A learned and very useful commentary on the whole epistle to the Hebrews wherein every word and particle in the original is explained ... : being the substance of thirty years Wednesdayes lectures at Black-fryers, London / by that holy and learned divine Wiliam Gouge ... : before which is prefixed a narrative of his life and death : whereunto is added two alphabeticall tables ...

•…•…. 1. A generall Analysis of the ninth Chapter to the HEBREVVS.

His Chapter containes a particular exemplification of this generall pro∣position, Christ is the substance of the legall shadowes.

The generall proposition is comprised under these words, We have an high-Priest, who is a Minister of the Sanctuary, and of the true Tabernacle 〈◊〉〈◊〉 the Lord pitched, Heb. 8. 1, 2.

Hereupon is confirmed that which in the latter part of the former Chapter he as∣•…•…, that by bringing in a new covenant, the old is abrogated, Heb. 8. 13.

Of the foresaid exemplification there are two parts,

• 1. A declaration of sundry shadowes of the law, from the beginning of this Chapter to v. 11.
• 2. A manifestation of the accomplishment of them in and by Jesus Christ, from the beginning of the 11. verse to the end of the Chapter.

〈◊〉〈◊〉 〈◊〉〈◊〉 down the shadowes of the law,

• 1. He drawes all to two heads.
• 2. He brancheth out those heads into their severall parts.

The two head•…•… are,

• 1. Ordinances of divine service.
• 2. The place where they were observed, A worldly Sanctuary, v. 1.

The place is first touched upon, and distinguished into two parts, which are stiled, The first and second tabernacle.

He distinctly sheweth what were the most memorable types in each of these.

In the first he reckoneth up three.

• 1. The Candlestick.
• 2. The Table.
• 3. The shewbread, v. 2.

In the latter he mentioneth seven.

• 1. The Golden Censer.
• 2. The Ark.
• 3. The golden pot that had Manna.
• 4. Aaro•…•…s Rod that budded.
• 5. The Tables of the covenant.
• 6. The Cherubins.
• 7. The Mercy seat, v. 4, 5.

Ordinances of divine service are comprised under two heads. One concerneth the things, which the ordinary Priest did in the first Tabernacle, v. 6.

The other such things as the high Priest did in the second Tabernacle.

These are,

• 1. Generally propounded, v. 7.
• 2. Particularly explicated.

In the explication is set down,

• 1. Their generall signification.
• 2. The reason thereof.

Their generall signification was, that there was another holy place, and holy ser∣vices to come for perfecting that which they could not v. 8, 9.

The reason is taken from their nature, that they were externall and carnall ordi∣nances, v. 10.

2. The second part of this Chapter beginning with the eleventh verse, sheweth the excellency of Christs Priest-hood in accomplishing those things, which by the legall rites could not be accomplished. This is,

• 1. Generally propounded.
• ...

• 2. Particularly confirmed.

In the generall, two points are expressed,

• 1. That Christ entred into the true Tabern•…•…cle which is heaven it self, v. 11.
• 2. That he entred with his own blood which wa•…•… of infinite value.

This value he proveth by the effect thereof, thus expressed, having obtainedete•…•…∣nall redemption, v. 12.

He beginneth his confirmation with the latter point, which he •…•…∣meth.

1. By an argument of unequals, the greater being inferred from the lesse.

The lesse was that the blood of beasts under the law had a virtue to purify the flesh, v. 13.

The greater is, that the blood of Christ hath a virtue to purge the conscience, v. 14.

The former point, that Christ entred into heaven with his own blood, is con∣firmed two wayes,

• ...

  1. Simply, by an argument taken from that office which Christ undertook for us▪ •…•…amely, to be the mediator of the New Testament, v. 15.

  This argument is confirmed two wayes,

  • 1. By the necessity of the thing it self, v. 16.
  • 2. By the invalidity of a testament without the death of the 〈◊〉〈◊〉, v. 17.
• 2. Comparatively in relation to the types under the law.

The truth must be like the types: but the types were with blood: therefore the truth also must be so, v. 18.

That of types is proved by an induction of particulars.

• 1. By Moses sprinkling the book of the covenant with blood, v. 19.
• ...

  2. By sprinkling all the people there with, v. 19.

  This is amplified by the warrant that Moses had, v. 20.

• 3. By sprinkling the Tabernacle.
• 4. By sprinkling all the vessels of the ministry, v. 21.
• 5. By purging almost all things with blood, v. 22.

All the fore-mentioned particulars are amplified with the necessity of that course in this phrase, without shedding of blood is no remissi∣on, v. 22.

From the foresaid premises, the Apostle concludeth the main point, that the types being purged with blood, there must needs be a more excellent way of conse•…•…rating heavenly things, which is, by the blood of the Son of God himself, v. 23.

The Apostle having cleared that main point, concerning the invaluable price of mans redemption, which was Christs own blood, wherein he shewed himself to be a far more excellent Priest then they under the Law, he returns to other points o•…•… difference betwixt legal Priests and Christ.

• 1. It was said of those Priests that they entered into the Tabernacle: but here of Christ, that he entred into heaven it self, v: 24.
• 2. It is said of them, that they entred once every year: but Christ once •…•…or all, v. 25, 26.

This latter is confirmed,

• 1. By the common condition of death which is but once, v. 27.
• 2. By the perfect effect thereof, which is to take away sins.

This is confirmed by the blessed issue of such as believe on him, which is that 〈◊〉〈◊〉

§. 2. Of granting truth in case of controversie.

Heb. 9. 1.

〈◊〉〈◊〉 verily the first covenant had also ordinances of divine service, and a worldly Sanctuary.

THe Apostle having in the former Chapter set forth the excellency of Christs of∣fice, and that especially by the covenant which was ratified thereby: here he 〈◊〉〈◊〉 the execution of that office: and that after the same manner he did the 〈◊〉〈◊〉 it self: which is comparatively: resembling it to the legall Priests manner of 〈◊〉〈◊〉 their office: but so, as he far preferreth Christ.

The comparison is largely set forth in both the parts thereof.

In the former part, the Priests manner of executing their function, from the be∣ginning to the eleventh verse.

In the latter Christs manner of executing his, from v. 11. to Chap. 10. v. 19.

The execution of the legall Priests office is set out by severall rites and types ap∣pertaining thereto: which are generally propounded in this verse.

The generall proposition is thus knit to the former discourse, Then verily the first: O•…•… a 1.1 therefore truly even the first.

O•…•… the adverb translated verily. See Chap. 7. v. 5. §. 37.

Of the conjunction translated then, See Chap. 4. v. 14. §. 82.

The word, covenant, is not expressed in the Greek: yet necessarily understood, by reason of the inference of this verse upon the last verse of the former Chapter, where 〈◊〉〈◊〉 spoke of this covenant and called it, the first.

The manner of inferring the generall proposition in this verse, upon the latter end of the former Chapter, manifesteth a prevention of an objection against that which had been delivered about the abrogation of the old covenant. The objecti∣on might be this,

If the first covenant had also ordinances of divine service, why was it abroga∣ted?

In answer hereunto the Apostle first granteth the substance of the objection, that it had indeed divine ordinances, but with all inferreth that they were ex∣ternall and carnall, imposed only for a time, v. 10.

By this it appears that in matters •…•…f dispute, a truth must be granted, even to that* 1.2 which we speak against. Thus this Apostle who set himself to abase Levi in com∣parison o•…•… Melchisedec granted Levies prerogative in receiving tythes, Heb. 7. 5. And he that was very earnest against circumcision, and other points of Judaisme, granted a pr•…•…ferment of the Jewes, and profit of circumcision in the season thereof, Rom. 3. 1, 2. and Christ who denounced fearfull woes against the Scribes and Pharisies, granted that they sat in Moses seat, Matth. 23. 2.

Thus we shall shew that it is verity rather then envy, and desire of maintaining truth, rather then a contradicting spirit that moveth us to say what we say against any person or thing.

§. 3. Of legall ordinances o•…•… divine service.

THis numerall note of distinction, a 1.3 first, is attributed to that covenant which God made with the Jewes under the law. Of the reason hereof. See Chap. 8. •…•…. 7. §. 27.

Of this covenant it is here said that it had b 1.4 ordinances.

The Greek word translated ordinances is derived from an adjective that signifieth just, or righteous. Of the notation of which word, see Chap. 1. v. 9. §. 114. This word in my Text is sometimes translated righteousnesse (Rom. 2. 26. and 8. 4. Rev. 19. 8.) sometimes judgement (which is alwayes righteous) Rom. 1. 32. Rev. 15. 4. 〈◊〉〈◊〉 justification, Rom. 5. 16. and sometimes ordinance, as here and verse 10. and Luk. 1. 6. Gods ordinances (and such are here meant) were all righteous in their season.

Of the notation of the Greek word translated, c 1.5 divine service. See Heb. 8. v. 5. §. 12.

There being two heads of types laid down in this verse, the first is stiled ordinan∣ces o•…•… divine service. The other a worldly tubernacle.

Some divide that first head into two branches. 1. Ordinances. 2. Services.

The reason of this difference, is the ambiguity of the Greek word, which hath the termination both of the genitive case singular: and also of the accusative plu∣rall: and there is no article joyned to distinguish the one or the other.

They who make these two distinct heads, thus distinguish them.* 1.6

c 1.7 The former, they interpret, justifications, that is, expiations: which being legally, and externally taken, were effects of their rites and ceremonies. For by their many sacri•…•…ices and oblations, by their water of purification, and such other rites, they were legally cleansed; and expiations were made thereby: Lev. 4. 20, 26, 31, 35, Numb. 19. 19.

e 1.8 The latter translated divine service, they interpret to be the very rites and ce∣remonies themselves: as sacrifices, oblations, washings, feasts, and such like.

But seeing the end of these rites were for divine service: and to expiate, cleanse, and purifie, I thinke it best to joyn the rites and effects of them together: as our Eng∣lish and other judicious translators, and learned expositors have done. For the words will very well bear this interpretation.

Thus they shew that legall rites in their time were sacred and religious ordinan∣c•…•…s* 1.9 of divine service, and parts of Gods worship, and meanes of expiation. In the new Testament the word is appropriated to divine service, and so translated, and service o•…•… God, v. 6.

Object. Why doth the Apostle then say, That they stood only in meats and 〈◊〉〈◊〉, and were carnall ordinances, v. 10?

Answ. He denyeth not the outward, legall service, and purging, whereof we speak; and whereby they were assured of spirituall purgings: but he denyeth in∣ward, spirituall expiation by them: and that of themselves.

Of the reasons why God ordained such externall services, see Chap. 4. v. 8. §. 49, 50.

By this we have an evidence of Gods care over his Church. In wisdome he saw it meet to put off the comming of his son into the world to the latter age thereof. Y•…•…t would he not leave his Church destitute of meanes, to nourish their faith and hope in Christ, to draw them to repentance, and to pacifie their consciences. For after they had sinned, by their legal expiations, which put them in mind of Chris•…•…s death, their consciences were pacified.

§. 4. Of the Iewish Sanctuary.

THe second head of typ•…•…s here mentioned is stiled, a a 1.10 worldly Sanctuary. The Greek word translated, Sanctuary, properly signifieth, b 1.11 holy; which, being of the new•…•…er gender, may be applyed to thing or place. Here it is put for the place wherein all the typicall rites, and legall ordinances were exercised. Hereo•…•…▪ see more Chap. 8. v. 2. §. 4.

This is here called worldly, in opposition to heaven, v. 11. and Chap. 8. 2. This* 1.12 Epi•…•…hite is derived from the word translated world: whereof see Chap. 4. v. 3. §. 29.

This Sanctuary is that which in the next verse is called a c 1.13 tabernacle. It was made here in this world: of things of the world; such as were earthly: subject to decay, which things in heaven are not. It was a kind of portable Temple, made of poles, boards, & beasts-skins, which might at pleasure be taken down, and reared up a∣gain. Th•…•… roomes within it were divided by Silk curtains: the end of it was •…•…or people to assemble together for divine worship: there God manifested his presence, and caused his glory to appear, Ex. 29. 43. It was made in the first year of the Is∣raelites abode in the wildernesse, and reared up in the beginning of the second year, Exod. 40. 2. It was of the greater authority, because it was made after the fashion, which God shewed unto Mose•…•… in the Mount, Exod. 25. 40. It continued to be of

〈◊〉〈◊〉 S•…•…lomons Temple was built: at which time it was carried into that Temple, 〈◊〉〈◊〉 •…•…here laid up, 1 King. 8. 4. According to the severall parts thereof, it typified 〈◊〉〈◊〉 e•…•…angelicall, and celestiall truths; whereof the Apostle himself expresseth 〈◊〉〈◊〉 particulars in the verses following.

〈◊〉〈◊〉 onely in generall it is to be considered as the place where the ordinances of* 1.14 〈◊〉〈◊〉 service were performed. And thus it sheweth that it is meet to have a fit place 〈◊〉〈◊〉 〈◊〉〈◊〉 publick exercising of divine servic•…•…. Though the type be taken away, yet 〈◊〉〈◊〉 eq•…•…ity thereof may remain. As there was of old a Tabernacle, and afterwards a 〈◊〉〈◊〉 for people to meet together for divine service; So by way of resemblance 〈◊〉〈◊〉 common equity, there may be such places as we call Churches, for people to 〈◊〉〈◊〉 together therein, and to observe evangelicall ordinances. This seemes to be 〈◊〉〈◊〉 in this phrase, when ye come together in the Church, and again, when ye come 〈◊〉〈◊〉 i•…•…to one place, 1 Cor. 11. 18, 20.

• 1. In such publick places, people may have a mo•…•…e free accesse together.
• 2. A greater number may meet together.
• 3. They may the more conveniently abide together.
• 4. In such places they use to be least disturbed.

Th•…•…s is not to make men dote on buildings: or to place religion on such and such 〈◊〉〈◊〉, or in such and such walls, (in these respects they would prove worldly;) 〈◊〉〈◊〉 〈◊〉〈◊〉 for conveniences. And in regard of Christians meeting together, and the 〈◊〉〈◊〉 ordinances which they there perform, we may have such a mind to 〈◊〉〈◊〉 places, as the Jewes had to the Tabernacle and Temple, Psal. 84. 1. and 122. •…•…. So much was foretold, Isa. 2. 3.

By this epithite c 1.15 worldly added to this word Sanctuary, he draweth the minds 〈◊〉〈◊〉 these Hebrews from doting too much on the Sanctuary, and the ordinances there∣o•…•…▪ He did before give the just due to those ordinances, in stiling them, Ordinan∣ces of divine service: But to keep people from excesse in esteeming of them too high∣ly, here he sheweth what in their substance they were. As Gods ordinances, they •…•…ere highly to be esteemed in their season, but as earthly and externall matters, not to be doted on above their use, and beyond their season.

d 1.16 Sanctuary is a word of high esteem; but e 1.17 worldly, is a matter of debasement▪

§. 5. Of the resolution of, and observations from Heb. 9. 1.

Then verily the first covenant had also ordinances of divine service, and a world∣ly Sanctuary.

IN this verse is declared the priviledge of the first covenant of grace. Here ob∣serve.

• 1. The in•…•…erence, in the word then.
• 2. The substance. Whereof are two parts.
  • 1. The kind of priviledge.
  • 2. The place, where it was manifested.

The kind of priviledge is manifested in two words,

• 1. Ordinances.
• 2. Divine service.

The place is set out,

• 1. By the holinesse of it, in this word Sanctuary.
• 2. By the meannesse of it, in this word worldly.

Doctrines.

• I. The first covenant of grace had speciall priviledg•…•…s. This is gathered from the generall sum of this verse, and from the inference of it on that which went before.
• II. T•…•…e meaner covenant was in time before the greater. The legall covenant was 〈◊〉〈◊〉 then the evangelicall, yet it is stiled the first.
• III. Gods people had speciall ordinances under the first covenant. The mention of ordinances in this place intends as much.
• IV. The ordinances of the first covenant were concerning divine service. They are h•…•…re stiled, Ordinances of divine service.
• ...

• V. The place of Gods peoples meeting together for divine service was an holy place. It is here called a Sanctuary.
• VI. The holy place under the law was but a worldly place. It is here so stiled.

§. 6. Of many types setting out many mysteries.

Heb. 9. 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.

IN this verse the Apostle beginneth to exemplifie the two generall points, which he had noted in the former verse: namely, the Sanctuary, where ordinances of di∣vine service were performed, and then the ordinances them-selves.

The place is here in generall stiled a Tabernacle. Of this word Tabernacle, S•…•…e Chap. 8. v. 2. §. 5. Of it there were two speciall parts wherein ordinances of divine service were observed: One was called the holy place, which is here translated th•…•… Sanctuary. The other was called the Holiest of all, v. 3.

Quest. Why doth he rather speak of the Tabernacle, which was made in Mose•…•…* 1.18 time, and continued only to Solomons time: rather then of the Temple, which was of the same fashion, and made to the same use: and far more glorious and lasting: and might be the better remembred.

Answ. He speaks of legall rites which were made by Moses, according to Gods appointment, Chap. 8. v. 5. and in that respect it was more pertin•…•…nt to the Apo∣stles purpose.

The former part of the Tabernacle is here stiled the first, for they entered into that first. Thorough it they entered into the other.

This first Tabernacle was an especiall type of Christs body: as hath been shewed* 1.19 Chap. 8. v. 2. §. 5.

This and the other types following give proof that there are many distinct my∣steries of religion whereof God would have his people to take notice. This was one end of setting out divine mysteries in external and visible types, that thereby people may take occasion to enquire after the meaning of them: and so come in some mea∣sure to understand the mysteries contained under them.

• 1. Hereby the manifold wisdome of God is more clearly discerned.
• 2. Peoples understanding was much helped.
• 3. Their faith was greatly strengthned.
• 4. Their hope was exceedingly supported.

Hereby their folly is discovered, who think that a generall knowledge is sufficient: namely, that there is a God: that he is to be served: but care not to enquire into the particular wayes and meanes of serving him acceptably: and of trusting in him to salvation.

The severall types of the law, were as severall mysteries of religion: instead of them we now have Catechismes, Common places, Institutions, Bodies of divini•…•…y, Principles, Epitomes, Compendiums, Enchiridions, and other like means of in∣structing the people distinctly in the severall mysteries of godlinesse. It will be 〈◊〉〈◊〉 wisdome well to use them all.

§. 7. Of the Candlestick in the Tabernacle typifying the Church.

THree especiall types are here expresly set down to be in the first Tabernacle, which was the holy place.

The first of them was the Candlestick. This is distinctly described, Exod. 25. 21, &c. Wherein are declared.

• 1. The matter of it.
• 2. The parts of it.
• 3. The appurtenances there about.

In generall the Candlestick was a type of the Church of Christ. The seven Churches, to which Christ wrote, are res•…•…mbled to seven Candlestick•…•…, Rev. 1. 20.

As a Candlestick holds out light, so the Church is the pillar and ground of the truth (1 Ti•…•…. 3. 15.) in that it holdeth forth the truth.

I will not deny, but that the Candlestick may typifie Christ, as he is the head of the Church, who holds his members together, as the branches of the Candlestick are held together by the staffe or stem.

Betwixt these there is no contradiction: for Christ may Synecdochically be put for the whole body, head and members, and so comprize the Church under him, as 1 Cor. 12. 12. and the Church may comprize under it the head also: So as, the Church excludes not Christ no more then the body excludes the head: nor Christ excludes the body; but is joyntly to be considered with his body.

The Church was typified by a Candlestick rather then by the light, to shew that of it self it hath no light. Light must be put into it, or it cannot shine.

In this respect light must be sought of God, Iohn 1. 9. and acknowledged to be from God, Gal. 2. 20. and imployed to his glory, Rom. 11. 36.

As the Church in generall, so the particular parts and members thereof are taught by this type to hold forth that light which they receive, Phil. 2. 16▪ Every o•…•…e in his place, must labour to shew •…•…orth that light of knowledge, or of any other 〈◊〉〈◊〉 that he hath received, to enlighten, direct, and comfort others thereby.

There are two especiall wayes of holding forth light.

One by instructing others. Another by walking as Children of light before o∣thers▪ Thus may, thus must Magistrates, Ministers, Parents, Masters; yea, and pri∣vate Christians shew themselves to be Candlesticks.

§. 8. Of gold the matter of the Candlestick typifying the purity and preciousnesse of the Church.

THe first particular noted about the Candlestick is the matter thereof▪ which wa pure gold, Exod. 25. 31. Gold of all mettall is the most pure and precious Pure in that it is freest from drosse, and least subject to rust.

In this matter it sheweth that the Church is the purest society in the world▪ It is the •…•…oly Church: for,

• 1. Christ cleanseth it by his blood, v. 14.
• 2. He sanctifieth •…•…t by 〈◊〉〈◊〉 Spirit, 1 Cor. 6. 11.
• 3. By his word he sanctifieth them also, Ioh. 17. 17.

Hereby tryall may be made of publick assemblies and private persons.

If publick assemblies have pure ordinances and services: such as can abide the tri∣all of the Lords touch-stone, which is the word, then they are true Churches. In them we may safely abide.

To them we may draw others, and we may stand for the maintenance of them to the uttermost.

In like •…•…anner may particular persons be tryed. Every man that hath this hop•…•… in hi•…•…, 〈◊〉〈◊〉 himself, even as Christ is pure, 1 Joh. 3. 3.

As Gold is a pure mettle, so it is very prec•…•…ous, Ezra. 8. 27. Isa. 13. 12.

This typifieth that precious esteem which God hath of his Church. * 1.20 In this re∣spect it is stiled a peculiar treasure unto God above all people, (Exod. 19. 5.) and the members of the Church are called Gods jewels, Mal. 3. 17.

They must needs be precious in Gods account, because they are bought with the precious blood of his son, 1 Pet. 1. 19. and decked with the precious graces of his Spi∣rit.

Great is that incouragement which may be fetcht from hence against such scorns and reproaches, as the world layeth upon the Church. She is in scorn called for∣saken and d•…•…solate: but the Lord c•…•…lleth her, Hephei-bah, that is, my delight in her, Isa. 62. 4▪ These are those righteous ones who are more exc•…•…llent then their neigh∣bours, Prov. 12. 26. Lazarus a poor begger, was in this respect more excellent then Dic•…•…s. Angels attended Lazarus, and carried his soul to heaven when he died, Luk. 16. 22. But the devils attended Dives, and carried his soul to hell. On this ground it may well be said, Comfort yee, comfort ye the people of the Lord, Isa. 40. 1.

§. 9. Of the parts and ornaments of the Candlestick typifying the use and graces of the Church.

A Second particular concerning the typicall Candlestick respecteth the parts thereof. These were partly for use, partly for ornament.

The parts for use were the seven lamps, Exod. 25. 37. There were six branches* 1.21 of the Candlestick, in each whereof was a lamp, and on the top of the shaft was the seventh. These were to give light: for into them the week and the oyle was put.

These typifie the manifold graces of Gods Spirit, 1 Cor. 12. 8, &c. The number of seven, is a number of perfection. Though the graces of Gods Spirit are in sundry particular respects different one from another, yet in this main end they agree, that they are all as lights.

The six branches were of use to hold out those lamps that they might give the better light.

They set forth those ministeriall functions which Christ hath sanctified to his* 1.22 Church for holding out the light of his word. Ministers are needfull to cause the light of Gods word to shine forth the brighter. This they do by reading, expoun∣ding, preaching, and applying the word of God.

The parts of the Candlestick for ornament were Knops, flowers, &c. Exod. 25. 41.

By these Gods care was typified in beautifying and adorning his Church with excellent ordinances and priviledges: and the members of his Church with singu∣lar and severall graces.

This teacheth us to behave our selves decently or comely, 1 Cor. 14: 40. and to follow the things which are honest, just, pure, lovely, and of good report, Phil. 4. 8.

The branches and bowls came out of the shaft of the Candlestick, (Exod. 25. 31, 32.) This typified that the functions and graces of the Church come from Christ:* 1.23 He giveth gifts to men, Eph. 4. 8, &c. For men are not snfficient of themselves to think any thing as of themselves, 2 Cor. 3. 5.

This should stir us up to imploy and improve the places and gifts we have to the end for which they are given. For an account will be taken, Matth. 25. 19, &c.

As the branches were supported and held up by the shaft, so Ministers and all Saints are supported, and enabled to do what belongs unto them by Christ. He makes able Ministers of the New Testament, 2 Cor. 3. 6. He worketh both to will and to do, Phil. 2. 13.

None therefore may arrogate any thing to themselves, 1 Cor. 4. 6, 7. All is to be ascribed to Christ, 1 Tim. 1. 12.

§. 10. Of the appurtenances of the Candlestick.

A Third particular about the Candlestick concerneth certain 〈◊〉〈◊〉.* 1.24 There is mention made of certain golden pipes which empty out of themselves oyle into the lamps, Zach. 4. 12. The Prophet therein hath reference to the Can∣dlestick in the Tabernacle. So as this typified a continuall supply of grace to the Church.

Hereby we are taught to depend on Christ for supply from time to time: only our care must be to use those means which are sanctified unto us, as Aaron was to or∣der the lamps upon the Candlestick before the Lord continually, Lev. 24. 5.

Among the appurtenances may be reckoned tongs, and snuft-dishes, all of pure* 1.25 Gold, Exod. 25. 38. These typified that Ecclesiastical discipline and government which is grounded on Gods word, and thereby comes to be pure and 〈◊〉〈◊〉 as Gold. This is needful in the Church for preserving the pure light thereof.

They who have power in the Church, ought to be conscionable in the preservati∣on and use of these snuffers, least the light of the word be too much obscured.

§. 11. Of the Table in the Sanctuary typifying communion with Christ.

THe second special type in the Tabernacle was the Table. This is expresly de∣scribed, Exod. 25. 23, &c. Particulars considerable therein are.

• 1. The mat∣ter.
• 2. The form.
• 3. The appurt•…•…nances.

〈◊〉〈◊〉 generall, the Table typified a communion of Saints with Christ. For one use* 1.26 of a Table is for people to sit together familiarly, and to eat and drink together thereat, 1 Cor. 10. 21.

There is a two fold communion of Saints with Christ.

One in this world by holy ordinances, in reference whereunto the Psalmist thus* 1.27 saith, Thou preparest a Table before me, Psal. 23. 5. And of wisdome it is said she 〈◊〉〈◊〉 furnished her Table: and thereupon thus inviteh her guests, Come eat of my bread, 〈◊〉〈◊〉 drink of the wine which I have mingled, Prov. 9. 2, 5.

The other in the world to come. This is it which Christ thus speaketh of, That* 1.28 〈◊〉〈◊〉 〈◊〉〈◊〉 eat and drink at my Table in my kingdom, Luk. 22. 30.

This is a great favour, and highly to be esteemed. Haman accounted it a great honour that he was invited unto the Queens banquet with the King. Esther 5. 12. 〈◊〉〈◊〉 hath ever been accounted a great favour to invite one to his Table, especially when they admit them continually thereunto. Herein did David testifie his good respect to Ionathan his friend, by vouchsafing his son, to eat bread at his Table con∣•…•…, 2 Sam. 9. 7. This honour have all Saints to sit and feed at Christs Table.

Let us well use this priviledge in his holy ordinances while here we 〈◊〉〈◊〉, and then may we be sure to partake thereof eternally in the world to come.

Two cautions are duly to be observed while here we live.

One that we put not off Christs invitation, lest we provoke him to pro∣test,* 1.29 that none of those which were bidden, shall taste of my supper, Luke 14. 18, 24.

The other that we come not without a wedding garment, lest Christ cast us into ut∣•…•…* 1.30 darknesse, Matth. 22. 13.

§. 12. Of the matter of the Table of the Sanctuary.

THe matter of the Table of the Sanctuary is said to be of Shittim wood; and pure Gold, Exod. 25. 23, 24.

Great question is made about that wood, which is called Shittim: whether it* 1.31 should be a kind of cedar, or pine-tree, or 〈◊〉〈◊〉, or any other.

Not to spend time about that question, without all question it was some extraor∣dinary kind of wood, not for ordinary things. It was a lasting wood, and therein like to our oak. The lxx Greek interpreters translate it a 1.32 wood that doth not 〈◊〉〈◊〉.

The other part of the matter was Gold: which hath been shewed to be a pure and precious mettal, §. 8. It also s•…•…tterh out the lastingness of a thing: for Gold doth not rust and decay.

This double matter of the Table typified the two natures of Christ in one person.

The S•…•…ittim-wood his human nature, which was free from corruption, Psal. 16. 10.

The Gold, his divine nature, which was infinitely pure and precious yea and ever∣lasting.

The second particular about the Table was the form and fashion of it: which was* 1.33 like a little Table, as long again as broad. Two cubites the length thereof, and a cubite the bredth thereof, and a cubite and a half the height thereof.

It was curiously set out with a border, and a crown round about it, Exod. 25. 23, 24. All these prefigured the glory of Christ, and the excellent graces wherewith he was adorned, Psal. 45. 2, 3, 4.

As these made him more lovely, so our hearts should be the more enamoured with him.

The third particular were appurtenances, as rings, bars, &c. Exod. 25. 26. &c.* 1.34 These were to carry the Table up and down, and typified that Christ and the com∣munion, which by him we have with God, should be published wheresoever the Church is.

Priests were to carry the Table by those barrs: So Ministers especially are to pub∣lish this communion.

