An expositon of all St. Pauls epistles together with an explanation of those other epistles of the apostles St. James, Peter, John & Jude : wherein the sense of every chapter and verse is analytically unfolded and the text enlightened. / David Dickson ...

The Summe of Chap. IX.

THen, That you may see this more clearly, let us take view of the typical Ordinances, in the Old Covenant, and of their accomplishment in Christ, under the Old Covenant, and typical Tabernacle, there were sundry shadows, vers. 1, 2. The Taber∣nacle divided in two rooms, and their furniture with∣in them both, vers, 3, 4, 5. In the outer room the Priests resorted daily, vers. 6. In the inner room, onely the High Priest, once a year, vers. 7. The close-keeping of which room, signified, that the way to Heaven, was not to be fully clear, during the time of those shadows, vers. 8. Nothing done then, external∣ly, could quiet the conscience, vers. 9. All being but temporary shadows, imposed till Christ came, to re∣form all, vers. 10. But when Christ came, hee gave to those shadows, accomplishment. For, hee was Priest of the true Tabernacle of his own Body, signi∣fied by the typical Tabernacle, vers. 11. And, by his own blood, entred into Heaven, for our Eternal Re∣demption, vers. 12. For, if the types procured a Ce∣remonial

cleansing, vers. 13. How much more shall his blood, truly, and in effect, procure our Justification, and Sanctification? vers. 14. And, therefore, that Remission of sins, and Eternal Life, might be given to the faithful, both then of old, and now, hee be∣hoved, by his office, to make his Testament, and die, vers. 15. For, so requireth the nature of a Testament, vers. 16, 17. Wherefore the typical Testament, of old, also behoved to have a typical death, as Levit. 16. maketh plain, vers. 18, 19, 20, 21. Yea, every clean∣sing of the Types, and every Remission, behoved to be with blood, vers. 22. Therefore, the things repre∣sented by the types, behoved to be cleaned by better blood, even the blood of the Messias, vers. 23. For, Christ entred not into the typical Sanctuary, but into Heaven it self, vers. 24. And, offered not himself often, as the imperfect Levitical Sacrifice was offered, vers. 25. For, then should hee have often died. But his once offering, was sufficient for ever, vers. 26. And, as God appointed men but once to die, vers. 27. So Christ was but once offered, till the time hee come to judgement, for the salvation of the faithful, vers. 28.

The Doctrine of Chap. IX.

Vers. 1. Then, verily, the first Covenant had also Or∣dinances of Divine Service, and a worldly San∣ctuary.

THe word [Ordinances] in the original, is also Ju∣stifications, in the plural number: so called, because they represented our Iustification.

Whereof wee learn, 1. That as other things were typed under the Law, so also was our Justification, and the man∣ner of obtaining the same, shadowed forth. 2. That those things which then were called Justifications, were so cal∣led onely because they were the representations of the way of obtaining Justification: for they did not justifie. 3. That albeit Justification be onely one, yet the types therefore were many: no one of them being able to ex∣press the truth, but in part.

2. By calling them Ordinances of Divine Service, hee teacheth us, That sometime, those Ceremonies which are now abolished, were, during their own time, parts of Gods external worship, in regard of the Commandement of God injoyning them.

3. By calling the Sanctuary Worldly, hee teacheth us, To think of all the external glory of Levitical Service, onely as the earthly representation of heavenly things: and, under all these earthly shadows, to seek in, to an heavenly signification.

Vers. 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.

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 Aarons Rod that buded, and the Tables of the Cove∣nant.

5. And, over it, the Cherubims of Glory, shadowing the Mercy-Seat, of which wee cannot now speak par∣ticularly.

6. Now, when these things were thus ordained, the Priests went alwaies into the first Tabernacle, accom∣plishing the Service of God.

7. But into the second, went the High-Priest alone, once every year; not without blood, which hee of∣fered for himself, and for the errours of the people.

