Transgressions did consist, shall be declared in its proper place. And we may observe, 1. Such is the malignant Nature of Sin, of all Transgression of the Law, that unless it be removed, unless it be taken out of the way, no Person can enjoy the Promise of the Eternal Inheritance. 2. It was the Work of God alone to contrive, and it was the Effect of infinite Wisdom and Grace to provide a way for the removal of Sin, that it might not be an everlasting Obstacle against the Communication of an Eternal Inheritance unto them that are called. Fifthly, We have declared the design of God here represented unto us, who are the Persons towards whom it was to be accomplished, and what lay in the way as an hindrance of it. That which remains in the words, is the way that God took, and the means that he used, for the removal of that hindrance, and the effectual accomplishment of his design. This in general was first, the making of a New Testament. He had fully proved [non-Latin text not transcribed]. before, that this could not be done by that Covenant against which the Sins were committed, neither by the Priests, nor Sacrifices, nor any other Duties of it. Therefore had he promised the Abolition of it, because of its weakness and insufficiency unto this end, as also the introduction of a new to supply its defects, as we have seen at large in the Exposition of the foregoing Chapter. For it became the Wisdom, Goodness and Grace of God, upon the removal of the other for its insufficiency, to establish another that should be every way effectual unto his purpose, namely, the Communication of an Eternal Inheritance unto them that are called. But then the Enquiry will be, How this Covenant or Testament shall effect this end; what is in it, what belongs unto it that should be so effectual, and by what means it might attain this end. All these are declared in the words. And Sixthly, In general all this arose from hence, that it had a Mediator; and that the Lord Christ, the Son of God, was this Mediator. The dignity of his Person, and thereon both the Excellency and Efficacy of his Priestly Office, whereunto alone respect is had in his being called here a Mediator, he had abundantly before demonstrated. Although the word in general be of a larger signification, as we have declared on Chap. 8. 6. yet here it is restrained unto his Priestly Office, and his acting therein. For whereas he had treated of that alone in the foregoing Chapter, here declaring the Grounds and Reasons of the necessity of it, he says, for this cause is he the Mediator. And proceeding to shew in what sense he considers him as a Mediator, doth it by his being a Testator and dying, which belongs to his Priestly Office alone. And the sole end which in this place he assigns unto his Mediatory Office, is his death. That by means of death. Whereas therefore there were Sins committed under the first Covenant, and against it, and would have been so for ever, had it continued, which it was no way able so to take away as that the called might receive the Inheritance, the Lord Christ undertook to be the Mediator of that Covenant, which was provided as a Remedy against these Evils. For herein he undertook to answer for and expiate all those Sins. Whereas therefore Expiation of Sin, is to be made by an Act towards God with whom alone Atonement is to be made, so as that they may be pardoned, the Mediation of Christ here intended, is that whereby suffering death in our stead, in the behalf of all that are called, he made Atonement for Sin. But moreover God had a further design herein. He would not only free them that are called from that death which they deserved by their Sins against the first Covenant, but give them also a Right and Title unto an Eternal Inheritance, that is, of Grace and Glory. Wherefore the Procurement hereof also depends on the Mediation of Christ. For by his Obedience unto God in the discharge thereof, he purchased for them this Inheritance, and bequeathed it unto them as the Mediator of the New Testament. The Provision of this Mediator of the New Testament is the greatest Effect of the infinite Wisdom, Love and Grace of God. This is the Center of his Eternal Counsels. In the womb of this one Mercy, all others are contained. Herein will he be glorified unto Eternity. (1) The first Covenant of Works was broken and disannulled, because it had no Mediator. (2) The Covenant at Sinai had no such Mediator as could expiate Sin. Hence, (3) Both of them became means of Death and Condemnation. (4) God saw that in the making the New Covenant, it was necessary to put all things into the hand of a Mediator, that it also might not be frustrated. (5) This Mediator was not in the first place to preserve us in the state of the New Covenant, but to deliver us from the guilt of the breach of the former, and the Curse thereon. To make provision for this End, was the Effect of Infinite Wisdom. Seventhly, The especial way and means whereby this Effect was wrought [non-Latin text not transcribed] by this Mediator, was by death. Morte obita, facta, interveniente, intercedente; by means of death, say we. Death was the means, that whereby the Mediator procured the Effect mentioned. That which in the foregoing Verse is ascribed unto the Blood of Christ, which he offered as a Priest, is here ascribed unto his death, as a Mediator. For both these really are the same; only in the one, the thing it self is expressed, it was death; in the other, the manner of it, it was by blood; in the one, what he did and suffered, with respect unto the Curse of the first Covenant, it was death; in the other, the ground of his making Expiation for Sin by his death, or how it came so to do, namely, not meerly as it was death or penal, but as it was a voluntary Sacrifice or Oblation. It was therefore necessary unto the End mentioned, that the Mediator of the New Testament should dye; not as the High Priests of old dyed, a natural death for themselves; but as the Sacrifice dyed that was slain and offered for others. He was to dye that death which was threatned unto Transgressions against the first Covenant; that is, death under the Curse of the Law. There must therefore be some great Cause and End why this Mediator being the onely begotten of the Father, should thus dye. This was, say the Socinians, that he might confirm the Doctrine that he taught. He dyed as a Martyr, not as a Sacrifice. But, (1) There was no need that he should dye unto that End. For his Doctrine was sufficiently confirmed by the Scriptures of the Old Testament, the Evidence of the Presence of God in him, and the Miracles which he wrought. (2) Notwithstanding their pretence, they do not assign the Confirmation of his Doctrine unto his Death, but unto his Resurrection from the dead. Neither indeed do they allow any gracious Effect unto his death, either towards God or men, but only make it something necessarily antecedent unto what he did of that kind. Nor do they allow that he acted any thing at all towards God on our behalf. Whereas the Scripture constantly assigns our Redemption, Sanctification and Salvation to the death and blood of Christ. These Persons (1) deny that of it self it hath any influence into them: wherefore (2) they say that Christ by his death confirmed the New Covenant; but hereby they intend nothing but what they do also in the former, or the Confirmation of his Doctrine, with an addition of somewhat worse. For they would have him to confirm the Promises of God as by him declared, and no more, as though he were God's Surety to us, and not a Surety for us unto God. Neither do they assign this unto his Death, but unto his Resurrection from the dead. But suppose all this, and that the death of Christ were in some sense useful and profitable unto these Ends, which is all they plead; yet what use and advantage was it of, with respect unto them, that he should dye an accursed death, under the Curse of the Law, and a sense of God's displeasure. Hereof the Socinians, and those that follow them, can yield no reason at all. It would become these men so highly pretending unto reason, to give an account upon their own Principles of the death of the onely begotten Son of God, in the highest course and most intense Acts of Obedience, that may be compliant with the wisdom, holiness, and goodness of God, considering the kind of death that he dyed. But what they cannot do, the Apostle doth in the next words. Eighthly, The death of the Mediator of the New Testament, was for the [non-Latin text not transcribed]. Redemption of Transgressions, and for this End it was necessary. Sin lay in the way of the enjoyment of the Inheritance which Grace had prepared. It did so in the Righteousness and Faithfulness of God. Unless it were removed, the Inheritance could not be received. The way whereby this was to be done, was by Redemption. The Redemption of Transgressions, is the deliverance of the Transgressors from all the Evils they were subject unto on their account, by the payment of a satisfactory price. The words used to express it, [non-Latin text not transcribed], will admit of no other signification. Here it must answer the purging of Conscience by the blood of Christ. And he calls his life a Ransom, or Price of Redemption. And this utterly destroys the foundation of the Socinian Redemption and Expiation for Sin. For they make it only a freedom from Punishment, by an Act of Power. Take off the covering of the words which they use in a sense foreign to the Scripture, and their proper signification, and their sense is expresly contradictory unto the sense and words of the Apostle. He declares Christ to have been the High-Priest and Mediator of the New Testament, in the same Acts and Duties. They teach that he ceased to be a Mediator, when he began to be a Priest. He affirms that the Blood of Christ doth expiate Sins; They, that he doth it by an Act of Power in Heaven, where there is no use of his Blood. He says that his death was necessary unto, and was the means or cause of the Redemption of Transgressions, that is, to be a price of Redemption or just Compensation for them; They contend that no such thing is required thereunto. And whereas the Scriptures do plainly assign the Expiation of Sin, Redemption, Reconciliation and Peace with God, Sanctification and Salvation unto the Death and Blood-shedding of Christ; They deny them all and every one to be in any sense Effects of it, only they say it was an antecedent sign of the Truth of his Doctrine in his Resurrection, and an antecedent condition of his Exaltation and Power; which is to reject the whole Mystery of the Gospel. Besides the particular Observations which we have made on the several passages of this Verse, something may yet in general be observed from it. As, 1. A New Testament providing an Eternal Inheritance in Sovereign Grace, the Constitution of a Mediator, such a Mediator for that Testament in infinite Wisdom and Love, the Death of that Testator for the Redemption of Transgressions, to fulfil the Law, and satisfie the Iustice of God, with the communication of that Inheritance by Promise to be received by Faith in all them that are called, are the substance of the Mystery of the Gospel. And all these are with wonderful wisdom comprised by the Apostle in these words. 2. That the Efficacy of the Mediation and Death of Christ extended it self unto all the called under the Old Testament, is an evident Demonstration of his Divine Nature, his Pre-existence unto all these things, and the Eternal Covenant, between the Father and him about them. 3. The first Covenant did only forbid and Condemn Transgressions, Redemption from them is by the New Testament alone. 4. The Glory and Efficacy of the New Covenant, and the Assurance of the Communication of an Eternal Inheritance by vertue of it, depend hereon, that it was made a Testament by the death of the Mediator; which is farther proved in the following Verses.