§. 13. Of the Shew-bread typifying Christ.

THe third special type in the Sanctuary, was the shew-bread: hereof there is a brief expression thus, Thou shalt set upon the Table Shew-bread before me alway, Exod. 25. 30, &c. But a more large description, Lev. 24. 5, 6, 7, 8, 9. There is de∣clared.

• 1. The matter whereof it was made, fine flower.
• 2. The quantity of that matter; Two tenth deales in one cake or loaf.
• 3. The number of cakes, twelve.
• 4. The place where they were set, upon the pure Table before the Lord.
• 5. The order wherein they were set, in two rowes, six on a row.
• 6. An appurtenance belonging to them, pure Frankinsence upon each row.
• 7. The renewing of them, every Sabbath.
• 8. The persons to partake of them, The Priests, namely, Aaron, and his Sons.
• 9. The place where they were to be eaten, the holy place.
• 10. The vessels wherein they were to be set.* 1.35

In general this Shew-bread was a type of Christ, who stileth himself the bread of life, John 6. 33, 35. As bread is to the body, the means of life, so is Christ to the soul. This doth Christ suther demonstrate by instituting bread to be one of the sacramental elements of the Lords supper, of which he saith, This is my body, Matth. 26. 26.

The soul standeth in as great need of Christ, as the body doth of bread: and no∣thing* 1.36 but Christ can satisfie the soul, Act. 4. 12. This is that bread for which we should labour: even that which endureth to everlasting life, John 6. 27.

The title given to this bread is in our English translated shew-bread. in a 1.37 He∣brew word for word, bread of faces. They were so called, because being dedicated and offered to God, they were set before the Ark, which was an especial type of Christ the Lord, and of his presence among them. The plural number, faces, is u∣sed in reference to the two sides of mans face. Now this bread stood before, or in the presence of the Lord. For so saith the Lord, Thou shalt set upon the Table shew∣bread before me (or at my faces) alway, Exod. 25. 30. The LXX traslate it b 1.38 breads set before: wherein they have reference to the Ark, the type of Gods presence. Our Apostle here stiles it, proposition of breads: but by a rhetorical figure which is cal∣led, Hypallage, a change of one thing for another: c 1.39 Proposition of breads for d 1.40 breads of proposition: (as they are called, Matth. 12. 4.) that is bread set before, or in the sight, namely of the Lord.

This title typifieth Christ appearing before God for us continually.

• ...

  The first particular about the shew-bread, was the matter whereof it was made, fine flower. This was a type of Christs incarnation and passion. He was as grain* 1.41 that grew out of the ground: and as grain ground in a mill and bolted. The break∣ing of the bread, and pouring out of the winde at the Lords Supper sets forth as much. Thus commeth Christ to be the proper object of our faith. To this pur∣pose saith Christ, Except a corn of wheat fall into the ground and die, it abideth 〈◊〉〈◊〉: but if it die, it bringeth forth much fruit, Joh. 12. 24.

  The flower was fine to shew the purity of Christs nature,, Heb. 7. 26.* 1.42

• ...

  The second particular was the quantity of flower: two tenths deal, in one loa•…•… or cake. One tenth deal, was an Omer full (Exod. 16. 36.) which was about three* 1.43 pi•…•…ts: so as there were about three quarts of flower in one loaf: which was almost half a peck. Thus there was more then a bushel of flower for all the twelve 〈◊〉〈◊〉.

  This typified the plenty of food which we have by Christ. They who have him shall feel no want, for Christ himself faith, I am the bread of life: he that commeth to me shall never hunger, Joh. 6. 35.

• 3. The number of loaves were twelve, Lev. 24. 5. This was in relation to the* 1.44 twelve tribes, which mystically comprise the whole Church under them, which the Apostle calls the Israel of God, Gal. 6. 16.
• 4. The place where they were set, is said to be before the Lord, Exod. 25. 30.* 1.45 Le•…•…. 24. 6. This typifieth Christ as a body containing all the elect under him: and

• ... 〈◊〉〈◊〉 and appears before God. Thus the 〈◊〉〈◊〉 Priest, wi•…•…h the names of the 〈◊〉〈◊〉 tribes, appeared before the Lord, Exod. 28 21. This is a point of admira∣•…•… comfort, whereby our faith may be much comforted in Gods respect to Christ.* 1.46
• 5. The order in which they were set was in two rowes; six in a row. This typified 〈◊〉〈◊〉 unity or order which is in the Church of God: which is the body of Christ. This unity and order of the Church is elegantly described, Cant. 4. 2. &c. They that 〈◊〉〈◊〉 carefull to preserve this unity by keeping their rank and place, do thereby shew 〈◊〉〈◊〉 they are of the Church of Christ, and that his Spirit ruleth in them. See more 〈◊〉〈◊〉, Chap. 13. v. 23. §. 188.
• 6. An especial appurtenance was Frankincense on every row. This prefigured* 1.47 〈◊〉〈◊〉 〈◊〉〈◊〉 acceptation which all the members of Christs body have with God in the 〈◊〉〈◊〉, Eph. 1. 6. This is that incense which is offered up with the prayers of all Saints, 〈◊〉〈◊〉. 8. 3. By vertue hereof the Lord smelleth a sweet favour upon all the oblati∣•…•… of his people, even as he did upon Noahs burnt offering, 〈◊〉〈◊〉. 8. 21.
• 7. The renewing of the shew-bread every Sabbath (Lev. 〈◊〉〈◊〉 8.) was, that bread* 1.48 〈◊〉〈◊〉 alway appear before the Lord, Exod. 25. 30. Thus is Christ continually be∣•…•… God for us, Heb. 10. 12.
• 8. The persons that were to eat that bread were Priests only. Lev. 24. 9. Mat. 12. 〈◊〉〈◊〉 This typified that they only have a right to feed on Christ, who were of the 〈◊〉〈◊〉 and royall Priest-hood, 1 Pet. 2. 5, 9. Behold here the prerogative of 〈◊〉〈◊〉 By feeding on Christ we are made partakers of eternal life, Ioh. 6. 51.* 1.49
• 9. The shew-bread was to be eaten in the holy place, Lev. 24. 9. Christ is fit to be fed upon only in sanctified hearts. He dwelleth in our hearts by faith, Eph. 3. 17. 〈◊〉〈◊〉 are the everlasting doors which must be lift up for the King of glory to come 〈◊〉〈◊〉 to them, Psal. 24. 7.* 1.50
• 10. The vess•…•…ls wherein these were to be s•…•…t, were of sundry sorts, Exod. 25. 29. 〈◊〉〈◊〉 were four 〈◊〉〈◊〉 sorts of dishes: two for the bread, and two for incense. One 〈◊〉〈◊〉 to hold the bread: the other to cover it. And again, one sort to hold the in∣•…•…, the other to cover it. This shewed that holy things must be charily kept, 〈◊〉〈◊〉. 7. 6. Our hearts are these dishes: which ought to be as pure as Gold. In 〈◊〉〈◊〉 this bread of life, and 〈◊〉〈◊〉 incense must be kept. They must be kept close from the dust of wickednesse, yea, and of worldlinesse. Of Incense, and of the typi∣call application thereof: see The Plaister for a Plague, on Numb. 16. 46. §. 25, 37, 38.

§. 14. Of the Sanctuarie, or Holy place.

THe place wherein the foresaid types were, was called a Tabernacle, in the begin∣ning of this verse. Of that title see Chap. 8. v. 2. §. 5. Here it is called San∣•…•…. a 1.51 The Greek word is an adjective; By the termination thereof it may be of the feminine gender singular, or of the 〈◊〉〈◊〉 gender plural, which makes it 〈◊〉〈◊〉. Every of the types before mentioned, are of the feminine gender: so as this added as an epithite to each of them, may imply a quality of holinesse be∣longing to them, as an holy b 1.52 Candlestick, an holy c 1.53 table, an holy d 1.54 shew∣b•…•…ead. But being compared with the next verse, where a like phrase is thus used, (〈◊〉〈◊〉 is called the Holiest of all,) it will appear to be here used in the neuter gen∣der, and plural number, and put for a place. Thus heaven is set out by a e 1.55 word of the plural number and neuter gender, Eph. 1. 20. and 2. 6. and 3. 10. This is an 〈◊〉〈◊〉, and carrieth with it much emphasis.

Things are stiled holy in a double respect.* 1.56

• 1. In regard of their pure quality.
• 2. In regard of their sacred use.

In the former respect God is most properly by a kind of excellency stiled 〈◊〉〈◊〉, Isa. 6. 3. Rev. 4. 8. For God i•…•… both originally, and also infinitely holy. By vertue of communication, Angels are stiled holy, (Mark. 8: 38.) By reason of that holinesse wherein God at first made them, and to distin∣•…•… them from those Angels that fell and lost their holinesse. Men also are called holy, by reason of the work of the holy Ghost, which sanctifyeth them, and thereby reneweth that Image of God in them, in which man was at first created, 〈◊〉〈◊〉. 4. 24.

In the latter respect concerning a sacred use, such things are stiled holy, as are by

divine institution set apart to that use: and that whether it be for once only, as the ground where Moses stood, Exod. 3. 5. Or for perpetual use, Thus sundry persons, vestures, instruments, rites, dayes, and places under the law are stiled holy. Thus un∣der the Gospel, the word, the ministery thereof, Sacraments, other ordinances, as∣semblies of Saints, are stil•…•…d holy.

Such things as in Gods word are stiled holy, ought holily to be used. On this ground, the place whereon Moses stood was for that time holy, Moses was com∣manded to put off his shooes; Exod. 3. 5. That implyed the laying aside of 〈◊〉〈◊〉 af∣fections, when we have to do with God.

This title, Sanctuary; or (as it is in the (f) Hebrew and (g) Greek) holies; was* 1.57 purposly given to the place, to stir them up to have it in high and holy account, and* 1.58 in an holy manner to perform the services thereof.

The more to heighten their esteem the title given to the other part of the Sanctua∣ary* 1.59 is doubled: and to adde the more emphasis, the words doubled are in the ab∣stract thus, holinesse of holinesses (Exod. 26. 33.) as song of songs (Cant. 1. 1.) and God of Gods.

§. 15. Of the most holy place typifying heaven.

Heb. 9. 3.

3.

And after the second Vailes 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 budded, and the Tables of the covenant.

5.

And over it the •…•…herubims of glory, shadowing the Mercy-seat: of which we can∣not now speak particularly.

THe Apostle goeth on to set forth other special types, which were in the other* 1.60 part of the Tabernacle, which he describeth in the 3. verse.

He describeth it by the division of it from the former, and by the proper title gi∣ven unto it.

We will first speak of the Title, and then of the division.

The word a 1.61 Tabernacle is here Synecdochically used for a part thereof. For it was shewed, 9. 6. that there were two parts of the Tabernacle. Of the former he spake in the former verse. Here he speaketh of the latter-part: and this is it which he call•…•…th the Holiest of all. Of this title, see Chap. 8. v. 2. §. 4.

This was at the west-end of the Tabernacle. It was four square, ten cubits long, 〈◊〉〈◊〉 broad, ten high. The like place in Solomons Temple was called the Oracle, which was twenty cubits in length, twenty in breadth, and twenty in height, 1 King 6. 20. Now Solomons Temple, was in every place twice as big as the Tabernacle. It was overlaid every way with pure Gold. It was kept most close. None might enter into it, but the High-Priest, and he but once a year, verse 7. This place 〈◊〉〈◊〉 heaven, verse 12, 24.

It was as fit a resemblance of Heaven, as every any edifice framed in this world. For,* 1.62

• 1. It was the most glorious place that ever was.
• 2. God did more conspicuously manifest his presence in this place, then in any o∣ther on earth.
• 3. None but the High-Priest might enter into this place. So none but 〈◊〉〈◊〉, collectively taken for his mystical body, (1 Cor. 12. 12.) might out of 〈◊〉〈◊〉 enter into heaven.
• 4. The Priest went with blood into it, Lev. 16. 9. So Christ entered into hea∣ven with blood, v. 12. For our sins close heaven against us: but Christs blood takes away our sins.
• 5. The High-Priest was arayed all in fine linnen, when he entered into it. And al∣so was otherwayes gloriously attired. So Christs humane nature was endued with 〈◊〉〈◊〉 p•…•…rity, and exceeding great glory. So likewise, his mystical body enter∣ing into heaven is pure and glorious.
• 6. Therein was the Mercy-seat. So heaven is the throne of •…•…race, Heb. 4. 14.
• •…•… There the High-Priest presented the names of the twelve tribes unto God. 〈◊〉〈◊〉 〈◊〉〈◊〉 Christ 〈◊〉〈◊〉 for us 〈◊〉〈◊〉 God.
• ...

• •…•…. There were Cherubims attending the Mercy-seat. In heaven are Angels atten∣•…•… the throne of God.

This sheweth the priviledge of Saints, as they are members of the mystycal body* 1.63 〈◊〉〈◊〉 Christ, who is the true great High-Priest: and by virtue of this union, they par∣•…•… of this priviledge to have admittance into this most holy place. It was one of 〈◊〉〈◊〉 greatest priviledges of the High-Priest under the Law. No King had the like, 〈◊〉〈◊〉 the difference betwixt the type and the truth be well weighed, it will appear to be a great priviledge indeed. It was a priviledge to Israel to be admitted into the courts 〈◊〉〈◊〉 the Tabernacle: a greater for Priests to be admitted into the holy place: but the greatest for the High-Priest to be admitted into the most holiest place.

This was as Gods bed-chamber, or privy closet. While here we live, we cannot* 1.64 〈◊〉〈◊〉 a personal accesse thereto: therefore we must long to be there, (Phil. 1. 23.) and 〈◊〉〈◊〉 all occasions lift up our eyes thereunto (Psal. 121. 1 Lam. 3. 41.) and set our 〈◊〉〈◊〉 thereon (Col. 3. 1.) and make such prayers as may pierce thereinto, which 〈◊〉〈◊〉 be by the voyce, but by the power of the Spirit, Rom. 8. 26, 27.

§. 16. Of the vaile which separated the most holy place, and typified Christs flesh.

THere was a division betwixt the holy and most holy place by a a 1.65 vaile which is here called the b 1.66 second vaile, in reference to another vaile, whereby the 〈◊〉〈◊〉 part of the tabernacle was severed from the Courts appertaining thereunto. 〈◊〉〈◊〉 was the first vaile thorow which all sorts of Priests entred into the first taber∣•…•…, which was the holy place. This was the second vaile by which the High∣•…•… alone entred into the second tabernacle, which was the most holy place.

This vaile is distinctly described, Exod. 26. 31, 32, 33. wherein are expressed.

• 1. The matter whereof the vaile was made.
• 2. The curious workmanship thereof.
• 3. The pillars and hooks whereon, and whereby it hung.
• 4. The end or use of it.

〈◊〉〈◊〉 general the vaile was a type of Christs flesh: so the Apostle expoundeth it in* 1.67 〈◊〉〈◊〉 word•…•…, through the vaile, that is to say, his flesh, Chap. 10. v. 20. §. 58.

• 1. As the vaile shadowed the glory of the most holy place, so did the flesh of Christ over-shadow his divine glory, Phil. 2. 7.
• 2. By the vail there was an entrance into the most holy place. So by the flesh of Christ, there is an entrance into heaven Heb. 10. 19, 20. In this respect Christ in re∣•…•… to his humane nature stileth himself a door, Joh. 10. 7. and the way, Joh. 14. 6.

Behold here an evidence of the divine wisdome. That whereby the glorious pre∣sence of God is hid from the world, is a means whereby Saints enter into that glo∣•…•… presence. All unbelievers are so offended at the mean estate of Christ clothed with flesh, as they discerned not the evidence of his divine power in his words or works, doings or suffering: but Saints are thereby brought to see the glory of Gods wisdom, power, truth, justice, mercy, and other divine excellencies.

Upon this principle the Word was made flesh and dwelt among us, this inference is made, we beheld his glory, the glory of the only begotten of the Father, Joh. 1. 14. And Christ thus saith of himself, as he was incarnat, No man commeth unto the Father but 〈◊〉〈◊〉: if ye had known me, ye had known my Father also, Joh. 14. 6, 7.

This vail is here called the second for distinction sake. The difference betwixt* 1.68 this and the first vail, was in these and such like particulars.

• 1. In place. The first vail was between the court and first tabernacle. That shewed the concealment of the mysteries of the New Testament.
• ...

  2. In the supporters. This second had but four pillars: but the first had five, Exod. 26. 32, 37. There was a more frequent entring through the first, then through the second.

  Thereupon it was to be more steddy.

• 3. In the matter of the sockets. The sockets of the second vail were of silver. the other of brasse, Exod. 26. 32, 37. The nearer things are to God, the more ex∣cellent and purer they are.
• ...

• 4. This second vail was made with Cherubims. The first not so. For the 〈◊〉〈◊〉 beheld the first out of their court, but not the second: and common people are 〈◊〉〈◊〉 to abuse sacred rites. Besides Angels are most conversant in heaven.
• 5. In the curious workmanship: for this second is said to be of cunning work, Exod. 26. 31.

There is •…•…ar greater cunning about heavenly things, then about the things here low.

By both vailes the priviledge of the new covenant was set out. In the Christian Church the mysteries of the Gospel are more plainly and fully revealed then they were under the law. The vail is taken away: and we all with open face behold, as in a glasse, the glory of the Lord, 2 Cor. 3. 16, 18. Heaven also is more clearly and fully laid open. As an evidence hereof, the heavens were opened when Christ was Bap∣tized, Matth. 3. 16.

§. 17. Of the Matter, Workmanship, Pillars and use of the Vail.

THe first particular about the foresaid vail is the matter thereof: which was of blue, and purple, and scarlet, and fine twined linnen, Exod. 26. 31. It was the finest matter that ever any vail was made of.

1. The fine linnen was a type of the pure righteousness of Christ: even that where∣with* 1.69 the Saints are clothed, Rev. 19. 8.

This linnen is said to be twined and that for strength: which shewed the s•…•…ed∣fastnesse of Christs righteousnesse, and that as apprehended by faith.

The colours were most pretious: such as Princes garments use to be set out with.* 1.70

• 1. Blew. This colour is reckoned as a choyce colour of rich apparel, Ezek. 27. 24. Ier. 10. 9. Our Knights of the Garter, who are of the most honourable order amongst us, weare ribons of blew colour.
• 2. Purple. The rich mans glorious attire is thus set forth, he was clothed in purple, Luk. 16. 19.
• 3. Scarlet. A description of such as were delicatly brought up is thus set out, They were brought up in Scarlet, Lam. 4. 5. In all ages and in these our times Princes, Nobles, and men of great place go in purple and scarlet.

These colours set out blood: and shew that in Christs flesh is that pure blood, whereby his Church is purged, Rev. 1. 5. and 7. 14. It is said of Christ that he was 〈◊〉〈◊〉 with a testure dipt in blood, Rev. 19. 13. The colours shew the glory of Christ even in his flesh. With his blood he purgeth his Church, Rev. 1. 5.

They further typifie the pretiousnesse of Christs blood, 1 Pet. 1. 19. O trample it not under foot, Heb. 10. 29.

This type affords,

• 1. A motive to endevour to be pure as Christ is pure, 1 Ioh. 3. 3.
• ...

  2. A means of tryal to know whether we are of Christs body, Rev. 7. 14.* 1.71

The second particular of the foresaid vail, was the curious workmanship. This, with the f•…•…re-named colours, was a type of excellent grac•…•…s, wherewith Christ in his humane nature was adorned. In this respect it is thus said of him, Thou art sairer then the children of men: grace is powred into thy lips: God, thy God hath •…•…∣ted thee with the oyle of gladnesse above thy fellows, Psal. 45. 2, 7. For God giveth not the Spirit by measure unto him, Joh. 3. 34. This is the rather to be noted, because of his fulnesse we all receive, Joh. 1. 16.

A particular instance of the foresaid curious workmanship were the 〈◊〉〈◊〉* 1.72 that were wrought thereupon. These were shapes of young men with wings. They did in particular set out the attendance of Angels on Christ as he was God-man, the head of the Church. For the Angels, are said to ascend, and descend upon the Son o•…•… man, Joh. 1. 51. This is a point of great comfort: for by virtue hereof they are made ministring spirits to us. Heb. 1. 14. and have a charge given them to keep us in all our wayes, Psal. 91. 11, 12. And therefore they pitch their tents about us, Psal. 34. 7. and are ready to carry our souls to heaven when we die.

The thi•…•…d particular of the foresaid vail were the pillars whereon it hung. These* 1.73 〈◊〉〈◊〉 in 〈◊〉〈◊〉 four, all of 〈◊〉〈◊〉-wood (whereof see §. 12.) They were covered

with Gold (whereof see §. 8.) and set in sockets of Silver. Silver is also a preci∣ous mettal, next to Gold: and more fit for that use then Gold. The hooks where∣unto the vail was fastned were all of Gold, Exod. 26. 32. The pillars set out the deity of Christ: by which his humanity was supported in all that he did endured. The lookes and sockets of silver set out the union of Christs humane nature with his divine.

Hereby we are taught how to believe in Christ: even as he is Immanuel, God with 〈◊〉〈◊〉. Thus our faith will be better strengthned in all his undertakings and suffe∣•…•….

The fourth particular concerning the foresaid vail, concerns the use of it: which* 1.74 vnto divide between the Holy place, and the most Holy, Exod. 26. 33. This typified 〈◊〉〈◊〉 division and difference between the Church militant and triumphant: Though there were but one intire Sanctuary, yet the parts thereof were severed. So though there be but one intire Church, which is the true Catholick Church: yet it con∣•…•… of two parts. We cannot be in both together: therefore we must be con∣•…•… to abide here in the Church militant till the vail of mor•…•…ality be removed.

§. 18. Of the Golden Censer.

Heb. 9. 4.

Which had the golden censer, &c.

IN this and the next verse sundry particular types which were in the most holy* 1.75 place are set down. This phrase, which had, hath reference to that part of the 〈◊〉〈◊〉, which is called the most holy place.

The first of the types here mentioned is the golden Censer.

The Greek word translated, a 1.76 Censer is ambiguous. It is derived from a b 1.77 〈◊〉〈◊〉 that signifies incense; and signifieth that whereon incense is put or offered up. 〈◊〉〈◊〉 this respect some put it for the Altar whereon incense was offered.

Others take it for a Censer, which was an instrument made with a broad pan, fit 〈◊〉〈◊〉 hold fier on it, with a steel or handle to hold it by.

Thus have our English translators turned it, Censer, and that most properly. For it* 1.78 〈◊〉〈◊〉 here said to be in the most Holy place: but the Altar of incense was in the Holy place. The Altar was set before the vail, not within: And Incense was to be offered on it 〈◊〉〈◊〉 morning and evening, Exod. 31. 6, 7. but into the most Holy place the High Priest went only once a year, v. 7.

It is therefore here taken for the Censer, which is described, L•…•…vit. 16. 12, 13.

Object. No mention is made by Moses of any such instrument in the most holy place.

Answ. Where it is said that the High Priest shall take a Censer when he entereth into the holy place, Lev. 16. 12. he meaneth this Censer of gold which he took out of the holy place, and with it took fire from off the Altar, and so went into the ho∣ly place again.

I deny not but that there may be other Censers: for there is mention made of 〈◊〉〈◊〉 in the plurall number, Lev. 4. 14. and of golden Censers 1 Kings 7. 50. But there ought be a special and peculiar Censer appertaining to the most holy place, and there only to be used: which the Apostle may here mean.

About this Censer Moses noteth two points.

• 1. The matter whereof it was made.
• 2. The manner of using of it.

The matter was of gold, for it is here said to be a (c) golden Censer.* 1.79

This typified Christ, and his purity, pretiousnesse and everlastingnesse.

The matter of it is here the rather noted to distinguish this from other Censers, which were of brasse: and were for the oidinary Priests to carry incense up and down the Tabernacle. With such as these, the two hundred and fifty men, which conspired with Korah offered incense.

§. 19. Of the manner of using Censers.

ABout the manner of using this Censer, we are to consider.

• 1. What was put into it.
• ...

• 2. Whether it was brought.
• 3. To what end.
• 4. What was the issue thereof.

• ...

  1. There was put upon this Censer, burning coals, and sweet incense.* 1.80

  Of incense and of the things which it typified. See a Playster for the Plague, on Num. 16. 46. §. 25, 38.

  Burning coals were put under the incense, to make it send sorth the sweet favour thereof.

  The incense typified that sweetnesse of grace and goodnesse which was in Christ.

  The burning coals set out the manifestation thereof by his intercession.

  The incense was beaten small, and declared his passion and bitter agony.

  The high Priest carried also blood with him, which typified that satisfaction which was mad by Christs passion.

  Thus Christ our high Priest entred into heaven with his Censer of incense and blood, to shew that his blood was a price to ransome us from sin, and his interces∣sion moved God to accept thereof for us. This is the ground of that boldness that we have to appear before God, Rom. 8. 34.

  Mention is made of mixing incense with the prayers of Gods Saints. This is the intercession of Christ whereby they are accepted, Rev. 8. 3, 4.

• ...

  2. The place whither the Censer with the incense was brought was within the* 1.81 vail, into the most holy place, which typified heaven: so as Christ in heaven makes in∣tercession for us, Rom. 8. 34.

  There God most conspicuously and gloriously manifested his presence.

  Though we being on earth, may seem to be absent from God (2 Cor. 5. 6.) Yet our high Priest in heaven makes intercession for us before God; this is a strong prop to our faith.

  This is a good ground of directing our prayers to God in heaven.

• ...

  3. The end of putting burning coal and incense upon the Censer was, that a cl•…•…d* 1.82 might cover the mercy seat, Levit. 16. 13. The sweet incense by the heat of the burning coals caused such smoak to arise from thence and made a thick cloud.

  The reason hereof was this. God appeared in glory on the mercy seat, so as the high Priest could not endure the brightness thereof▪ But the cloud of incense so covered the same, as he might stand before it.

  Thus by the mediation of Christ are we made capable of appearing before the glorious throne of Gods grace. Should we base, weak, wretched, sinfull creatures come before the glorious Majesty of God without this cloud of Christs mediation, we should be in a worse case then Moses when he said, I exceedingly fear and qu•…•…, Heb. 12. 21. or the Israelites, who said, Let not God speak with us lest we 〈◊〉〈◊〉, Exod. 20. 19. When a cloud covers the Sun, we may look upon it, so may we look upon God through the mediation of Christ.

• 4. The issue of the high Priests so appearing with burning incense in the Censer, was that he should not die, Levit. 26. 19.

Quest. Why should he die, if he came not with such incense.

Answ.

• 1. The surpassing brightness of Gods glory is such, as no man can see God and live, Exod. 33. 20.
• 2. Our sins provoke Gods wrath, which is a consuming fire. But by the media∣tion of Christ, that fire is like that which did not consume the bush.

Thus may we, who are Gods Priests, with this Censer and incense burning on it, in much comfort appear before God.

§. 20. Of the Ark.

THe second holy type in the most holy place, mentioned by the Apostle, is The 〈◊〉〈◊〉 of the covenant over-laid with Gold.

This is distinctly described, Exod. 25. v. 10, &c. to the end of v. 16. In other places also many excellent things are spoken of the Ark, which we shall touch i•…•… order.

Particulars to be considered about this type are these.

• 1. The title given unto it.
• 2. The matter whereof it was made.
• 3. The ornament wherewith it was decked.
• 4. The Appartenances that belonged unto it.
• 5. The high account wherein it was had.
• 6. The wonders wrought by it.
• 7. The resting place provided for it.

• ...

  1. The title given unto it is in our English, Ark. a 1.83 The Hebrew word is put for* 1.84 〈◊〉〈◊〉, coffer, or chest.

  The coff•…•…n whereinto, Iosephs dead body was put hath this Hebrew name, Gen. •…•…0. 26.

  The chest wherein the mony that was gathered for repairing the Temple was p•…•…t, is stiled by his name in Hebrew, 2 King. 12. 9, 10.

  Our English stileth that great vessel wherein Noah and his family were preserved in the general deluge an Ark: but b 1.85 the Hebrew hath another word, then that which is here used; which according to the notation of it signifieth, an edifice, or 〈◊〉〈◊〉. That wherein Moses was put and laid by the water is stiled by this He∣brew name, and in English called Ark.

  Our English boroweth this word, Ark, from the Latine Area.

  It is here further stiled, The Ark of the covenant: because the Tables of the cove∣nent were kept in it: whereof we shal speak afterwards, §. 30. Of the Ark see more Chap. 11. v. 30. §. 1•…•…4.

  This Ark was an especial type of Christ, and it is a very fit on: for in a chest or* 1.86 coffer, men put their jewels, plate, coyn, treasure, and whatsoever is precious, and whereof they made high account: such a coffer men use to have in the house, where they dwell continually, in the Chamber where they lie, even by their beds side. Be∣cause his treasure is in his coffer, his heart is there also. Thus in Christ are hid all the treasures of wisdome and knowledge, Col. 2. 3. He is full of grace and truth, Joh. 1. 14. It pleased the Father that in him all fulnesse should dwell, Col. 1. 19. Hereupon is Christ the Son of Gods love, Col. 1. 13. His elect in whom his soul delighted, Isa. 42. 1. And he is ever at the right hand of God, Heb. 10. 12.