Hee setteth before our eyes, the pleasant face of Gods outward worship; that, in the wise appointing of every thing, for place, for division of rooms, for furniture, for ornaments, for materials, for persons, for actions, for or∣der of doing, wee may behold the Glory, not onely of the appointer of them, but also, the glory of the Church, and of Heaven, and of Christ, and of his Saints, represented thereby, as far above the glory of those outward things, as heavenly, and spiritual things, are above earthly; as the particular Exposition of the meaning of the Types, in their own proper place, will make plain, which wee cannot meddle with here, seeing the Apostle judgeth it, not per∣tinent.

Vers. 8. The Holy Ghost this signifying, that the way into the holiest of all, was not yet made ma∣nifest, while as the first Tabernacle was yet stand∣ing.

Hee expoundeth what the High Priests going through the Veil but once a year, did mean, saying, the Holy Ghost signified something thereby.

Then, 1. The Holy Ghost is the Author of these Or∣dinances of Levi, and of matters appointed about that Old Tabernacle, as of the expressions of his own mind to the Church: and, so, hee is very God. 2. The Holy Ghost, is a distinct person of the God-head, exercising the proper actions of a person, subsisting by himself, di∣recting the Ordinances of the Church, teaching the Church, and interpreting the meaning of the Types unto the Church. 3. The Church under the Law was not altogether ignorant of the spiritual signification of the Levitical Ordinances, because the Holy Ghost was then teaching them the meaning. 4. Those Rites and Ceremonies were not so dark in themselves, as they could not be in any sort understood: but were expressions of the mind of God, to the Church of that time.

2. That which the Holy Ghost did signifie was this, That the way unto the holiest of all, was not yet made mani∣fest, while as the first Tabernacle was yet standing.

Then, That the holiest of all represented Heaven, the Old Church did know.

3. Hee saith not that the way to Heaven was closed, but not clearly manifested.

Then, They knew the way to Heaven, darkly, through the Veil of Types. 2. They knew there was a time of clearer light comming.

4. The time of the endurance of this not clear manifesta∣tion of the way to Heaven, is set down to be, Whilst the first Tabernacle was standing.

Then the Old Church was taught, 1. That the clear light of the way to Heaven, was not to be revealed while those shadows, and that Tabernacle endured. 2. That when the clear manifestation of that way should come by the Messias; that Tabernacle was not to stand. 3. That when God should cause that first Tabernacle to be re∣moved, the true light was at hand. 4. That none should receive the clear light of the way to Heaven, but such as should renounce the Ordinances of the first Tabernacle.

And so the Apostle, by the authority of the Holy Ghost, enforceth these Hebrews either to renounce the Levitical Ordinances, or to be deprived of the true light of the way to Heaven now revealed.

5. While he calleth this typical Tabernacle, the first Ta∣bernacle, he importeth, 1. That Christs Body was the next Tabernacle, 2. That the Temple is comprehended under the name of the Tabernacle in this dispute.

Vers. 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.

He sheweth the use of the Tabernacle and the imperfection of the service thereof, saying, The Tabernacle was a fi∣gure for the time then present, Whereby he giveth us to un∣derstand, 1. That the Tabernacle was a type and figure of Christ. 2. That it was not appointed for all time to come, but for that present time of the Churches Non-age. 3. That howsoever it was an obscure Figure, yet, having some resemblance of the thing signified, it was fit for those of that time.

2. Next, hee sheweth the weakness of the offerings, of∣fered in the Tabernacle, that they could not make the man that did the service, perfect, as concerning the conscience: That is, they could not perfectly satisfie the conscience, that sin was forgiven, and life granted, for any worthiness of those offerings: they could not furnish the conscience with a good answer towards God, for saving of them who did that service, 1 Pet. 3.21. Because the conscience could not have ••ound ground of satisfaction, how Gods justice would be made quiet by those offerings. And, that which doth not satisfie Gods justice, cannot satisfie the con∣science: because the conscience is Gods Deputy, and will not be quiet, if it bee well informed, till it see God pacified.