VER. XVI, XVII. [non-Latin text not transcribed]. [non-Latin text not transcribed], Syr. [non-Latin text not transcribed] the death of him is declared, shewed, argued, or proved. Mors intercedat necesse est. Necesse est mortem intercedere. Ar. Necesse est mortem ferri; which is not proper in the Latine Tongue: however there is an emphasis in [non-Latin text not transcribed], more than is expressed by intercedo. [non-Latin text not transcribed], Syr. [non-Latin text not transcribed], of him that made it; of the Testator. [non-Latin text not transcribed], Syr. [non-Latin text not transcribed] in him that is dead, in mortuis; among them that are dead. [non-Latin text not transcribed], vulg. confirmatum est; and so the Syriac: ratum est, more proper. [non-Latin text not transcribed], Syr. [non-Latin text not transcribed] There is no use, profit or benefit in it. Ar. nunquam valet; quandoquidem nunquam valet; nondum valet; it is not yet of force. For where a Testament is, there must also of necessity be brought in the death of the Testator. For a Testament is firm (or ratified) after men are dead; otherwise it is of no force whil'st the Testator liveth. There is not much more to be considered in these verses, but only how the Observation contained in them, doth promote and confirm the Argument which the Apostle insists upon. Now this is to prove the necessity and use of the death of Christ, from the Nature, Ends and Use of the Covenant, whereof he was the Mediator. For it being a Testament, it was to be confirmed with the death of the Testator. This is proved in these Verses from the Notion of a Testament, and the only use of it amongst men. For the Apostle in this Epistle doth argue several times, from such usages amongst men, as proceeding from the Principles of Reason and Equity, were generally prevalent among them. So he doth in his discourse concerning the assurance given by the Oath of God, Chap. 6. And here he doth the same from what was commonly agreed upon; and suitable unto the reason of things, about the nature and use of a Testament. The things here mentioned were known to all, approved by all, and were the principal means of the preservation of Peace and Property in Humane Societies. For although Testaments as unto their especial Regulation owe their original unto the Roman Civil Law; yet as unto the substance of them, they were in use amongst all Mankind from the foundation of the world. For a Testament is the just determination of a Man's Will concerning what he will have done with his Goods after his decease. Or, it is the Will of him that is dead. Take this power from men, and you root up the whole foundation of all industry and diligence in the world. For what man will labour to increase his substance, if when he dyes, he may not dispose of it unto those which by Nature, Affinity, or other obligations, he hath most respect unto? Wherefore the foundation of the Apostles arguing from this usage amongst men, is firm and stable. Of the like nature is his observation, that a Testament is of no force whil'st the Testator liveth; the nature of the thing it self expounded by constant practice, will admit no doubt of it. For by what way soever a man disposeth of his Goods, so as that it shall take effect whil'st he is alive, as by Sale, or Gift, it is not a Testament, nor hath any thing of the nature of a Testament in it. For that is only the Will of a man concerning his Goods when he is dead. These things being unquestionable, we are only to consider, whence the Apostle takes his Argument, to prove the necessity of the death of Christ, as he was the Mediator of the New Testament. Now this is not meerly from the signification of the word [non-Latin text not transcribed], which yet is of consideration also, as hath been declared; but, whereas he treats principally of the two Covenants, it is the Affinity that is between a Solemn Covenant and a Testament, that he hath respect unto. For he speaks not of the death of Christ meerly as it was death, which is all that is required unto a Testament properly so called, without any consideration of what nature it is; but he speaks of it also as it was a Sacrifice by the effusion of his blood, which belongs unto a Covenant, and is no way required unto a Testament. Whereas therefore the word may signifie either a Covenant or a Testament precisely so called, the Apostle hath respect unto both the significations of it. And having in these Verses mentioned his death, as the death of a Testator, which is proper unto a Testament, in the 14th Verse and those that follow, he insists on his blood as a Sacrifice which is proper unto a Covenant. But these things must be more fully explained, whereby the difficulty which appears in the whole Context will be removed. Unto the confirmation or ratification of a Testament, that it may be [non-Latin text not transcribed], [non-Latin text not transcribed]. sure, stable, and of force, there must be death, the death of the Testator. But there is no need that this should be by blood, the blood of the Testator, or any other. Unto the consideration of a Covenant, blood was required, the blood of the Sacrifice, and death only consequentially, as that which would ensue thereon; but there was no need that it should be the blood or death of him that made the Covenant. Wherefore the Apostle declaring the necessity of the death of Christ, both as to the nature of it, that it was really death, and as to the manner of it, that it was by the effusion of his blood, and that from the consideration of the two Covenants, the Old and the New Testament, and what was required unto them, he evinceth it by that which was essential unto them both, in a Covenant as such, and in a Testament precisely so called. That which is most eminent and essential unto a Testament, is, that it is confirmed and made irrevocable by the death of the Testator. And that which is the excellency of a Solemn Covenant, whereby it is made firm and stable, is, that it was confirmed with the blood of Sacrifices, as he proves in the instance of the Covenant made at Sinai, v. 18, 19, 20, 21, 22. Wherefore whatever is excellent in either of these, was to be found in the Mediator of the New Testament. Take it as a Testament, which, upon the Bequeathment made therein of the Goods of the Testator unto the Heirs of Promise, of Grace and Glory, it hath the nature of, and he dyed as the Testator, whereby the Grant of the Inheritance was made irrevocable unto them. Hereunto no more is required but his death, without the consideration of the nature of it in the way of a Sacrifice. Take it as a Covenant, as upon the consideration of the Promises contained in it, and the Prescription of Obedience, it hath the nature of a Covenant, though not of a Covenant strictly so called; and so it was to be confirmed with the blood of the Sacrifice of himself, which is the Eminency of the Solemn Confirmation of this Covenant. And as his death had an Eminency above the death required unto a Testament, in that it was by blood, and in the Sacrifice of himself, which it is no way necessary that the death of a Testator should be, yet it fully answered the death of a Testator, in that he truly dyed; so had it an Eminency above all the ways of the confirmation of the Old Covenant, or any other Solemn Covenant whatever; in that whereas such a Covenant was to be confirmed with the blood of Sacrifices, yet was it not required that it should be the blood of him that made the Covenant, as here it was. The consideration hereof solves all the appearing difficulties in the nature and manner of the Apostles Argument. The word [non-Latin text not transcribed] whereunto respect is here had, is, as we have shewed, of a large signification, and various use. And frequently it is taken for a free grant and disposition of things by promise, which hath the nature of a Testament. And in the Old Covenant, there was a free grant and donation of the Inheritance of the Land of Canaan unto the people, which belongs unto the nature of a Testament also. Moreover both of them, a Covenant and a Testament, do agree in the general nature of their confirmation, the one by blood, the other by death. Hereon the Apostle in the use of the word [non-Latin text not transcribed], doth diversly argue both unto the nature, necessity and use of the death of the Mediator of the New Testament. He was to dye in the confirmation of it as it was a Testament, he being the Testator of it; and he was to offer himself as a Sacrifice in his blood, for the establishment of it, as it had the nature of a Covenant. Wherefore the Apostle doth not argue as some imagine, meerly from the signification of the word, whereby, as they say, that in the original is not exactly rendred. And those who have from hence troubled themselves and others about the Authority of this Epistle, have nothing to thank for it, but their own ignorance of the design of the Apostle, and the nature of his Argument. And it were well if we all were more sensible of our own ignorance, and more apt to acknowledge it, when we meet with difficulties in the Scripture, than for the most part we are. Alas! how short are our Lines, when we come to fathom the depths of it! How inextricable difficulties do appear sometimes in passages of it, which when God is pleased to teach us, are all pleasant and easie! These things being premised, to clear the scope and nature of the Apostles Argument, we proceed unto a brief Exposition of the words.

VER. XVI. For where a Testament is, there must also of necessity be the death of the Testator. THere are two things in the words. (1) A Supposition of a Testament. (2) What is required thereunto. In the first there is, (1) The Note of Inference. (2) The Supposition it self. The first is the Particle, For. This doth not infer a Reason to ensue of [non-Latin text not transcribed]. what he had before affirmed, which is the common use of that Illative, but only the Introduction of an Illustration of it, from what is the usage of Mankind in such cases, on supposition that this Covenant is also a Testament. For then there must be the death of the Testator, as it is in all Testaments amongst men. The Supposition it self is in those words, [non-Latin text not transcribed], the Verb Substantive [non-Latin text not transcribed]. is wanting, [where a Testament is] so it is by us supplied, it may be, not necessarily. For the Expression of, where a Testament is, may suppose that the death of the Testator is required unto the making of a Testament; which, as the Apostle sheweth in the next Verse, it is not, but only unto its Execution. In the case of a Testament, namely, that it may be executed, is the meaning of the words, where; that is, wherever. Amongst all sorts of men, living according unto the light of Nature, and the conduct of Reason, the making of Testaments is in use. For without it neither can private Industry be encouraged, nor publick Peace maintained. Wherefore, as was before observed, the Apostle argueth from the common usage of mankind, resolved into the Principles of Reason and Equity. 2. What is required unto the Validity of a Testament, and that is the death of the Testator. And the way of the Introduction of this death unto the [non-Latin text not transcribed]. validity of a Testament is, by being brought in; [non-Latin text not transcribed] that it enter; namely, after the ratifying of the Testament to make it of force, or to give it operation. The Testament is made by a living man; but whil'st he lives, it is dead, or of no use. That it may operate and be effectual, death must be brought into the account. This death must be the death of the Testator, [non-Latin text not transcribed], is he who disposeth of things; who hath right so to do, and actually doth it. This in a Testament is the Testator. And [non-Latin text not transcribed] and [non-Latin text not transcribed], have in the Greek the same respect unto one another, as Testamentum and Testator in the Latine. Wherefore if the New Covenant hath the nature of a Testament, it must have a Testator, and that Testator must dye, before it can be of force and efficacy, which is what was to be proved. This is further confirmed,

VER. XVII. For a Testament is of force after men are dead: otherwise it is of no strength at all, whilest the Testator liveth. IT is not of the making and constitution of a Testament, but of the force and execution of it, that he speaks. And in these words he gives a Reason of the necessity of the death of the Testator thereunto. And this is because the validity and efficacy of the Testament depends solely thereon. And this reason he introduceth by the Conjunction [non-Latin text not transcribed], For. [non-Latin text not transcribed]. A Testament, [non-Latin text not transcribed], is of force, say we; that is, firm, stable, not to be disannull'd. For if it be but a mans Testament, yet if it be confirmed, [non-Latin text not transcribed]. no man disannulleth or addeth thereunto, Gal. 3. 15. It is ratified, made unalterable, so as that it must be executed according unto the mind of the Testator. And it is so [non-Latin text not transcribed], among them that are dead; after men are [non-Latin text not transcribed]. dead; that is those who make the Testament. For it is opposed unto [non-Latin text not transcribed], whil'st the Testator liveth. For Testaments are the Wills [non-Latin text not transcribed]. of dead men. Living men have no Heirs. And this sense is declared in those words, [non-Latin text not transcribed], quandoquidem, quoniam, seeing that; otherwise, say we; [non-Latin text not transcribed]. without this accession unto the making of a Testament. As yet it prevaileth not, it is not of force for the actual distribution of the Inheritance or the Goods of the Testator. Two things must yet farther be declared. (1) What are the Grounds or general Reasons of this Assertion. (2) Where lies the force of the Argument from it. 1. The force of a Testament depends on the death of the Testator; or the death of the Testator is required to make it effectual for these two Reasons. (1) Because a Testament is no Act or Deed of a man, whereby he presently and in the making of it, conveys, gives or grants, any part of his possession unto another, or others; so as that it should immediately thereon, cease to be his own, and become the propriety of those others; all such Instruments of Contract, Bargain, Sale, or Deeds of Gift, are of another nature, they are not Testaments. A Testament is only the signification of the Will of a man, as unto what he will have done with his Goods after his death. Wherefore unto the force and execution of it his death is necessary. (2) A Testament, that is only so, is alterable at the pleasure of him that makes it whil'st he is alive. Wherefore it can be of no force whil'st he is so; for that he may change it or disannul it when he pleaseth. The foundation therefore of the Apostles Argument from this usage amongst men, is firm and stable. 2. Whereas the Apostle argueth from the Proportion and Similitude that is between this New Testament or Covenant, and the Testaments of men, we may consider what are the things wherein that Similitude doth consist, and shew also wherein there is a dissimilitude whereunto his Reasonings are not to be extended. For so it is in all comparisons; the Comparates are not alike in all things, especially where things spiritual and temporal are compared together. So was it also in all the Types of old. Every person or every thing that was a Type of Christ, were not so in all things, in all that they were. And therefore it requires both wisdom and diligence to distinguish in what they were so, and in what they were not, that no false Inferences or Conclusions be made from them. So is it in all Comparisons; and therefore in the present instance, we must consider, wherein the things compared do agree, and wherein they differ. 