  Behold what a gift the Lord gave, when he gave this his Son to the world. He* 1.87 gave the Ark and coffer of all his treasures. All things in the world, are not com∣parable hereunto, Prov. 3. 15.

  This is that treasure and pearl, for which if a man fell all he hath, he shall be no looser, Matth. 13. 44, 4•…•…, 46. Well therefore might it be said, God so loved the world as 〈◊〉〈◊〉 his only begotten Son: So admirably as cannot be expressed. And well might Christ say, whosoever loveth Father or Mother more then me, is not worthy of me, Matth. 10. 〈◊〉〈◊〉.

• ...

  2. The matter whereof this Ark was made, was Shittim wood and Gold, Exod.* 1.88 〈◊〉〈◊〉. 1•…•…, 11. It is here said to be laid over with Gold. Of this Shittim wood and gold, 〈◊〉〈◊〉. 12.

  The Greek word translated over-laid, signifieth to be compassed about, or cover∣ed* 1.89 about. It is thus expressed, Exod. 25. 11. Th•…•… shalt overlay it with pure gold, with∣in 〈◊〉〈◊〉 about shalt thou overlay it. This added much to the beauty and excellency of the Ark: and shewed that Christ is every way glorious and precious, within and without, in body and soul: in his human and divine nature.

• ...

  3. The ornament where with it was decked, was a crown or border of gold round* 1.90 〈◊〉〈◊〉, Exod. 23. 11. This did set out the glory of Christ, and the excellency of 〈◊〉〈◊〉 〈◊〉〈◊〉 where with he was adorned, as hath been shewed, §. 12.

  As he was every way lovely and glorious, so our hearts ought to be the more set 〈◊〉〈◊〉, and enamo•…•… with him.

• •…•…. 〈◊〉〈◊〉 esp•…•…ciall 〈◊〉〈◊〉 belonged to the Ark▪ Rings of gold and barrs.* 1.91 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 •…•…o the Table, •…•…. 12. They were to carry the Ark up and down: They 〈◊〉〈◊〉 that Christ, and th•…•… treasures of God laid up in him, are to be preached whatsoever the Church is.* 1.92
• •…•…. Great was that account which was had of the Ark: and that both by God 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 by his people.

• ...
  • ...

    1. God made it a most sacred representation of his presence. In this respectit i•…•… stil•…•…d, The Ark of God w•…•…ose name is called by the name of the Lord of hosts: or, 〈◊〉〈◊〉 which the name, even the name of the Lord of hosts was called upon, that dwellet•…•… •…•…e∣tween the Cherubims, 2 Sa. 6. 2. Where the Ark was, there was God counted pre∣sent. Therefore when the people removed from place to place, the Ark went be∣fore them, Num. 10. 33. There God promised to commune with Moses of all things which he would give him in commandement, Exod. 25. 22. Numb. 7. 89. There∣fore Priests used to ask counsel of the Lord before the Ark: which is said to be before the Lord, 1 Sam. 14. 18. Where the Ark was there was a •…•…it place to offer Sacrifice, Iudg. 20. 26. And in solemne prayer people used to fall down before the Ark, Josh. 7. 6.

    This typifieth Gods high account of Christ. Never was there s•…•…ch are▪ presentation of the Father as Christ his Son, Ioh. 14. 8, 9. All the oracles of God come to us from Christ, Ioh. 1. 18. In this respect is he called the word, Joh. 1. 1. By him we ought to offer up all our sacrifices, Heb. 13. 15.

  • ...

    2. Saints had also the Ark in high account. Nothing was accounted more deer and precious unto them; witnesse Davids zeal thereabouts, 2 Sam. 6. 2, &c. Nothing more grieved and pierced them then the loss of it, 1 Sam. 4. 13, &c. where the Ark was, a blessing accompanied the same, 2 Sam. 6. 12. When the Israelites presumed to go against the Canaanites without the Ark, they were overthrown.

    So Gods people have Christ in high account, Phil. 3. 7. What joy was there at his birth, Luk. 2. 10. How was the Church pierced at his loss, Cant. 5. 6. God blesseth his with all spiritual blessings in Christ, Eph. 1. 3. But they that are without Christ, are without hope, Eph. 2. 12.

• 6. There are three especiall wonders expresly set down to be wrought by the* 1.93 Ark.
  • ...

    1. The deviding of Iordan till the Israelites passed over from the wildernesse to Canaan: and then the returning of the water to his course again, Iosh. chap. 3. & 4

    So by Christ, a way is made through the sea of this world into the celes•…•…lal Cana∣an, Heb. 10. 20.

  • 2. The falling down of the wals of Iericho, Josh. 6. 12, &c. So by Christ mighty and strong holds are cast down, Eph. 2. 14. Col. 2. 15. 2▪ Cor. 10. 4.
  • 3. The falling down of Dagon before the Ark: and judgements executed upon the Philistines, 1 Sam. 5. 4, 6. So by Christ the Idols of the world fall down: yea, and the very devils themselves, Mark. 3. 11. Christ is a consuming fier to such as have him not in due account, Heb. 12. 29.
• 7. After that the Ark had removed up and down from place to place, a place of* 1.94 rest was sought for it, (2 Sam. 7. 2.) and found for it, 1 King. 8. 8.

Thus Christ after his many travels and troubles on earth found a resting place in heaven, He•…•…. 1. 3.

§. 21. Of cleering this reference, Wherein.

THe third type here set down to be in the most holy place is thus expressed, 〈◊〉〈◊〉 golden pot that had Manna.

Before the mention of the said type, there is an expression of the place where i•…•…* 1.95 was, under this relative, (v) wherein, or in which, There is some question about the 〈◊〉〈◊〉 to which this relative should have reference.

• ...

  1. 〈◊〉〈◊〉 •…•…ay have an immediate reference to b 1.96 the Ark mentioned before, for both Antecedent and relative are of the same gender & number. Thus it wil imply that the g•…•…lden pot, and Aarons rod, and the tables of the covenant, were in the Ark: which seemes to be contrary to these words, There was nothing in the Ark, save the 〈◊〉〈◊〉 o•…•… stone, 1 Kings 8. 9. 2 Chro. 5. 10.

  To this it is answ•…•…red, that the golden pot which had Manna, and Aarons rod were in the Ark before it was carried into the Temple: but not then. Or otherwise that they might be put into the Ark by Ieremiah or some others, and all •…•…id together, wh•…•…n they feared the distruction of the Temple.

• ...

  Thus the seeming difference betwixt the history related, 1 Kings 8. 9. and this text is taken away.

  Others answer, that this preposition, in, may be put for with, as it is in other pla∣ces. So in this phrase, Which is the first Commandement with promise (Eph. 6. 2.) the Greek is b 1.97 in promise.

• 2. This phrase wherein, may have a more remote reference to the Tabernacle mentioned, v. 3. As if he had thus expressed it, in which Tabernacle was the gol∣den: pot, &c.

This is the fairest way of reconciling the foresaid difference, for it is not proba∣ble that such things as were in the Ark in Moses his time, would have been taken out •…•…ither before, or in Solomons time. Neither is it probable that Aarons rod, being a long shepheards crook, or a Governours long white staffe, and sprouting forth wi•…•…h blossomes and almonds could lie in the Ark: besides it is said both of the pot of 〈◊〉〈◊〉, and also of Aarons rod, that they were laid up before the Testimony, (Exod. 16. 34. Numbers 17. 10.) meaning thereby the Ark and not in the Ark. So as all these types, the Ark, the pot of Manna and Aarons rod, &c. are implyed to be together in the most holy place.

§. 22. Of Manna.

THe third holy type here mentioned to be in the most holy place is thus set down, the golden pot which had Manna. Two things are here expressed.

• 1. The type it self.
• 2. The vessel wherein it was preserved.

This is the more distinctly recorded, and the more carefully to be observed, be∣cause* 1.98 it was not only a type which prefigured a truth to come: but also a Sacra∣ment to seal up Gods promise of Christ unto them. For Manna was to the Jewes 〈◊〉〈◊〉 the bread of the Lords Supper is to us; of it •…•…aith the Apostle, they did all eat the 〈◊〉〈◊〉 spirituall mea•…•…. Manna was to the Jewes spirituall meat: and the same spiritu∣all 〈◊〉〈◊〉 which we Christians eat, that is Christ himself, his body, 1 Cor. 10. 3.

The history of Manna is distinctly set down in the 16. Chapter of Exodus, We will consider it.

• 1. In generall with reference to the main truth.
• 2. In the particular circumstances whereby the resemblance betwixt the type and truth will more cleerly be manifested.

As other types, so this typified Christ. For as the rock, whereof the Israelites drank, was Christ: So was Manna. The hidden Manna, which hath reference to this Manna, sets out Christ, Rev. 2. 17.

Christ is to the souls of believers as Manna was to the bodies of the Israelites. I* 1.99 〈◊〉〈◊〉 the living bread (saith Christ) which came down from heaven. If any man eat of this bread, he shall live for ever: and the bread that I will give, is my flesh, which I will gi•…•…e for the life of the world, Joh. 6. 51.

This teacheth us to hunger after Christ, that is, earnestly to desire him; & to eat of his flesh, that is, to believe on him made man: for this end we must frequently and seriously meditate on this heavenly Manna: and on the necessity and excellency thereof. Our bodies do not more need food, then our souls need Christ: nor can corp•…•…rall food do such good to our bodies, as Christ to our souls. The Israeli•…•…es were exceedingly troubled when they wanted bread, Exod. 16. 3.

By this type let us bring our hearts more to desire Christ, so shall we make good use of him.

§. 23. Of the name, the Author, the place, and kind of food p•…•…efigured under Manna.

ABout this third type sundry particular circumstances are to be duly ob•…•…erved▪

• 1. The Title given to it.
• 2. The Author of it.
• 3. The Place whence it came.
• 4. The Kind of food.
• 5. The Manner of giving, gathering and using it.
• 6. The Meanes of reaping benefit by it.

• ...

  1. The title is thus expressed, It is Manna, Exod. 16. 15.* 1.100

  The word is an Hebrew word, and retained in the Greek, Latine, English, and o∣ther languages.

  a 1.101 The Verb whence it commeth signifieth to prepare, Ionah. 2. 1. It signifieth also to distribute, or appoint, Dan. 1. 10. This word according to the derivation of it, intendeth a portion prepared, Wisdome, 16. 20.

  This typified Christ as a portion prepared for us. Of Christ it may well be said as was said of that portion, which Elkanah gave to Hannah, it was a worthy porti∣on (1 Sam. 1. 5.) no such portion was ever given to children, to men. Herein we may well rest, and say, The Lord is the portion of mine inheritance, &c. Psal. 16. 5. So as we may count all things but losse for this portion, Phil. 3. 8.

• ...

  2. The Author of this Manna was the Lord. For Moses said unto them▪ This* 1.102 is the bread which the Lord hath given you to eat: and withall the Lord said hereupon, ye shall know that I am the Lord your God, Exod. 16. 12, 15.

  The people of Israel were at that time, when Manna was first given, in such di∣stresse for want of food, as none could help them, but the Lord himself. That di∣stress so moved his bowels, as he gave evidence of his extraordinary power in pro∣viding for them.

  Christ himself thus applyeth this point, my Father giveth you the true bread, Joh. 6. 32.

  This world is as destitute of spiritual food, as the wilderness was of corporal: and God was as much moved with our spiritual need, as with their corporal.

  Much doth this commend both the type and the truth. Things given by great persons, especially if they be seasonably given, in great need, and for singular use, are highly esteemed.

• ...

  3. The place from whence Manna came, is said to be heaven, Exod. 16. 4. Psal.* 1.103 78. 23, 24.

  It was so ordered, to shew that it came from God: yea, also to give evidence of the excellency thereof: in which respect it is also called Angels food, Psal. 78. 25.

Object. Christ saith that Moses gave them not that bread from heaven, Joh. 6. 31.

Answ.

• 1. Christ speaketh of the highest heaven: but Moses of the lowest heaven, where the clouds are. For from thence Manna fell.
• 2. Christ especially intendeth the quality of that Manna, that is was not, as he himself heavenly.

Yet by the place from whence that Manna fell was typified, that Christ the truth thereof, was truly and properly from the highest heaven. For the bread of God is 〈◊〉〈◊〉 which commeth down from heaven and giveth 〈◊〉〈◊〉 unto the world, Joh. 6. 33, 51. In this respect it is said of Christ, that he is the Lord from heaven, 1 Cor. 15. 47.

Christ was true God, and by assuming our humane nature, he came down from heaven.

This addeth somewhat more to the commendation of this food. Things farre 〈◊〉〈◊〉, are highly esteem d. This food is fetchr as far as from heaven: yea, it is heavenly food, and therefore the more highly to be esteemed.

• 4. For the kind of food, Manna is thus described a small round thing, as small as the hour frost on the ground. It was like Coriander seed, white, and the taste of it was like wafers made with honey, Exod. 16. 14, 31.

In this description, four points are observable.

• ...

  1. The quantity of the grain, It was small.

  Thus Christ, that he might become food for us, was made smal, that is, mean and of* 1.104 no reputation, Isa. 43. 2, &c. Phil. •…•…. 7. As Christ became poor to us (2 Cor. 8. 9.) So he became smal to make us great.

• ...

  2. The figure of the grain, it was round: not as wheat, but Coriander seed. This* 1.105 figure •…•…oteth out a kind of fulness and perfection: as four square setteth out steadi∣ness and stability, Rev. 21. 16.

  〈◊〉〈◊〉 typifieth that fulness of grace, which is in Christ, Col. •…•…. 19.

• ...

  3. The colour of it was white. This colour in Scripture is used to set out purity,* 1.106 〈◊〉〈◊〉. 51. 7. Rev. 7. 14.

  This typified the purity of Christ, Heb. 7. 26. My beloved is white, saith the Church, 〈◊〉〈◊〉 〈◊〉〈◊〉.

• ...
  • On this ground we may more perfectly trust to what he did, and endured for us: 〈◊〉〈◊〉 we may more boldly in him appear before God: though we be black, yet he is white.
  • 2. On this ground we ought to endevour to purge our selves as he is pure, 1 Ioh. 3. 3.
• 4. The taste of Manna was like, wafers made with honey: that is sweet and plea∣s•…•…re,* 1.107 Wisd. 16. 20. It had abundance of all pleasantness in it, it was pleasing to every mans taste.

Thus it was the better relished: yea, thereby the bounty of God was the better •…•…eemed: who did not only provide wholsome, but also delight some food.

This typified the delectableness that is in Christ: to them especially that have their spiritual appetites well ordered. These are they that say, Oh taste and see that the Lord is good, Psal. 34. 8. If once we taste rightly of Christ, the bread of life, we shall say, Lord evermore give us this bread, Joh. 6. 34. There is no fulson eness in this bread, neither is there any saciety therein. We condemne the Israelites of egre∣gious folly for lothing Manna, Numb. 21. 5. and preferring the cucumbers, and the 〈◊〉〈◊〉, and the leeks, and the onions, and the garlick before it, Numb. 11. 5. What 〈◊〉〈◊〉 may we judge of them, who loath Christ the bread of life: and prefer any thing here below before him.

§. 24. Of the Manner of giving Manna.

A Fift particular circumstance is about the manner of giving, gathering, and u∣sing Manna.

• •…•…. Concerning the giving of Manna, it was both freely and plentifully given.* 1.108
  • 1. It must needs be freely given in that by their murmuring they deserved to have perished, Exod. 16. 2.
  • 2. Plentifully it was given, in that God saith, I will rain bread from heaven for you; and in that they gathered every man according to his eating, Exod. 16. 4, 18.

  Thus is Christ freely given; and he that commeth to Christ shall never hunger, Joh. 6. 35. On this ground all are invited to come to Christ, Isa. 55. 1. Ioh. 7. 37.

• ...

  2. It was sent with dew. Exod. 16. 14 Numb. 11. 9.

  Thus Christ is sent down from heaven with the dew of the Spirit, and accompa∣nyed with all graces: full of grace and truth; so as of his fulnesse have all we received, and grace for grace, Joh. 1. 14, 16. Hereby it is that Christ is such nourishment and refreshment to us, as he is.

• ...

  3. Manna was given only to Israel, which was then the onely Church of God.* 1.109

  So Christ is given to the spiritual Israel, which is the Catholick Church. For he is the Saviour of his body, Eph. 5. 23. He shall save his people, Matth. 1. 21.

  Behold the priviledge of Saints; great in it self, and great in that it is appropria∣ted to them.

• 4. Manna was given from time to time, so long as the children of Israel were in* 1.110 the wilderness, till they came to Canvar, Exod. 16. 35. Iosh. 5. 12.

Thus hath Christ been preached hitherto, and shall continue to be preached in the wilderness of this world, till he come to the Celestiall Canaan, Matth. 28. 20. In heaven there shall be no need of preaching him.

§. 25. Of the manner of gathering Manna.

FOr gathering Manna, those circumstances are observable.* 1.111

• 1. Every one, rich, and poor, gathered it, Exod. 16. 16. So must every one that will partake of Christ use the means, wherein, and whereby he is offered to the Church. For Christ commandeth to preach the Gospel to every creature, (Mark. 16. 15.) meaning every reasonable creature, capable thereof. There is neither Iew 〈◊〉〈◊〉 Greek, there is neither bond nor free, there is neither male nor female: for ye are all 〈◊〉〈◊〉 in Christ Iesus, Gal. 3. 28.* 1.112
• ...

  2. They went out to gather it; So saith the Lord, The people shall go out and ga∣ther, Exod. 16. 4.

• ...

  We may apply this to Christs going out of the Camp, Heb. 13. 13. and by •…•…∣semblance to our going out of the world from the vanities thereof: and out of 〈◊〉〈◊〉 old man, from the iniquities thereof. Christ is not to be found in the tents of 〈◊〉〈◊〉 one or the other.

• 3. There was a time limited for gatheeing Manna, after which time it would 〈◊〉〈◊〉* 1.113 be found. They gathered it every morning: and when the sun was hot, it melted, Exod 16. 21.

Thus there is a time for seeking and finding Christ. Seek ye the Lord while 〈◊〉〈◊〉 may be found, Esai. 55. 6. This is the time accepted, the day of salvation, 2 Cor. 6. 2. when such a time was overslipt, the spouse to hergreat grief sought Christ, but could 〈◊〉〈◊〉 find him, Cant. 5. 6. The foolish virgins by this means utterly lost him, 〈◊〉〈◊〉. 25. 11, 12.

Take heed therefore of putting off the opportunity afforded by God for •…•…∣ing Christ.

§. 26. Of the manner of using Manna.

1. FOr using Manna it is expresly noted, that the people ground it in mils, 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉* 1.114 in a morter, and baked it in pans, and made cakes of it, Numb. 11. 8.

These set out the manifold sufferings of Christ: whereof read Esai. 53. Christ himself expresly saith in reference to himself, except a corn of wheat fall into the ground, and die, it abideth alone: but if it die, it bringeth forth much fruit, 〈◊〉〈◊〉. 12. 24.

Behold what Christ endured for us! what should we refuse to endure for Christ.

2. It is expresly noted that if Manna was otherwise used then God appointed, it* 1.115 bred worms and stan•…•…, Exod. 16. 20. Thus is Christ to the incredulous and rebelli∣ous; he is a savour of death, 2 Cor. 2. 16. He is a stone of stumbling, and a rock of of∣fence, 1 Pet. 2. 8.

Finally for the means of reaping benefit by Manna, It was to be eaten: Eat that* 1.116 to day saith Moses, Exod. 16. 25.

Thus to partake of the true benefit by Christ, we must believe on him, Iohn 6. 47. this is spiritually to eat Christ. See Chap. 13. v. 10.

§. 27. Of the golden pot wherein Manna was kept.

THe vessel is here said to be a pot, yea, a golden pot. Into this was the Manna put, that it might remain as a memorial for future generations.

About this circumstance, we are to consider.

• 1. The matter of this pot, It was of Gold.
• 2. The quantity of it, so much as would hold an Omer full.
• 3. The place where it was set, before the Lord.
• 4. The end, to be kept for generations.

Most of these points are expresly set down, Exod. 16. 33.

In generall the Lord would have a pot, to hold it; for that was the fittest vessel to* 1.117 keep the grain together from scattering. It was a small and round grain, and might soon have been scattered and lost, if it had not by some such means been kept toge∣ther.

This vessel sets out the ordinances of God, wherein Christ and the precious things appertaining unto him, are kept together. In them is Christ to be found.

• ...

  1. The matter of this pot is not set down in the history: but expressed by the A∣postle, who was guided by the same Spirit tha•…•… Moses was, and therefore to be taken for truth, as if Moses himself had expressed it.

  It was of the same matter the Candlestick was, and for the same ends. See v. 2. §. 8.

  It set forth the purity and continuance of Gods ordinances.

  It sheweth also that things presented before the Lord must be pure: and such as are indeed precious, and may well be so accounted. Thus will they be also lasting, as Gold.

• ...

• ...

  2. The quantity being an Omerfull shewed the plenty of Gods provision. For an* 1.118 〈◊〉〈◊〉 held about three pintes, which is a plentifull allowance of bread for one per∣son every day: and so much had every man every day, Exod. 16. 16. Thus Christ is a plentifull portion: So as we may well rest therein.

  God would have this measure in particular reserved, that his plentifull provisi∣on for those of whom he taketh care, might be the better considered.

• 3. The place, before the Lord, was before the Ark, which was a speciall represen∣•…•…* 1.119 of Gods presence.

There it was put,

• 1. Because this was a solemn and sacred monument, and therefore put in a sacred 〈◊〉〈◊〉 solemne place.
• 2. To put them in mind of this evidence of Gods providence, so oft as they ap∣peared before God: for it is very usefull when in prayer we appear before God, to •…•…ll to mind Gods memorable and mercifull workes.
• 3. To demonstrate that Christ our spiritual food, is to be found before God.
• 4. The end was that future generations might have knowledge of this evidence of* 1.120 Gods providence. Hereof see Chap. The Churches Conquest on Exod. 17. 15. §. 76.

Thus God will have Christ to be remembred throughout all generations. He 〈◊〉〈◊〉 but a set time on earth, and in that time tlid and endured what was requisite for mans eternal salvation: 〈◊〉〈◊〉 the memorials thereof remain thorowout all ages.

§. 28. Of Aar•…•…ns dry Rod.

THe fourth particular type in the most holy place is thus expressed, 〈◊〉〈◊〉 rod that budded.

Here are three things to be considered.

• 1. The type it self; a rod.
• 2. The owner thereof, Aaron.
• 3. The effect, that budded.

• ...

  1. Both the Hebrew and Greek word translated rod is diversly taken. See Chap. 1. v. 8. §. 11. a 1.121 The Greek word is put for a staffe to walk with, Matth. 10. 10. for a 〈◊〉〈◊〉 to beat one with. Rev. 2. 27. for a staffe to measure withall, Rev. 11. 1. For a scepter, Heb. 1. 8. Here it is taken for a Governours staffe. For Governours used to carry long white slaves in their hands. Some take it for a Shepheards crook: which they say, every head of the several tribes of Israel did bear in their hands, in memorial of Israel their father, who was a shepheard under his uncle Laban: yea, and each head of the several tribes, was a shepheard also.

  Of what kinde or fashion soever it were, this is certain, that it was 〈◊〉〈◊〉 from a* 1.122 〈◊〉〈◊〉, very dry, past sprouting, and springing according to the course of nature: a dry stick, as we say.

  This typified Christ, who came from the stock of man: but as a withered branch. The house of David was not known in the world, when Christ sprang out of it. For 〈◊〉〈◊〉 did what he could to destroy that whole stock. The meaness and poverty of 〈◊〉〈◊〉 and Mary were a means of keeping them from the notice of Herod.

  Christ also in his own person was as a dry withered stick. From his birth, till the 〈◊〉〈◊〉 year of his age, he lived in a private, low, and mean condition. Yea, af∣terwards, though he did such works as might have made him famous, he was ex∣•…•… despised: and at the time of his death, apprehended as a traytor, arraign∣ed, scourged, busfeted, many other wayes most vilely handled, and crucified betwixt two 〈◊〉〈◊〉, dead and buried. He is to the life set forth to be as a dry stick, Isa. 53. This phrase, I am it worm, and no man, a reproach of men, and despised of the people is spoken of Christ, Psal 22. 6.

  Thus God would have him deeply humbled for the greater manifestation of his high 〈◊〉〈◊〉, and of the glory thereof.

  This also may be applyed to the mysticall body of Christ, which by nature•…•… dead in sin, Eph. 2. 1.

  This circumstance is a strong prop to our saith in all seeming impossibilities, for effecting glorious matters.

• ...

• 2. This rod is said to be Aarons for distinctions sake. It is probable that it was 〈◊〉〈◊〉 to the r•…•…ds of the heads of other tribes: because their several names were written •…•…∣on them, Numb. 17. 2.

Thus Christ taking upon him mans nature was as other men: It is said of 〈◊〉〈◊〉* 1.123 there shall come forth a rod out of the stem of Iesse, &c. Isai. 11. 1. He took upon 〈◊〉〈◊〉 form of a servant, &c. Phil. 2. 7.

Thus came Christ to be a fit redeemer and saviour.

Thus may we with stronger confidence trust unto him.

§. 29. Of the effect and fruit of Aarons rod.

THe effect of the foresaid dry rod is set down in four branches.

• 1. It budded
• 2. It brought forth buds.
• 3. It bloomed blossomes.
• 4. It yeelded Almonds.

These typified the glory of the Lord Jesus: who notwithstanding his foresaid meanness, was manifested to be the promised Messiah, the King of Israel, and this many wayes.

• 1. Angels declared as much before and at his birth, Luk. 1. 27. and 2. 10, 11. so did the wise men from the East, Matth. 2. 2.
• 2. The manner of his preaching and myracles which he wrought declared as much, Matth. 4. 24. and 7. 29. Ioh. 7. 31, 46.
• 3. After he was put to death he rose again, ascended into heaven, and gave gift•…•… to men, Eph. 4. 8. These were lively sproutings, buddings, blossomes and fruits.
• 4. The members of his mystical body, though brought to dry bones, shall be rai∣sed and made glorious.

Thus every way there is hope of glory arising out of meanness.

The kind of fruit that was brought forth is said to be Almonds: which are a sweet and pleasing fruit, yea, wholsome and medicinable. Most sure it is that the 〈◊〉〈◊〉 is so: nothing more sweet and pleasing: nothing more wholsome and medicinable then the fruit of all manner of grace that sprouteth out of Christ.

By the foresaid fruit of Aarons rod, was Aaron manifested to be chosen the high Priest of God, Numb. 17. 5.

So was Christ by his glorious works, and manner of preaching, by his death, re∣surrection and ascention, and gifts that he gave, manifested to be appointed of God our high Priest.

After the foresaid evidence of Aarons being chosen of God by his rod, that 〈◊〉〈◊〉 was set before the testimony, Numb. 17. 10.

So Christ after the foresaid evidences of his glory is set in heaven at Gods right hand, Heb. 8. 1.

To heaven therefore must we on all oceasions lift up the eye of our faith, and thereby behold this our high Priest there abiding for us

§. 30. Of the tables of the Covenant.

THe fift holy type in the most holy place was the Tables of the covenant.* 1.124

a 1.125 The Greek word properly signifieth a broad thing and that which is 〈◊〉〈◊〉 stone. The French word plague seemes to be derived from the Greek. The b 1.126 •…•…∣tine have a word derived from thence, which our English according to the notation of it calleth a planck: it signifieth a plain table. The LXX use the word which the Apostle doth in setting forth the tables whereon the Law was written, Exod. 31. 18. There they are expresly said to be tables of stone. So much doth the Apostle express and saith, that the law was engraven in stones, 2 Cor. 3. 3, 7.

The plural number, tables, is here used, because there were two of them, Exod. 31. 18. and 34. 1.

Two tables of stone were twice made.

Once by God himself. Of these it is said, the tables were the work of God, Exod. 32. 16. And again, G•…•…d gave •…•…unto Moses two tables of stone, Exod. 31. 18. These were never brought into the most holy place. For Moses cast them out of his hands and brake them, Exod. 32. 19.

The other upon Gods commandement were made by Moses like unto the first, Exod. 3•…•…. 1, 4. On these latter the Lord himself wrote the words that were upon the former tables: even the words of the cove•…•…tant, the ten commandements, Exod. 34. 1, 28. These were they that are here meant: for these were not only brought into the most holy place, but also put into the Ark, Deut. 10. 1, 2.

They are called tables of the covenant, because the ten commandements, ingraven* 1.127 upon them, contained the covenant of God which he made with his people. Of the 〈◊〉〈◊〉 of the word covenant, and how it differeth from a testament, see Chap. 7. •…•…. 22. §. 94.

The matter of these tables being stone signifie three things,* 1.128

• 1. Their hardnesse.
• 2. Their firmnesse.
• 3. Their lastingnesse.

• 1. The hardnesse of those tables of stone, signified the natural disposition of mans 〈◊〉〈◊〉: which is hard, inflexible, not easie to be wrought upon. I knew, saith God, that thou art hard, and thy neck is an Iron sinew, and thy brow brasse, Isa. 48. 4. There∣fore when God converts a man, he takes the stony heart out of him, Eze. 11. 19 As a stone will sooner be broken all to pieces, yea, and beaten to powder then made soft; So a naturall mans heart will sooner be confounded with Gods judgements, then mollifi∣ed with his word.
• ...