Then, It followeth from this ground, seeing those offerings could not perfect a man in his conscience, 1. That Christs Sacrifice, signified by them, must perfectly sa∣tisfie Gods Justice, and the conscience also, and purge the filthiness of it, and heal its wounds. 2. That as ma∣ny as were justified before God, and in their consciences truly quieted under the Law, behoved, of necessity, to see through these offerings, and flee in to the offering of the Sacrifice represented by them, as Psal. 51.7. For, otherwise, the Apostle testifieth here, the outward offe∣rings could not perfect them in the conscience. 3. That when Remission of sin, and Attonement, is promised in the Law, upon the offering of these gifts, as Levit. 14.9. and 17.11. the form of speech is Sacramental, joyning the virtue of the Sacrifice of Christ, signified by the offering of the figurative Sacrifices unto the Beleever. 4. That true Beleevers, notwithstanding the many im∣perfections of their life, may be perfected, as concerning their conscience, by flying to the Mediation, and Sacri∣fice of Christ, which washeth the conscience through∣ly.

Vers. 10. Which stood onely in meats and drinks, and divers washings, and carnal ordinances, imposed on them, 〈◊〉〈◊〉 the time of Reformation.

Hee giveth a reason, why those Ceremonies should not perfect the conscience; Because they stood in meats, and drinks, and divers washings, and carnal Ordinances: To wit, if they be considered by themselves, separate from their signification, as many of the Iews took them.

Then, There is a two-fold consideration to be had, of the Levitical Ceremonies: One, as they are joyned with the significations; and, so, promises were made of Attonement, by them in the Law. Another, as they were looked upon, by themselves, separate from their signification, as the carnal Jews took them, and rested on them; and, so, they could not perfect the conscience.

2. Hee sheweth their endurance, saying, They were imposed on them, until the time of Reformation: That is, Till the time of the Gospel, that Christ came, with clear light, to perfect matters.

Then, 1. These Ceremonies were by God imposed upon no people, but them; That is, the Jews onely. 2. Neither were they imposed on the Jews for ever, but for a time onely, until the time of Reformation. 3. See∣ing the time of Reformation by Christ is come, these Ceremonies are expired and abolished.

3. Seeing the time of the Gospel, is the time of Refor∣mation or Correction;

Then, 1. The Shadows are fulfilled, and the Sub∣stance is come. 2. The darkness of teaching is removed, and the time of clearness is come. 3. The price of Re∣demption, promised to be laid down, is now paid. 4. The difficulty and impossibility of bearing the yoak of Gods external worship, is removed; and Christs easie yoak, in place thereof, is come. In a word, whatsoever was then wanting under the Law, of the measure of the Spirit, or the means to get the Spirit, and fruits thereof, is now helped in the frame of the Gospel.

Vers. 11. But Christ being come an High Priest of good things to come, by a greater and more perfect Ta∣bernacle, not made with hands, that is to say, not of this building.

To shew the accomplishment of these things, in Christs Priesthood, hee opposeth his Excellency, to the imperfection of the Levitical High Priests service, thus: 1. The Levi∣tical Priest, was Priest of the Shadows of good things: but Christ, Priest of the good things themselves; keeping the dispensation of them proper to his own person, such as are Reconciliation, Redemption, Righteousness and Life, &c.

2. The Levitical High Priest had a Tabernacle builded with hands, wherein hee served: but Christ served in a greater, and more perfect Tabernacle, not made with hands: That is, in the precious Tabernacle of his own Body, wherein hee dwelt amongst us, Joh. 1.14. repre∣sented by the material Tabernacle.

3. Hee expoundeth, how the Tabernacle of Christs Body is not made with hands, by this, that it is not of this building: First, because it was not formed by the art of any Bezaleel, or Aholiab, but by the Holy Ghost. 2. Al∣beit the Tabernacle of his Body was like ours, in substance: yet, for the manner of his holy Conception, hee is of ano∣ther building than ours? For, our Tabernacles are builded by natural generation, of man and woman, with propaga∣tion of original sin: But, Christs Body, in a singular man∣ner, even by the special operation of the Holy Ghost, in the womb of the Virgin: And, so, without original sin.

Vers. 12. Neither by the Blood of Goats and Calves: but by his own Blood hee entred in, once, into the holy place▪ having obtained eternal Redemption for us.