1. They agree principally in the death of the Testator. This alone makes a Testament among men, effectual and irrevocable. So is it in this New Testament. It was confirmed and ratified by the death of the Testator, Jesus Christ, and otherwise could not have been of force. This is the fundamental agreement between them, which therefore alone the Apostle expresly insisteth on, although there are other things which necessarily accompany it, as essential unto every Testament; as, 2. In every Testament amongst men, there are Goods disposed and bequeathed, unto Heirs or Legatees, which were the Property of the Testator. Where a man hath nothing to give or bequeath, he can make no Testament. For that is nothing but his Will concerning the disposal of his own Goods after his decease. So is it in this New Testament. All the Goods of Grace and Glory, were the Property, the Inheritance of Christ, firmly instated in him alone. For he was appointed Heir of all things. But in his death, as a Testator, he made a Bequeathment of them all unto the Elect, appointing them to be Heirs of God, Coheirs with himself. And this also is required unto the nature and essence of a Testament. 3. In a Testament there is always an absolute Grant made of the Goods bequeathed, without condition or limitation. So is it here also; the Goods and Inheritance of the Kingdom of Heaven are bequeathed absolutely unto all the Elect, so as that no intervenience can defeat them of it. And what there is in the Gospel which is the Instrument of this Testament, that prescribes Conditions unto them, that exacts terms of Obedience from them, it belongs unto it, as it is a Covenant, and not as a Testament. Yet, 4. It is in the Will and Power of the Testator, in and by his Testament, to assign and determine both the time, season and way, whereby those to whom he hath bequeathed his Goods, shall be admitted unto the actual possession of them. So is it in this case also. The Lord Christ, the great Testator, hath determined the way whereby the Elect shall come to be actually possest of their Legacies, namely, by Faith that is in him, Acts 26. 18. So also he hath reserved the time and season of their Conversion in this world, and entrance into future glory in his own hand and power. And these things belong unto the Illustration of the Comparison insisted on, although it be only one thing that the Apostle argues from it, touching the necessity of the death of the Testator. But notwithstanding these instances of agreement, between the New Covenant and the Testaments of men, whereby it appears to have in it in sundry respects the nature of a Testament, yet in many things there is also a disagreement between them, evidencing that it is also a Covenant, and abideth so, notwithstanding what it hath of the nature of a Testament, from the death of the Testator. As, 1. A Testator amongst men ceaseth to have any right in, or use of the Goods bequeathed by him, when once his Testament is of force. And this is by reason of death, which destroys all title and use of them. But our Testator devests himself neither of Right nor Possession, nor of the use of any of his Goods. And this follows on a twofold difference, the one in the Persons, the other in the Goods, or things bequeathed. (1) In the Persons: For a Testator, amongst men, dyeth absolutely; he liveth not again in this world, but lieth down and riseth not, until the Heavens be no more. Hereon all Right unto, and all use of the Goods of this life, ceaseth for ever. Our Testator dyed actually and really to confirm his Testament; but (1) He dyed not in his whole Person; (2) In that Nature wherein he dyed, he lived again, and is alive for evermore. Hence all his Goods are still in his own power. (2) In the things themselves. For the Goods bequeathed in the Testaments of men, are of that nature, as that the Propriety of them cannot be vested in many, so as that every one should have a right unto and the enjoyment of all, but in one onely. But the spiritual good things of the New Testament are such, as that in all the riches and fulness of them, they may be in the possession of the Testator; and of those also unto whom they are bequeathed. Christ parts with no Grace from himself, he diminisheth not his own Riches, nor exhausts any thing from his own Fulness, by his communication of it unto others. Hence also, 2. In the Wills of men, if there be a Bequeathment of Goods made unto many, no one can enjoy the whole Inheritance, but every one is to have his own share and Portion only. But in and by the New Testament, every one is made Heir to the whole Inheritance. All have the same, and every one hath the whole. For God himself thence becomes their Portion, who is All unto All, and All unto every one. 3. In Humane Testaments, the Goods bequeathed are such only as either descended unto the Testators from their Progenitors, or were acquired during their lives by their own industry. By their death they obtained no new Right or Title unto any thing, only what they had before, is now disposed of according unto their Wills. But our Testator, according unto an antecedent Contract between God the Father and him, purchased the whole Inheritance by his own blood, obtaining for us eternal Redemption. 4. They differ principally in this, That a Testament amongst men, is no more but meerly so; it is not moreover a Solemn Covenant that needs a confirmation suited thereunto. The bare signification of the Will of the Testator witnessed unto, is sufficient unto its constitution and confirmation. But in this Mystery the Testament is not meerly so, but a Covenant also. Hence it was not sufficient unto its force and establishment, that the Testator should dye only; but it was also required that he should offer himself in Sacrifice by the shedding of his blood, unto its confirmation. These things I have observed, because as, we shall see, the Apostle in the progress of his discourse, doth not confine himself unto this Notion of a Testament, but treats of it principally as it had the Nature of a Covenant. And we may here observe, 1. It is a great and gracious Condescension in the Holy Spirit, to give Encouragement and Confirmation unto our Faith, by a Representation of the Truth and reality of spiritual things, in those which are temporal and agreeing with them in their general nature, whereby they are presented unto the common understandings of Men. This way of proceeding the Apostle calls a speaking, [non-Latin text not transcribed], Gal. 3. 15. After the manner of men. Of the same kind were all the Parables used by our Saviour; For it is all one whether these Representations be taken from things real, or from those which according unto the same Rule of Reason and Right, are framed on purpose for that end. 2. There is an irrevocable Grant of the whole Inheritance of Grace and Glory, made unto the Elect in the New Covenant. Without this it could not in any sense have the Nature of a Testament, nor that Name given unto it. For a Testament is such a free Grant, and nothing else. And our best Plea for them, for an interest in them, for a participation of them, before God, is from the free Grant and Donation of them, in the Testament of Jesus Christ. 3. As the Grant of these things is free and absolute, so the Enjoyment of them is secured from all interveniences by the death of the Testator.

VER. XVIII, XIX, XX, XXI, XXII. [non-Latin text not transcribed]. [non-Latin text not transcribed]; unde; hence, Therefore, Syr. [non-Latin text not transcribed], propter hoc, quia, propter. For this Cause. And hence it is: Arab. [non-Latin text not transcribed], Syr. [non-Latin text not transcribed], was confirmed, dedicatum fuit; was dedicated, consecrated, separated unto sacred use. [non-Latin text not transcribed], Syr. When the whole Command was enjoyned. Vul. Lat. lecto omni mandato legis: The command of the Law being read; taking [non-Latin text not transcribed] and [non-Latin text not transcribed] for the same. Arias exposito secundum legem. Most cum recitasset; having repeated, recited, namely out of the Book. [non-Latin text not transcribed]. The Syriack reads only [non-Latin text not transcribed], of an Heifer; as the Arabick omits [non-Latin text not transcribed] also, of Goats, it may be in compliance with the story in Moses, without cause, as we shall see. [non-Latin text not transcribed] is omitted in the Syriack. Whereupon neither the first (Testament) was dedicated without Blood. For when Moses had spoken every Precept to all the People according to the Law, he took the blood of Calves and of Goats with water and Scarlet wool, and Hyssop, and sprinkled both the Book and all the People; Saying, This is the Blood of the Testament which God hath enjoyned unto you. Moreover he sprinkled with Blood, both the Tabernacle, and all the Vessels of the Ministry; And almost all things are by the Law purged with blood; and without shedding of blood is no Remission. 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 accompanyed 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 applyed 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 Humane in it, that savours, I mean, of humane 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 any thing that is recorded by Moses in the story of these things. Yea, as I shall shew, 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 shew also the whole use of blood under the Law, as unto Purification and Remission of Sin. And this he doth to declare the Vertue 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 [non-Latin text not transcribed], 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, [non-Latin text not transcribed], 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 [non-Latin text not transcribed], of Calves. But this hath no weight in it. For [non-Latin text not transcribed], the word there used, signifies all Cattle of the Herd, great and small; every thing that is generis bovini: And there is no necessity from the words, that we should render [non-Latin text not transcribed] there by Oxen, nor [non-Latin text not transcribed] 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 Syriack 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 [non-Latin text not transcribed], 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 Attonement, ver. 22, 23. For in all Solemn Sacrifices blood was sprinkled on the Holy Things, to purify them, and make Attonement 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 Attonement. 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 conjoyned; namely, Peace-offerings and Sin-offerings, or burnt offerings for Sin, as here they were. And therein expresly 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 any where 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 easie. 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; Levit. 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 purifyed; This was done by mixing running water with the blood, and then sprinkling it with Scarlet-wool and Hyssop. Levit. 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 any thing that blood was applyed unto; because in the application he referrs 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, [non-Latin text not transcribed], 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 it self 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 signifie 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 affirmes 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 it self. 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 Oyl, 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 [non-Latin text not transcribed], 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 Oyl. 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 offence, 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 wee 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, Levit. 16. 14, 15, 16, 18, 19, 20. On the Solemn Day of Attonement, the High Priest was to sprinkle the Mercy-seat, the Altar, and the whole Tabernacle with Blood, to make an Attonement 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 Attonement, 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 any thing 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 ratifyed 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 [non-Latin text not transcribed], which the Apostle frequently [non-Latin text not transcribed]. 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 Maxime, 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, [non-Latin text not transcribed], and [non-Latin text not transcribed], neither [non-Latin text not transcribed]. was it without Blood; that is, it was with Blood, and could not otherwise be. III. The Subject spoken of is [non-Latin text not transcribed], the first, that is, [non-Latin text not transcribed]; Testament, or [non-Latin text not transcribed]. 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 wayes. (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 vertue 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 entring 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 it self extend. But whereas it did not disanull 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 honoured 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 vertue 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 vertue of a Covenant. Unto natural Worship and Obedience we are all obliged by vertue of the Law of Creation and what belongs thereunto. And God may by a meer Act of Soveraignty 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 Soveraign Pleasure, yet God will not oblige us unto the Observance of them, but by vertue 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 Priviledge. And therein we do take upon our selves 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 any thing 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 Gods 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 Gods 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 it self 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 meer 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, ingaging our selves 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 [non-Latin text not transcribed]. not dedicated without Blood. [non-Latin text not transcribed], is solemnly to separate any thing unto a sacred use. [non-Latin text not transcribed], 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 [non-Latin text not transcribed], 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 every thing 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 any thing 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 vertue 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. For when Moses had spoken every Precept unto all the People according unto the Law; he took the Blood of Calves and of Goats, with Water and Scarlet Wool and Hyssop, and sprinkled both the Book and all the People. 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. [non-Latin text not transcribed]. On Gods 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 Gods 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 [non-Latin text not transcribed], 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 publick Person authorized unto this work. And 1. There can be no Covenant between God and Men, but in the hand or by vertue 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. [non-Latin text not transcribed], is as much in this place as recited. [non-Latin text not transcribed]. So it is rendred 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 [non-Latin text not transcribed], Eph. 2. 15. a Law, a Systeme 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 vertue of that Covenant, depended on the Observation of every Precept. For a Curse was denounced against every one 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 meer 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 every one of his Precepts. And the Reason hereof is given by the Apostle James, namely, that the Authority of God is the same in every one 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, [non-Latin text not transcribed]. 