  2. Stones are firm, they will not, as boards laid in the sun, warp, or cleave, or split asunder. This sheweth the firmnesse of the law ingraved on them. The testi∣mony of the Lord is sure, Psal. 19. 7. It is easier for heaven and earth to passe, then one title of the law to fail, Luk. 16. 17.

  The very heathen to shew the stability of their lawes, had them ingraven'd in brasse.

  A strong motive this is to have Gods lawes in high account.

  This use doth David make thereof, Psal. 19. 10.

• 3. Stones last: they do not decay as wood doth. So doth Gods law endure for 〈◊〉〈◊〉, Psal. 19. 9.

The foresaid tables of stone were polished and made fit by Moses, but the cove∣nant was written and engraven thereon by God himself, Exod. 34. 1.

Thus it is God himself that writes his lawes in mens hearts.

We read of Gods writing his law four times.

• 1. In the tables that himself prepared, Exod. 31. 18.
• 2. In the tables which Moses prepared, Exod. 34. 1.
• ...

  3. In Adams heart, Gen. 1. 27.

  This writing was defaced by Adams sin, as Gods first ingraving, by Moses casting the Tables out of his hands, Exod. 32. 19. Some remainder thereof continueth in the heart of a naturall man, Rom. 2. 15.

• 4. In the heart of those that are regenerate. For the new man is after God created 〈◊〉〈◊〉 and holinesse of truth, Eph. 4. 24.

This is it that was typified by Gods second writing of the law in the two latter tables.

As Gods law was a perfect plat-form of Gods will: so it was a lively represen∣tation of the Image of God renewed in man, Col. 3. 10.

The tables were a type of Christ. In Christ the whole will and counsell of God is as it were ingraven, Ioh. 1. 18. In this respect Christ is stiled the Image of God, 2 Cor. 4. 4. Col. 1. 15. Yea the expresse image of his person, Heb. 1. 3. This is further typified by putting the law into the Ark: for it hath been shewed (§. 20.) that the Ark was an especial type of Christ. It is in this respect fitly said, that in Christ are 〈◊〉〈◊〉 all the treasures of wisdome and knowledge, Col. 2. 3.

As these tables are stiled, the Tables of the Covenant. So is Christ the mediator of the covenant, Chap. 8. v. 6. §. 23, 24.

In and by Christ we must look to receive the benefit of the covenant.

§. 31. Of the Mercy-seat.

Heb. 9. 5.

And over it the Cherubims of glory shadowing the Mercy-seat.

THe sixth holy type in the most holy place was the Mercy-seat, which is amplified by the Cherubims of glory that shadowed it.

This Mercy-seat is distinctly set down, Exod. 25. 10. &c.

About it we may observe

• 1. The Title given unto it.
• 2. The matter whereof it was made.
• 3. The quantity or measure of it.
• 4. The place where it was set.
• 5. The use of it.

a 1.129 The Hebrew Title, literally is derived from a b 1.130 Verbe that signifieth to cover.

Mystically it is used to expiate and to remit.

By Christ sin is as it were covered, when it is expiated and remitted; though it be in us, yet it is as not seen in us. Therefore the Psalmist thus joyneth these two to∣gether, Blessed is •…•…e whose transgression is forgiven, whose sin is covered, Psal. 38. 1.

According to the different signification of the root, the word is diversly transla∣ted.

Some in the literal sense translate this type, c 1.131 a cover. Others according to the mystical sense translate it d 1.132 a propitiatory, or mercy seat.

The LXX. do joyn both together, thus, e 1.133 a Covering-Mercy-seat, or a propiti∣atory cover.

The Apostle translates it only in the mystical sense, Mercy-seat, or propitia∣tory.

Of the Greek word here used, in this mystical sense, See chap. 2. v. 17. §. 180.

This Mercy-seat was an especial type of Christ, for he is expresly called a propiti∣ation,* 1.134 Rom. 3. 25. Iohn 2. 2:

Thus Christ was set forth to embolden sinners to draw near unto God. Though God in himself be terrible, as he manifested himself to be at the delivery of the mo∣rall Law, Exod. 9. 18. & 20. 18. Heb. 12. 21. yet in Christ is he as one pacified, sitting on a Mercy-seat. On this ground we are encouraged to goe, with boldnesse to the Throne of Grace, Heb. 4. 14, 16.* 1.135

• ...

  2. The matter of this Mercy-seat was pure gold, Exod. 25. 17.

  This typified the excellency, purity, and eternity of Christ: and that to make us the more enamored with him.

• ...

  3. The quantity or measure of this Mercy-seat was two cubits and a halfe in* 1.136 length, and a cubit and a half in breadth.

  This measure was just the same that the Ark was of, Exod. 25. 10, 17. It was a co∣ver to the Ark, and therefore every way fit for it, of the very same cise.

  This shews that Christ is every way fit for that purpose whereunto he is put.

• ...

  4. The place where this Mercy-seat was set, was upon the Ark, Exod. 25. 21. For* 1.137 it was to cover the Ark. An especiall reason hereof is thus rendered, In the Ark t•…•… s•…•…alt put the testimony that I shall give thee. This point was before mentioned in set∣ting down th•…•… Ark. It is here again repeated in setting down the Mercy-seat. Exod. 25. 16, 21. Surely there was an especial end of repeating this point: which was thi•…•…, to make us take the more notice of the truth typified hereby: which is, that the rigour of the Law in accusing and condemning all that have not perfectly ful∣filled the same, is suppressed by the mediation of Christ, and by the attonement which •…•…e hath made for us. Well therefore is he stiled apropitiation for us, 1 Iohn 2. 2. And thereupon the Apostle saith, There is no condemnation to them that are in Christ, 〈◊〉〈◊〉. 〈◊〉〈◊〉.

• ...

  Admirable is the comfort which hence ariseth to poor sinners. Should the law be saffered to stand up against them to indight, accuse and give witnesse against them, they must needs be found guilty and condemned. The law is the forest ac∣•…•… that a sinner hath. Without the law, sin and devill want their evidence.

  When one is arraigned, if his accusers appear not at all, or appear without evi∣dence, he is acquitted. Thus by Christ shall such as believe on him be acquitted: 〈◊〉〈◊〉 suppresseth all accusations against all that believe i•…•… him.

• •…•…. The end or use of this mercy-seat is thus expressed by God himself, There I* 1.138 will meet with thee, and I will commune with thee, from above the mercy-seat, Exod. 2•…•…. 22. And of Moses it is said, that he heard the voyce of one speaking unto him from off the Mercy seat, Numb. 7. 89. So as this was a place for God to manifest his presence, •…•…d to declare his will thereat. In this respect is God stiled, the Lord which dwelleth 〈◊〉〈◊〉 the Cherubims, 1 Sam. 4. 4. Psal. 80. 1. Isa. 37. 16. For the mercy-seat was placed between the Cherubims, §. 32.

This typified Christ to be the means of Gods manifesting his presence, and de∣claring his will unto us. Never was there so lively a representation of Gods pre∣sence, as in and by Christ, Ioh. 14. 8, 9, 10. Never was Gods will so fully and cleerly made known as by Christ, Ioh. 1. 18.

We ought therefore to hear him, Matth. 17. 5. Yea, to give more earnest heed to the things which he hath revealed, Heb. 2. 1.

§. 32. Of the Cherubims.

THough the Cherubims be here set down, as an ornament of the mercy-seat, thus, and over in the Cherubims of glory shadowing the mercy-seat, Yet they were a distinct type, and may be so considered. The history of them is registred, Exod. 25. 18, 19, 20.

About them these particulars are set down,

• 1. Their title.
• 2. The matter whereof they were made.
• 3. The place where they stood.
• 4. Their manner of standing.

• ...

  1. Their title. a 1.139 Cherubim is an Hebrew word. Some draw the notation of it from the Hebrew b 1.140 note of similitude, and a c 1.141 Chalde word which signifieth a 〈◊〉〈◊〉.

  In Hebrew d 1.142 Cherub signifieth a form or Image of any thing. See Chap. 1. v. 7. §. 84.

  These Cherubims did set out Ang•…•…ls.

  • 2. The Rhemists in their Annotations of this place do justifie the setting up of* 1.143 Images in Churches from this instance: But I return these Answers.
    • 1. We must distinguish between times. Then the Church was in the childhood, much instructed by external, visible and earthly rudiments.
    • 2. This place, where these resemblances were, was the most holy place, kept from the sight of the people.
    • 3. For those Images the Church had an expresse warrant, but Papists have no such warrant for theirs, but rather a contrary inhibition.

Many of the Ancients apply these two Cherubims to the two testaments, The old and the new, and that on these grounds.

• 1. Because they are two.
• 2. Because they agree in one.
• 3. Because they commend unto us the mercy of God.

Answ.

• 1. There is no warrant from any part of Scripture for this application.
• 2. In other places they do apparently set forth Angels: as, Gen. 3. 24. Psal. 18. 10. Ezek. 10. 1.
• 3. Their description declareth them to be Angels.

2. Their matter was of Gold, Exod. 25. 18.* 1.144

This setteth, forth,

• 1. The excellency and glory of them. For where the Angel of the Lord appeared, it is said the glory of the Lords shone, Luk. 2. 9. See Chap. 1. v. •…•…. §. 90. They are called Cherubims of glory.
• ...

• 2. The purity of their nature. For they continue in that integrity, wherein God at first made them, and thereupon are stiled holy Angels, Mark. 8. 38. See Chap. 1. v. 7. §. 89.
• 3. Their everlasting continuance. For Angels are immortall spirits.* 1.145

This matter is said to be of beaten work, Exod. 25. 18. So as it was all solid gold: not partly wood, partly gold.

This set out their simplicity: that they were without mixture, spirits without bo∣dies. See Chap. 1. v. 7. §. 86.

This beaten work is said to be in the two ends of the Mercy-seat, Exod. 25. 18.* 1.146

This declareth that their stability is from Christ. As at first they had their being from Christ, Col. 1. 16. So by him they are established, and so are we also, Eph. 1. 10.

• ...

  3. The place where these Cherubims were set, was in generall the most holy* 1.147 place, which typified heaven.

  Thus heaven is the principal place of Angels aboad: In which respect they are stiled, Angels of heaven, Matth. 24. 36. and Angels which are in heaven, Mark. 13. 32. And an heavenly 〈◊〉〈◊〉, Luk. 2. 13.

  There they were at first placed: and because they remain pure, there they still abide.

  In particular they were placed over the Ark, where God manifested his presence, for they are ever in the p•…•…sence of God (Matth. 18. 10.) that they may still know his will, and that in speciall for the Churches good.

  They were in speciall at each end of the mercy-seat: One at the one end, the other at the other end, Exod. 25. 19.

  This manifested their speciall attendance on Christ. See more hereof Chap. 1. v. 7. §. 97.

• 4. The manner of these Cherubims standing is set down many wayes,* 1.148

• ...

  1. With wings, Exod. 25. 20.

  This sets out their sweetnesse. Hereof see Chap. 1. v. 7. §. 92.

• ...

  2. With wings covering the mercy-seat, Exod. 25. 20. In this respect the Apostle here saith, that they shadowed the mercy-seat.

  This signified the surpassing and incomprehensable Majesty of Christ: for though he be a mercy-seat, yet is he also a throne of glory, * 1.149 In this respect Angels are set forth with two other wings covering their faces, * 1.150 because they could not en∣dure the brightness of Christs Majesty.

  Should not we then here on earth adore that glorious Majesty?

• ...

  3. With faces looking one to another, Exod. 25. 20.

  This shewed the unity of their minds, and mutuall consent.

  This is a divine and heavenly property.

• 4. With their faces towards the Mercy-seat, Exod. 25. 20.

This manifested their desire to know the depth of Gods counsel concerning his mercy to man: for from the Mercy-seat God caused his will to be kno•…•…, Exod. 25. 22.

In reference hereunto it is said, which things the Angels desire to look into, 1 Pet. 1. 12. How much more ought we to search after those mysteries. The benefit of th•…•… redounds to us.

§. 33. Of a Teachers wisdome in desposing his matter.

AFter the Apostle had distinctly mentioned the principall type in both parts of the Tabernacle, he thus concludes, Of which things we cannot now speak particu∣larly. This he doth to shew the mind he had speedily to pass to the services that were performed in those places: so as there is wisdome in ordering the matter which a teacher delivereth: sometime briefly passing over some things: other times insist∣ing upon them more largely.

〈◊〉〈◊〉. Why then have you so distinctly and largely insisted upon these types.

Answ.

• 1. The Apostle laid a foundation. Preachers and expositors raise up an e∣difice. Now the building useth to be larger then the foundation.
• 2. There would be no end of expounding Scriptures, if they should be as concise as the Scripture it self is.
• ...

• 3. The Apostle himself here intends to be more large even in these points: and 〈◊〉〈◊〉 either by preaching before them: or by after writing more unto them. This is •…•…plyed under this particle now, we cannot now speak, implying that here after •…•…e •…•…ght speak more particularly of those things.
• 4. If types recorded be not applyed to their truth, and the meaning of them s•…•… •…•…rth, of what use are they under the Gospel. For now they are no more services 〈◊〉〈◊〉 religion. This was an especiall end why God hath caused these mysteries to be 〈◊〉〈◊〉 to his Church, that the truth of them being cleerly and fully revealed under the Gospel, the full sense of them might be the better discerned. In which it is very•…•…dfull and usefull that the substance and equity of those types to be made known.

§. 34. Of the resolution of Heb. 9. 2, 3, 4, 5.

Vers. 2.

For there was a Tabernacle made, the first wherein was the Candlestick, and the Shew-bread, which is called the Sanctuary.

Vers. 3.

And after the second Vaile, the Tabernacle, which is called the Holiest of all:

Vers. 4.

Which had the golde•…•… Cens•…•…r, and the Ark of the Covenant, overlaid round about with Gold, wherein was the golden pot that had Manna, and Aarons rod that budded, and the Tables of the Covenant: &c.

Vers. 5.

And o•…•…er it the Chernbims of glory shadowing the Mercy-seat: of which we cannot now speak particularly.

THe sam of these verses is, An enumeration of sundry sacred types. Herein two points are considerable.

• 1. The matter propounded.
• 2. The manner of concluding the same.

The matter noteth out two things.

• 1. The place where those types were.
• 2. The distinct kind of types.

The place is,

• 1. Generally propounded in this word Tabernacle.
• 2. Distinguished by the parts thereof and titles given to it.

The parts were the first and second distinguished by a Vaile.

The titles were,

• 1. The Sanctuary, or Holy place.
• 2. The Holiest of all.

In the former place three distinct kind of types are mentioned.

• 1. The Candlestick.
• 2. The Table.
• 3. The Shew-bread.

In the latter place are set down seven other types.

• 1. The golden Censer.
• 2. The Ark, amplyfied.
  • 1. By the Covenant in it.
  • 2. By the gold overlaid round about it.
• 3. Manna, amplified by the golden pot in which it was.
• 4. Aarons rod, amplyfied by the fruit that budded.
• 5. The Tables of the Covenant;
• 6. The Mercy-seat.
• 7. The Cherubims amplyfied.
  • 1. By their glory.
  • 2. By their place, over the Ark.
  • 3. By their act, shadowing the Mercy-seat.

The manner of concluding all in these words, Of which we cannot now speak par∣ticularly.

§. 35. Of observations out of Heb. 9. 2, 3, 4, 5.

V. 2. I. GOd had a place for divine worship. This was the Tabernacle.

II. The place of Gods worship was distinguished according to distinct uses. There was the first and second Tabernacle.

III. Christ is light unto his Church.

IV. The Church holds out that light.

These two doctrires are raised out from the typicall Candlestick. See § 7, 8.

V. Christ is a means of communion with God. This is in generall the use of a tab•…•…e See §. 12.

VI. Christ is bread of life. He was typified by the shew-bread. See §. 13.

VII. The place of Gods worship under the law was holy. It is called a Sanctuary •…•… Holy place. See §. 14.

Vers. 3. VIII. Christs flesh was set forth by a vail. See §. 16.

IX. Heaven was prefigured by the most Holy place. See §. 15.

Vers. 4. X. Christ is a means of attonement betwixt God and man. This the gold•…•… Censer typified. See §. 18.

XI. Christ hath all Gods treasures hid in him. In this respect he was typified by 〈◊〉〈◊〉 Ark. See §. 20.

XII. Christ is the Mediator of the Covenant. See §. 20.

XIII. Christ is sp•…•…uall food. He is the true Manna. See §. 22.

XIV. God will have memorials of his mercies. This was the end of reserving a 〈◊〉〈◊〉 of Manna. See §. 27.

XV. God can make dry things to flourish. So did Aarons rod that budded. See §. 28.

XVI. Christ from death was raised to glory. This was typified by the fruit which Aarons dry rod brought forth. See §. 28.

XVII. God wrote the old Covenant in tables of stone. These were the tables of the covenant. See §. 30.

XVIII. Christ is a Mercy-seat. A means of Gods shewing mercy to man. The mercy-seat typified as much. See §. 31.

XIX. Angels are glorious Spirits. They are here stiled Cherubims of glory, See §. 32.

XX. The glorious Angels attend Christ. Thus much is intended by the Cherubi•…•…s shadowing the Mercy-seat. See §. 32.

XXI. Teachers may as occasion serveth forbear enlargements. The Apostle here would do no more then name the foresaid types. See §. 33.

§. 36. Of preparation for Gods service.

Heb. 9. 6.

Now when these things were thus ordained, the Priest went alwayes into the first •…•…∣nacle accomplishing the service of God.

FRom the holy types, the Apostle proceedeth to the sacred service of God. He beginneth with that kind of service which was performed in the Holy pla•…•…▪ and that generally in this sixt verse. Wherein he first hinteth the preparation made 〈◊〉〈◊〉 that service in this phrase, Now when these things were thus ordained.

The adverb of time, Now, is in Greeka 1.151 •…•… conjunction of opposition, but, which is diversly taken, and well enough here translated.

This relative, these things, hath reference both to the places, and types before men∣tioned.

Of the verb translated, ordained. See Chap. 3. v. 3. §. 46. The meaning of these words, is this. When the Tabernacle was made, and the parts thereof fitly distin∣guished one from the other, and all the holy types made and set in their due places, then the Pri•…•…sts went, &c. So as all things were fitted for Gods service before the* 1.152 services were performed. So were matters ordered about the Temple. Thus did Christ d•…•…clare, the things pertaining to the Kingdome of God, before his ascention, Act. 1▪ 3.

Thus will the service of God be better performed, more readily, more quietly, with less disturbance and distraction: as it is meet the service of God should be per∣formed. For Gods service is of the greatest weight and moment, and of the best vse and benefit, that any thing in this world can be.

This may direct Christians to consider what is •…•…it to be prepared for Gods service* 1.153 und•…•…r the Gospel. Some particulars may be these.

• 1. Fit persons: Such as may be able Ministers of the New Testament. These are not 〈◊〉〈◊〉 by propagation, as Priests under the law were, but by due and fit election. For 〈◊〉〈◊〉 persons hereunto, Schooles, Colleges, Universities, and such like seminaries 〈◊〉〈◊〉 to be preserved.
• 2. Fit places: Such as are spacious, lightsome, convenient for people and Ministers.
• 3. Fit orders. These must be.
  • 1. Warranted by Gods word; at least not contrary thereunto. Christ blameth the Pharisees for worshipping God by mens traditions, Matth. 15. 9.
  • 2. Decent and in order, 1 Cor. 14. 40. That is decent which well beseemes the religion and professors thereof, 1 Cor. 11. 13, 14.
  • 3. Inoffensive: for we must give none offence to any, 1 Cor. 10. 32.
  • 4. Edifying▪ All things must be done to edifying, 1 Cor. 14. 26. That is done to edifying, which is done in love, and to procure good to our brother.

§. 37. Of persons fit to perform divine service.

THe first point that the Apostle noteth about the service of God, concernes the* 1.154 persons that were Ministers thereof. He here mentioneth Priests. Under the 〈◊〉〈◊〉 there were two sorts of Ministers. Priests and Levites. Levites were all the 〈◊〉〈◊〉 children of Levi, except Aaron and his posterity who were Priests. Aaron, and •…•…he eldest son descending generation after generation from him, was the high Priest. All the other sons of Aaron, and of his posterity were Priests: such are here meant, for they are distinguished from the high Priest, v. 7. These were ordained of God to do divine services in the first Tabernacle, Exod. 29. 44. and 40. 15.

This in generall sheweth that divine service must be performed by such as are* 1.155 appointed by God: hereof see Chap. 3. v. 2. §. 34, 35.

Of Priests, see Chap. 2 v 17. §. 172. & Chap. 5. v. 1. §. 4, 5, 6. The things there spoken of an high Priest do in generall belong to all sorts of Priests. For all Priests were 〈◊〉〈◊〉 from among men: All were ordained for men: All were in things pertaining to God: All were to offer gifts and sacrifices. Of the necessity of Priests, see Chap. 2. v. 17. §. 179.

§. 38. Of serving God alwayes.

THe place where the foresaid Priests performed their service, is said to be the first Tabemacle. Of this see §. 4, 6.

There is shewed how there ought to be publick and sit places for publick divine service.

Of the time of the foresaid Priest, going into the foresaid place, this indefinite word,a 1.156 alwayes is used. The Greek word here translated, alwayes, is translated, continually, Chap. 13. v. 15. §. 142. There see more hereof.

It is here used in opposition to the high Priests going into the most holy place. He went thither but once every year, v. 7. But these went every day on all occasions.

This giveth evidence that divine services are on all occasions to be performed, constantly on the Lords day: at other times when occasion requires: Every day in a mans family: and every day in secret betwixt God and a mans soul. These phra∣s•…•…, 〈◊〉〈◊〉 thanks alway, (Eph. 5. 20.) pray without ceasing (1 Thes. 5. 17.) intend as much.

• 1. Divine services (both in regard of Gods honour and also of our good, even the good of our soules, our evelasting happiness) are the best works that can be done on earth.
• 2. By divine services other lawfull workes are sanctified.

This should stir us up in our places, to make conscience of yeelding due service 〈◊〉〈◊〉 God, so as it may be said of us, we alwayes serve him: for we are all spiritu∣all Priests.

For this end we must diligently frequent the publick assemblies of Saints, and be constant in private and secret duties of piety: So as we may have the testimony of our conscience, that we alwayes serve God.

That which the Priest alwayes performed, is thus expressed, accomplishing the ser∣•…•… God.

Of the word translated, b 1.157 service of God. See v. 1. §. 3.

The word translated c 1.158 accomplishing is a Greek compound. The simple 〈◊〉〈◊〉 signif•…•…▪ d 1.159 to finish, or put an end to a thing. This compound addeth 〈◊〉〈◊〉 and is translated to accomplish here, and 1 Pet. 5. 9. And to perform, Rem. 15. 28. 〈◊〉〈◊〉 to finish, 2 Cor. 8. 6. and to perfect, 2 Cor. 7. 1. and to make perfect, Gal. 3. 3. 〈◊〉〈◊〉 intendeth a full accomplishment of what they undertook: that they did it 〈◊〉〈◊〉 hal•…•…s, but to the full.

This ought to be the mind of all that are entrusted with services of God.

§. 39. Of the resolution and observations out of Heb. 9. 6.

THe sum of this verse is, a Ministers faithfulnesse.

Hereof are two parts.

• 1. A preparation thereto.
• 2. A performance thereof.

• 1. The preparation was by fitting all things thereto, Now when these things 〈◊〉〈◊〉▪ thus ordained.
• 2. The performance is set out.

• 1. By the persons, Priests.
• 2. By the place, The first Tabernacle.
• 3. By their continuance, Alwayes.
• 4. By their work, The service of God.

This last is amplified by their care in finishing it, in this word accomplished.

Doctrines.

• I. All things fit for Gods service, must be before hand prepared. So they were in the Tabernacle, implyed under this phrase, when these things were thus ordained. See §. 36.
• II. The Church of old had Priests. These are here expresly named. See §. 37.
• III. There was of old a fit place for divine service. This was the Tabernacle. See §. 37.
• IV. Priests of old continually attended their function. This phrase went alwayes, in∣tends as much. See §. 38.
• V. The service under the law was Gods service. The word translated service of G•…•…d imports as much. See §. 38:
• VI. Gods Ministers must do their work to the full. The word translated accompli•…•… intends so much. See §. 38.

§. 40. Of the high Priests entring alone into the most holy place.

Heb. 9. 7.

But into the second went the high Priest alone once every year, not without blood, which he offered for himself, and for the errours of the people.

ANother head of divine services is set down in this verse, wherein the Apostle first notes the distinct place wherein they were performed.

The place is implyed under this numeral adjective, the second: which h•…•…h refe∣rence* 1.160 to the Tabernacle mentioned in the former verse: and to the innermost part thereof, called the Holiest of all, whereof, see §. 14.

The person that went into this place is stiled, the high Priest. Of an high Priest,* 1.161 See Chap. 2. v. 17. §. 173. Of this high Priest it is said, that he went into the fore∣said place, alone. In the history the charge of going into the holy place, is 〈◊〉〈◊〉 to the high Priest alone: and withall it is said, that there shall he no man in the Taberna∣cle of the congregation when he goeth in, Lev. 16. 2, 17.

This was a type of Christ alone appearing before God for us. To this purpose saith Christ himself, No man hath ascended up to heaven, but he that came down from heaven, even the son of man, which is in heaven, Joh. 3. 13.

1. Sach is the surpassing excellency of the divine Majesty, as none but Christ can 〈◊〉〈◊〉 before it. The most glorious Angels are set forth with wings to cover 〈◊〉〈◊〉

〈◊〉〈◊〉, when they appear before this Majesty, Isa. 6. 2.

Great is the folly of those that make Angels and glorified Saints to appear as me∣•…•… before the throne of grace for them. Herein they dishonour Christ in giving 〈◊〉〈◊〉 due to others. They disgrace Angels and Saints in imposing upon them that •…•…ich becomes them not. They disparage themselves by depriving themselves of 〈◊〉〈◊〉 benefit of Christs intercession. To use any other high-Priest in that which be∣•…•…geth to him alone, is to refuse Christ: he will not give his glory to another.

Let us therefore use him alone, and rest only upon him, for that which he alone 〈◊〉〈◊〉 to do for us.

§. 41. Of the High-Priest entring into the most holy place once a year.

THe Apostle further observeth concerning the time of the high Priests entring in∣to the most holy place, that it should be a 1.162 once in every year. This phrase im∣•…•… an extent and a restraint.

The extent is every year.

The restraint is once.

The extent is by reason of peoples continuing to pollute themselves, and the ho∣ly* 1.163 things that they use. For the end of entring every year, was to make an attone∣•…•… for the holy things, and for the persons, Priests and people. This extent of 〈◊〉〈◊〉 year is further manifest by a set day appointed every year for the observation •…•…reof: which was the tenth day in the seventh moneth, Lev. 16. 29. This sheweth that there is just cause for us again and again to renew our repentance.

The restraint of entring being in this word, once, the word must be taken ex∣clusively:* 1.164 which is in the law thus expressed, Speak to Aaron that he come not at all 〈◊〉〈◊〉 into the holy place within the vaile, Lev. 16. 2. This exclusive particle once is 〈◊〉〈◊〉 set down in the law, Exod. 30. 10. Lev. 16. 34.

It typif•…•…ed Christs entring into heaven once, and but once, v: 12.

Object. If Christ entred in but once for all, why did the Priest enter once every 〈◊〉〈◊〉, that is, of•…•…, for he might live many years.

Ans•…•….

• 1. A year in this type doth set forth the whole time of this world.
• 2. The type was every year renewed that they might oft be put in mind of that. 〈◊〉〈◊〉, wherein Christ entred into heaven.

Thus it appeareth, that there is no expectation of Christs return from heaven •…•…hile this world continued. The heavens must receive him, untill the times of restitu∣•…•… of all things, Act. 3. 21. At the day of judgement he shall appear the second time. Heb. 9. 27, 28. See v. 28. §. 143.

In this respect he is said for ever to sit down on the right hand of God. Heb. 1•…•…. 12.

There need▪ no reiteration of Christs oblation. He did all while he was on earth, 〈◊〉〈◊〉 was r•…•…quisite to be done to the very uttermost, Heb. 7. 25, 27.

• 1. This discovers the •…•…olly of the M•…•…ss, whereof see Chap. 7. v. 27. §. 112, 115.
• 2. This should restrain men from 〈◊〉〈◊〉 any way to the sin against the Holy Ghost▪ •…•…or that were to crucifie to themselves the Son of God afresh, and so to pull him •…•…n of heaven, Heb. 6. 6.
• 3. This teacheth us at all times to lift up the eye of our saith to heaven, where Christ ever abideth.

Of Christs offering one sacrifice once, see Chap. 7. v. 27. §. 115.

§. 42. Of the high Priest entering in the most holy place not without blood.

THat which the high Priest carried with him into the most holy place was blood▪ This is s•…•…t down with a 1.165 a double negative, thus, not without. This double •…•…gative ca•…•…ieth emphasis, and implyeth that he failed not to carry blood with him. O•…•… the emphasis of a double negative, See Chap. 4. v. 13. §. 76.

What blood was to be carried in; and how it was to be used, and to what end, is exp•…•…sly noted, Lev. 16 14, 15, 16.