The opposition goeth on: 1. The Levitical High Priest entred into the typical holy place: But Christ entred in∣to the holy place properly so called: that is, into Hea∣ven.

2. The Levitical Priest entred often into the holy place: Christ entred but once into Heaven. Hereby the Levitical Priests entry was declared to be imperfect, because it behoved to be repeated: But Christs entry into Heaven, to be perfect, because but once, not to be repeated.

3. The Levitical Priests entred by the blood of Goats and Calves: But Christ entred by his own blood.

1. And if Christ entred but once into Heaven, after his Suffering; Then, Wee must not think, that his Body is any where else, but in Heaven onely, wherein it is once onely entred.

2. If the blood whereby Christ entred into Heaven, was his own blood, Then, 1. Verily, Christs Body was like ours, in substance, having blood in it, as ours: and, wee must not conceive otherwise of his body, than to be of the same substance, and substantial properties with ours. 2. The blood belonged to the same person, to whom the properties of God belongeth, so often in this Epistle at∣tributed unto Christ. His Blood, was the blood of God, Act. 20.28. That is, the same Jesus, was God and man, with flesh and blood, in one person.

3. The Fruit of Christs bloody Sacrifice, hee maketh, The Eternal Redemption of those for whom hee offered it: And, to the typical Sacrifice, hee ascribeth no re∣demption at all, in the comparison. Thereby giving us to understand,

1. That from the worlds beginning, to the end there∣of, salvation of sinners is by way of Christs Redemption: That is, by his loosing them, through payment of a price. 2. That the Redemption was manifested to have force, when after his bloody Sacrifice hee entred into Heaven. 3. That such as are once redeemed by Christ, are Eter∣nally Redeemed: not for a time, to fall away again: but eternally to be saved, most certainly.

Vers. 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.

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

To prove, that eternal Redemption is the fruit of Christs Sacrifice, he reasoneth thus, If the Typical Sacrifices and Rites of old were able to work that for which they were or∣dained; that is, external Sanctification: Much more shall Christs true Sacrifice be able to work that for which it was appointed; that is, Eternal Remission of sins, and in∣ward Sanctification, unto eternal life.

Then there are two sorts of Sanctification: One, ex∣ternal, of the flesh, which maketh a man holy to the Church, whatsoever he be within. Another, internal, of the conscience and inner man, which maketh a man holy before God.

2. The purifying of the flesh, he maketh to be by the exercise of such and such Ordinances of Divine Service for the time.

Then External, or Church-holiness of the outward man, is procured by such and such exercises of Divine Ordinances in the Church, as serve to make a man to be reputed and holden for clean before men, and so to be re∣ceived for a member of the Church: as is to be seen, Numb. 19.

3. From his form of reasoning, we learn, That whatsoe∣ver liberty, and access of coming to the Church, was made to the Jew of old, by these ceremonies of the Law, as much and more liberty is made to the Christian, to come in to God, by the blood of Christ.

4. In describing Christs Sacrifice, he saith, Christ, through the Eternal Spirit offered himself, without spot to God.

Then 1. Christ is both the Sacrifice and the Priest, in one person. He offered himself as man, through the Eternal Spirit, that is, by the vertue and power of his own Godhead, by which he preached, before his Incarna∣tion, to sinners, 1 Pet. 3.19. 2. His sacrifice was with∣out spot. He was that spotless Lamb, in whom was no sin, nor imperfection, nor defect of any thing that the sa∣crifice required. 3. The vertue of the sacrifice, which made it to purchase Eternal Redemption unto us, floweth from the infinite worth of his Eternal Godhead. 4. Al∣beit Christs two natures, have their distinct respects in the actions of his Office, yet Christ is one, and undivided in the execution of his Office.

5. The fruit and force of the sacrifice, is set down in this, that this Blood shall purge our conscience from dead works, to serve the living God: That is, shall both ab∣solve a man from his foregon sin, and also enable him to serve God for time to come.