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 Priviledge, 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 [non-Latin text not transcribed]. 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 shewed 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 Soveraign 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 Gods 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 [non-Latin text not transcribed]. 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 Gods 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-sheding, 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 Attonement, the other to purifie or Sanctifie; was to teach the two-fold Efficacy of the Blood of Christ, in making Attonement 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, [non-Latin text not transcribed] 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 comprizeth 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 applyed by themselves unto the sign of the Communication of the Benefits of the Death of Christ in Baptisme, 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 Attonement 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 our selves. 3. The Object of this Act of Sprinkling was the Book it self and all the People. The same Blood was on the Book wherein the Covenant was recorded, and the [non-Latin text not transcribed] People that entred into it. But whereas this Sprinkling was for purifying and purging, it may be enquired, Unto what end the Book it self 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) Attonement. (2) Purification; and in both these respects it was necessary that the Book it self should be sprinkled. (1) As we observed before, it was sprinkled as it lay upon the Altar, where Attonement was made; And this was plainly to signifie that Attonement 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 Attonement should be made by blood, for the sins against it, which was the Life of the things. (2) The Book in it self was Pure and Holy; and so are all Gods Institutions; but unto us every thing 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. Levit. 16. Wherefore on both these accounts, it was necessary that the Book it self 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 Attonement for us with his blood, that we might be justifyed; but to sprinkle us with the efficacy of his blood in the communication of the Spirit of Sanctification compared unto water. For the Sprinkler it self composed of Scarlet wool and Hyssop, I doubt not but that the Humane Nature of Christ, whereby and through which all Grace is communicated unto us, (for of his fulness we receive, and Grace for Grace) was signified by it. But the Analogie 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 savour, 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. Saying; This is the Blood of the Testament which God hath enjoyned unto you. The Difference between the words of Moses and the Repetition of them by the Apostle is not material, as unto the sense of them. [non-Latin text not transcribed] Behold, in Moses, is rendred by [non-Latin text not transcribed] This; both demonstrative Notes of the same thing. For in pronouncing of the words Moses shewed 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 [non-Latin text not transcribed] hath cut, divided, solemnly made. This the Apostle renders by [non-Latin text not transcribed], hath enjoyned 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, enjoyning them or requiring them so to do; partly to intimate the nature of the Covenant it self 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 [non-Latin text not transcribed], proves that Death and the shedding of blood therein was necessary unto the consecration and establishment of the first Testament. For so Moses expresly 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 it self, 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 Gods Pass-over, because it was a sign and token of Gods passing over the houses of the Israelites when he destroyed the Aegyptians, 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 Gods 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 meer Soveraignity; (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 Attonement.

VER. XXI, XXII. Moreover he sprinkled with Blood both the Tabernacle and all the Vessels of the Ministry. And almost all things are by the Law purged with Blood; and without shedding of Blood is no Remission. The manner of the Introduction of this Observation, ver. 21. by [non-Latin text not transcribed]; [non-Latin text not transcribed]. 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 Attonement 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 shews that as the Covenant it self 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 expresly mentioned by Moses, for he only declares the Unction of them with the Holy Oyl, 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 expresly 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 referre 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 Attonement. This the Introduction of these words by [non-Latin text not transcribed] and [non-Latin text not transcribed] 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 Attonement, Levit. 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. And almost all things are by the Law purged with blood; And without shedding of Blood is no Remission. 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 it self, and the Limitation of it. 1. The Assertion it self is, that by the Law all things were purged with Blood; [non-Latin text not transcribed], [non-Latin text not transcribed]. 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 Attonement. This he inferres 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 [non-Latin text not transcribed], almost. Some few Purifications [non-Latin text not transcribed]. 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 applyed 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 [non-Latin text not transcribed] declares. The other was by water, whereof there were many Instances. See Exod. 19. 10. Levit. 16. 26, 28. chap. 22. 6, 7. [non-Latin text not transcribed]. All other Representations were [non-Latin text not transcribed], in Blood; [non-Latin text not transcribed] for [non-Latin text not transcribed], by the Offering and Sprinkling of Blood. [non-Latin text not transcribed]. From the consideration of the Purifications mentioned, the Apostle adds the Limitation of Almost. For the conceit of some of the Antients, that [non-Latin text not transcribed] is as much as ferè, and is to be joyned 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 multiplyed. 2. This variety argues that in our selves 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 Attonement. 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, [non-Latin text not transcribed], according to the Law, or by vertue 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 Attonement for their sins by blood, that is, the blood of Sacrifices; Levit. 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 Attonement, I have elsewhere discussed and explained. Their Institution and Order is recorded, Levit. 1, 2, 3, 4, 5, 6, 7. And if any Person neglected that especial Sacrifice which was appointed to make Attonement 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 Ruine of the Church on either of these Accounts. For whether the People had fallen under the neglect of any of those especial ways of Attonement, 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 gratiously prepared the great Anniversary Sacrifice, wherein publick Attonement was made for all the Sins, Trangressions and Iniquities of the whole People, of what sort soever they were; Levit. 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. Levit. 5. 11, 12, 13. Wherefore the word [non-Latin text not transcribed], 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 it self, whereunto it made a gracious Condescension. And this Necessity oft-times of it self 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 Saviour 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 [illegible: 1 page] [illegible: 1 page] 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 expresly by Estius upon the place. But this is contrary unto the direct assertions contained in the Mass it self, 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 endeavour 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 Vertue 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 comprizeth 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. [non-Latin text not transcribed]. 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 Syriack renders [non-Latin text not transcribed] by [non-Latin text not transcribed] Similitudes, not unaptly.

VER. XXIII. It was therefore necessary that the Patterns of things in the Heavens should be purified with these; but the Heavenly things themselves with better Sacrifices then these. 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 applyed. 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 dependance 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 [non-Latin text not transcribed] 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 Gods Institution and Appointment. There was no Necessity [non-Latin text not transcribed] 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 [non-Latin text not transcribed] are the [non-Latin text not transcribed] in the next words. Things in the Heavens are Heavenly things. And they are the same with [non-Latin text not transcribed], 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 [non-Latin text not transcribed] all the Vessels of its Ministry. These he calls [non-Latin text not transcribed], which we well render Patterns. And Patterns are of two sorts, (1) Such as are [non-Latin text not transcribed], Exemplaria; Those from and according unto which any other thing is framed. That is the Pattern of any thing, 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, [non-Latin text not transcribed]; that are framed according unto other things, which they do resemble and represent. These also are [non-Latin text not transcribed]. 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 shewed 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 meer Soveraign 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 Soveraignty. And this their Resemblance of Heavenly things, which they had not from their own nature, but meerly 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 honour, 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 [non-Latin text not transcribed] 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 [non-Latin text not transcribed] 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, Levit. 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 purifyed, is, with these. In the [non-Latin text not transcribed] next Proposition, the Heavenly things themselves are said to be purified [non-Latin text not transcribed], 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 [non-Latin text not transcribed] 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 any thing 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 purifyed. (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 purifyed 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 Systeme 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 any thing therein, but was purifyed according unto his own Institution. All other things he always rejected as unclean and prophane. Without a due Apprehension hereof, and endeavouring 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 [non-Latin text not transcribed]. 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 easie to determine. Some say that Heaven it self 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 Fabrick, and as the Place of Gods Glorious Residence, and it is not easie 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 vertue of the Sacrifice of Christ directly applyed; 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 applyed 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 it self and its worship are of the same kind; the things principally to be purified by these Sacrifices; It is Gods Heavenly Kingdom; Ephes. 5. 25, 26. (4) Heaven it self 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 it self was dedicated to be an habitation for ever 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 it self was in some sense so Purified, as the Tabernacle was because of the sins of the People among whom it was. Levit. 16. 16. Sin had entered into Heaven it self in the Apostacy 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 entercourse 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; [non-Latin text not transcribed] is added to encrease the signification [non-Latin text not transcribed]: 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 comprized the Vertue, Benefit and Signification of all other. The Gloss of Grotius on these words is intolerable, and justly offensive unto all Pious Souls. [non-Latin text not transcribed], 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 joyn 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 Attonement 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 it self 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 purifie the Heavenly things, and dedicate the whole new Creation unto God. The last thing we shall observe hereon, is, that it was [non-Latin text not transcribed] that this Dedication and Purification is ascribed unto. Now [non-Latin text not transcribed] is a slain Sacrifice, a Sacrifice as slain; a Sacrifice by Mactation, Killing or shedding of blood; so is [non-Latin text not transcribed] also. Wherefore it is the Sacrifice of Christ in his Death and Blood-shedding, that is the Cause of these things. Other [non-Latin text not transcribed] 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, perpetuò fugiat dicere Christi sanguinem fuisse oblatum; et nihilominus ut similitudini serviat, perpetuò 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, imò 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 coyned 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 any thing, 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 [non-Latin text not transcribed], 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 Attonement was made on the Altar; Levit. 17. 11. And this the Apostle expresly 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, Attonement, 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 any more Interest or efficiency in the Purification of these Heavenly things, then the Blood of Goates 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 satisfie 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 Priviledge 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 shewed 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 Connexion 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 it self. 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 it self, which in the gracious Presence of God therein, is the spring and Center of all the things purified by his Sacrifice. [non-Latin text not transcribed]. [non-Latin text not transcribed], Syr. [non-Latin text not transcribed] into the House of the Sanctuary. Sancta; Sacrarium; Sanctuarium; Sancta Sanctorum; the most holy Place. [non-Latin text not transcribed], Manufacta; manibus extructa; built with hands. [non-Latin text not transcribed], Syriack, [non-Latin text not transcribed] 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. [non-Latin text not transcribed]; Syr. [non-Latin text not transcribed] before the face; faciei, vultui, conspectui; in the Presence.