• 1. He was to carry the blood of the bullock, which was a sin offering for himself.

• Then he was also to carry the blood of the goat which was a sin offering for 〈◊〉〈◊〉* 1.166 people.
• 2. He was to sprinkle the one and the other blood upon the mercy-seat, and be∣fore the mercy-seat.
• 3. Thereof he was to make an attonement for the holy place, and for the 〈◊〉〈◊〉 bernacle of the congregation.
• 4. This reason is here given hereof, Because of the uncleanness of the children of •…•…∣rael, and because of their transgressions of all their sins.

All these were typicall.

• 1. The blood typified Christs death: even that blood which he shed.
• 2. The sprinckling of the blood prefigured an applying of Christs sacrifice 〈◊〉〈◊〉 such as r•…•…ap benefit thereby.
• 3. The Attonement declareth, that Christ dyed to make reconciliation for 〈◊〉〈◊〉 sins.
• 4. The reason demonstrateth, that mens sins do defile both themselves; and also the things that they use: even the holy ordinances of God.

§. 43. Of approaching to God by expiation made with blood.

THis emphaticall expression of the Priests entering into the most holy place 〈◊〉〈◊〉* 1.167 without blood, doth in speciall demonstrate two points.

• 1. That there is no comming to God without expiation.* 1.168
• 2. That there is no expiation without blood.

As this, so many other legall rites do demonstrate both these.

When the Priests, who by vertue of their office were to appear before God in 〈◊〉〈◊〉 divine services, were consecrated, it was with blood, Lev. 8. 2, &c. and 9. 2, &c.

On that solemn day, when all the people were to appear before God, an attone∣ment was to be made that day; and that by blood, Lev. 16. 14, &c.

When any were excluded from the congregation, an attonement was to be made, and that by blood, before he was admitted again, Lev. 14. 19. and 15. 15. and 16. 11.

This is esp•…•…cially demonstrated in the truth it self. For there is no comming 〈◊〉〈◊〉 to God without Christ, who is an advocate, and the propitiation for our sins, 〈◊〉〈◊〉 Job 2. 1, 2. who also putteth away sin by the sacrifice of himself, v. 26.

• 1. So strict, so infinitely perfect is the justice of God, as it admits no connivence at sin, no toleration of sin, no absolution from sin, till full satisfaction be made.
• 2. The doom concerning death against sin is gone out, Gen. 2. 16. Rom. 6. 23. This 〈◊〉〈◊〉 be reverst, and thereupon no remission without expiation; no explation without satisfaction by death.

Object. Gods grace and mercy is most free; what need then is there of such expiati∣on* 1.169 and satisfaction?

Answ. For rec•…•…nciling these, we must duly consider three sorts of persons.

• 1. Them that partake of the benefit of satisfaction.
• 2. Him that makes the satisfaction.
• 3. Him that accepts the satisfaction.

• 1. The p•…•…rsons that partake thereof, are no way able to make any satisfaction, or any expiation by themselves: therefore all the benefit that redoundeth to them, must needs be free.
• 2. The person that makes satisfaction is the Son of God; If such a son makes sa∣tisfaction for a servant, the benefit of that satisfaction is as free as if no satisfaction at all were made: for what can a Father r•…•…ceive of his son. Besides, Christ is very God: though distinct in person, yet one in nature: so as, in regard of this unity, what one doth the other doth, God therefore made satisfaction to God. Doth this im∣peach the 〈◊〉〈◊〉 of the discharge? If one pay his own debt, and thereupon dis∣charg•…•… the debtor, is not that discharge most free?
• 3. The person, that accepts the discharge, of his own free grace and meer mercy, gave his Son to make the discharge, Ioh. 3. 16, Therefore all that Christ did and 〈◊〉〈◊〉 for 〈◊〉〈◊〉, is of free 〈◊〉〈◊〉 to those sinners. God is no way bound to ac∣cept for such and such, what he doth accept. His acceptance is of meer mercy.

Hereof see mor•…•… Chap. 2. v. 9. §. 78.

Learn hereby how to come to God. Not in any presumptuous conceit of thine 〈◊〉〈◊〉 work, as the proud Pharisie did, Luk. 18. 11, 12. Such think of no expiation: But approach into Gods presence with a due consideration of Gods infinite puri∣•…•…y and perfect justice on the one side, and thine own vileness and sinfulness on the o∣ther side. This will make thee think of some means for satisfying justice: and by 〈◊〉〈◊〉 thereabout, in the Gospell thou wilt be so instructed in the satisfaction made by Christs blood, as thou wilt be moved by faith to apply it to thy self: Thus thy soul being sprinkled with the blood of Christ, thou maist as confidently ap∣proach to the throne of grace, as the Priests did to the mercy-seat, Lev. 16. 3, &c.

In that blood was the means of attonement, it doth on the one side aggravate the* 1.170 〈◊〉〈◊〉 nature of sin, which could not be expiated but by blood: and on the o∣ther side, it much amplifieth the love of him, that shed his blood to make this ex∣piation.

§. 44. Of offering sacrifice for errors.

THe blood which the Priests carried into the most holy place was that which he 〈◊〉〈◊〉. Of the Priests offering to God. See Chap. 5. v. 1. §. 6.

The persons for whom he offered, are first said to be for himself. Of a Priests offering for himself. See Chap. 5. v. 3. §. 14.

It is further added, that he offered for the errours of the people: so as he offered 〈◊〉〈◊〉 only for himself, but also for others. For an high high Priest was for men, 〈◊〉〈◊〉 for other men, as hath been shewed, Chap. 5. v. 1. §. 4. Of this word people. See Chap. 4. v. 9. §. 57.

Thus it is also said of the true great high Priest Jesus Christ, that he made recon∣ciliation for the sins of the people. Hereof see Chap. 2. v. 18. §. 181.

The word here translated a 1.171 errour is a noun derived from the same verb that the participle is, which is translated b 1.172 the ignorant, Chap. 5. v. 2. §. 10.

The Apostle useth this word not to extenuate their sin, or to restrain the high Priests offering to lesser sins, even such as are extenuated with ignorance of mind, or errour of judgement; but to shew that not onely for great and hainous sins, but al∣so for the lesser kind of sins, offerings were made. Besides, this phrase may fitly be used of all manner of sins; because there is an errour of judgement in every one. When the Apostle spake of the very same thing which here he doth, he useth c 1.173 a word that signifieth all manner of sins, Heb. 7. 27. d 1.174 The Hebrew word, whereun∣to, that which the Apostle here useth, doth answer, signifieth errours: yet is it also put for all manner of sin. And in the law whereunto this of the Apostle hath relati∣on, indefinite words, which signifie all manner of sins, are used. The like is implyed by those general phrases, all their iniquities, all their transgressions, all their sins (Lev. 16. 21.)

I will not deny, but that this phrase may also be used in opposition to such wil∣full,* 1.175 obstinate, and presumptuous sins, as caused the committers of them to be ut∣terly cut off. For such an opposition is made, Numb. 15. 22, 27, 30. And by that opposition it is implyed, that the Priest was not to offer Sacrifice for such.

Quest. Was that sin then the sin against the holy Ghost?* 1.176

Answ. Though the presumption there meant, were a most heynous sin, yet have we not sufficient ground to imagin it to be the sin against the Holy Ghost?

Five things are alledged to prove it to be the sin against the Holy Ghost.

• 1. That it was committed with an high hand, Numb. 15. 30.
• 2. That no Sacrifice was to be offered for it.
• 3. That the committers thereof were utterly to be cut off.
• 4. That the iniquitie of him that committed it should be upon him, Numb. 15. 31.
• 5. That the Apostle resembleth the sin against the Holy Ghost to that sin, Heb. 10. •…•…, 29.

Answ. To the first. A man might sin presumptuously with an high hand, and yet r•…•…pent and find mercy. Instance Manasseth, 2 Chro. 33. 13. But so cannot he that 〈◊〉〈◊〉 against the Holy Ghost.

To the second. The deniall of the benefit of a Sacrifice, doth not prove the sin to

be unpardonable. The deniall of a Sacrifice was no more then the deniall of the Churches prayers under the Gospel, which are denyed to such as are excommuni∣cared, though they have not sinned against the Holy Ghost. Instance the inces•…•… person, whom the Apostle delivered to Satan, 1 Cor. 5. 5. Suppose that such 〈◊〉〈◊〉 never pardoned, but that they perish in their sin, and are damned; yet doth it 〈◊〉〈◊〉 follow that they sinned against the holy Ghost.

Many sins are not in the event pardoned, which in their nature are pardonable.

To the third. Cutting off, implyed a kind of Capitall crime, for which some 〈◊〉〈◊〉 put to death, Ex. 31. 14. But this did not necessarily imply that they were damned▪ It were hard to think that all that were cut off by a bodily death in the wildernesse, though it were for some presumptuous sin, were damned in hell. Nadabard 〈◊〉〈◊〉 committed a presumptuous sin, for which they were cut off, Lev. 10. 2. Yet to show that in that judgement God remembred mercy, though a fire from the Lord took away their life, yet neither their bodies, nor their cloathes were consumed, Let. 10. 5. A like instance of Mercy remembred in judgement was given in that Pro∣phet who was slain, but not devoured by a Lyon, 1 King. 13. 24.

To the fourth. This phrase, his iniquity is upon him, implyeth that he himself was the cause of the judgement: he justly deserved it. It implyeth the same thing th•…•… this phrase doth, he shall bear his iniquity, which is spoken of him that onely makes himself accessary to anothers sin by not making it known, Lev. 5. 1.

To the fift. The Apostles resemblance is of unequals; his argument is drawn e 1.177 from the lesse, so as that place rather maketh against them then for them. It is as if he had said, If a sin lesse then the sin against the Holy Ghost, escaped not, 〈◊〉〈◊〉 how much sorer punishment, &c.

This by the way I have noted to keep some weak ones from despaire, who from the forenamed Text, Numb. 15. 30, have inferred, that every presumptuous sin is un∣pardonable.

But to return to the main point, the Apostle useth such f 1.178 a word, as compri∣seth under it all manner of sins: and that both in the nature of the word (because every sin proceedeth from errour in judgement) and also by just consequence: for 〈◊〉〈◊〉 sins, which may seem to have some extenuation, by reason of errour of judgement, must be expiated by blood, much more, more haynous sins, Heb. 10. 28, 29.

Thus it appeareth that all sins must be expiated by blood, even the least of them, as a sin thorow ignorance, Lev. 4. 2. &c. Numb. 15. 27. On this ground it is said, that Christ was delivered to death g 1.179 for our slips, Rom. 4. 25.

The least slip is against the law, which is so strict, as it denounceth a curse against every transgression, Gal. 3. 10.

• 1. This discovereth the vain distinction betwixt mortall and veniall sins. Here∣of* 1.180 see Chap. 5. v. 2. §. 10.
• 2. This manifesteth their deceit, who think to excuse themselves, because they* 1.181 sinned on ignorance and errour. See Chap. 5. v. 2. §. 10.
• 3. A like conceit, or rather deceit is theirs, who count it a point of puritanis•…•…* 1.182 to make conscience of every small sin. Christ saith that every idle word that 〈◊〉〈◊〉 shall speak, they shall give an account thereof in the day of judgement, Matth. 12. 36.
• 4. We may hence learn, throughly to examine our selves, that if it be possible,* 1.183 we may finde out our errors, and acknowledge them, and crave pardon for them, and apply the blood of Christ to them. Who can understand his errours? Psal. 19. 12.
• 5. This should make us very watchful against all manner of sins, even errors.
• 6. Ministers on this ground ought so to instruct their people, as they may be kept from errors.
• 7. It concerns people to use all means for attaining such knowledge, as may keep them from errors.

§. 29. Of the Resolution of, and Observations from Heb. 9. 7.

THi•…•… verse set•…•…eth down special sanctions of an High Priest. Hereof are two 〈◊〉〈◊〉.

• 1. The place where he performed his functions.
• 2. The particular duties that he performed.

• 1. The place is propounded in this word, the second.
• 2. It is amplified two wayes.
  • 1. By a restraint, in these two words, alone, once.
  • 2. By the extent, every year.

The duties that he performed were two.

• 1. That he carried in blood. He went not without blood.
• 2. That he offered. This is illustrated.
  • ...

    1. By the persons for whom he offered.

    These are of two sorts.

    • 1. For himself.
    • 2. For the people.
  • 2. By the sins for which he offered, errors.

Doctrines.

• I. The Law had an High-Priest. He is here expresly named. See §. 40.
• II. Under the Law there was a difference of holy places. There was the second as well as the first Tabernacle. See §. 40.
• III. The High-Priest alone went into the most holy place. So much is expresly set down. See §. 40.
• IIII. The High-Priest went every year into the most holy-place. This also is expresly set down. See §. 41.
• V. The High-Priest went but once in a year into the holy place. See §. 41.
• VI. Means must be used for expiation of sin by those that appear before God. See §. 43.
• VII. Blood is the means of expiating sin. This phrase, not without blood, intendeth these two points. See §. 43.
• VIII. The High-Priest was subject to sin. See §. 44.
• IX. The High-Priest was to use means for expiating his own sin. These two points arise from the High-Priests act, in offering for himself. See §. 44.
• X. The High-Priest was to use means for expiating the sins of others. He was to of∣fer for the people. See §. 44.
• XI. All sorts of sins are to be expiated. This ariseth from the word errours. See §. 44.

§. 46. Of the Holy Ghost testifying the uses of the legal types.

Heb. 9. 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.

THe Apostle having declared both the legall types and services which were done by all sorts of Priests, he proceedeth to set out their end and uses, v. 8, 9, 10.

The generall end and principal use of them all was to raise up Gods peoples mindes unto things to come, which were more spirituall and powerfull then the things that they enjoyed.

To move them to whom he wrote, more diligently to heed what he should deli∣ver here-about, he bringeth in the holy Ghost testifying the truth of that which he was about to deliver, thus, The holy Ghost this signifying. Moses declared those types and services which signified that which is here set down. But as other holy men of God spake as they were moved by the holy Ghost, (2 Pet. 1. 21.) So did Moses.

O•…•… the Holy-Ghost testifying. See chap. 3. v. 7. §. 74.

a 1.184 The word translated, signifying, implyeth a clear and full manifestation of a matter. It is derived from b 1.185 an adjective that signifieth, evident, certain and mani∣fest: as 1 Cor. 15. 27. Gal 3. 11. 1 Tim. 6. 7.

Another Apostle useth this very word of Christ testifying unto him the kind of his death. And it is translated, shewed.* 1.186

Hence then it appeareth, that the testimonies of the holy Ghost are sure and cer∣•…•…. He is the spirit of truth, and leadeth into all truth.

All credence therefore, and all obedience is to be yielded to that which the holy Ghost testifieth.

In that it is said, the holy Ghost signifieth, that such and such types & services had such uses, as hereafter follow, it is evident that both the types and services themselves, and also their use were of divine institution.

This is further evident in that Moses was admonished of God to do thereabout what he did, chap. 8. v. 5.

Such was their institution, that they might be for their time more religiously observed.

And that the faith of Gods people built upon the truths typified by them might have a sure ground, and firm foundation, as divine institution is.

Contrary hereunto are all popish ceremonies which are made signs and significa∣tions of divine matters, without any divine institution.* 1.187

Quest. May not men make spiritual applications of external things, to spiritual and heavenly uses, without an expresse divine institution?

Answ. We must put difference betwixt allusions taken from some resemblan•…•…es of things, and divine significations to assure us of the participation of spiritual benefit signified thereby. We may make allusions of outward matters to put us in minde of heavenly things. As, from washing our hands, we may make an allusion of cleansing our souls by Christs blood, from putting off and putting on our apparel; we make an allusion of putting off the old man, and putting on the new man. But for such significations as shall assure us in a right use of such and such external matters, to partake of such and such spiritual blessings, we must have a divine warrant which is a divine institution. Such a warrant we have for Baptisme and the Lords Supper, and the sacramental rites thereof.

In that the holy Ghost signified evangelical mysteries by legal types, it will be good pains to search into those types and mysteries couched under them: as hath been shewed. See chap. 4. v. 8. §. 50. and chap. 8. v. 8. §. 50.

§. 47. Of the way to Heaven, not manifest while the Tabernacle stood.

THe matter which the forementioned types and services signified, is generally propounded in these words, The way into the holiest of all, was not yet made ma∣nifest, &c. Word for word it may be thus read, a 1.188 The way of the holies. The Greek word Holies is of the plural number, and signifieth, holy places. Where it is set alone it is usually put for the first part of the Tabernacle. See §. 4, 14. and to distinguish the second part of the Tabernacle from the first, the word is doubled and stiled b 1.189 holies of holies.

• 2. This word, holies as it stands alone is put for the second part of this Tabernacle, v. 25.
• 3. The word Holies, is put for the whole Tabernacle in opposition to other pla∣ces.* 1.190 v. 1.
• 4. Holiest is put for Heaven it self. v. 12. Thus it is here taken. Therefore our English to make the point more clear, have translated it, The holiest of all. Of Heaven stiled an holy place. See v. 12. §. 59.

By way, he meaneth the true, right proper means of entering into Heaven, which was Christ himself. See chap. 10. v. 20. §. 54.

The word translated made manifest, cometh from a root that signifieth to bring forth into light, or to shine, or appear, Iohn 1. 5. Rev. 1. 16. From thence is derived d 1.191 an adjective which signifieth, manifest, Luke 8. 17. and thence this verb e 1.192 to make manifest, or to make clear and evident, Iohn 3. 21.

The meaning then of this phrase is this, that it was not fully and clearly mani∣fested under the Law, that Christ was the onely true way of entering into Heaven.* 1.193

This is not simply to be taken, as if true Saints and beleevers did not at all know Christ to be the way to heaven: or as if they did not enter into heaven when they died; for Lazarus is said to be carried into Abrahams bosome when he died, Luke 16. 22. That was, into Heaven; for it is opposed unto Hell, into which Dives was carried:

and in Scripture we read of no third place out of this world, betwixt Heaven and Hell. And as for Christ, who is the way, the truth and the life, (John 14▪ 16.) the only 〈◊〉〈◊〉 way that leadeth unto life, he was ever the same, Heb. 13. 8. yea, he was a Lamb slain from the foundation of the world, Rev. 13. 8. And of Abraham it is said, that he s•…•…w Christs day and was glad, John 8. 5. 6. And of the Prophets it is said, that the spirit of Christ which was in them testified before hand the suffering of Christ, and the glory •…•…at should follow, 1 Pet. 1. 11.

These words therefore must be taken comparatively, that the way to heaven was not so fully, so clearly, so conspicuously, so efficaciously made known under the Law, as now it is under the Gospel. There were then promises, prophesies, rites, and types to declare, that a Messiah, a Saviour, should come and do all things fit to bring m•…•…n to salvation: but the Gospel sheweth that he is come, and after what manner he came in particular and distinct circumstances: and what he hath done and endured to bring men to salvation. These things were not then made manifest, they were not then actually accomplished; so as they could not be so clearly known of them as they are of us.

This obscurity continued all the time that the Law was in force, which the A∣postle thus expresseth, while as the first Tabernacle was yet standing.

This phrase, The first Tabernacle, is taken two wayes.

• 1. In opposition to the most holy place, which is called the second Tabernacle. v.* 1.194 2. 3. and in that sence it is put for that part of the Tabernacle, whereinto all sorts of Priests had liberty to enter. v. 6.
• 2. In opposition to the spiritual Tabernacle, wherein Ministers of the Gospel accomplish Evangelical services. This is the spiritual Tabernacle which is inten∣ded, Ezek. 37. 27. Rev. 13. 6. This is called the Kingdom of Heaven, Mat. 11. 11.

In reference to the first, it is here intended, that strict restraint of people and Priests to have access to the Mercy-seat: and the restraint of high Priests having access thereunto at all times; namely, to go alone, and but once in a year; did de∣clare that there was a time to come, when our great High-Priest, and all spiritual Priests and people of God, should at all times on all occasions have free access to the Throne of grace: but was not then, while those things were so performed, to the life and to the full revealed.

In reference to the second, it is implyed, that while the politie of the Jews and their ceremonial worship continued, the substance and truth of them could not be exhi∣bited and fully revealed.

In this latter sense the Tabernacle is syn•…•…cdochically put for the Temple which Solomon built: and for that also which Zorcbabel built, yea and for all the rites and types of the Law, so as while those places and rites remained, no way could be made for the Gospel, wher•…•…by the true way to heaven was clearly and fully re∣vealed.

Hereby the Apostle would have Christians to know,

• 1. That the Law and the appurtenances thereof obscured the clear and bright light of the Gospel.
• 2. That the Law and the Gospel could not stand together.

This phrase, was not yet made manifest, implyeth a dark obscuring Cloud, which was the Law.

And this phrase, while as the first Tabernacle was yet standing, doth shew that the light of the Gospel could not shine, while the Tabernacle and the rites thereof sto•…•…d in force.

All this was to draw the mindes of the Hebrews, and of all other Christians, from conformity to the rites of the Tabernacle.

Those rites being types of truths to come, so long as they remained in force, they implyed that the truth was not come.

Behold here the great error of those that under the Gospel would revile the Jew∣ish rights. What is this but to rear up the Tabernacle again, and to keep the open way to heaven closed against us.

§. 48. Of legall figures for the time present.

Heb. 9. 9.

Which was a figure for the time then present, in which were offered both gifts and sa∣crifices that could not make him that did the service perfect, as pertaining to th•…•… Conscience.

THis Text is here brought in as a reason to shew why the way into the holiest of all was not manifest, while the first Tabernacle was standing.

The reason is taken from the end of the Tabernacle, and of the services apper∣taining thereto. The end is implied in this word figure.

a 1.195 The Greek word translated figure is a compound; it is compounded of b 1.196 a simple verb that signifieth, to lay or to cast, and c 1.197 a preposition that signifieth 〈◊〉〈◊〉. Thus the compound signifieth to lay to, to compare together, Mark 4. 30.

Thence is derived the noun which is here used, which in the new Testament hath* 1.198 sundry significations, for it signifieth,

• 1. A dark and obscure sentence, Mark 7. 17.
• 2. A comparison or resemblance of a thing, Mat. 13. 3.
• 3. A proverbial speech, Luke 4. 23.
• 4. The similitude or likenesse of a thing, Heb. 11. 19.
• 5. A type of some thing to come: So it is here used. Thereupon our English hath translated it a figure. For a figure is a representation of some other thing.

The Apostle to make his reason the more evident, added the circumstance of time, the time then present▪

He doth not mean that present time wherein he wrote this Epistle, the time of the Gospel: as he useth a like phrase, 1 Cor. 7. 26. but that time wherein the Ta∣bernacle or Temple stood, and the several services thereof were of use to Gods people. Therefore our English hath well inserted this particle of time, then; which hath reference to the former times of the Jews Pedagogie.

The word, figure, or parable, sheweth that the legal rites prefigured evangelical truth, hereof see chap. 4. v. 8. §. 50. And chap. 8. v. 5. §. 13.

The circumstance of time sheweth that legal rites had their use but for a time. The opposition which the Apostle maketh betwixt the former time of the Law, and the fulnesse of time, wherein Christ was exhibited, plainly demonstrated this point. Hereupon he blames them for observing times after the date of them was out, Gal. •…•…. 3, 4, 10.

Their end doth plainly shew that they were but for a time. Their end was to sha∣dow and typifie truth: when those truths were accomplished, their end was out, so* 1.199 as there was no further end or use of them.

How great is their folly, who in this present time of the Gospel, revive those abro∣gated rites. They are more foolish then such as burn dim Candles in bright Sun∣shine. It was foretold concerning the time of the Gospel, that the light of the 〈◊〉〈◊〉 should be as the light of the Sun, and the light of the Sun seven fold, as the light of seven dayes. Isa. 30. 36. But these make the light of the Sun dimmer then the light of the Moon. To dote on those rites after the truth is exhibited, is to bring a Cloud before the Sun, and to deny the truth.

• 2. Behold here the manifold wisdom of God in ordering the estate of his Church: Whilst it was in the non-age, means fit for such a condition were used, to instruct he•…•…* 1.200 and to keep her in compass: even such as are here called figures, which are distinct∣ly described in the next verse. This is very pertinently set out, Gal. 4. 1, 2. Now that the Church is come to a riper age, those figures cease. The means now af∣forded, are more high and heavenly, more spiritual and mystical.
• 3. Hereby take notice of an especial difference betwixt legal and evangelical Or∣dinances. Those were but for the time, then present. These are to continue to the* 1.201 end of the world. Mat. 28, 20.
• 4. Seeing the then present time is now past, let us be stirred up to search more thro•…•…ghly into those services which succeed them and remain immutable. The 〈◊〉〈◊〉

• ... 〈◊〉〈◊〉 (saith Christ) and now is, when the true worshippers shall worship the Father in 〈◊〉〈◊〉 and in truth, John 4. 23. Let our Worship of God be such: and for this end, let us prove what is that good, that acceptable and perfect will of God, Rom. 12. 2.

§. 49. Of the impotency of legal figures, about quieting the conscience.

THe Apostle confirmeth the point concerning the date of legall figures, that they were but for a present time, by the kinds of them, and by the quality of them.

The kinds are thus expressed: In which were offered both gifts and sacrifices. This relative a 1.202 in which, or according to which, must have reference to the b 1.203 time before mentioned. For it is of the same gender.

These two instances, Gifts and Sacrifices: and this word offered, whereby the use of them is set forth synecdochically, comprise under them all manner of legal ser∣vice•…•….

Of offering Gifts and Sacrifices, and of the distinction betwixt them, See chap. 5. •…•…. 1. §. 6, 7.

The quality of those Gifts and Sacrifices is thus set down, that could not ma•…•…e 〈◊〉〈◊〉 that did the service perfect.

Of the meaning of this word c 1.204 make perfect, See chap. 2. v. 10. §. 97.

Of the negative applying this to the legal rites thus, could not make perfect, See chap. 7. v. 11. §. 61. & chap. 7. v. 16. §. 81. & chap. 7. v. 19. §. 86.

The person whom the legal rites could not make perfect, is said to be, him that* 1.205 •…•…id the service. Of the Greek word translated, him that did the service. See v. 1. §. 3. & chap. 8. v. 5. §. 12. It is here fitly added to shew, that though a man did the uttermost that he could about those rites: though he did ful∣fill the services that belonged to the Tabernacles; yet could he not thereby be made perfect: that is, he could not be sanctified, he could not be justified, he could not be saved thereby. The faults hereof did not simply consist in the negligence and care∣lesnesse of the observers of them: but also in the impotency and disability of the services themselves, and of all the types appertaining thereto: and this is the main reason why they had their date, and were not for ever to continue.

Whereas it might be objected, that they who were unclean under the Law, upon offering their gifts and sacrifices were counted clean: to shew that it was not a le∣gall external cleanness which the Apostle here meaneth, he addeth by way of expli∣cation this phrase, as pertaining to the conscience.

Of conscience and of the kinds thereof, See chap. 13. v. 18. §. 155.* 1.206

• 1. Conscience may here synedochically be put for the whole soul of man, and so imply an inward, spiritual cleansing of a man, and that from sin, which the legal rites of themselves could not do.
• 2. Conscience being properly taken for the distinct faculty of the soul, it is here implyed, that the legal rites could not of themselves pacifie and quiet the consci∣ences for then would they have ceased, because that the Worshippers once purged, should 〈◊〉〈◊〉 〈◊〉〈◊〉 more conscience of sin. Heb. 10. 2.

Obj. David thus prayeth, Purge me with Hysop, and I shall be clean: wash me, and I sha•…•… be whiter then snow. Psal. 51. 7.

Answ. David useth those words metaphorically in allusion to the Law, but so 〈◊〉〈◊〉 he intends the Lord Jesus Christ: and the vertue and efficacy of his blood, which 〈◊〉〈◊〉 •…•…rom all sin, 1 John 1. 7.

Q. Were not believing Jews under the Law made perfect, according to the con∣science?

A. Yes, they were. Abraham was justified by faith. Rom. 4. 3. Gal. 3. 6. So all thos•…•… believers whose fruits of faith are reckoned up, Heb. 11. 4. &c. Yea and all true b•…•…lievers under the Law. But▪ they were not perfected as pertaining to the consci∣ence by the legal rites: but by those evangelical and celestial truths which those rites typif•…•…d. So as they were perfected, even as we Christians now are, though not so clearly and manifestly.

Conscience is spirituall, it is polluted by sin: by sin the wrath of God is provo∣ked; it is Gods wrath that troubleth the conscience: till Gods wrath be pacified, the conscience cannot be quieted. But those rites could not pacifie Gods wrath: For they could not satisfie justice: nothing but Christs blood could do that. It was their faith in Christs sacrifice, that perfected them as pertaining to the conscience.

§. 50. Of the meaning of Heb. 9. 10.

Heb. 9. 10.

VVhich stood only in meats and drinks, and divers washings, and ca•…•… Ordinances, imposed on them until the time of reformation.

THe Apostle to convince those to whom he wrote of the truth of that great point, concerning the impotency of legal rites, that they could not make perfect, a•…•… pertaining to the conscience, he here renders the reason thereof, which is taken from the nature of those rites, which only concern the external parts of man, and there∣fore* 1.207 cannot give full satisfaction to the conscience; For as whatsoever thing from without entereth into the man, it cannot defile him, (Mark 7. 18.) so whatsoever thing a man doth from without to the body only, doth not defile the man, as concerning the conscience.