Then, 1. Sins are but dead works, flowing from na∣ture dead in sin; and not onely deserving, but also draw∣ing on death upon the sinner. 2. The conscience lieth polluted with the filthiness of dead works, till the vertue of the blood of Jesus applied, bring intimation of abso∣lution. 3. Christs blood doth not purge the Conscience from dead works, that a man should go wallow in them again; but that he may serve the living God more ac∣ceptably. 4. The purging vertue of Christs blood, is joyned with the sanctifying, and renewing of the ab∣solved sinner: and what God hath conjoyned, let no man put asunder.

Vers. 15. And for this cause, he is the Mediator of the New Testament; that by means of death, for the redemption of the transgressions which were under the first Testament, they which are called, might re∣ceive the promise of eternal inheritance.

Now, lest any man should stumble at Christs death, he sheweth a necessity thereof, in respect of his office of Me∣diation, and the purchase to be made by his Redemption. The force of the reason is this, Remission of sins could not have been given under the Law, except the Mediator had been to pay the price of the same under the Gospel: Nor could the faithful and called ones, either then or now, ob∣tain eternal life for an inheritance, otherwise than by the Mediators death: Therefore it behoved the true Mediator▪ by means of death, to pay the promised price of the purchase of remission of sins and eternal life.

Then, 1. The remission of transgressions, and the inheri∣tance of eternal life, are both fruits of Christs Passion, 2. The fruits of his Passion extended themselves unto them who were under the Old Testament, as well as unto us un∣der the New. 3. The way of purchase of these benefits, was by Redemption; that is to say, by lawful purchase, such as might satisfie justice. 4. The way in special, was by means of the Mediators death: His life was laid down, to redeem ours: His one life, as good as all ours. 5. For this cause Christ took the office of a Mediator unto himself, that he might have right and interest by death, to make this purchase. 6. And therefore except he had really died, the purchase could not have been lawfully made.

Vers. 16. For where a Testament is, there must also of necessity be the death of the Testator.

Another reason to prove the necessity of Christs death, from the force of the word Covenant, which signifieth al∣so a Testament. The force of the reason is this, Christ (Jer. 31.31.) promised to make a New Covenant; and there∣fore also a New Testament: & i•• to make a New Testament, then also he promised to dye. The Articles of the Covenant al∣so evinceth it to be a Testament; and the promiser bound to make his word good, and so to dye: For Jer. 31. the Lord Christ promiseth to reconcile his people to God, to take away their sins, and to be their God. Iustice required satisfaction of them, before they could be reconciled: Satisfaction they could not make themselves, therefore he who promised to make the Reconciliation with God, was bound to make the satisfaction for them to God: and if satisfaction for them, then to undergo the curse of the Law for them, and so to dye.

Then, 1. The New Covenant is of the nature of a Te∣stament, and the benefits promised therein; to wit, Re∣mission of sins, Reconciliation, Sanctification, and Life Eternal, are Legacies freely left unto us, by our De∣funct Lord, who was dead, and is alive to execute his own will for evermore. The Scripture is the instrument and evidence; the Apostles, Notaries; the Sacraments, are seals; witnesses from Heaven, the Father, the Word, and the Spirit; witnesses on earth, the Water, the Blood, and the Spirit. 2. Christ Jesus is both the maker of the Covenant which is in Ier. 31. and the Mediator thereof also: the Testator and Executor of that blessed Testa∣ment. 3. Christs death was concluded, and resolved up∣on, and intimated, before he came into the world.

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

He cleareth his reasoning, from the nature of Testaments amongst men; which, not before, but after a mans death, have force. But here it may be objected, How can this be, seeing by vertue of the testament of Christ, benefits not a few, were bestowed upon the Church, before his death, from the beginning of the world; not onely Remission of sins and Eternal Life, but also many graces and bles∣sings in this life, both bodily and spiritual? I answer, Albeit Christs death was not accomplished in act till of late, yet for the certainty of his death to follow, and the un∣changeableness of his minde towards his Church, before his death, he was reckoned both with God, and the Church, for dead; and the promise of laying down his life for his peo∣ple, accepted for the time, as if it had been performed. For which cause he is called (Rev. 13.8.) The Lamb slain from the beginning of the world. And Christ was still represented as a slain man in all these Sacrifices, which the Apostle pointeth at, as meeting this doubt in the next words which follow hereafter, Vers. 18.