VER. XXIV. For Christ is not entered into the Holy Places, (the Sanctuary) made with hands, the figures of the true; But into Heaven it self now to appear in the Presence of God for us. 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 it self. 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 Latine. But all Greek Copies with the Syriack, have Christ. From the 15th. verse he had spoken [non-Latin text not transcribed]. 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 [non-Latin text not transcribed] 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 entred, is [non-Latin text not transcribed] 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 [non-Latin text not transcribed]; 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 [non-Latin text not transcribed] 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 it self, 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 it self. 2. As unto the use of these Holies, they were [non-Latin text not transcribed] is sometimes used for [non-Latin text not transcribed], that which is signified by the Type; and this [non-Latin text not transcribed] 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 [non-Latin text not transcribed]; The Type and Resemblance of the thing signified. So is it here used, and well rendered Figures. And what the Apostle calls [non-Latin text not transcribed] in the foregoing verse, he here calls [non-Latin text not transcribed]. 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 [non-Latin text not transcribed] 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 shewed unto Moses in the Mount, they were [non-Latin text not transcribed] 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 [non-Latin text not transcribed] 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 Priviledge 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 Fabrick; 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 Mens hands. (3) As unto its principal end and use; it was a figure and Resemblance of Heavenly things. All Gods 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 mens 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 it self. In opposition unto what is denyed of him, and which is therein ascribed unto the High Priest of the Law; the place whereinto he did enter is called Heaven it self. [non-Latin text not transcribed] The Entrance spoken of was Sacerdotal, not Triumphant and Regal, as I have elsewhere declared. And by this Heaven it self 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 it self, 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 it self 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 our selves 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 handsom 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 coyned 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; [non-Latin text not transcribed] 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 entred 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; [non-Latin text not transcribed], Now: At this present Season and [non-Latin text not transcribed] 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: [non-Latin text not transcribed], that [non-Latin text not transcribed]. is, [non-Latin text not transcribed]; to appear; Absolutely his Entrance into Heaven had other Ends, but this is the only End of his entring into Heaven as Gods 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 comprized in this word, as we shall immediately demonstrate. 3. In that he doth thus appear [non-Latin text not transcribed]; Vultui, Conspectui, Faciei [non-Latin text not transcribed]. 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 [non-Latin text not transcribed] For us. This referrs only to Appear; [non-Latin text not transcribed] 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 it self, namely of the present Appearance of Christ in Heaven, must be farther enquired 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 Vertue 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 entred 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 entred 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 for ever. 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 Attonement made unto all the sacred pledges of Gods 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 meerly 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 comprizeth 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 Soveraign 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 Attonement was made for Sin, and all Heavenly things purifyed 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 meer 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 Vertue 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 oblatione, 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 entred 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 expresly 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, sheweth 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 [non-Latin text not transcribed] or [non-Latin text not transcribed] are one thing, and [non-Latin text not transcribed] and [non-Latin text not transcribed] 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. [non-Latin text not transcribed]. [non-Latin text not transcribed], Syr. [non-Latin text not transcribed]; and not also; neque, neither; nor yet. [non-Latin text not transcribed], Syr. [non-Latin text not transcribed] his Soul; He made his Soul an offering for Sin. [non-Latin text not transcribed], Syr. [non-Latin text not transcribed] many times. [non-Latin text not transcribed], Syr. [non-Latin text not transcribed]; in or with Blood that was not his own properly, Heb. [non-Latin text not transcribed], with other blood, or the blood of another. Nor yet that he should offer himself often as the High Priest entreth into the Holy-Place every year with the blood of others. 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 entred not into the Holy Place made with hands, but into Heaven it self; 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 denyed 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 compleat Resemblance in them of the Substance it self, 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 entred into the Holy Place or Heaven it self, 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 signifie; 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, [non-Latin text not transcribed], [non-Latin text not transcribed]. nor yet; It answers the Negative in the first part of the preceding verse. He entred 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 denyed 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 entred into Heaven, as the High Priests of the Law entred 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 for ever perfected them that were Sanctified; And impossible from the Condition of his Person, he could not dye 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 endeavour 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 Attonement 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 it self 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 it self, and contrary to the express design of the Apostle. For (1) It is [non-Latin text not transcribed], a slain or bloody Sacrifice, whereof he treats, as he expresly 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 reconcileable 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 expresly affirms that the Sacrifice, which could effect its End, must cease to be offered; Chap. 10. 2. Whereas therefore by One offering he hath for ever 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 Vertue 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 any more 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 vertually applyed 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 for ever 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 expresly 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 expresly 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 expresly 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 Humane, 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 it self. [non-Latin text not transcribed], 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 [non-Latin text not transcribed] 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 Vertue 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 Controversie; The Sacrifice or Offering of Christ, was (1) By Himself alone through the eternal Spirit. (2) Was of his whole Humane 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 Attonement, 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 it self. (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 Humane 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 Attonement. 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 it self; 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 it self; 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 Attonement 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 Vertue 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 [non-Latin text not transcribed]. 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 entreth, in the present Tense. Some think that [non-Latin text not transcribed]. respect is had unto the continuance of the Temple-service at that Time. He entreth, 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 [non-Latin text not transcribed]. Tabernacle or Temple, the Holy Place made with hands. 4. There is the Season of their Entrance; yearly. Once in an annual Revolution, [non-Latin text not transcribed]. 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 [non-Latin text not transcribed] his own, as the Syriack expresseth it. The Blood of the Sacrifice of Christ was his own. He redeemed the Church, [non-Latin text not transcribed], Acts 20. 28. Hereunto [non-Latin text not transcribed] is opposed [non-Latin text not transcribed], 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 vertue 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. [non-Latin text not transcribed]. [non-Latin text not transcribed] is properly Causal; quia, quandoquidem, quoniam. But it is generally rendred in this Place by all Expositors, alioqui; by Concession; if it were so that he would offer, offer himself; for otherwise, [non-Latin text not transcribed]; Syr. [non-Latin text not transcribed]; He would have been a Debter; it would have been due from him. Oportebat, oportuisset; He ought. [non-Latin text not transcribed], Vul. frequenter pati. Others, saepe, saepius passum fuisse; to have suffered often, more often, frequently; that is, once every year. Syriack, [non-Latin text not transcribed]; many times, and not once only. [non-Latin text not transcribed]. Vul. ab origine mundi; Others, à condito mundo; from the Foundation of the world; that is, after the entrance of Sin. [non-Latin text not transcribed], Syr. [non-Latin text not transcribed]; in the end of the World. Vul. in consummatione seculorum; sub consummationem seculorum; towards the Consummation of all things. In the fulness of Time. [non-Latin text not transcribed]; ad peccatum abolendum, ad abolitionem peccati. Vul. ad destitutionem peccati; Rhemist. the Destruction of Sin. [non-Latin text not transcribed]; apparuit; patefactus est. He was made manifest. [non-Latin text not transcribed]; 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 [non-Latin text not transcribed] doth relate unto, we must enquire in the Exposition of the Words.

VER. XXVI. For then (if otherwise) must he (he ought) often (to) have suffered since (from) the Foundation of the World: But now once in the End of the World (in the Consummation of times) hath he appeared, (been made manifest) to put away (to abolish, or for the Destruction of) Sin, by the Sacrifice of himself. 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 easie 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 entred 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 Connexion, 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 Connexion is [non-Latin text not transcribed], which we render, for then: If it were so; [non-Latin text not transcribed]. 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 Syriack [non-Latin text not transcribed]. 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. [non-Latin text not transcribed]. 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. [non-Latin text not transcribed]. (4.) Since, or rather, from the Foundation of the World. This expression is somtimes [non-Latin text not transcribed]. 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 it self 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 Gods 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 Topicks. 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 it self. 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 dishonourable 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 for ever 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 colour of Force unto the Argument of the Apostle, although they invent many Allusions, whereby they endeavour 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 entred into the World from the Foundation of it, or immediately upon its Foundation, namely, in the Sin and Apostacy 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 Vertue of the Sacrifice or one offering of Christ. Hence it follows unavoidably, that if the Vertue 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 Vertue of his one offering did extend it self 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 it self 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 Vertue 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 Gods 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 wilfully 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 Vertue 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 truely 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 Christs 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: [non-Latin text not transcribed], now generally is a limitation of time unto the present season; opposed to [non-Latin text not transcribed], then. But sometimes it is only a [non-Latin text not transcribed] Note of Opposition when joyned with [non-Latin text not transcribed]. 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; [non-Latin text not transcribed] which is opposed unto [non-Latin text not transcribed], often. The Apostle [non-Latin text not transcribed]. useth this word on this occasion, ver. 28; Chap. 10. 2. So 1 Pet. 3. 