The external things which the Apostle produceth are four in number.

• 1. Meats.
• 2. Drinks.
• 3. Washings.
• 4. Ordinances of the flesh.* 1.208

Our English translators put in these words, which stood, to make up the sense. It implies the force of the reason: as if they had added one word more, because, be∣cause they stood.

The exclusive particle a 1.209 onely, addeth force to the reason: because onely in meats, &c. If there had been spiritual matters joyned with them, by vertue of those spiritualls, they might have made perfect as pertaining to the consci∣ence.

• 1. By the first particular b 1.210 Meats he understandeth
  • 1. All manner of Meat-offerings: whereof he maketh a particular enumeration, Lev▪ •…•…, 1, 2. &c.
  • 2. All those offerings whereof the Priests had their portion to eat. Lev. 6. 14. &c. and 7. 6. &c.
  • 3. The distinction of clean and unclean meats. Lev. 11. 7. &c. Deut. 14. 4. &c.
• 2. By the second, are meant all manner of Drink-offerings. Exod. 29. 40. Lev. 23. 8.* 1.211 And such drinks as were allowed or forbidden to Priests. Lev. 10. 9. And to Naza∣rites, Numb. 6. 3. And to the Mothers of Nazarites, Iudg. 13. 4. And all drink that was in any unclean Vessel. Lev. 11. 34.

Obj. These are said to be unclean, and in that respect to defile a man.

Answ. This was only concerning the flesh. v. 13.

• ...

  3. By the third d 1.212 washings, The manifold rites of washing the Priests, their clothes, the sacrifices, and sundry sorts of things that were unclean. The inwards and leggs of a sacrifice were to be washed in water, Lev. 1. 9, 13. Aaron and his Sons were to wash their hands and feet when they entered into the Congregation. Exod. 30. 19. All that are any way made unclean, were to bathe themselves in water. Lev. 15. 6. &c. Sundry unclean Vessels were to be washed: and sundry Garments. Lev. 6. 27, 28. There was also a sprinkling water to sprinkle on such as should be un∣clean. Numb. 19. 13. &c.

  By reason of the many kinds of washings, this Epithite, * 1.213 diverse, is added.

• 4. The Greek word translated e 1.214 Ordinances, is the same that was used, v. 1. §. 3. and taken in the same sense. They are here called Ordinances f 1.215 of the flesh. Such as concerned the flesh or body of man. This is an Hebraisme. For perspicuity sake our English turns it, carnall Ordinances. This adjective and g 1.216 carnal or fleshly, is u∣sed by the Apostle himself in the Greek: and applyed to the Commandement, which he stileth a carnal Commandement. See chap. 7. v. 16. §. 80, 81. Under these Ordinances he compriseth all manner of legal rites, besides the three before menti∣oned, Meats, Drinks, Washings. Therefore in the margin of our English is set down rites or Ceremonies. For

• ...

  Some understand by this Greek word (translated ordinances,) justifications, or •…•…piations: and that upon two grounds.

• 1. Because the performers of the legall rites were legally cleansed.
• 2. Because they prefigured a true expiation.

But because they could not cleanse, as appertaining to the conscience: nor could in and by themselves do that which they prefigured, the Apostle stileth them ordi∣•…•… of the flesh.

Carnall is opposed to spirituall, 1 Cor. 3. 1. Now that is counted spirituall which* 1.217 i•…•…

• 1. Inward in the soul of man.
• 2. Heavenly and divine.
• 3. Firm and stable.
• ...

  4. Perpetuall and durable.

  On the other side, carnall things are, outward, earthy, alterable, momentary. Thus the legall ordinances were carnall. For they were all external and earthy in and about earthy things▪ and they have been changed, and made momentary.

• ...

  5. The Greek word translated h 1.218 imposed is a compound. 1. The simple verb signifieth to be set, or appointed, Phil. 1. 17. 1 Thes. 3. 3. The compound signifi∣eth* 1.219 to be laid upon. Or to lie upon, Ioh. 11. 3. 8. In this sense it implyeth a bur∣then: and sheweth that the foresaid ordinances were burthen some. They are stiled a 〈◊〉〈◊〉 put upon mens necks, which they were not able to bear, Acts 15. 10.

  There is some difference among the learned about the congruity of this word imposed: because the particulars before mentioned are of one case, namely the da∣tive, and this of another. Hereupon k 1.220 some refer it to ordinances. Yet others re∣fer it to gifts, v. 9. This latter may seem the more proper, because it is the nearer. The other is too remote. But to which soever it be referred, it hath relation to the whole bundle of legal rites: for they are all burthensome.

• 6. This phrase l 1.221 untill the time of reformation hath reference to the time of the* 1.222 Gospel, wherein and whereby those bitter things, which time after time are pro∣mised, are accomplished: and whereby that which was defective in the law is made up and perfected.

If we •…•…ay all these things together, we shall find the Apostles reason to be a very forcible one. For meats and drinks can but nourish and refresh the body: they can∣not cheer the soul, and quiet the conscience: Meat is for the belly, and the belly for meat (1 Cor. 6. 13. and 8. 8.) meat commendeth us not to God: for neither if we eat, are we •…•…e better, neither if we eat not, are we the worse. The like may be said of drink and of washings: water can but wash the body, it cannot cleanse the soul. Though thou wash th•…•…e with Nitre, and take thee much soap, yet thine iniquity is marked before me, faith the Lord God, Jer. 2. 22.

What have ordinances of the flesh to do with the spirit. Carnal and spiritual do not well agree. The things, that lie as burthens upon men, cannot pacifie the con∣science: then would they be no burthen. Therefore it is not possible that these things should make perfect as pertaining to the conscience: especially in that they have a date, which implyeth imperfection; and that there is a time of reformation to come after them.

Of this imperfection, See Chap. 7. v. 18▪ 19. §. 85, 86.

Of the time of the Gospell, being the time of better things, and so in that respect the time of reformation, See Chap. 2. v. 3. §. 21. and chap. 8. §. 35. and Chap. 8. v. 16. §. 80, 81, 82.

§. 51. Of the resolution of Heb. 9. 8, 9, 10.

Vers. 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.

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 pertain∣ing to the conscience.

Vers. 10.

Which stood only in meats and drinkes, and divers washings, and cared ordinances imposed on them, untill the time of reformation.

Vers. 8. THese three verses declare the end of legall rights. That end is to rais: up mens minds to more excellent things then they were.

This end is,

• 1. Propounded, v. 8.
• 2. Proved, v. 9, 10.

In the proposition there is set down

• 1. The warrant of that end.
• 2. The matter thereof.

The warrant is divine. This is manifested,

• 1. By the author thereof. The Holy Ghost.
• 2. By the kind of warrant in this phrase, This signifying.

The matter was, that a more excellent way to heaven was prefigured.

This is amplified by the time how long this continued to be prefigured: while the first Tabernacle was standing.

Vers. 9. Two proofes are produced of the foresaid point.

One is taken from the nature of the legall rites, which was to be a figure.

This is amplified by the time how long they continued so to be, for the time 〈◊〉〈◊〉 present.

The other proof is taken from the impotency of those rites.

This latter is

• 1. Generally propounded.
• 2. Particularly confirmed, v. 10.

In propounding the proof, he declareth

• 1. The heads of the legall rites. Herein are noted
  • 1. The kinds of them, gifts and sacrifices.
  • 2. The manner of using them, were offered.
• 2. The impotency of them. Hereabout observe,
  • 1. Wherein the impotency consisted. They could not make perfect.
  • 2. The persons about whom it was manifested, him that did the service.
  • 3. Wherein it was manifested, as pertaining to the conscience.

Vers. 10. The particular confirmation is double, for it is confirmed

• 1. By an induction of sundry particular rites.
• 2. By a declaration of the date of them.

The particulars are foar.

• 1. Meats.
• 2. Drinkes.
• 3. Divers washings.
• 4. Carnall ordinances.

These are amplified by the necessity of observing them. In this phrase, imp•…•… on them.

The declaration of the date is in these words, untill the time of reformation.

§. 52. Of observations raised out of Heb. 9. 8, 9, 10.

Vers. 8. I THe Apostle declared what was agreeable to the mind of the Holy G•…•…. For he declareth that which the Holy Ghost signifieth. See §. 46.

II. The Holy Ghost was the author of the legall types. He that signified what they in∣tended instituted them. See §. 46.

III. The Holy Ghost ordained the legall types to be significant. He signified. See §. 46.

IV. There is a true way to heaven. This is implyed under this phrase. T•…•…e wa•…•… into the holiest of all. See §. 47.

V. The true way to heaven was not fully and cleerly manifested by the legall rites. This phrase, was not yet made manifest intends as much. See §. 47.

VI. The continuance of legall rites obscured the cleer light of heavenly truth. This is im∣plied under this phrase, while 〈◊〉〈◊〉 〈◊〉〈◊〉 Tabernacle was standing. See §. 47.

Vers. 9. VII. Legall rites were figures of future truths. The word, figure, intends amach. See §. 48.

VIII. Legall types continue in force for the time of the law only. The time then pre∣s•…•…, intends the time of the law. See §. 48.

IX. Gifts were offered to God under the law. See §. 42.

X. Sacrifices were then offered to God. These two doctrines are expresly set down in their termes. See §. 42.

XI. Legall rites could not make perfect. This is plainly expressed.

XII. Observers of the legall rites were not made perfect thereby. See §. 49.

This phrase him that did the services, sets out such as observed the rites. See §. 49.

XIII. Legall rites could not purifie or pacifie the conscience. This is intended under this phrase, as pertaining to the conscience. See §. 49.

Vers. 10. XIV. Legall rites consisted only in externall things. The enumeration of the particulars wherein legall rites consisted together with this exclusive particle 〈◊〉〈◊〉 demonstrated as much. See §. 50.

XV. Legall meats cannot nourish the soul. See §. 50.

XVI. Legall drinkes cannot refresh the soul. See §. 50.

XVII. Legall washings could not cleanse the soul. These three are brought in as such as appertained not to the conscience. See §. 50.

XVIII. Legall ordinances were carnall: So they are here called. See §. 50.

XIX. Carnall ordinances were imposed on the people under the law.

So they are here said to be. See §. 50.

XX. Carnall ordinances cannot make perfect. For this end they are here men∣tioned. See §. 50.

XXI. The Legall rites were but for a time. This word untill intends as much. See §. 50.

XXII. The time of the Gospell is a time of reformation. See §. 50.

§. 53. Of Christ an high Priest of good things.

Heb. 9. 11, 12.

Vers. 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;

Vers. 12.

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

THe Apostle having distinctly set down sundry legall types and services, here he beginneth to shew forth the substance of them all. This he continueth to do in the remainder of this Chapter, & in the former part of the next Chapter to the 19. v.

In handling this point concerning Christ, the truth and substance of the legall Priest-hood, and the manifold types thereof, the Apostle applyeth the substance to the shadows: and the truth to the types. This he doth, generally in the 11. and 12. v. and more particularly in the verses following.

The first particle, a 1.223 But, implyeth that that was done by the truth, which could not be done by the types. He had before declared that the types could not make perfect: BUT Christ the truth could.

Of this title, Christ, see Chap. 3. v. 6. •…•…. 54.

Of Christs being an high Priest. See Chap. 2. v. 17. §. 173.

This phrase, b 1.224 being come, implyeth an actuall exhibition of Christ, after a long expectation of him. It is a compound word, and signifieth sometimes to come to a place: as Matth. 2. 1. And sometimes to be present at a place, Matth. 3. 1.

Thus Christ came to his Church, when he was first incarnate, Ioh. 1. 11. And being come he continueth ever with his Church, Matth. 28. 20.

Christ being so come is said to be an high Priest of good things to come.

Of the various acception of the word good, see Chap. 13. v. 9. §. 116.

By good is here meant, that which is true, solid, and substantiall. Good is not* 1.225 here exposed to evill: but to figures, shadowes, types which are impotent, and in∣sufficient

to make good, Chap. 10. v. 1. They are said to be things to come, not i•…•…* 1.226 relation to the Apostles time: for then those good things were actually exhibited▪ but to the time of the law, while the legall types were in force. Thus it may ha•…•…▪ reference to this phrase, which was a figure for the time then present, v. 9. At the present time, these good things were to come.

If it be demanded what these good things are, I answer* 1.227

• 1. In generall, All the truths typified under the law.
• 2. In particular, Christ himself. His body, and soul. The union of them with the divine nature. His doings, his sufferings, especially his death as a sacrifice, 〈◊〉〈◊〉 resurrection, ascension and intercession. The benefits also flowing from those, 〈◊〉〈◊〉▪ expiation of sin, reconciliation with God, justification, sanctification, salvation. 〈◊〉〈◊〉 two words, Grace and Glory. These are stiled good.

• 1. In their kind and quality: For they are good and perfect in themselves.
• 2. In their unity and excellency. They do good to such as partake of them.

Thus we see, that the things where-about Christs Priest-hood was exercised were substantiall truths, sufficient to make those that trust in him perfect. In this resp•…•… he is said to be a Minister of the true Tabernacle, Chap. 8. 2.

This must needs be so, by reason of the excellency of his person; who was God∣man.

Yea, this was the end which he aimed at in assuming the office of Priest-hood.

This manifesteth a main difference between the legall and Christs Priest-hood:* 1.228 even as great a difference as is between a shadow and substance: a type and truth, •…•… signe and things signified: that which is imperfect and perfect: carnall and spiritu∣all: unprositable and prositable; earthly and heavenly.

O that Christs Priest-hood were esteemed by us Christians according to this diffe∣rence!

§. 54. Of good things to come.

THat the foresaid good things, were then, even under the law to come, it is the* 1.229 priviledge of Christians living under the Gospell, for to them they are no lon∣ger to come. They do actually enjoy the benefit of them. In this respect the Apo∣stle saith that, God provided a better thing for us, that they without us should not be made perfect.

It was that good respect which God did bear to the latter times which moved him thus to order matters: for he could have sent his son sooner. But thus as he ho∣noured his son, so he honoured all that should place their confidence on him.

We Christians have just cause in this respect to rejoyce, that we have been reserved to these latter times.

And it becomes us to walk worthy of this priviledge.

See more hereof, Chap. 8. v. 16. §. 80, 81, 82.

§. 55. Of the excellency of the true Tabernacle which is Christs body.

AS Christ is set forth to be the true high Priest typified by Aaron, so the Aposile proceeds to set forth other truths of other types. He begins with the Taber∣nacle: which he stileth a greater and more perfect Tabernacle, &c.

The Tabernacle here intended signifieth the body of Christ, as is shewed, Chap. 8. v. 2. §. 5. where the resemblance betwixt the Jewes Tabernacle and Christs body is distinctly set forth.

This Tabernacle is here said to be a greater and more perfect.

• 1. a 1.230 Greater, not in quantity, but in dignity. Christs body was not in bulk greater, but in worth. It was worth more then Moses Tabernacle. Solomons and Zorobabels Temple: yea, and all the world besides. Because this mysticall Taber∣nacle, Christs body, appeared in Zorobabels Temple, it is said that the glory of that latter house should be greater then of the former: Ha•…•…. 2. 9.
• 2. b 1.231 More perfect, as in the kind of it (for Christs body was more perfect in the very nature and kind of it then the Tabernacle:) so in the vertue and efficacie of

• it: for no legall type could make perfect, v. 9. §. 49. But Christ in and by his body, and in and by those things which he did and endured in his body, made all that trusted in him fully perfect. So perfect were all things that Christ undertook, as nothing needeth to be added hereunto.

Of this word c 1.232 perfect. See more Chap. 2. v. 10. §. 97.

Yet further to set forth the excellency of this mysticall Tabernacle it is said, that it was d 1.233 not made with hands: namely, with hands of men. See v. 24. §. 121.

This the Apostle sets down in opposition to the Jewish Tabernacle, which was made by the hands of men, Exod. 36. 1, 8, &c.

This negative expression, not made with hands, implyeth that it was no human work, no work of such as have hands; but the work of him that hath no hands, which is God himself. Thus it implyeth the very same thing which was expressed under this phrase, which the Lord pitched, and not man, Chap. 8. v. 2. §. 5.

This phrase, e 1.234 that is to say, is added by way of explication.

Of explaining strange, difficult and obscure words or sentences, See Chap. 7. v. 2. §. 19.

The explanation is thus set down, not of this building. The word translated, * 1.235 building, is the very same that is translated, creature, Chap. 4. v. 13. §. 75. There see the derivation and various acceptions of the Greek word here used.

The relative, this, hath reference to things here below, even in this world.

The negative, not, may imply a double opposition.

• 1. To the Jewes Tabernacle: which was of liveless and senseless materials: Such as were had here below in this world.
• 2. To our bodies. Christs body was not such a body so built up as ours is, and that in sundry respects.
  • 1. The extraordinary conception thereof, Luk. 1. 34, 35.
  • 2. The hypostaticall union of it with the divine nature, Matth. 1. 23.
  • 3. The superabundant grace that was in it, Ioh. 3. 34. Col. 1. 19.

A main point here intended, is that Christs body far surpassed the Jewes Taber∣nacle.

• 1. The Jewes Tabernacle was but a type or shadow: This a true Tabernacle, Chap. 8. v. 2.
• 2. That was but a dead way to tread upon: but this a living way to bring men to heaven. See Chap. 10. v. 20.
• 3. That was * 1.236 The work of mens hands: This of God, Chap. 8. 2.
• 4. That nor any thing in it could make perfect. This can, Chap. 10. v. 10, 14.
• 5. That in it self did not make acceptable to God: but this doth, Matth. 3. 17.
• 6. That was never united to the deity: This is▪ Rom. 9. 5.

Had the Jewes their Tabernacle in high account, which was only a shadow of this: which was made of senseless materials: which was the work of mens hands: which could not make perfect? How unworthy are they to live under the Gospel, who lightly esteem this farr more excellent Tabernacle, the body of Jesus him∣self.

§. 56. Of the difference betwixt the typicall and reall meanes of attonement

Vers. 12. THe Apostle having declared the truth of the Tabernacle, proceedeth to set forth the truth of the service which was performed in the most holy place, whereunto the high Priest entred thorow the holy place. This he doth ne∣gatively and affirmatively; that the difference betwixt the type and truth might more evidently appear.

He beginneth with the negative thus. Neither by the blood of goats and calves.

The high Priest under the law entred with the blood of these two kinds of beasts* 1.237 into the most holy place, to sprinkle it upon the mercy-seat, to make thereby an at∣tonement, Levit. 16. 14, 15, 16. But this was too mean a means for Christ to work a true attonement thereby. For it is not possible that the blood of buls and goats should take away sins, Heb. 10. 4.

There is in the law mention made of sundry other kinds of sacrifices, as of sheep and

Lambs, and of soules. Lev. 1. 10, 14. Yea, there is mention made of a Ram for a b•…•… offering, on that day when the High Priest entered into the most holy place; L•…•… 16. 3. But he carried not the blood of any other sacrifice into the most holy place, but only of Goats and Bullocks. Of the things typified under these and other kinds of sacrific•…•…s, see v. 19. §. 102.

The Beasts which the Law stiled Bullocks, the Apostle here calleth Calves, be∣cause the Bullock was to be but a young one. Lev. 16. 3.

To shew what an infinite disparity there was betwixt the blood that was •…•…yp∣ed* 1.238 by the foresaid blood of Goats and Calves, the Apostle thus sets it out, by his own blood. This relative, his own, hath reference to Christ, v. 11. Now Christ was true God as well as true man. God-man in one person. Hereupon it is said, that God hath purchased the Church with his own blood. Act. 20. 28.

Well might the Apostle infer this latter kinde of blood with the particle of op∣position, BUT, not by the blood of Beasts, BUT by his own blood.

There cannot be a greater difference betwixt a type and a truth th•…•… in this.

The true price of •…•…ans redemption is as far different from the type, as God i•…•… from beasts.

The truth was actually to do what the type could not▪ and so great a matter was to be done by the truth, as could not be done by any inferior means then God himself, yea then the blood of God.

This kind of opposition is a great aggravation of their dotage, who reject the truth, and trust to the type. They prefer Beasts to God.

§. 57. Of Christs own blood the price of mans redemption.

THe expression of blood in setting out the truth, as well as in the type, confirm∣eth that which was before noted, that there is no access to God without expi∣ation, and that there is no expiation without blood. Hereof see verse 7. §. 43. 53.

The limitation of the kind of blood in this relative, his own, further manifesteth, that the blood of God is the price of mans sin. In this respect it is said, that •…•…esus sanctified the people with his own blood, see chap. 13. v. 12. §. 129. And that the Sonne of God purged our sin by himself, see chap. 1. v. 3. §. 29. In this sense it i•…•… said, That •…•…ey crucified the Lord of glory. 1 Cor. 2. 2.

〈◊〉〈◊〉. Is there any blood in God, could God shed blood?* 1.239

Answ. No, the deity simply and singly considered in it self, could not: but

• 1. The person God and man is here joyntly to be considered, and that extended to the divine nature which was proper to the humane. The divine nature so asse∣•…•…ed* 1.240 and united to it self the humane in one person, as properties of the one are at∣tributed to the other. 1 Cor. 2. 8. Iohn 3. 13.
• 2. The divine nature afforded assistance to, and supported the humane nature.
• 3. The divine nature had proper works in the act of mans redemption: as to adde dignity, merit and efficacie to the sufferings of the humane nature.

Thus in regard of the inseparable union of Christs two natures, and of the suffi∣cient assistance which the divine nature afforded to the humane, and of the proper actions of the divine nature, the blood, whereby man was redeemed, may well be •…•…∣led the blood of God.

No less•…•… price could work out so great a work. For infinite wrath was to be pa∣cified, 〈◊〉〈◊〉 justice •…•…o be satisfied, infinite grace to be procured.

• 1. Be•…•…ld h•…•…re the value and worth of mans redemption. Well might the A∣postle* 1.241 〈◊〉〈◊〉 it, pre•…•…ious blood, 1 Pet. 1. 19. Nor Christ, nor God himself could pay a 〈◊〉〈◊〉 price. Heaven, Earth, all things in them are not to be compared to this blood.
• 2. Take notice hereby of the vile and cursed nature of sin, which must by such* 1.242 a means be ex•…•…d. N•…•… •…•…ood like to that which causeth death. No death like the death of him that is 〈◊〉〈◊〉 God.
• 3. Herein the extent of Christs love is manifested, Eph. 5. 25. Though no lesse* 1.243

• price could redeem the Church, then Christs own blood, yet Christ would not spare that. The great God shed his blood for sinful man.
• 4. O the more then monstrous in gratitude, of such as will spare nothing for* 1.244 Christ their Redeemer: not the vanities of this world, which can do them no true good: not their sins, which make them most miserable.
• 5. Let the consideration of this great price of our redemption, move us to hold* 1.245 nothing too dear for Christ, who thought not his own blood too dear for us. Well might Christ say, If any man come to me, and hate not his Father and Mother, and Wife and Children, and Brethren and Sisters, yea, and his own life also, he cannot be my Disciple, Luke 14. 26.* 1.246
• 6. In particular, let it move us to give our selves wholly to Christ. He gave him∣self to death for us. He requires that we give our selves a living sacrifice to him, Rom. 12. 1. He gained nothing to himself by shedding his blood: but we gain re∣mission of sins, reconciliation with God, justification, all happinesse.
• 7. From the foresaid price of our redemption ariseth a firm and sure ground of* 1.247 faith. What place is left for doubting and despairing, when such a price of redemp∣tion as Christs own blood is paid. This price affords two strong props of faith,
  • 1. Infinite mercy.
  • 2. Perfect justice.

§. 58. Of Christ entering by his blood.

THe word translated a 1.248 entered is a compound, and that of the same simple verb that was used, chap. 6. v. 19. §. 155. and the preposition is doubled with like emphasis as it was there.

Whereas it is said, that by his blood he entered, &c. It is not to be taken of carry∣ing* 1.249 the blood which he shed with him, into heaven, in a Vessel or otherwise, as the high Priest carried the blood of the sacrifice into the most holy place. That needed not, in that he presented his body, out of which the blood is shed: and which was the sacrifice it self that was offered up: which was more then that which the Priest did.

Christ shed his blood on earth before his ascention, and that sundry* 1.250 times, as,

• 1. When he was circumcised, Luke 2. 21.
• 2. When in his agony he sweat drops of blood, Luke 22. 44.
• 3. When he was scourged. John 19. 1.
• 4. When a Crown of thorns was clapt upon his head, Iohn 19. 2.
• 5. VVhen his hands and feet were nailed to the Crosse, Iohn 20. 25.
• 6. VVhen his side was pierced, so as water and blood came out from thence, Iohn 19. 34. This was the evidence of the losse of his life: For the water that came out with the blood, shewed that his very heart was pierced.

This phrase, by his blood, implyeth the merit of his death, that thereby expiation was made for our sins. For it was shewed, that there is no expiation without blood. §. 57.

§. 59. Of Heaven an holy place.

THe place whereinto Christ entered is here stiled, a 1.251 the holy place. Of the divers acceptions of the Greek word translated holy place, see v. 8. §. 47. Here it is taken for heaven it self. The Apostle plainly expresseth as much. v. 24.

There never was any place to which this title so properly belonged as heaven.

Of Christs entering into heaven, see chap. 1. v. 3. §. 35. & chap. 4. v. 14. §. 84, 85.

The title given to heaven in this place, sheweth it to be a most holy place. So it is expresly stiled, Psal. 20. 6. Isa. 57. 15.

• 1. Heaven is the truth of that type which under the Law was sanctified for the most holy place.
• 2. As heaven at first was made holy, so ever since it hath continued to be. Ne∣ver was it any way polluted.
• ...

• 3. There is nothing in it but that which is holy. As holy Angels, spirits of 〈◊〉〈◊〉 men made perfect.
• 4. It is further sanctified and glorified by the continual glorious presence of the holy God. If such places on earth, where God was pleased sometimes to manifest his presence ordinarily (as the Tabernacle and Temples,) or extraordinarily, as the place where he appeared to Moses, Exod. 3. 5. and to Ioshua, Ios. 5. 15. were 〈◊〉〈◊〉, much more the place of his continual residency, in his greatest glory.

• 1. This is a motive to lift up pure hands in prayer, 1 Tim. 2. 8. for they are lif•…•… 〈◊〉〈◊〉 to an holy place. David saith, I will wash my hands in innocency: so will I comp•…•… •…•…hine Altar. Psal. 26. 6. Heaven is a more holy place then the Altar was: we 〈◊〉〈◊〉 therefore be more careful to wash our hands in innoc•…•…ncy, when we approach to Heaven: but in prayer, the soul after an especial and spiritual manner, entereth in∣to that holy place. This inference our Apostle teacheth us to make, chap. 10. v. 19, 20.
• 2. It is a motive to •…•…eanse our selves from all filthinesse throughout the whole c•…•…se of our life. 2 Cor. •…•…. 1. and to grow up into full holinesse, that we may be fitted to enter into this holy place: for there shall in no wise enter into it, any thing that de•…•…∣leth. Rev. 21. 27. When those Angels that at first were made holy, became unholy, this holy place could hold them no longer, 2 Pet. 2. 4.

It is most meet that we be fitted for the place of our everlasting aboad. Two graces are in special requisite hereunto.

• 1. Faith, whereby we apply to our selves the blood of Christ that cleanseth 〈◊〉〈◊〉 from all sin, 1 Iohn 1. 7.
• 2. Repentance, whereby sin is mortified in us. Luke 13. 3, 5. Act. 2. 38.

§. 60. Of Christs entering once into Heaven.

THe time of Christs entering into heaven is limited by this particle, a 1.252 〈◊〉〈◊〉 This is not here taken as it was, v. 7. for once a year: but exclusively once for ever. Thus it is taken, chap. 6. v. 4. and Iude v. 3. In this exclusive respect men are said, once to die, v. 27. And it is said of Christ, that he died for sin once. Rom. 6. 10. That Christ entered but once into heaven, is evident by this phrase, whom the Heaven must receive, until the time of restitution of all things. Act. 3. 21.

Christ in the dayes of his flesh did and endured whatsoever was requifite for mans eternal redemption. v. 26. see more hereof, chap. 7. v. 27. §. 115.

Among other Arguments this may be pressed against the conceit of Christs per∣sonal reigning on earth for a thousand years, after which, they say, he is to enter in∣to heaven again. But hereof we may have a more fit occasion to speak upon the last verse of this Chapter. §. 143.

§. 61. Of Christs perfecting mans redemption, before he entered into Heaven.

ONe special ground of Christs entering into Heaven, is thus expressed, •…•…ving* 1.253 obta•…•…ned eternal Redemption.

Th word translated obtained, properly signifieth sound, Mat. 2. 8, 11. For he that find▪s a thing obtains it. VVhere the Angel saith to the Virgin Mary, Thou 〈◊〉〈◊〉 sound favor with God, Luke 2. 30. He meaneth, thou hast obtained favour. So this phrase, finde grace, Heb. 4. 16. is all one, as obtain grace.

The word here used, is a participle of the first Aorist, and implieth the time past, or a thing done and effected. Thus it intendeth that Christ had done and endured whatsoever was requisite for mans redemption whilst he was on earth, and after that went into heaven.