Vers. 18. Whereupon neither the first Testament was de∣dicated without blood.

He proveth the necessity of Christs death yet farther. Un∣der

the Law his bloodshed was represented by types of bloody Sacrifices; therefore it behoved those types to be answer∣ed by his real bloodshed and death.

Then, 1. What the types of the Law did signifie, Christ behoved to accomplish in verity. 2. The Old Church was taught, that by vertue of the blood signified by these types, the Covenant stood betwixt God and them.

Vers. 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 Scar∣let Wooll, and Hyssope, and sprinkled both the book and all the people;

20. Saying, This is the blood of the Testament, which God hath enjoyned unto you.

21. Moreover, he sprinkled with blood, both the Tabernacle, and all the Vessels of the Mini∣stery.

From Moses example, we learn, 1. That the Lords Word should be manifested to all the people; and none of them debarred from taking knowledge thereof. 2. That the Word must be spoken plainly, with a distinct voyce, in the common Language, and not muttered in an unknown Tongue. 3. That with the use of holy Rites appointed of God, the Preaching of Gods Word should be joyned, to shew the Institution and force of Gods Ordinances to his people.

2. In that the Book, and the People, and Instruments of Service, were all to be sprinkled, we learn, That every thing which we touch, or meddle with, or make use of, is unclean unto us, were it never so holy in it self, except the Blood of Jesus make it clean unto us, and cleanse us in the using of it.

Vers. 22. And almost all things are by the Law purged with blood; and without shedding of blood is no re∣mission.

He saith, Almost, because of some purging which was done by washing; and yet even that washing also, drew the Vertue of Ceremonial purging from the Sacrifice where∣unto the washing was annexed.

2. In saying, Without shedding of blood, there is no remission of sins, he teacheth us, That wheresoever a sa∣crifice is offered, for obtaining remission of sin, there shedding of blood must really be: and, where an un∣bloody sacrifice is pretended to be offered, for obtaining remission, it serveth not the purpose; because, Without shedding of blood there is no remission: Either therefore, must such as pretend to offer Christ for obtaining the re∣mission of sin, grant that Christ is daily murthered by them, and his blood shed anew, in their pretended Of∣fering, or else, that by their Offering, no new Remis∣sion is purchased. But, the truth is, Christs Blood is once shed, and never to be shed again: and, that once Offer∣ing and Blood shedding is sufficient for everlasting remis∣sion, without any new Offering of him again.

Vers. 23. It was therefore necessary, that the Patterns of things in the Heavens, should be purified with these: but the Heavenly things themselves, with bet∣ter Sacrifices than these.

Another reason of the necessity of Christs death, in force thus much: If things figuratively holy, behoved to be cleansed with the Typical Blood of Beasts: Then things truly holy, behoved to be cleansed with better blood, even the blood of the Messias.

Hence we learn, 1. That for the significations cause, God would not have the Tabernacle, nor any Instru∣ment of Service about it, to ••e esteemed holy, till blood was shed to sprinkle it: That it might be known thereby, that without the shedding of Christs blood, he would not accept of any thing from us as holy. 2. That the blood of Beasts was sufficient to make representation; but bet∣ter blood, even the Blood of the Messiah, behoved to be shed, to give the truth of the signification. For as far as Heaven is above the earthly sanctuary, and mens souls above the vessels thereof; so far better behoved to be that blood which made souls acceptable to God, and to get entrance into heaven, than the blood of Levitical sacrifices was.

Vers. 24. For Christ is not entred into the 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 us.

He cleareth the matter, how Christ hath offered a better Sacrifice than the Levitical, yea, and behoved to offer a better, because he is entered into a better Sanctuary; ano∣ther man, in another manner, and to another end than the High Priest under the Law entred: The comparison goeth thus:

1. The Levitical High Priest entred into the material and artificial Sanctuary, and a Typical sacrifice became him: But Christ entred not into that Typical Sanctuary: Therefore a Typical Sacrifice became not him.