18. So he doth [non-Latin text not transcribed], 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 [non-Latin text not transcribed]. of the Time when he once offered himself: He did it in the end of the world, [non-Latin text not transcribed]; In opposition unto [non-Latin text not transcribed]. 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 it self, 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 Saviour 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; [non-Latin text not transcribed] and [non-Latin text not transcribed] do answer unto the Hebrew [non-Latin text not transcribed] and [non-Latin text not transcribed]. 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 Gods Distinction and Limitation of things in his dealing with the Church, called [non-Latin text not transcribed]; Eph. 1. 10. And Gods 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 [non-Latin text not transcribed]; 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 [non-Latin text not transcribed], 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 [non-Latin text not transcribed], the latter days or the End of the dayes; namely of that Church-state, of the Dispensation of God in that season. With respect unto the whole Dispensation of God in the [non-Latin text not transcribed] 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 [non-Latin text not transcribed] in this construction with a Dative Case, signifies the Entrance of any thing; as [non-Latin text not transcribed], 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 [non-Latin text not transcribed], in the end of the world, that is, at the entrance of the last season of Gods 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 [non-Latin text not transcribed], by the Sacrifice of himself, may be referred either unto [non-Latin text not transcribed], the putting away of sin, that goes before; or unto [non-Latin text not transcribed], 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 [non-Latin text not transcribed]. 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 [non-Latin text not transcribed] 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 [non-Latin text not transcribed], is his coming into the world by his Incarnation unto the Discharge of his Office. His Appearance before God in Heaven, is his [non-Latin text not transcribed]. And his Illustrious Appearance at the last day, is his [non-Latin text not transcribed]; 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. 2. 14. This therefore is the meaning of the word: Christ did not come into the world, he was not manifested in the flesh often since the Foundation of the world, that he might often suffer and offer, but he did so, he so appeared, was so manifest in the End of the world. 2. The End of this Appearance of Christ, was to put away sin. And we must [non-Latin text not transcribed]. enquire both what is meant by sin, and what by the putting of it away. Wherefore by sin the Apostle intends the whole of its Nature and Effects, in its Root and Fruits, in its Guilt, Power, and Punishment; Sin Absolutely and Universally; Sin as it was an Apostacy from God, as it was the Cause of all Distance between God and us, as it was the work of the Devil; Sin in all that it was, and all that it could effect, or all the Consequents of it; Sin in its whole Empire and Dominion; as it entred by the fall of Adam, invaded our Nature in its Power, oppressed our Persons with its Guilt, filled the whole world with its fruits, gave existence and Right unto Death and hell, with power to Satan to rule in and over mankind; so as it rendred us obnoxious unto the Curse of God and Eternal punishment. In the whole Extent of sin, he appeared to put it away, that is, with respect unto the Church, that is sanctified by his Blood, and dedicated unto God. [non-Latin text not transcribed], which we render putting away, is Abrogatio, Dissolutio, Destructio; An Abrogation, Disanulling, Destroying, Disarming. It is the Name of taking away the Force, Power, and Obligation of a Law. The Power of Sin, as unto all its Effects and Consequents whether sinfull or Penal, is called its Law; the Law of Sin, Rom. 8. 2. And of this Law as of others, there are two Parts or Powers. (1.) Its Obligation unto punishment after the nature of all Penal Laws; Hence it is called the Law of Death, that whereon sinners are bound over unto Eternal Death. This force it borrows from its Relation unto the Law of God and the curse thereof. (2.) Its impelling Ruling Power, subjectively in the mindes of men, leading them Captive into all enmity and disobedience unto God, Rom. 7. 23. Christ appeared to abrogate this Law of sin, to deprive it of its whole power, (1.) That it should not condemn us any more, nor bind us over to punishment. This he did by making Attonement for it, by the Expiation of it, undergoing in his own suffering the penalty due unto it, which of necessity he was to suffer, as often as he offered himself. Herein consisted the [non-Latin text not transcribed] or abrogation of its Law, principally. (2.) By the destruction of its subjective Power, purging our Consciences from dead works, in the way that hath been declared. This was the principal end of the Appearance of Christ in the world, 1 Joh. 3. 8. 3. The way whereby he did this was by the Sacrifice of himself; [non-Latin text not transcribed] [non-Latin text not transcribed] for [non-Latin text not transcribed]. That Sacrifice wherein he both suffered and offered himself unto God. For that both are included, the opposition made unto his often suffering doth evince. This therefore is the design and meaning of these words, to evidence that Christ did not offer himself unto God often, more then once, as the High-Priest offered every year before his entrance into the Holy place; the Apostle declares the End and Effect of his offering or Sacrifice which render the Repetition of it needless. It was one, once offered, in the end of the world, nor need be offered any more, because of the Total abolition and destruction of sin at once made thereby. What else concerns the things themselves spoken of will be comprized under the ensuing observations 1. It is the Prerogative of God, and the effect of his wisdom to determine the times and seasons of the dispensation of Himself and his Grace unto the Church. Hereon it depends alone, that Christ appeared in the end of the world, not sooner, nor later, as to the parts of that season. Many things do evidence a condecency unto Divine wisdom, in the determination of that season. As, (1.) He testified his displeasure against Sin, in suffering the generality of mankind to lye so long under the fatal effects of their Apostacy, without relief or Remedy, Act. 14. 16. Chap. 17. 30. Rom. 1. 21, 24, 26. (2.) He did it To exercise the faith of the Church called by vertue of the promise, in the expectation of its accomplishment. And by the various wayes whereby God cherished their faith and hope was he glorified in all Ages, Luk 1. 70. Mat. 13. 16. Luk. 10. 24. 1 Pet. 1. 10, 11. Hag. 2. 7. (3.) To prepare the Church for the Reception of him, partly by the glorious representation made of him in the Tabernacle and Temple with their worship, partly by the Burden of Legal Institutions, laid on them until his coming, Gal. 3. 24. (4.) To give the world a full and sufficient trial of what might be attained towards happiness and Blessedness by the excellency of all things here below. Men had time to try what was in Wisdom, Learning, Moral Vertue, Power, Rule, Dominion, Riches, Arts, and whatever else is valuable unto Rational Natures. They were all exalted unto their height, in their possession and exercise before the Appearance of Christ, and all manifested their own insufficiency to give the least real Relief unto Mankind from under the fruits of their Apostacy from God. See 1 Cor. 1. (5.) To give time unto Satan to fix and establish his Kingdom in the world, that the destruction of him and it might be the more conspicuous and glorious. These and sundry other things of a like nature do evince that there was a condecency unto Divine wisdom in the Determination of the season of the Appearance of Christ in the flesh. Howbeit it is ultimately to be resolved into his Soveraign will and pleasure. 2. God had a Design of Infinite Wisdom and Grace in his sending of Christ, and his appearance in the world thereon, which could not be frustrate. He appeared to put away sin. The footsteps of Divine wisdome and Grace herein I have enquired into in a peculiar Treatise, and shall not here insist on the same Argument. 3. Sin had erected a Dominion, a Tyranny over all men as by a Law. Unless this Law be abrogated and abolished, we can have neither Deliverance nor Liberty. Men generally think that they serve themselves of sin in the accomplishment of their lusts, and gratification of the flesh; But they are indeed servants of it, and slaves unto it. It hath gotten a power to command their obedience unto it, and a power to bind them over to eternal death for the disobedience unto God therein. As unto what belongs unto this Law and power, See my Discourse of Indwelling Sin. 4. No power of man, of any meer Creature was able to evacuate, disannul or abolish this Law of sin. For 5. The Destruction and dissolution of this Law and power of sin was the great end of the coming of Christ for the discharge of his Priestly Office in the Sacrifice of himself. No other way could it be effected. And 6. It is the Glory of Christ, it is the safety of the Church, that by his one offering, by the Sacrifice of himself once for all, he hath abolished sin as unto the Law and condemning power of it.

VER. XXVII, XXVIII. [non-Latin text not transcribed]. [non-Latin text not transcribed], & sicut, & quem admodum. [non-Latin text not transcribed]; Statutum, constitutum est. [non-Latin text not transcribed]; Syr. [non-Latin text not transcribed] to the Sons of men; of Adam, all his Posterity. [non-Latin text not transcribed] Syr. [non-Latin text not transcribed], that at one time; a certain appointed time. [non-Latin text not transcribed], Vul. post hoc autem. Postea verò; and afterward, Syr. [non-Latin text not transcribed] and after their death, the death of them. So also Christ [non-Latin text not transcribed], Syr. [non-Latin text not transcribed], one time; at one time, [non-Latin text not transcribed]; Vul. ad exhaurienda peccata; Rhem. to exhaust the sins of many; without any sense. [non-Latin text not transcribed] may signifie to lift or bear up; not at all to draw out of any deep place, though there may be something in that allusion. Syr. [non-Latin text not transcribed]: and in himself he slew or sacrificed the sins of many; in himself, that is, by the Sacrifice of himself he took them away. Bez. ut in seipso attolleret multorum peccata; that he might lift or bear up the sins of many in himself; he took them upon himself as a Burden which he bare upon the Cross, as opposed to [non-Latin text not transcribed], afterwards, not burdened with sin. Others, ad attollendum peccata multorum in semet ipsum; to take up unto himself (that is, upon himself) the sins of many. The Syriack reads the last [illegible: 1 letter]ause, He shall appear the second time unto the Salvation of them that expect or look for him. All others; he shall appear unto or be seen by them that look for him unto Salvation: unto which difference we shall speak afterwards.

VER. XXVII, XXVIII. And (in like manner) as it is appointed unto men once to die, but after this (afterwards) the judgment: So also Christ was once offered to bear (in himself) the sin of many, and unto them that look for him, shall he appear the second time, without Sin unto Salvation. These verses put a close unto the Heavenly Discourse of the Apostle, concerning the Causes, Nature, Ends and Efficacy of the Sacrifice of Christ, wherewith the new Covenant was dedicated and confirmed. And in the words there is a treble Confirmation of that Singularity and Efficacy of the Sacrifice of Christ, which he had pleaded before. 1. In an Elegant instructive Similitude; And as it is appointed, ver. 27. 2. In a declaration of the use and end of the Offering of Christ; he was once offered to bear the Sins of many. 3. In the consequent of it; his second Appearance, unto the Salvation of Believers; ver. 28. In the comparison, we must first consider the force of it in general, and explain the words. That (as we have observed) which the Apostle designeth to confirm and illustrate, is what he had pleaded in the foregoing verses, concerning the Singularity and efficacy of the offering of Christ, whereon also he takes occasion to declare the blessed consequents of it. Hereof he gives an illustration by comparing it unto what is of absolute and unavoidable necessity, so as that it cannot otherwise be, namely, the death of all the individuals of mankind by the decretory sentence of God. As they must dye every one, and every one but once; so Christ was to dye, to suffer, to offer himself, and that but once. The instances of those who died not after the manner of other men, as Enoch and Elias, or those who having died once were raised from the dead and died again as Lazarus, give no difficulty herein. They are instances of exemption from the common Rule by meer acts of Divine Sovereignty. But the Apostle argues from the general Rule and Constitutions, and thereon alone the force of his comparisons doth depend, and they are not weakned by such exemptions. As this is the certain unalterable law of Humane condition, that every man must dye once, and but once as unto this mortal life, so Christ was once and but once offered. But there is more in the words and design of the Apostle than a bare Similitude and illustration of what he treats of, though Expositors own it not. He doth not only illustrate his former Assertion by a fit comparison, but gives the Reason of the one offering of Christ from what it was necessary for and designed unto. For that he introduceth a Reason of his former Assertion, the Causal connexion [non-Latin text not transcribed] doth demonstrate: [non-Latin text not transcribed]. Especially as it is joyned with [non-Latin text not transcribed], that is, in quantum, inasmuch as; in which sense he constantly useth that expression; chap. 3. 3. chap. 7. 20. chap. 8. 