A like tense is used to set forth the like thing, Eph. 5. 26. which word for word is thus to be translated, that he might sanctifie b 1.254 having cleansed it. This is farther evi∣dent by these words, it is finished, John 19. 30. which Christ uttered immediately before his death.

• 1. Heaven is no place of suffering, it was therefore requisite, that all suffering should be finished before Christ came thither.
• ...

• 2. Heaven was the place where possession was to be taken of that which Christ by his blood had purchased, the price therefore of the purchase must needs be paid be∣fore he could take possession.

Quest. Why then doth Christ in Heaven make intercession?

Answ. Christ his intercession is no addition of new merit, but an application of what he did and endured on earth. See chap. 7. v. 25. §. 106.

This is a strong motive to trust wholly and only on that which Christ hath done for our redemption.

§. 62. Of mans Redemption by Christ.

THe great benefit which Christ obtained for man is expressed under this word a 1.255 Redemption.

The b 1.256 Greek Verb, from whence this noun is derived, among other things signifieth to pay a debt: and this noun signifieth such a Redemption, as is accom∣plished by discharge of a debt. To this purpose another c 1.257 like noun is used, which signifieth the price of redemption, Mat. 20. 28. Redemption is in general a freeing one out of thraldom. Exod. 6. 6.

This is done three wayes.

• 1. By interceding, and pacifying wrath. Thus the Prophet Oded procured re∣demption for the Captives of Judah, by his intercession. 2 Chron. 28. 9. &c.* 1.258
• 2. By force and might. Thus Abraham redeemed his brother Lot, and the people that were captives with him, by overcoming their enemies. Gen. 14. 16.
• 3. By ransom, or paying a price. Thus an Hebrew that was sold a slave to a stranger, might be redeemed by one of his Brethren. Lev. 25. 48, 49.

The last of these is most agreeable to the notation of the several words, which in the three learned Languages do signifie to redeem.

Though the last be especially intended, in that mention is here made of a price, namely Christs blood: yet the other two are not altogether exempted. For Christ hath every way redeemed man.

This will more clearly appear, if we duly weigh the distinct kinds of bondage, in which m•…•…n were by reason of sin.

• 1. They were debtors to divine justice: in which respect Christ teacheth us thus to pray, forgive us our debts. Mat. 6. 12.
• 2. They are Children of wrath. Eph. 2. 3.
• 3. They are slaves to Satan, Heb. 12. 14, 15.

• 1. As debtors Christ paid a ransom for them. 1 Tim. 2. 6.
• 2. As Children of wrath Christ makes intercession for them. Rom. 8. 34.
• 3. But though justice be satisfied, and wrath pacified, the Devil will not let his captives go. Therefore Christ by a strong hand, wrested them out of Satans power, and destroyed him that had the power of death, that is, the Devil, &c. Heb 2. 14, 15. And he spoiled principalities and powers, &c. Col. 2. 15.

The ransom which Christ paid was the ground of mans full redemption. For by satisfaction of justice, way was made to pacifie wrath: both which being ac∣complished, the Devil lost his right and power over such as he held in bon∣dage.

This redemption is a full freedom from all that misery, and compriseth under it, reconciliation, justification, sanctification, salvation.

Thus true redemption was wrought for man by Christ. I say true, in opposition* 1.259 to the types and shadows of redemption under the Law. Here the truth and sub∣stance of them is intended, even redemption from all iniquity. Tit. 2. 14. and from the curse of the Law. Gal. 3. 13. The consequences and effects following hereupon, do prove as much; for by this redemption divine justice is satisfied, wrath pacified, grace procured, and all spiritual enemies vanquished, and we that are redeemed are also justified, sanctified and saved. That which effecteth all these must needs be true.

The ground hereof i•…•…

• 1. The dignity of his person who undertook the work, Christ God-man. Th•…•… was he worthy to stand before God, to satisfie his justice, and procure his favour: Thus also was he able to vanquish all that stand against him.
• 2. The value and worth of the ransom and price that he paid: which was hi•…•… own blood, as was shewed, §. 57.

See more hereof, chap 2. v. 15. §. 152.

§. 63. Of the difference betwixt the work of Creation and Redemption.

MUch matter of admiration doth this work of Redemption afford unto us▪ The work of Creation is many wayes very admirable, yet not to be compa∣red to the work of Redemption, wherein the power, wisdom, justice, mercy, and o∣ther divine attributes of God do much more brightly shine forth; and wherein the redeemed reap much more good then Adam by his Creation.

Particular differences are these and such like.

• 1. In the Creation God brought something out of nothing: but in Redemption out of one contrary he brought another, out of death he brought life: this was a work of far greater power, wisdom and mercy. Death must first be destroyed, and then life brought forth.
• 2. In Creation there was but a word, and thereupon the work followed. In Re∣demption there was doing and dying. And this for Redemption could be done by none but God. God must come from Heaven: God must be made man: God must be made sin: God must be made a curse. 2 Cor. 5. 21. Gal. 3. 13.
• 3. In the Creation God arrayed himself with majesty, power, and other like pro∣perties fit for a great work: in the work of Redemption he put on weaknesse: he assumed a nature subject to infirmities, and the infirmities of that nature: he did as David did when he fought against Goliah: he put off all Armour, and took his staffe in his hand, and drew near to the Philistine. 1 Sam. 17. 39, 40.
• 4. In the work of Creation there was nothing to withstand. In the work of Re∣demption there was justice against mercy: wrath against pitty: death and he that had the power of death, was to be vanquished.
• 5. By Creation man was made after Gods Image, like to him. By Redemption man was made a member of the same mystical body, whereof the Son of God is the head.
• 6. By Creation man received a natural being. By Redemption a spiritual.
• 7. By Creation man received a possibility to stand. By Redemption a certainty of standing, and impossibility of falling.
• 8. By Creation man was placed in an earthly Paradise: By Redemption he is advanced to an heavenly Paradise.

§. 64. Of that humiliation, gratulation, and subjection which the Doctrine of Redemption teacheth.

THough the work of Redemption be glorious in the kinde thereof: yet it puts us* 1.260 in mind of such an estate and condition as ministreth much matter of humili∣ation. The need that man had of Redemption sheweth, that he was a slave and a captive. This bondage was the most woful estate that a Creature could fall into. Slaves are not their own: but they are altogether theirs who hold them in slavery. Now according to the Lord, to whom they are in bondage, is their slavery the grea∣ter. The Lord over man, as a sinner, was Satan, the cruellest Tyrant that ever was. The work which he imposeth upon his slaves, is the basest and most grievous that can be, even sin. The wages which he giveth for it is not only death, but easeless and endless torment in hell. O what matter of humiliation doth this admi∣nister.

But yet in that we are redeemed, it gives just and great ground of gratulation.* 1.261 This was it that made old Zacharias being filled with the holy Ghost, to say, Blessed be the Lord God of Israel, for he hath visited and redeemed his people, Luke 1. 67, 68. This made also the Apostle to say, thanks be to God which giveth vs the victory through 〈◊〉〈◊〉

Lord Iesus Christ, 1 Cor. 15. 57. Never was there like matter of thanksgiving to the sons of men: whether we consider the person that redeemed us, the means of work∣ing out our Redemption, or the benefits which we reap thereby.

This work of redemption doth justly, and earnestly call upon us to serve our Re∣deemer* 1.262 without fear in holiness and righteousness all the dayes of our life, Luk. 1. 74, 75. Having changed our Master, we must change our service: the law of nature and na∣•…•… requireth as much. Ye are bought with a price: therefore glorifie God in your •…•…by and in your spirit, which are Gods, 1 Cor. 6. 20.

§. 65. Of the perfection of that Redemption which Christ hath wrought.

THe perfection of the foresaid Redemption is hinted in this word a 1.263 eternall.

This epithite was attributed to Salvation, Chap. 5. v. 9. §. 51. There the no∣t•…•…ion of the Greek word is set down.

The eternity here meant hath especiall respect to the continuall duration thereof without end. Yet also it respecteth the time past: so as it looks backwards and for∣ward. It implyeth a vertue and efficacy •…•…om the beginning of the world: for Christ was a lamb slain from the foundation of the world, Rev. 13. 8. Christ himself is, Alpha and Omega, the beginning and the ending, which is, and which was, and which is to come, Rev. 1. 8. That which is spoken of his person may be applyed to this work of Redemption.

This epithite, Eternall, is here added to Redemption in opposition to the legall porifications which were momentany and temporary. They had a date and endu∣red no longer then to the time of Reformation.

On this ground by just and necessary consequence it followeth, that the Redemp∣tion wrought by Christ is absolutely perfect: and that there is no need of any other.

This being eternall, all that have been, all that shall be redeemed, have been, and shall be redeemed by it: and they who are redeemed by it need no other means: So as we may, we ought, wholly and only trust hereunto.

There are two particles added by our English in the end of this verse, which are* 1.264 not in the Greek: namely these, For us. True it is, that the Redemption that Christ obtained was for us. He merited nothing for himself, as is proved, Chap. 2. v. 19, §. 74. And it hath also been proved that Christ did all for us. See Chap. 2. v. 9. §. 83.

§. 66. Of the resolution of Heb. 9. v. 11, 12.

IN these two verses the truth of sundry legall types is declared.

The types are of three sorts.

• 1. A principall person that observed the types.
• 2. The speciall place where the types were observed.
• 3. The main service wherein the chief type was observrd.

• 1. The person is here said to be the high Priest. The truth typified by him is de∣scribed.
  • 1. By his name, Christ.
  • 2. By his actuall exhibition, being come.
  • 3. By the subject matter of his office, good things. These are amplified by their time, when they were manifested, in this word, to come.
• 2. The place is distinguished into two parts.
  • ...

    1. The Tabernacle. The truth typified hereby, was Christs body.

    This is set out.

    • 1. Comparatively, and that,
      • 1. In the excellency, greater.
      • 2. In the efficacy of it, more perfect.
    • 2. Negatively. This is,
      • 1. Propounded, in these words, not made with hands.
      • 2. Expounded, not of this building.
  • 2. The holy place. This typified heaven.
• 3. The service was, To enter into that holy place. This is amplified

• ...
  • 1. By his manner of entring, by blood, set out.
    • 1. Negatively, not the blood of goats and calves.
    • 2. Affirmatively, his own.
  • 2. By the time of entring, once.
  • 3. By the ground or cause of entring. This is,
    • 1. Expressed in this word, redemption.
    • 2. Amplified,
      • 1. By the time past, having obtained.
      • 2. By the kind of redemption, eternall.
      • 3. By the persons for whom, for us.

§. 67. Of Observations raised out of Heb. 9. 11, 12.

I. •…•…He truth of legall types accomplished that which the types could not. This i•…•… •…•…∣red from this particle of opposition BUT. See §. 53.

II. Christ was prefigured by the high Priest. This is here expressed. See §. 53.

III. Christ is actually exhibited. This phrase, being come. Intends as much. See §. 53.

IV. Christs Priest-hood was exercised about good things. So they are stiled. See §. 53.

V. The good things of Christs Priest-hood were put off beyond the time of the law. They were then to come. See §. 54.

VI. The Tabernacle typified Christs body. This is implyed under the description of the Tabernacle here mentioned. See §. 55.

VII. Christs body was of more worth then the Tabernacle and all things apper•…•…aining thereto. This is intended under this word greater. See §. 55.

VIII. Christs body perfected, that which all the types could not. In this respect it is here said to be more perfect. See §. 55.

IX. Christs body was not the work of man. This phrase, Not made with •…•…ands in∣tends as much. See §. 55.

X. Obscure phrases are to be explained. This phrase, that is to say, imports as much See §. 55.

XI. Christs body was not begotten as other bodies. In this respect it is said to be, not of this building. See §. 55.

XII. Christ the true Priest useth not the blood of beasts. Under these two kinds, goats and cal•…•…es all sorts of beasts which were offered up for sacrifice are comprised, which being denyed, all others also are denyed. See §. 56.

XIII. Heaven was typified by the most holy place. For by this title, holy place, 〈◊〉〈◊〉 is here meant. See §. 56.

XIV. Christ our high Priest entred into heaven. He is here said to enter into that holy place which is heaven. See §. 56.

XV. Christ entred into heaven by blood.

XVI. The blood by which Christ entred into heaven was his own. These two are expressed under this phrase, by his own blood. See §. 56, 57.

XVII. Christ entred into heaven once only. This particle once is thus to be taken exclusively. See §. 60.

XVIII. Christ purchased redemption. This is intended under this phrase, obtain∣ed redemption. See §. 61.

XIX. Christ purchased redemption before he ascended into heaven. This phrase, •…•…aving obtained, implyeth time past. See §. 61.

XX. The redemption which Christ purchased is eternall. So it is here stiled. See §. 65.

XXI. Christ purchased redemption for us. This hath our English here inserted.

§. 68. Of drawing an Argument from a thing known.

Heb. 9. 13, 14.

Vers. 13.

For if the blood of bul•…•…, and of goats, and the ashes of an •…•…eiser sprinkling the unclean, sanctifieth to the purisying of the flesh:

Vers. 14.

How much more shall the blood of Christ, who, thorow the eternall Spirit, of∣fered himself without spot to God, purge your conscience from dead workes, to serve the living God.

THese two verses are a proof of the perfection of that which Christ the truth of the legall types performed. The first particle in our English being a 1.265 a cau∣sall conjunction giveth evidence hereof. It hath in speciall reference to the last cl•…•…use of the former verse: namely, to that eternall redemption which Christ ob∣tained by his own blood.

The Argument is drawn b 1.266 from the lesse, namely, from the externall vertue of legall sacrifices. It is set down in a connex, or conditionall proposition, thus;

If the blood of beasts did cleanse according to the flesh, much more doth Christs blood cleanse according to the conscience.

The Hebrews well knew that such as were legally unclean, by the rites ordained under the law, were made clean again, Therefore he useth this kind of argu∣ment, having to deal with them that were well acquainted with the legall rites.

Hereby the Apostle giveth us to understand, that argum•…•…nts taken from such things* 1.267 as they, with whom we have to do, are well acquainted with, are of greatest force to convince them. Thus much is intended under this phrase, I speak to them that 〈◊〉〈◊〉 the law, Rom. 7. 1. and this, do you not hear the law? Gal. 4. 21.

It is in this respect an especiall point of prudence to observe, wherein they with whom we deal are most skilfull: and answerably to seek to convince them by su•…•…h things a•…•… they best understand, and which they cannot gain say. See Chap. 13. v. 11: §. 126.

That which hath been delivered about parables, may be applyed to other argu∣ments. See Chap. 6 v. 7. §. 45.

§. 69. Of the 〈◊〉〈◊〉 of such meanes as God ordain•…•…s.

THe argument drawn from legall cleansing, is laid down as a granted principle. as if he had positively said, The blood of buls, under the law, sanctified to th•…•… purifying of the flesh.

There are two particular instances of legal purging, which are blood and water.

The former is plainly expressed.

The latter is implyed under this phrase, the Ashes of an heifer.

The for•…•…er hath an especial reference to the Priests going into the most holy place on the solemn annuall day of expiation, Lev. 16. 14, 15. Yet the blood of all other sacrifices injoyned in the law are synecdochically comprised under the same. For they all had such a vertue, as is here set down, to the purifying of the flesh.

It hath been shewed that the blood of those sacrifices typified the blood of Christ: and that blood was necessary for the expiation of sin. See v. 7. §. 43.

Under this title, a 1.268 Buls, the same kind of sacrifice is meant, that was intended under the word, b 1.269 calves, v. 12. §. 56. For it was a yong bullock (Lev. 16. 3.) whose blood was carryed into the most holy place. The Apostle calleth it a calf (as the LXX did before him) because it was young, of the first year: and a Bull because it was of the male kind. Thus is this kind of sacrifice oft expressed under this title, as Psal. 50. 13. Heb. 10. 4.

These and other like sacrifices were of bruit beasts: yet had they a kind of vertue in them, as the Apostle here setteth down. Even this vertue they could not have of and by themselves: for there is no more natural vertue in the blood of bulls and goates, then in the blood of horses and swine. But God made choyce of these and other like creatures for that kind of cleansing, and to typifie the blood of Christ:

and thereupon they had the foresaid efficacy. For any thing is of force to 〈◊〉〈◊〉* 1.270 whereunto God ordaines it. This might further be exemplified in all other 〈◊〉〈◊〉 rites: and in all the means, which by Gods appointment were used for working mi∣racles: •…•…s the rod, wherewith Moses stroke the Sea and the Rock. Exod. 14. 16. & 17. •…•….

All power and vertue is in God: He is the primary fountain of all, he 〈◊〉〈◊〉 〈◊〉〈◊〉 forth as it pleaseth him: what he willeth to be done by such and such means shall be so done.

On this ground we ought carefully to observe what means God hath 〈◊〉〈◊〉 for the effecting of any thing, and carefully use the same: and not suffer any seeming meanness in the means, to weaken our faith in the effecting of that for which God hath appointed the means. This was Naamans fault: and if he had not been 〈◊〉〈◊〉 perswaded by his servants, he might have returned as foul a leper, as he came, 2 King. 5. 11, 13. We ought to lift up our eyes to God, and consider his power, and wisdome, and goodness, and subject our selves to his ordinance, and not rea∣son against the same.

This may fitly be applyed to the ordinances which God hath sanctified under the Gospel: as to reading and preaching the word, to Catechising, to administring the Sacraments, to prayer and thanks-giving, and other Christian ordinances.

Hereof see more Chap. 2. v. 4. §. 28.

§. 70. Of purifying Water.

THe other means joyned with, blood, for purifying the flesh is thus set down, and * 1.271 the Ashes of an heifer. This hath reference to that type of a red cow, which i•…•… distinctly set down, Numb. 19. 2, &c.

Concerning that type, sundry speciall points are observable.

• 1. It was an heifer. In Greek the title translated a 1.272 heifer is derived from a verb that signifyeth b 1.273 to tame. For such an heifer was one of the tame creatures which men use. It here hinteth the kind, the sex and the age of the beast.
  • 1. The kind was of the herd, or greater sort of cattel. For it was appointed to a very solemn use.
  • 2. The sex was the female: and that in two respects.
    • 1. The female is the most useful in regard of the fruitfulness, that it breed∣eth calves and giveth milk.
    • 2. Females as well as males, were solemn sacrifices, to shew that male and fe∣male are all one in Christ, Gal. 3. 28.
    • 3. The age was but young, for an heifer is so called before it hath a calf: So as it was betwixt a young calf, and an old cow: It was offered up in the prime age.
• 2. The colour of it was red, Numb. 19. 2. Red heifers are counted the strongest, and such as give the best milk. Besides red is a bloody colour, and it typified the red apparell of Christ being sprinkled with blood, Isa. 63. 2. Rev. 19. 13.
• 3. It was without spot, to set out the purity of Christ.
• 4. Yoke never came upon it. Thus it typified Christs freedome from all subje∣ction to others, in himself, and in that right that belonged unto him, Matth. 17. •…•…6. All the subjection that he yeelded to others was meerly voluntary, Phil. 2. 7. 〈◊〉〈◊〉. 10. 18.
• 5. This heifer was to be slain and that without the camp. This typified Christs death without the gate of the City, Heb. 13. 12.
• 6. The blood of this heifer must be sprinkled seven times. This typified the ap∣plication of Christs blood from time to time, so long as there was need: for seven is a number of perfection. And this was to be done before the Tabernacle o•…•… the •…•…∣gregation. That is, the Church of God, Numb. 19. 4.
• 7. The heifer must be burnt, to set out the fire of Gods wrath which Christ en∣dured.
• 8. The skin, flesh, blood and dung must be all burnt, Numb. 9. 5. To shew that Christ suffered in the whole man: and that in his suffering, great reproach, as dung, was cast upon him.
• ...

• 9. Cedar-wood, and hysop and scarlet was cast into the midst of the burning of the Heifer▪ These were means of sprinkling the blood: so as the means used for apply∣ing Christs blood unto our selves, are sanctified by the passion of Christ.
• ...

  10. The Ashes of the •…•…aid Heifer were to be gathered up and laid in a clean place. The gathering of Ashes intended the continuance of the merit of Christs sacrifice.

  The laying them up in a clean place prefigured the Church of God which Christ 〈◊〉〈◊〉 cleansed by his blood. This circumstance, without the camp, may here in∣•…•… the Church of the Gentiles.

• 11. With these ashes running water must be mixed: which was called a water of •…•…tion, in that it was for those who by any uncleanness were separated from the congregation: but being sprinkled with this water, he was purified, and so again admitted to the congregation▪ Therefore it is also stiled, a purification for sin, Numb. 19. 9.

Thus the word ashes here in the Text is synecdochically put for the water also,* 1.274 with which it was mixed and made a purifying water: and giveth evidence that God affordeth to his Church means of cleansing such as are unclean. Though he that is washed, needeth not to be washed all over again: yet he needeth to wash his 〈◊〉〈◊〉, 〈◊〉〈◊〉. 13. 10.

Though he need not another regeneration: yet he needeth daily a renewing of his repentance. For this end as God appointed sundry sacrifices, washings and sprink∣lings under the law: So hath he ordained the Ministery of the word, administration of the Sacraments, and other ordinances under the Gospel.

All these are conscionably to be used according to our continuall need thereof.

§. 71. Of severall occasions of sprinkling blood and water under the law.

THe manner of using the foresaid blood and water of ashes was by sprinkling them.

Under the law on sundry occasions they sprinkled blood; and they sprinkled water also.

• 1. At the Passe-over, they sprinkled blood upon their door posts, Ex. 12. 7. This was an expresse type of the benefit of Christs blood, applyed by faith, whereby be∣lievers are preserved from that common destruction that fals upon all others.
• 2. At making of the covenant blood was sprinkled, on the people, (Exod. 24. 8.) to shew that by Christs blood we have a right to the covenant of grace.
• 3. On the annual day of reconciliation blood was sprinkled on the Mercy-seat, to shew, that by the satisfaction which thorow Christs blood is made for our sins, God comes to be merciful unto us, Lev. 16. 14, 15.
• 4. Blood was sprinkled at the consecrating of Priests, to shew that even the Mini∣sters of Gods holy ordinances here need to be cleansed from sin, Exod. 29. 16. Wa∣ter of purifying was to the like purpose sprinkled upon the Levites, Numb. 8. 7.
• 5. When any had sinned, whether Priest, or whole congregation, or ruler, or a∣ny particular person; blood was sprinkled to make an attonement for them, Lev. 4. 6, 17, &c.
• 6. At the cleansing of any unclean person blood was sprinkled, (Lev. 14. 7.) which declared, that it is Christs blood that cleanseth from all spiritual unclean∣nesse.
• 7. Such as on any occasion touched a dead corps were to be sprinkled with puri∣fying water, Numb. 19. 13.

§. 72. Of applying Christs blood intended by sprinkling.

THe foresaid sprinkling of blood and water under the law, intended a spiritual application of the blood of Christ to the souls of men. In this mysticall sense, do both Prophets and Apostles use this metaphor of sprinkling: where it is said, He shall sprinkle many nations (Isa. 52. 15.) the meaning is, that Christ by his Spirit would so apply to the Gentiles, his merits, as they should be perswaded to trust in Christ. To like purpose saith God by another Prophet, I will sprinkle clean water

upon you, Ezek 36. 25. Frequently doth this our Apostle in the mystical sense use this word, as Chap. 10. 22. and 12. 24. So 1. Pet. 1. 2.

By this mystical sprinkling, or applying Christs blood, all the benefit thereof re∣dounds to us. It is as laying a plaister to a sore, as drinking a wholsome potion, as swallowing good pils, as eating and drinking meats and drinks, as putting on a garment. The benefit of all these ariseth from the fit application of them; even so it is in the application of the blood of Christ.

Quest. How is this blood sprinkled upon our souls?

Answ. Two wayes.

• 1. By the Spirit of God, 1 Cor. 6. 11. which inwardly per∣swades the soul of a right it hath to Christ, and to all that he hath done and en∣dured for mans redemption.
• 2. By faith, Act. 15. 9. This moves us to rest upon Christ for a particular bene∣fit to our selves of his obedience unto death. On this ground the Apostle gives this exhortation, Let us draw neer with a true heart, in full assurance of faith, having our hearts sprinkled from an evill conscience, and Heb. 10. 22.

The ordinances which God hath sanctified unto his Church, are especial mea•…•… of conveighing Gods Spirit into us: which Spirit in and by those means worketh and encreaseth faith; wherefore as we desire to be sprinkled as aforesaid, and to partake of the benefit of that sprinkling, our care must be, conscionably to attend upon those ordinances.

§. 73. Of Christs justifying and sanctifying persons.

THe Apostle referreth this sprinkling both to blood, and to ashes also: meaning by ashes the purifying water, which was made of the ashes of the heifer, and of running water, Numb. 19. 17. Hereby was typified that by Christ we are both ju∣stified and sanctified: for blood pointeth at our justification, water at our sanctifica∣tion; justified by his blood, saith the Apostle, Rom. 5. 9. And again, Christ gave him∣self for the Church, that he might sanctifie and cleanse it with the washing of water, Eph. 5. 26. In this sense is this phrase, the washing of regeneration, used Tit. 3. 5. See Domest. Duties. Treat. 1. on Eph. 5. 26. §. 39.

There is in the obedience of Christ, whether active, or passive, both a merit and a vertue.

By the merit, divine justice is satisfied, wrath pacified, and favour procured. Thus is a sinner justified by the vertue of what Christ did and endured. There is also infused into us a kind of conformity to Christ: whereby we are brought to dye to sin, (which is mortification) as he died for sin: and to live in holiness and righte∣ousness (which is vivification) as Christ being dead, and raised, liveth unto God▪ Rom. 6. 9, &c.

In the spiritual application, sprinkling with blood, and sprinkling with water are never severed. He that is justified, is also sanctified. This latter is the 〈◊〉〈◊〉 of the former.

Our justification is upon that which Christ himself had done and endured: even out of us. It is made ours by imputation.

Our sanctification is wrought in us, and upon us by the Spirit of God: so as we may the more sensibly discern the working thereof. Yet upon evidence of our san∣ctification, we may assuredly infer our justification; and from the concurrence of them both, rest upon eternal salvation.

§. 74. Of things unclean.

THe persons that under the law were cleansed, are here said to be a 1.275 〈◊〉〈◊〉. The word used by the Apostle is derived from an b 1.276 adjective, that signifi∣eth common, Act. 2. 44. and 4. 32. and also it signifieth, polluted or unclean, Ma•…•…. 7. 2. So it is expounded, Act. 10. 14. Thence a verb which properly signifieth to* 1.277 make common, or to call common, Act. 10. 15. But it is oft used in the New Te∣stament, to defile, or pollute, Matth. 15. 11. Act. 21. 28. From thence this particle here translated unclean.

The ground of this phrase is this. The Jewes were a select people, and by Gods* 1.278 call distinguished from all other nations. Ordinances of piety and religion were proper unto them. What was common to others, was in that respect accounted polluted. All the Gentiles were counted a common, and a polluted people: Such creatures as were forbidden unto them, though they were wholsome food and com∣mon to the Gentiles, yet counted unclean, Act. 11. 8. In regard of this priviledge, the superstitious Jewes accounted all rites and customes, which were not agreeable to the traditions of their elders, to be common, or unclean, Mark. 7. 2.

Concerning the thing it self, sins most properly make men unclean; and they both original and actual. That original sin made a child unclean is evident by the Sa∣crament of circumcision, which was performed, when a child was but eight dayes old, Gen. 17. 12. Hereupon all uncircumcised persons were excluded from the pas∣sover (Exod. 12. 48.) and from all other sacred ordinances; Ezek. 44. 7.

That actual sins also made men unclean, is evident by the prescription of means for cleansing the Priest, the congregation, a ruler and a particular person from their sin, Numb. 4. 3, 13, 22, 27.

There were also sundry other things under the law which made men unclean: though simply in themselves not sinful. Hereof see Chap. 1. v. 3. §. 28.

By this it is evident that such as are unclean, may be made clean. The instances before given prove the point concerning legall uncleaness. Concerning spirituall uncleanness, it is said that the blood of Christ cleanseth from all sin, 1 Ioh. 1. 7.

• 1. This giveth an instance of the free grace, and rich mercy of God to poor sin∣ners.
• 2. This is a strong motive to stir us up to believe in Christ, and to repent of our sins, Isa. 1. 16. Ezek. 33. 11. 2 Cor. 7: 1.

§. 75. Of sanctifying to the purifying of the flesh.

THe cleansing of things unclean is expressed under this word a 1.279 sanctifieth. Of the notation of the Greek word here used, and of the divers acceptions thereof, see Chap. 2. v. 11. §. 101. Here it is to be taken legally, in opposition to legal un∣cleanness, and implyeth such a cleansing from that uncleanness as made them fit to approach to the holy places and to observe the holy ordinances of God, from which their uncleanness kept them.

This act of sanctifying having reference to the blood and ashes before mentioned, giveth proof that Gods ordinances are effectual to that whereunto he appointed them. Hereof see more §. 69. There the point was considered in reference to the meanness of the means. Here in reference to the efficacy of that which God ap∣points.

We may from hence infer, that if there be any failing in any means that God hath appointed to any end, that failing ariseth not from the means, but from his care∣lesnesse, and negligence that useth not the means in that manner as is prescribed.