2. The Levitical High Priest entered bodily into the fi∣gurative Sanctuary: But Christ did enter bodily into the true Sanctuary in Heaven it self.

3. The High Priest entered in behalf of the people, with the names of the twelve Tribes upon his breast and shoulders: But Christ is entered in, in behalf of us all his People, to appear for us: bearing the particular memory of every Saint in his Memory.

The High Priest entered in to appear for a short time; and stayed not within the Sanctuary: But Christ is entred in, to appear now all the time from his Ascension, unto this day, and constantly still, while it is called Now.

Vers. 25. Nor yet that he should offer himself often, as the High Priest entereth into the Holy Place every year, with blood of others.

He proveth, that he had offered a better Sacrifice than the Levitical, because he behoved to offer an Offering not to be repeated, as the Levitical: and so a more perfect Offering. The comparison goeth in dissimilitudes:

1. The High Priest entered in with the blood of others, But Christ entered in with his own blood.

2. The High Priest made an Offering of other things than himself: But Christ did offer himself.

Then the Offering of Christ, is the personal action of Christ himself. None can, nor may offer him, but himself: For the Priest must be either better than the Sacrifice, or as good, at least, as the Sacrifice: But none can be so good as Christ, nor be more excellent, or better; therefore, none can offer Christ but himself.

3. The High Priest offered his Sacrifice oftner: But Christ offered not himself oftner than once.

Then, to imagine an Offering of Christ often, is both to give the lye to this Text, and to make Christs Offering by repeating of it imperfect, and like to the Levitical, For if once offering of Christ be sufficient, often offering is su∣perfluous. And if often offering be needful, then that once offering was not sufficient, and so was not perfect, which were blasphemy to say. 2. If any man pretend to offer Christ often, it is not Christ that giveth him warrant so to do: For here it is declared, That he hath no hand in offering himself often.

Vers. 26. For, then must be 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.

He proveth, That Christ cannot be often offered; Because then (saith he) must he often have suffered. Then,

1. No Offering of Christ, without the suffering of Christ: His Passion and Death is inseparable from his Sacrifice. If Christ were often offered, he behoved to be often slain and put to death: But that cannot be, that he should suffer and be slain oftner: therefore, he cannot be offered up in a sacrifice oftener. And they who will take upon them to offer Christ again and again, take upon them to slay him, and put him to new suffering again & a∣gain. 2. The offering of Christ in an unbloody sacrifice, is a

a vain imagination, which the Apostle acknowledgeth not: For, if that were possible, then were the Apostles words here false, and his reasoning ridiculous; which were blasphemy to say.

2. Hee saith, He behoved to have suffered often, since the beginning of the World; Because as often as new sins were committed, and new Remission was to be bestowed, as often behoved hee to have suffered, to expiate these sins, and to purchase the new Remission, since the beginning of the World: But this is impossible; Therefore his Offering often, is impossible. Then,

1. They who make it needful, to offer Christ often, make it needful, also, that Hee should have taken on flesh sooner than Hee did, and been slain sooner than Hee was, and slain as often as new sins were to be expiated, and forgiven, from the beginning of the world. And, so, by this vain conceit they do ranverse all the wisdome of God about Christ, and set to Him an Order, and Course of their own, making themselves wiser than God. 2. It is by the Apostles estimation, as vain a conceit, and as im∣possible to offer Christ oftner than once, now, in the end of the world, as to have offered Him before Hee came in the flesh, since the beginning of the world.

3. But, now, (saith hee) once in the end of the world, hee hath appeared, to put away sin, by the Sacrifice of himself. Then,

1. No Sacrifice of Christ, doth the Apostle acknow∣ledge, but such as is joyned with His bodily appearance in the world for that end. Once hath Hee appeared, and once onely hath Hee sacrificed Himself, saith the Apostle. 2. The Apostle understood no Offering of Christ, but onely one, and once to be offered, for time fore-gone, or time to come, from the beginning of the world, unto the end thereof. 3. This one Offering once offered, was sufficient to expiate the sins of the saved, before it was offered: and therefore, must have force also, to expiate the sins of the saved without repetition now, after it is once offered. 4. Whose sins Christ doth take away, for those Hee appeared, for those Hee made a Sacrifice of Him∣self: And, whose sins Hee doth not put away, for those Hee appeared not, Hee sacrificed not.