6. And in as much as it was so with mankind, it was necessary that Christ should suffer once for the expiation of Sin, and the Salvation of Sinners. How was it with mankind in this matter? On the account of sin they were all subject unto the Law and the curse thereof. Hereof there were two parts; (1) Temporal Death to be undergone penally on the sentence of God. (2) Eternal judgment wherein they were to perish for evermore. In these things consist the effects of sin, and the curse of the Law. And they were due unto all men unavoidably to be inficted on them by the judgment and sentence of God. It is appointed, decreed, determined of God, that men, sinful men shall once die, and after that come to judgment for their Sins. This is the sense, the sentence, the substance of the Law. Under this Sentence they must all perish eternally, if not Divinely relieved. But inasmuch as it was thus with them, the one offering of Christ, once offered is prepared for their Relief and deliverance. And the relief is in the infinite Wisdom of God eminently proportionate unto the evil, the remedy unto the disease. For 1. As man was to dye once legally and penally for sin by the sentence of the Law, and no more; So Christ died, suffered, and offered once and no more, to bear Sin, to expiate it, and thereby to take away death so far as it was penal. 2. As after death men must appear again the second time unto judgement, to undergo condemnation thereon; so after his once offering to take away Sin and Death, Christ shall appear the second time to free us from judgement, and to bestow on us eternal Salvation. In this interpretation of the words I do not exclude the use of the comparison, nor the design of the Apostle to illustrate the one offering of Christ once offered by the certainty of the death of men once onely; for these things do illustrate one another as so compared. But withal I judge there is more in them than a meer comparison between things no way related one to another, but onely have some mutual resemblance in that they fall out but once. Yea, there seems not to be much light, nor any thing of Argument in a comparison so arbitrarily framed. But consider these things in their mutual Relation and opposition one unto the other, which are the same with that of the Law and the Gospel, and there is much of light and argument in the comparing of them together. For whereas the end of the Death, Suffering and Offering of Christ was to take away and remove the punishment due unto Sin which consisted in this, that men should once die, and but once, and afterwards come to judgment and condemnation according to the sentence of the Law; And it was convenient unto Divine Wisdom, that Christ for that end should Dye, Suffer, Offer once only, and afterwards bring them for whom he died unto Salvation. And this is the proper sense of [non-Latin text not transcribed] in quantum, which Interpreters know not what to make of in this place, but endeavour variously to change and alter. Some pretend that some Copies read [non-Latin text not transcribed]; and one, [non-Latin text not transcribed]; which they suppose came from [non-Latin text not transcribed]. But the onely Reason why the word is not liked, is because the sense is not understood. Take the mind of the Apostle aright, and his expression is proper unto his purpose. Wherefore there is in these verses an entire opposition and comparison between the Law and the Gospel; the Curse due to Sin, and the Redemption that is by Christ Jesus. And we may observe; That God hath eminently suited our Relief, the means and causes of our spiritual Deliverance, unto our Misery, the means and causes of it, as that his own Wisdom and Grace may be exalted and our faith established. That which is here summarily represented by our Apostle in this Elegant Antithesis, he declares at large, Rom. 5. from ver. 12. to the end of the Chapter. But we proceed with the interpretation of the words. In the first part of the Antithesis and comparison, ver. 27. there are three things asserted. (1) The Death of men, (2) The judgment that ensues, and (3.) The cause of them both. The last is first to be explained. It is Appointed, Determined, Enacted, statutum est. It is so by him who hath a [non-Latin text not transcribed] Sovereign Power and Authority in and over these things, and hath the force of an unalterable Law, which none can transgress. God himself hath thus appointed it; none else can determine and dispose of these things. And the word equally respects both parts of the Assertion, Death and Judgment. They are both equally from the constitution of God, which is the cause of them both. The Socinians do so divide these things, that one of them, namely Death, they would have to be natural; and the other or judgment, from the constitution of God; which is not to interpret, but to contradict the words. Yea, death is that which in the first place and directly is affirmed to be the effect of this Divine Constitution, being spoken of as it is Penal, by the curse of the Law for sin; and judgment falls under the same constitution, as consequential thereunto. But if death as they plead, be meerly and only natural, they cannot refer it unto the same Divine Constitution with the future judgment, which is natural in no sense at all. Death was so far natural from the beginning, as that the frame and constitution of our nature were in themselves liable and subject thereunto. But that it should actually have invaded our nature unto its dissolution, without the intervention of its meritorious Cause in Sin, is contrary unto the Original state of our Relation unto God, the nature of the Covenant whereby we were obliged unto Obedience, the Reward promised therein, with the threatning of Death in case of disobedience. Wherefore the Law, Statute, or Constitution here related unto, is no other but that of, Gen. 2. 17. In the day thou eatest thereof, thou shalt surely dye; with that addition, dust thou art, and unto dust thou shalt return, Chap. 3. 19. God enacted it as an everlasting Law concerning Adam and all his Posterity, that they should dye; and that once, as they were once taken out of the Dust. But in the words of God before mentioned, there are two things, (1.) A penal Law enacted, Gen. 3. 17. (2.) A judicial sentence denounced, Chap. 2. 19. not onely Death but future judgment also was appointed thereby. Thus it is appointed to men; that is, to all men, or men indefinitely without exception; [non-Latin text not transcribed]. it is their lot and portion. It is appointed unto men, not meerly as men, but as sinners, as sinful men. For it is of sin and the effects of it, with their removal by Christ, that the Apostle discourseth. It is appointed unto them to dye; that is, penally for sin, as Death was threatned [non-Latin text not transcribed]. in that Penal statute, mentioned in the curse of the Law; And death under that consideration alone, is taken away by the death of Christ. The sentence of dying naturally is continued towards all; but the moral nature of dying with the consequents of it are removed from some by Christ; The Law is not absolutely reversed; but what was formally penal in it is taken away. Observe, 1. Death in the first constitution of it was penal. And the entrance of it as a penalty keeps the fear of it in all living. Yea, it was by the Law Eternally Penal. Nothing was to come after death but Hell. And 2. It is still penal, Eternally penal, unto all unbelievers. But there are false notions of it amongst men as there are of all other things. Some are afraid of it when the penalty is separated from it. Some on the other hand, look on it as a Relief and so either seek it or desire it; unto whom it will prove only an entrance unto judgment. It is the interest of all living to enquire diligently what death will be unto them. 3. The death of all is equally determined and certain in Gods constitution. It hath various wayes of approach unto all individuals. Hence is it generally looked on as an accident befalling this or that man. But the Law concerning it is general and equal. The Second part of the Assertion is; that after this is the judgment. This by the same Divine unalterable constitution is appointed unto all. God hath appointed a day wherein he will judge the world in Righteousness. Death makes an not end of men as some think, others hope, and many would desire it should: Ipsa mors nihil & post mortem nihil: But there is something yet remaining which death is subservient unto. Hence it is said to be after this. As surely as men dye, it is sure that somewhat [non-Latin text not transcribed]. else follows after death. This is the force of the particle [non-Latin text not transcribed], but; but after it. Now this after doth not denote the immediate succession of one thing unto another; if one go before, and the other certainly follow after, what ever length of time be interposed between them, the Assertion is true and proper. Many have been long dead, probably the most that shall dye, and yet judgment is not come after. But it shall come in its appointed season; and so as that nothing shall interpose between death and judgment to make any alteration in the state or condition of the persons concerned in them. The souls of them that are dead are yet alive, but are utterly incapable of any change in their condition between death and judgment. As death leaves men, so shall judgment find them. The second part of this penal constitution is judgment, after death judgment. It [non-Latin text not transcribed]. is not a particular judgment on every individual person immediately on his death, although such a judgment there be, For in and by death there is a declaration made concerning the eternal condition of the deceased; But judgment here is opposed unto the second appearance of Christ unto the Salvation of believers, which is the great or general judgment of all at the last day. [non-Latin text not transcribed] used with respect unto this day, or taken absolutely, do signifie a condemnatory sentence only; [non-Latin text not transcribed] the resurrection of or unto judgment, is opposed unto [non-Latin text not transcribed] the resurrection of or unto life, Joh. 5. 29. See ver. 22, 23, 24. So is it here used; Judgment, that is, condemnation for sin follows after death in the righteous constitution of God, by the sentence of the Law. And as Christ by his death doth not take away death absolutely, but only as it was penal; so on his Second appearance, he doth not take away judgment absolutely, but only as it is a condemnatory sentence, with respect unto Believers. For as we must all dye, so we must all appear before his judgment seat, Rom. 14. 10. But as he hath promised that those that believe in him, shall not see death, for they are passed from death unto life; they shall not undergo it as it is penal; so also he hath, that they shall not come [non-Latin text not transcribed] (the word here used) into judgment, Joh. 5. 24. They shall be freed from the condemnatory sentence of the Law. For the nature and manner of this judgment, see the Exposition on Chap. 6. 5. This then is the sense of the words. Whereas therefore, or in as much as this is the constitution of God, that man, sinful man shall once dye, and afterwards be judged or condemned for sin; Which would have been the event with all, had not a Relief been provided, which in opposition hereunto is declared in the next verse. And no man that dyes in sin, shall ever escape judgment.

VER. XXVIII. This verse gives us the Relief provided, in the wisdom and Grace of God for and from this condition. And there is in the words (1.) The Redditive note of comparison and opposition; So (2.) The subject spoken of; the offering of Christ. (3.) The End of it, to bear the sin of many. (4) The consequent of it, which must be spoken to distinctly. 1. The Redditive note is [non-Latin text not transcribed], So, in like manner, in answer unto that state of things [non-Latin text not transcribed]. and for the Remedy against it, in a blessed condecency unto Divine wisdom, goodness and Grace. The Subject spoken of is the offering of Christ. But it is here mentioned passively; [non-Latin text not transcribed]. he was offered. Most frequently it is expressed by his offering of himself; the sacrifice he offered of himself. For as the vertue of his offering depends principally on the dignity of his Person, so his humane Soul, his Mind, Will and Affections, with the fulness of the Graces of the Spirit resident and acting in them did concur unto the efficacy of his Offering, and were necessary to render it an Act of Obedience, a Sacrifice of a sweet smelling savour unto God, Ephes. 5. 2. Yea, hereon principally depended his own Glory, which arose not meerly from his suffering, but from his obedience therein, Phil. 2. 7, 8. Wherefore he is most frequently said to offer himself, (1.) Because of the virtue communicated unto his offering by the Dignity of his Person. (2.) Because he was the only Priest that did offer. (3.) Because his Obedience therein was so acceptable unto God. (4.) Because this expresseth his love unto the Church; he loved it and gave himself for it. But as himself offered, so his offering was himself. His whole entire humane nature was that which was offered. Hence it is thus passively expressed. Christ was offered, that is, he was not only the Priest who offered, but the Sacrifice that was offered. Both were necessary, that Christ should offer, and that Christ should be offered. And the Reason why it is here so expressed, is because his offering is spoken of as it was by death and suffering. For having affirmed that if he must often offer he must often suffer, and compared his offering unto the once dying of men penally, it is plain that the offering intended is in and by suffering. Christ was offered, is the same with Christ suffered, Christ dyed. And this expression is utterly irreconcileable unto the Socinian notion of the Oblation of Christ. For they would have it to consist in the presentation of himself in Heaven eternally free from and above all sufferings, which cannot be the sense of this expression, Christ was offered The circumstance of his being thus offered, is that it was once only. This joyned [non-Latin text not transcribed]. as it is here with a word in the preter tense, can signify nothing but an action or passion then past and determin'd. It is not any present continued action such as is the presentation of himself in heaven, that can be signified hereby. 