4. In calling the time of Christs Suffering, The end of the world, hee giveth us to understand, That there can∣not be so much time betwixt Christs First and Second Comming, as was betwixt the worlds beginning, and his First Comming: But a great deal of less time, need force: else, were not that time the end of the world.

Vers. 27. And, as it is appointed unto men once to dye, but, after this, the Iudgement:

Another Reason, to prove, That Christ neither could, nor should, offer oftener than once, from the Common Law laid upon man, of Once dying. Which Law, Christ having once satisfied, by dying, when he offered up himself; there is no reason he should offer himself again, and, so dye again.

1. It is appointed (saith hee) for men once to dye. Then, 1. It is come by Gods just appointment, that men should dye, since His Law is broken by men. 2. The Common Law of Nature appointeth but one death, once to be suffered. And, though God by singularity of Mi∣racles, make some Exceptions, yet the Common Law standeth for a rule, beyond which, no reason Christ should be tyed, since his once dying is sufficient. 3. Every man must take Dea••h to him, and prepare himself to o∣bey the Appointment.

2. Hee saith, After Death, commeth Judgement. Then, 1. Every mans particular Judgement Day, fol∣loweth his departure out of this life; and general judge∣ment, abideth all, at length. 2 The time of Grace and mercy getting, is onely in this life: nothing but Justice remaineth; either to absolve the Reconciled, or to con∣demn the unreconciled sinner. Mens Devises, for the Relief of the Dead, are but Delusions of the Living.

Vers. 28. So Christ was once offered to bear the sins of many: and unto them that look for Him, shall Hee appear the second time, without sin, unto Sal∣vation.

Hee applyeth the Common Law, of dying once, to Christ, saying, Christ was once offered, to bear the sins of many.

Then, 1. It is as unreasonable, that Christ should offer Himself oftner than once, as it is to exact of Him, the laying down of His life oftner than once: for, that is to exact more than the severity of Gods Justice requireth of Him. 2. Christs Death was not for any sin in Him, but for our sins. 3. Hee took not away the sins of every man in particular (for, many dye in their sins, and bear their own judgement) but the sins of many: the sins of his own Elect People, Mat. 1.21. Hee shall save his people from their sins.

2. Hee saith, That unto them that look for him, hee shall appear the second time.

Then, 1. After that once offering of Christ, and as∣cending to Heaven, Hee is not to be corporally present on earth again, till the Day of Judgement. The Apostle acknowledgeth corporal presence no oftner. 2. To look for Christs corporal presence upon earth then, and not till then, is the property of true Beleevers. 3. Corporal presence is joyned with Appearance: the one is put here for the other.

3. Hee will appear the second time, without sin.

Then, In his first comming, hee was not without our sin yet lying upon him, by imputation; as his baseness and misery declared. But the glorious manner of his se∣cond comming, shall make evident, That hee is without sin, that is, Fully exonored, by that one Offering of the debt thereof, which hee took upon him.

4. In stead of saying, That those who look for him, shall be without sin, hee saith, That Christ shall appear without sin.

To teach us, 1. That the defraying the Debt of the sins of such, for whom Christ hath undertaken, lyeth up∣on Christ, and not upon the Beleevers, for whom hee un∣dertook. 2. And, that if his once sacrificing himself for them, did not expiate their sins sufficiently, then Sin should cleave unto Christ, until His second comming. 3. That Christs freedome from Sin shall evidence our freedome from Sin, for whom hee became Surety.

5. Hee will appear unto them who look for Him unto sal∣vation.

Then, 1. The full accomplishment of the salvation of the Beleevers, shall not be until Christs second comming: Though their souls be blessed before, yet the full blessed∣ness of soul and body, is deferred till then. 2. As Christs Glory shall testifie then, that His once offering freed Him of the Suretiship for our sins: So our salvation shall te∣stifie, that His Offering was sufficient to exonor us. 3. They that love not his comming, cannot look for salvation.