3. The end of Christs being thus once offered and which his one offering did perfectly [non-Latin text not transcribed] effect, was, to bear the sins of many. There is an Antithesis between [non-Latin text not transcribed] of many, and [non-Latin text not transcribed] unto men in the verse foregoing. Men, expressed indefinitely in that necessary proposition, intends all men universally. Nor, as we have [non-Latin text not transcribed]. shewed, is there any exception against the Rule, by a few instances of Exemption by the interposition of Divine Soveraignty. But the relief which is granted by Christ, though it be unto men indefinitely, yet it extends not to all universally, but to many of them only. That it doth not so extend unto all eventually, is confessed. And this expression is declarative of the intention of God or of Christ himself in his offering. See Ephes. 5. 25, 26. He was thus offered for those many, to bear their sins, as we render the words. It is variously translated as we have seen before, and various senses are sought after by Expositors. Grotius wholly follows the Socinians in their endeavours to pervert the sense of this word. It is not from any difficulty in the word, but from mens hatred unto the Truth, that they put themselves on such endeavours. And this whole attempt lies in finding out one or two places where [non-Latin text not transcribed] signifies to take away; For the various signification of a word used absolutely in any other place is sufficient for these men to confute its necessary signification in any context. But the matter is plain in it self, Christ did bear sin, or take it away, as he was offered; as he was a Sacrifice for it. This is here expresly affirmed; He was offered to bear the sins of many. This he did, as the Sacrifices did of old as unto their Typical use and efficacy. A supposition hereof, is the sole foundation of the whole Discourse of the Apostle. But they bare sin, or took away sin (not to contend about the meer signification of the word) no otherwise but by the imputation of the sin unto the Beast that was Sacrificed, whereon it was slain that attonement might be made with its blood. This I have before sufficiently proved. So Christ bare the sins of many; and so the signification of this word is determined and limited by the Apostle Peter, by whom alone it is used on the same occasion, 1 Epist. 2. 24. [non-Latin text not transcribed], who himself bare our sins in his own body on the Tree. That place compared with this doth utterly evert the Socinian fiction, of the Oblation of Christ in Heaven. He was offered [non-Latin text not transcribed] to bear the sins of many; When did he do it? How did he do it? [non-Latin text not transcribed] He bare our sin in his own body on the tree. Wherefore then he offered himself for them. And this he did in his suffering. Moreover, where-ever in the Old Testament [non-Latin text not transcribed] is translated by [non-Latin text not transcribed] in the LXX, as Numb. 14. 33. Isai. 53. 12. or by [non-Latin text not transcribed] with reference unto Sin, it constantly signifies to bear the punishment of it. Yea, it doth so when with respect unto the Event, it is rendred by [non-Latin text not transcribed], as it is Levit. 10. 17. And the proper signification of the word is to be taken from the declaration of the thing signified by it. He shall bear their iniquities. Isa. 53. 11. [non-Latin text not transcribed] bear it as a burden upon him He was offered once, so as that he suffered therein. As he suffered, he bare our iniquities, and as he was offered, he made attonement for them. And this is not opposed unto the appearance of men before God at the last day, but unto their death, which they were once to undergo. Wherefore The ground of the Expiation of Sin by the offering of Christ is this, that therein he bare the Guilt and Punishment due unto it. Upon this offering of Christ the Apostle supposeth what he had before declared, namely, that he entred into heaven to appear in the presence of God for us; And hereon he declares, what is the end of all this dispensation of Gods Grace. Unto them that look for him, he shall appear the second time without sin unto Salvation. And he shews, (1) What de facto Christ shall yet do; He shall appear; (2) To whom he shall so appear; Unto them that look for him; (3) In what manner; Without sin. (4) Unto what end; Unto Salvation. (5) In what order; the second time. The last thing mentioned is first expressed; and must first be explained. The second [non-Latin text not transcribed]. time. The Scripture is Express unto a double appearing or coming of Christ. The first was his coming in the flesh, coming into the world, coming unto his own, namely, to discharge the work of his mediation, especially to make attonement for sin in the Sacrifice of himself, unto the accomplishment of all promises made concerning it, and all types instituted for its representation. The Second is in Glory, unto the judgment of all; when he shall finish and compleat the eternal Salvation of the Church. Any other personal appearance or coming of Christ the Scripture knows not; And in this place expresly excludes any imagination of it. His first appearance is past; And appear the second time he will not, until that judgment comes which follows death, and the Salvation of the Church shall be compleated. Afterward there will be no farther appearance of Christ in the discharge of his office; For God shall be all in all. 2. That which he affirms of him is, He shall appear unto, he shall be seen of. [non-Latin text not transcribed] There shall be a publick vision and sight of him. He was seen on the Earth in the days of his flesh: He is now in Heaven where no mortal eye can see him, within the vail of that Glory which we cannot look into. The Heavens must receive him unto the time of the restitution of all things. He can indeed appear unto whom he pleaseth, by an Extraordinary dispensation. So he was seen of Stephen standing at the right hand of God, Act. 7. So he appeared unto Paul, 1 Cor. 15. 8. But as unto the state of the Church in general, and in the discharge of his mediatory Office, he is not seen of any. So the High-priest was not seen of the people, after his entrance into the Holy place until he came forth again. Even concerning the Person of Christ we live by faith, and not by sight. And it is the great exercise of faith to live on the invisible actings of Christ, on the behalf of the Church. So also the foundation of it doth consist in our infallible expectation of his Second appearance, of our seeing him again, Act. 1. 11. We know that our Redeemer liveth, and we shall see him with our eyes. Whilest he is thus invisible, the world triumpheth as if he were not. Where is the promise of his coming? The faith of many is weak. They cannot live upon his invisible actings. But here is the faith and patience of the Church, of all sincere believers: In the midst of all Discouragements, Reproaches, Temptations, Sufferings, they can relieve and comfort their souls with this, that their Redeemer liveth, and that he shall appear again the second time, in his appointed season. Hence is their continual prayer as the fruit and expression of their faith; Even so come, Lord Jesus. The present long continued absence of Christ in Heaven is the great tryal of the world. God doth give the world a trial by faith in Christ, as he gave it a trial by obedience in Adam. Faith is tryed by difficulties. When Christ did appear, it was under such circumstances, as turned all unbelievers from him. His state was then a state of Infirmity, Reproach and Suffering. He appeared in the flesh. Now he is in Glory he appeareth not. As many refused him when he appeared, because it was in outward weakness; so many refuse him now he is in Glory, because he appeareth not. Faith alone can conflict with, and conquer these difficulties. And it hath sufficient evidences of this Return of Christ, (1) In his faithful word of promise. The promise of his coming recorded in the Scripture, is the ground of our faith herein. (2) In the continual supplies of his Spirit which Believers do receive. This is the great pledge of his Mediatory life in Heaven, of the continuance of his love and care towards the Church, and consequently the great assurance of his Second coming. (3) In the daily evidences of his glorious power, put forth in eminent acts of Providence for the Protection, Preservation and Deliverance of the Church, which is an uninterrupted assurance of his future appearance. He hath determined the day and season of it, nor shall all the abuse that is made of his seeming delay in coming, hasten it one moment. And he hath blessed ends of his not appearing before the appointed season, though the time seem long to the Church it self. As, (1) That the World may fill up the measure of its iniquities, to make way for its eternal Destruction. (2) That the whole number of the Elect may be gathered in. Though days of trouble are sometimes shortned for their sakes, that they may not faint after they are called, Mat. 24. 22. yet are they also in general continued, that there may be time for the calling of them all. (3) That all the graces of his people may be exercised and tried unto the utmost. (4) That God may have his full revenue of Glory from the new Creation, which is the first fruits of the whole. (5) That all things may be ready for the glory of the great Day. 3. To whom shall he thus appear? Of whom shall he be thus seen? To them that look for [non-Latin text not transcribed]. him. But the Scripture is plain and express in other places, that he shall appear unto all; shall be seen of all, even of his enemies, Rev. 1. 7. And the work that he hath to do at his appearance, requires that so it should be. For he comes to judge the world in general; and in particular to plead with ungodly men about their ungodly deeds and speeches, Jud. 15. So therefore must and shall it be. His second Illustrious Appearance shall fill the whole World with the beams of it: The whole rational creation of God shall see and behold him. But the Apostle treats of his Appearance here with respect unto the Salvation of them unto whom he doth appear. He shall appear unto Salvation. And this word unto Salvation is capable of [non-Latin text not transcribed]. a double Explication. For it may refer unto them that look for him; that look for him unto Salvation; that is, that look to be saved by him. Or it may do so, unto his Appearance; He shall appear unto the Salvation of them that look for him. The sense is good either way. This looking for the coming of Christ, which is a description of Faith by a principal effect and fruit of it, called also waiting, expecting, longing, earnest expectation, consists in five things. (1) Stedfast Faith of his Coming and Appearance. This is in the Foundation of Christian Religion. And whatever the generality of Hypocritical, nominal Christians profess, there are uncontroulable evidences and demonstrations that they believe it not. (2) Love unto it, as that which is most desirable, which contains in it every thing wherein the Soul takes delight and Satisfaction. That love his appearing, 2 Tim. 4. 5. (3) Longing for it or desires after it. Even so come, Lord Jesus; that is, come quickly; Rev. 22. 20. If the Saints of the Old Testament longed after his Appearance in the flesh, how shall not we do so for his Appearance in Glory. See Tit. 2. 13. Looking for and hasting unto. 2 Pet. 3. 12. (4) Patient waiting for it, in the midst of all discouragements. These the World is filled withal; and it is the great trial of Faith, Jude 20, 21. (5) Preparation for it, that we may be ready and meet for his reception, which is the Substance of what we are taught in the Parable of the Virgins; Mat. 25. Unto those that thus look for him shall the Lord Christ appear unto Salvation. 4. The manner of his Appearance, is, without Sin. This may either respect [non-Latin text not transcribed]. himself, or the Church, or both. In his first Appearance in the flesh he was absolutely in himself without Sin; But his great work was about Sin. And in what he had to do for us he was made sin, he bare our iniquities, and was treated both by God and Man as the greatest Sinner. He had all the penal Effects and Consequents of Sin upon him; all dolorous Infirmities of Nature, as Fear, Sorrow, Grief, Pain, all sufferings that Sin deserved, that the Law threatned, were in him and upon him. Nothing as it were appeared with him or upon him but Sin, that is, the effects and Consequents of it, in what he underwent for our Sakes. But now he shall appear perfectly free from all these things, as a perfect conqueror over Sin, in all its causes, effects and consequents. (2) It may respect the Church. He will then have made an utter end of Sin, in the whole Church for ever. There shall not then be the least remainder of it. All its Filth, and Guilt, and Power; and its effects in Darkness, Fear and Danger shall be utterly abolished and done away. The Guilt of Sin being done withal, the whole Church shall then be perfectly purified, without Spot and Wrinkle, every way glorious; Sin shall be no more. Respect may be had to both, Himself and the Church. 5. The End of his appearance is the Salvation of them that look for him. If this [non-Latin text not transcribed]. word relate immediately unto his Appearance; the meaning is, to bestow, to collate Salvation upon them; Eternal Salvation. If it respect them that look for him, it expresseth the qualification of their persons, by the Object of their Faith and Hope; they look for him to be perfectly and compleatly saved by him. Where both senses are equally true, we need not limit the signification of the words to either of them. But we may observe, 1. Christs Appearance the Second time, his Return from Heaven to compleat the Salvation of the Church, is the great Fundamental Principle of our Faith and Hope, the great Testimony we have to give against all his and our Adversaries. And 2. Faith concerning the second coming of Christ, is sufficient to support the Souls of believers, and to give them satisfactory Consolation in all Difficulties, Trials and Distresses. 3. All true believers do live in a waiting, longing expectation of the coming of Christ. It is one of the most distinguishing Characters of a Sincere Believer so to do. 4. To such alone as so look for him, will the Lord Christ appear unto Salvation. 5. Then will be the great distinction among Mankind, when Christ shall appear unto the Everlasting Confusion of some, and the Eternal Salvation of others; A thing that the World loves not to hear of. 6. At the second Appearance of Christ, there will be an end of all the business about Sin, both on his part and ours. 7. The Communication of actual Salvation unto all Believers, unto the Glory of God, is the final End of the Office of Christ. [non-Latin text not transcribed].