That the fore-mentioned efficacy of legal rites should not be too far extended, the Apostle addeth this restraint or limitation, To the purifying of the flesh. The Greek word translated b 1.280 purifying is a substantive: and here only in the new Testament used. There is c 1.281 another substantive of the same signification and derived from the same root more frequently used. It is translated cleansing, Mark. 1. 44. Luk. 5. 14. purging, Heb. 1. 3. 2 Pet. 1. 9. and purifying, Luk. 2. 22. John 2. 6. and 3. 25. See Chap. 1. v. 3. §. 27.

By the flesh is here meant the outward man. Purifying of the flesh is opposed to purging of the conscience, v. 14. Flesh and spirit are oft distinguished, 2 Cor. 7. 1. Yea and opposed, Gal. 3. 3. In effect this purifying of the flesh intendeth no more then carnal purifying: for ordinances of the flesh are translated carnal ordinances; By this restraint and limitation, it is intended that legal rites could only cleanse exter∣nally, hereof see more, v. 10. §. 50.

§. 76. Of the difference betwixt the type and truth.

THe main point proved is in the 14. v. which is inferred as a consequence of that* 1.282 which went before, in this phrase, a 1.283 how much more, which implyeth that there is no comparison betwixt the type and truth. It is an indefinite interrogation which sets down no limits. The truth doth infinitely exceed and surpass the type: more then the naturall face of a man doth exceed the figure, Image and resemblance thereof in water, in a picture, or in a loking glass.

• 1. The truth is spiritual, celestial and divine: The type carnal, earthy, hu∣mane.
• 2. The truth hath vertue originally in it self. The Son hath life in it self: The types can do no more then what they are appointed to do.
• 3. The truth doth actually, and to the full perform what the type did only shew was to be performed: but could not perform it of it self.

Have not we Christians hereupon just cause to have the truth exhibited to us in* 1.284 far higher account then the Jewes had the types afforded to them? Should not we much more diligently seek to be cleansed in our souls by Christs blood, then they sought to be cleansed by the blood of beasts to the purifying of the flesh? Have not we stronger ground of confidence for quieting our consciences, then they had for quieting theirs? Seriously think on this manner of inference, How much more?

Of the blood of Christ and of the infinite value thereof. See v. 12. §. 57.

§. 77. Of Christs eternal Spirit.

THe ground of that valew and vertue which ariseth from the blood of Christ is thus expressed, who thorow the eternal Spirit offered himself.

Here are two principal causes set down,

• 1. The efficient, The eternal Spirit.
• 2. The matter or thing offered, himself.

By eternal Spirit is here meant the divine nature of Christ. As God he offered 〈◊〉〈◊〉* 1.285 his humane nature.

Object. Christ denieth himself to be a spirit, Luk. 24. 37, 39.

Answ.

• 1. Christ speaketh according to their imagination: for they conceited him to be a ghost.
• 2. He denyeth his body to be a spirit: and thereupon bids them handle him, and be∣hold his hands and feet, for a spirit hath not flesh and bones. But here the word spi∣rit is used in regard of the divine nature of Christ, which is of a spiritual sub•…•…ance. For God is a spirit, Ioh. 4. 24. and the Spirit is called eternal, because it is without beginning, as Christ in his divine nature it.

That the divine nature of Christ is here meant, is evident by this act of offering* 1.286 him. For what other Spirit could offer Christ.

• 1. Not the spirit of man; for,
  • 1. That is polluted.
  • 2. Christ was offered for that.
  • 3. That is not eternal.
• 2. Not an Angelical spirit. This action of offering Christ, is too transcendent for a created Spirit. Angels are neither fit nor worthy to offer such a sacrifice as Christ: nor are they properly eternal.
• 3. Not the soul of Christ himself: For that is part of the sacrifice which was offered up. Thou shalt make his soul an offering for sin, Isa. 53. 10. This Spirit or soul of Christ was made in time: and cannot properly be called eternal.
• 4. Not the Father himself the first person in Trinity. Indeed the Father in regard of his nature is an eternal Spirit: but to him was this sacrifice offered: therefore he did not offer it. He that offered is distinct from him, to whom the offering was made.
• 5. Not the Holy-Ghost the third person in sacred Trinity: who though in re∣gard of his proceeding from the Father and the Son, he be stiled a Spirit, and in his

• nature he be an eternal Spirit: yet he hath not this function of a Priest to offer sa∣crifice to God: and to make satisfaction for sin.

I will not put into this Catalogue, the spirit of beasts or devils. For it is blasphe∣my to have any conceit of their doing that which is attributed to this spirit.

It remaineth that no other spirit can be meant by this eternal Spirit, then the deity of Christ. To which this title Spirit is oft attributed, as Ioh. 6. 63. Rom. 1. 4. 1 Tim. 3. 16. 1 Pet. 3. 18. 1 Cor. 15. 45.

This title is here used, to set out Christs divine nature.

• 1. By way of distinction from his humane nature, which was true flesh, weak and srail flesh, flesh created in time. Observe most of the places before quoted, and you shall find the word Spirit opposed to Christs humane nature: and that under this title, flesh.
• 2. To shew the ground of the effectual operation of Christs offering himself. This description of Christs divine nature doth confirm sundry great mysteries of our Christian faith, namely these.
  • 1. Christ is true God.
  • 2. He is God eternal.
  • 3. He is of a spiritual substance.
  • 4. He is a distinct person.
  • 5. He is God and man.

This description of Christ is here set down to meet with an objection that might be made against that difference which the Apostle had put betwixt the blood of le∣gall sacrifices, and the blood of Christ: For it might be objected, that Christs blood was a material, external, carnal thing▪ How then could it have such spiritual vi∣gour above other blood.

Answ. Because it was the blood of him that is an eternall Spirit, and offered up* 1.287 by that eternal Spirit. So as his blood was effectual, not simply as it was materiall blood: but as offered by the eternal Spirit whose blood it was. In this case I may say, it is the spirit that quickeneth, the flesh profiteth nothing, John 6. 63.

This description of Christ teacheth us to worship him in spirit and truth, John 4. •…•…4. To offer up spiritual sacrifices unto him, and with the spiritual eye of faith to look on him, Heb. 11. 27.

Of this Epithite eternal, see §. 65.

Of etemity atttibuted to Christ, see chap. 1. v. 10. §. 129, 145. and chap. 2. v. 16 §. 160.

Much comfort and courage may believers receive against their spiritual enemies, that Christ their head and Lord is an eternal spirit: hereof see more in the whole Armour of God, Ephes. 6. 12▪ Treat. 1. Part. 3. §. 27.

Among other Arguments against Arrius his heresie, concerning Christs being a God made in time, this description of Christs deity is one special one.

This also confirms that which hath been noted of eternal salvation (chap. 5. v. 9. §. 51.) and of eternal redemption, chap. 9. v. 12. §. 65. For Christ our Priest being an eternal spirit, he can provide for, preserve, deliver, and save eternally. From an e∣ternal spirit proceedeth an eternal efficacy. This is the reason why that blood which was shed in time freeth from eternal damnation, because it was offered by an eternal spirit.

§. 78. Of Christ a Priest in both natures.

A Special Act attributed to the foresaid eternal Spirit, is thus expressed, offered himselfe.

The word Offer, in reference to a sacrifice, is proper to a Priestly function, see chap. 5. v. 1. §. 6.

The sacrifice offered is said to be himself, which comprizeth both natures of Christ, see v. 12. §. 57. So as Christ was Priest in both his natures, in his divine as well as in his humane. This is further evident. 1. By the Order after which Christ was a Priest, chap. 7. v. 3. 2. By the difference which is made betwixt him and other Priests, chap. 7. v. 27, 28. 3. By that divine relation which is manifested

between him and his Father as he was Priest, chap. 5. v. 5. 4. By the applying of the blood which he shed as Priest unto God. Acts 20. 28.

In this respect is he justly stiled, not only an high Priest, but also a great high Priest, chap. 4 14.

Obj. Christ as God is equal to his Father; but as Priest is inferior, therefore he would not be Priest as God.

Answ.

• 1. We must distinguish betwixt the natures of Christ and his person. Christ in his divine nature was equal with the Father: but in his person consisting of God∣man, he may be said to be inferior. As God-man, he differs from God and man in* 1.288 the extreams, being greater then man, and lesse then God.
• 2. We must distinguish betwixt the natures and office of Christ. The same per∣son which in nature is equal to another, may in office, be inferior to him.

The office of Christ, namely his Priesthood, is a work of his person. The begin∣ning of this or that work, is of the nature, as to suffer is a work of the humane na∣ture, to merit that suffering is a work of the divine nature.

This is a most soveraign ground of much comfort and confidence. Our sins have made us bound to infinite justice, and brought us under infinite wrath. VVhat hope could we now have if we had not such a Priest, and such a surety as is both God and man. But now there is assurance of full redemption, and eternal salvation by this Priest God-man.

O•…•…r adversaries hereupon charge us with Arrianisme. But we need not regard their slander. The point is Orthodox, weighty, necessary to be known and to be beleeved. See more hereof, chap. 2. v. 17. §. 172.

§. 79. Of Christ willingly offering himself a Ransome.

THis word offered, having relation to the thing offered, himself, implieth a free act* 1.289 on Christs part. He was not forced to what he suffered, but he did it voluntari∣ly of himself: even as they who willingly offered themselves to war, Iudg. 5. 6, 9. In this respect it is said, that Christ loved the Church, and gave himself for it. Eph. 5. 25.

These two words, love, ga•…•…e, imply the freenesse of what he did.

Of this point thus saith Christ himself, No man taketh my life from me, but I la•…•… it down of my self. John 10. 18.

Christ is the Prince of life Act. 3. 15. And hath an absolute power over it. I ha•…•…e power (saith he) to lay it down, and have power to take it again. John 10. 18.

This doth much amplifie the gift. The more free a gift is, the more excellent it i•…•…. God himself loveth a chearful giver. 2 Cor. 9. 7.

See more hereof in Domest: Duties. Treat. 1. on Eph. 5. 25. §. 29.

Christ did the more willingly offer himself, because he made himself a ransom:* 1.290 even the price of our redemption: which the word offered implieth: for it proper∣ly signifieth, to bring to. He brought himself to God for us, to redeem us. His death was in this respect an oblation.

Herein lieth a main difference betwixt the death of Christ and the death of o∣thers: others by their death pay their own debt; but Christ by his paid the debt of others. As there was a difference betwixt the death of beasts slain in the Taber∣nacle or Temple, and in the slaughter-house: and betwixt bread eaten at the Lords Table and our own Table, so in this case.

Obj. The Apostle implieth, that he may be offered up, Phil. 2. 17.

Answ. a 1.291 The word used by the Apostle signifieth, to powre out. So much our English translation notes in the margin. It may have reference to the Drink-offering under the Law (Numb. 15. 7.) which was powred out. When a man is slain, his blood is as it were powred out. Thus in generall it may be taken for giving his life. And accounted an offering, because it was for others: but not as Christs was, a 〈◊〉〈◊〉, or price, but to seal and confirm that truth which he had preached, and to make himself a pattern of standing to the truth unto blood.

There b•…•…ing so great a difference betwixt Christs blood and the blood of others,

l•…•…t us take heed of mixing any other blood with Christs blood, le•…•…t we bring death he•…•…eunto, as 2 Kings 4. 39, 40.

§. 80. Of Christs purity.

TO the foresaid excellent oblation, which was Christ himself, the Apostle addeth this Epithite, without spot. This is the interpretation of a 1.292 one Greek word: but a compound one. The b 1.293 simple noun signifieth a spot, or blemish, 2 Pet. 2. 13. * 1.294 The preposition, with which it is compounded, is privative: and thus fitly translated, without spot. There is a rose of Ierusalem, which is milk white, and call∣ed by the Greek name here set down. c 1.295

Another notation also of the name is given: namely, that it is so faultless, as Momus himself cannot find fault with it. Momus was one that carped at every thing which another did: so as that which Momus could not carp at, must needs be with∣out blame.

This word hath reference in this place, to the sacrifices under the Law, which were to be without blemish, as is particularly noted of the pascall Lamb, Exod. 12. 5.

This setteth forth the perfect purity of Christ, as he was a sacrifice for us. Hereof see more, chap. 4. v. 15. §. 91. & chap. 7. v. 27. §. 109.

§. 81. Of Christs offering to God.

THe person to whom the foresaid excellent sacrifice was offered, is here said to be God. This title God, may be taken, essentially, or personally.

Essentially, it setteth out the divine nature, and compriseth under it the whole Trinity: and thus it may here be taken without any incongruity.

Obj. Then God offered himself to himself, and was a priest to himself.

Answ. We must distinguish betwixt the natures of Christ and his person. This* 1.296 person consists of two natures, God and man. Thus the person, as he may offer his humane nature, so he may offer it to the divine. The person is the offerer, the hu∣mane nature the thing offered. The divine, he to whom it is offered.

Personally, The title God may here have reference to the first person who is sti∣led,* 1.297 The God of our Lord Iesus Christ, Eph. 1. 17. And thus the Son of God offered himself to God the Father.

In substance there is no difference betwixt these two acceptions. To God himself the great sacrifice for our sins was offered up. This was prefigured by types. The first offering that wee read of was unto the Lord Iehovah, Gen. 4. 3. The first altar that was built after the flood, was built to the same Lord, Gen. 8. 20. So the first that Abraham built, Gen. 12. 7. This is expresly commanded, Deut. 27. 6. Where menti∣on is made in the new Testament, of the sacrifice of Christ, there also for the most part mention is made of God, to whom it was offered, Eph. 5. 2.

This sacrifice was for sin: but sin is committed against God: thereby his will* 1.298 is transgressed, his Law violated, his Majesty offended, his wrath provoked. To him therefore must the attonement be made. Till his justice be satisfied, his wrath paci∣fied, his favour procured, no peace can be brought to the conscience.

This manifesteth a difference betwixt the sacrifice of Christians, and the sacrifi∣ce•…•…* 1.299 of the Gentiles. The things which the Gentiles sacrifice, they sacrifice to Devils and not to God, 1 Cor. 10. 20. They by their sacrifices sought to pacifie him, who would never be pacified: but rather take advantages against them: and that by the things which they offered. Though we were in bondage to Satan, yet Christ saw it not •…•…it to pacifie him: He by his power was able to vanquish him, and so he did, Heb. •…•…. 14.

2. This doth further commend the excellency of Christs sacrifice, and sets out the worth of it: In that it was fit to be presented to God. It satisfied Gods justice, it pacified Gods wrath, it was a sweet smelling savour to God, Eph. 5. 2.* 1.300

1 Obj. The Lord smelled a sweet savour of Noahs sacrifice, Gen. 8. 21.

Answ. This effect was not in regard of that sacrifice it self: but in regard of the

truth which it typified. It is said of Abel, to whose sacrifice God had respect. (G•…•…. 4. 4.) that by faith he offered unto God a more excellent sacrifice then Cain. Now his faith had respect unto Jesus Christ.

2. Obj. God is well pleased with the spirituall sacrifices of Christians, Heb. 13. 〈◊〉〈◊〉. Rom. 12. 1. Phil. 4. 18.

Answ. That which makes them pleasing to God is the mediation of Christ, which is that incense that is mixed with the prayers of Saints, Rev. 8. 3, 4.

3. Christ offering himself to God is a strong prop to our faith; for thereby it is evident, that attonement is made betwixt God and us. Whom then need we fear? If God accept us, who shall be against us? Though death, Hell, Devill, and all were vanquished, if God were not satisfied, our conscience could not be pacified. God could have other instruments and means of tormenting us: but God being satisfied, none can hurt us, Rom. 8. 33. Hence is it, that the peace of God is said to passe all un∣derstanding, Phil. 4. 7.

§. 82. Of Christs purging blood.

THe effect and vertue of Christs offering is answerable to the excellency thereof, set out in these words, purge your conscience from dead works.

The word here translated, a 1.301 purge, commeth from the same root that that no•…•…n did: which with a verb added to it, we translate b 1.302 having purged, chap. 1. v. 3. §. 27 It implieth a taking away of filth, and making foul things clean. It is apply∣ed to cleansing of things corporall, Luke 11. 39. and to legal purgations, v. 22. and to inward spirituall things: and that as an act on Gods part, Iohn 15. 2. and as an act of man in relation to his indeavour, 2 Cor. 7. 1. Iames 4. 8.

Here it is meant of a spiritual purging from sin. This is evident.

• 1. By the opposition that is here made to the purifying of the flesh, v. 13.
• 2. By the subject here said to be purged, which is the conscience.

Here then we are given to understand three points.

• 1. The blood of Christ is of a purging nature.
• 2. That purging virtue reacheth to the soul.
• 3. The soul is cleansed from sin.

These three may be summoned up in this one proposition.* 1.303

By Christs blood mans soul is cleansed from sin. This is set out by other meta∣phors: as washing and making white, Rev. 7. 14. This phrase, having our hearts sprinkled from an evil conscience, intends as much, Heb. 10. 22. But most expresly this, The blood of Christ cleanseth from all sin, 1 Iohn 1. 7.

• 1. This effect of purging, as here taken, presupposeth such uncleannesse as defi∣leth* 1.304 the soul: and in that respect ministreth matter of much humiliation: for if the Leper under the Law, by reason of his legall uncleannesse, were to cry unclean, unclean, (Lev. 13. 45.) how much more ought we in regard of our spiritual unclean∣nesse? If they were not quiet till they were cleansed, how can we rest with our sin∣full pollutions in us?
• 2. The foresaid effect of purging attributed to Christs blood, ministereth matter* 1.305 of consolation: for it giveth proof of that, there is a fountain opened to the people of God, for sin and for uncleannesse, Zac. 13. 1. On this ground it may be said, comfort ye, comfort ye my people, Isa. 40. 1, 2.
• 3. This should stir us up to come to this Fountain, and to strive so to enter into* 1.306 it, as we may be cleansed thereby: as the Jews did at the pool•…•… of Be•…•…hesda, John 5. 2, 3, 4. It is not in this case as it was there, that only one should be healed at a time: even he that first stepped in; but Christ inviteth all of all sorts to come to him, Mat. 11. 28. Let us therefore every one, go to Jesus as the Leper did, and say, Lord, i•…•… thou wilt, thou canst make me clean. Mat. 8. 2. Yea, let us joyn together, as the ten Lepers did, and in faith expect to be cleansed, Luke 17. 12. &c. Had we such sense of our spirituall Leprosie, and such faith in Christs power and goodnesse, as they had, we should as readily and earnestly seek to Christ as they did: and finding our selves cleansed, should as willingly and joyfully return to glorifie God as the Samaritan that was amongst them did, Luke 17. 15, 16.

§. 83. Of conscience in reference to sin.

THat which is purged as a foresaid is the conscience.

Of conscience in generall: and of an evill and good conscience. See Chap. 13. v. 18. §. 155.

Conscience is here Synecdochically put for the whole soul of man. And it is here the rather expressed, because

• 1. Sin most selseth on the conscience.
• 2. The conscience is most affected with the pardon of sin.

That sin most seiseth on the conscience is evident by that terror of conscience,* 1.307 which seised upon Adam and Eve after they had sinned: For it made them ashamed of themselves and afraid of God, Gen. 3. 7, 8. Fitly therefore to this purpose saith the Apostle of natural men, their conscience is defiled, Titus 1. 15.

Conscience is the most quick, lively, and sensible power of a mans soul. It is in the soul as the heart is in the body. As a pestilentious humour, or poysonous ingre∣dient doth most seise on the heart, so 〈◊〉〈◊〉 on the conscience. There is no such plague, no such poyson as sin to the conscience. The devill not ignorant hereof, like a poy∣sonous adder seeketh to sting the conscience: and like a ravenous blood-sucker, to suck out this heart blood.

How watchfull should this make us against sin and Satan: and to feare them as we fear to be infected with the plague, or drink in poyson.

Hence is it that the conscience is most affected with pardon of sin. Being justifi∣ed* 1.308 by saith, we have pe•…•…ce with God, Rom. 5. 1. Justification consisteth especially in the pardon of sin, Rom. 4. 7, 8: And peace with God is peace of conscience. As the heart is most aff•…•…cted with cordials, so the conscience with this spirituall cordiall. Thereupon saith Christ to a poor distressed soul, Son, be of good cheer: thy sins be forgiven t•…•…ee, Matth. 9. 2. And David might well pronounce the man blessed, •…•…se transgressio•…•… is forgiven, Psal. 32. 1.

This teacheth us to acquaint our selves with the Gospel, with those things that are revealed therein of Christ, especially concerning this spirituall purging: That so faith may be bred and strengthned in us, for the quieting of our conscience against the infection of sin.

§. 84. Of dead workes.

THe filth purged from the conscience is expressed under this phrase, dead works. Under workes all manner of sinfull motions are comprised, whether in thought, word, or deed. They are called dead works, in regard

• 1. Of their cause, which is want of life.
• 2. Of their condition, which is very noysome.
• 3. Of the consequence, which is death it self, as hath been shewed, Chap. 6. v. 1. §. 8.

Sin is thus expressed to make it the more loathsome unto us. For dead things are loathed. Among other dead things nothing so loathsome, as these dead works. It is utterly destitute of the spirit of life: and is acted by him that hath the power of death. It makes us odious in the sight of God, Angels and Saints: and brings us to eternal death and damnation.

Well may sin be said to be deceitfull, that causeth any to delight therein: The issue thereof, if it be considered in the extent of it, will be found to be more woefull then can be expressed, then can be conceived.

On the other side, this doth much amplifie the benefit of Christs sacrifice, in that it hath a vertue to purge from dead works. This is the main end of setting out this effect of Christs blood after this manner. There can be no such incouragement a∣gainst death, no such comfort in death, as▪ that dead works are purged away. The sting of death is sin, 1 Cor. 15. 56. Take away these dead works, and death will be no death.

Christ manifesteth his power in quickning such as are dead in sin, as much as •…•…e did in raising Lazarus out of the grave.

§. 85. Of serving the living God.

AN especiall end of purging away sin is, to serve the living God. The Greek word translated a 1.309 to serve, is b 1.310 the same that was used, v. 9. §. 49. It comprise•…•… under it all duties which on our parts we owe to God.

The former act of Christ in purging our conscience from dead works, gives evidence of Gods mercy to us. This, of our duty to God. The former sets out our justifica∣tion: this our sanctification.

This is inferred upon the former, to shew that it is a proper effect thereof, and an inseparable companion of it. It declareth both a duty on our part, and also an ability which Christ on his part giveth to perform the same: as if it had been said, he 〈◊〉〈◊〉 purged us from sin that we might be able to serve God. This 〈◊〉〈◊〉 prefigured in the pre∣face to the decalogue, wherein mention is made of freeing Gods people, and there∣upon* 1.311 all the commandements, which comprise all that service we owe to God, are inferred; much is this pressed by Prophets and Apostles, Psal. 56. 13. Luk. 1. 74.

This serving of God is inferred upon Christs purging us from dead works, to shew, that all manner of righteousnesse is from Christ, both the righteousnesse of justification: and also the righteousnesse of sanctification. 1 Cor. 1. 31. Eph. 5. 26. Of sanctification accompanying justification, See The Guide to go to God, or an ex∣planation of the Lords prayer, 6. Petit. §. 89.

This was r•…•…presented by that blood and water, which issued out of Christs side, Ioh. 19. 34. Of Christ the Author of sanctification. See Chap. 2. v. 11. §. 102.

1. This discovers the perverse disposition of such as clean pervert Gods wise or∣der in bringing man to salvation. God freeth man from the bondage of satan, whose wages is death, to be his free servants, whose wages is life. But many that desire to be freed from the foresaid bondage, think much to subject themselves to Gods yoa•…•…. They take liberty to live as they list. They desire to be justified: but care not to be sanctified. Like Balaam, they desire to dye the death of the righteous, (Numb. 23. 10.) but are loath to live the life of the righteous. They know that sin is the sting of death: and that the issue thereof is very bitter: yet they feel so sweet a relish there∣in, as, to please their corrupt humour, they will not forsake it to serve God. This is an high pitch of impiety: and a point of egregious folly: for they prefer death be∣fore life; and a master whose wages is death, before a master whose wages is life. Such are all impious persons that make profession of the Gospell.

It will be our wisdome to endeavour after that which Christ aimed at in purging us from dead workes. Thus will not Christ repent the offering of his blood to purge us.

Let us therefore enquire wherein we may serve God acceptably, Rom. 12. 2. This is distinctly and fully set down in Gods word, wherewith we ought diligently to acquaint our selves.

The God whom we ought to serve is here stiled the living God, in opposition to those dead works, from which our conscience is purged: and it implyeth that the serving of God is a ready way to life, in that he is the living God. Of this title, the living God. See Chap. 3. v. 12. §. 138.

§. 86: Of the resolution of Heb. 9. 13, 14.

Vers. 13.

For if the blood of bulls and goats, and the ashes of an He•…•…ser sprinkling the unclean, sanctifyeth to the purifying of the flesh:

Vers. 14.

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

Vers. 13. THese two verses set down a proof of the efficacy of Christs sacri∣fice.

The proof is drawn from a comparison, which is of the lesse to the greater.

Herein we may observe.

• 1. The manner of propounding the argument.
• 2. The matter whereof it consisteth.

The manner is by way of supposition in a connex proposition, manifested by this conditional particle, If.

The matter consisteth of two parts.

• 1▪ A thing taken for granted, v. 13.
• 2. A consequence inferred thereupon, v. 14.

The thing taken for grant is, that the legal rites had their efficacy. In setting down this he expresseth.

• 1. Some distinct rites.
• 2. The kind of their efficacy.

The rites are of two •…•…rts.

• 1. Blood.
• 2. Ashes, metonimichally put for the water al∣so with which the a•…•…s was mixed.

The former is amplified by the kinds of beasts whose blood it was; bulls and 〈◊〉〈◊〉.

The latter also is amplified two wayes.

• 1. By the beasts whose ashes it was, an heifer.
• 2. By the manner of using it. This is set down.

• 1. By an act, sprinkling.
• 2. By the object of that act. The unclean.

The efficacy of those rites is set out by an extent, and by a restraint.

The extent is in this word, sanctifieth.

The restraint in this phrase, to the purifying of the flesh.

Vers. 14. In the consequence inferred upon the forenamed granted observe.

• 1. The manner of inferring it, in this phrase, How much more.
• 2. The matter inferred.

• 1. The matter sets out the efficacy of the truth typified by the forementioned •…•…ites. Hereabout is set down.
  • 1. The kind of truth, The blood of Christ.
  • 2. The vertue thereof. This is manifested.
  • 1. By the causes.
  • 2. By the effect.

  The causes are two.

  • 1. Efficient, in this word the Spirit, amplified by his property, eternal.
  • 2. The material, in this word, Himself. This is illustrated.
  • 1. By the act of using it, offered.
  • 2. By the quality of it, without spot.
  • ...

    3. By the object to whom it was offered, to God.

    The effect of the foresaid sacrifice is.

  • 1. Propounded, in this word, purge.
  • 2. Amplified three wayes.
  • 1. By the subject purged: your conscience.
  • 2. By the object purged away: dead works.
  • 3. By the end. This is set out.
  • 1. By a duty on our part, to serve.
  • 2. By the object of that duty, which is God. Amplified by his property, living.

§. 87. Of observations raised out of Hebrews, 9. 13, 14.

Vers. 13. I. TRuths may be confirmed. It is a cleer case that Christ by his own blood, obtained eternal redemption: yet the Apostle here proves it, as i•…•… evident by this causal particle, FOR. See §. 68.

II. Proofes are to be taken from things known. These Hebrews well knew the use and end of the rites of the law, therefore the Apostle draws his argument from them. See §. 68.

III. Things taken for granted, may be conditionally propounded. This particle, IF▪

is conditional: yet thereby a granted truth is set out. See §. 68.

IV. Blood is a means of expiation. To this end mention is here made of blood. See §. 69.

V. Bruit beasts were types under the law. Such were buls and goats. See §. 63.

VI. There were types of sanctification as well as justification. The ashes here men∣tioned being mingled with water did typify means of sanctification. See §. 70.

VII. Sanctification floweth from Christ. The heifer out of whose ashes the sancti∣fying water was made prefigured Christ. See §. 82.

VIII. The benefit of Christs death is made ours by application of the same. The ri•…•…e of sprinkling did typifie as much. See §. 72.

IX. The unclean may be cleansed. It is here expresly said that by the rites of the law, the unclean were sanctified. See §. 74.

X. Legall purgations were onely externally. They were only a purifying of the 〈◊〉〈◊〉. See §. 75.

Vers. 14. XI. There is no comparison betwixt the type and truth. This phrase 〈◊〉〈◊〉 much more, intends as much. See §. 76.

XII. Christs blood was typified by the blood of beasts. So much is here demonstrated by the mention of Christs blood. See §. 76.

XIII. Christ in his divine nature was a Spirit. See §. 77.

XIV. That Spirit was eternall. These two last points are plainly expressed, and shew that Christ is God eternal. See §. 77.

XV. Christs deity made his sacrifice so effectuall as it was. For this end the Apostle here saith, through the eternal Spirit he offered. See §. 77.

XVI. The sacrifice which Christ offered was himself. This is plainly expressed. See §. 78.

XVII. Christ was a Priest in both natures. His divine nature is set out by this phrase, Eternal Spirit. His humane is comprized under this word, himself. The word, offered, notes his Priestly function. See §. 78.

XVIII. Christ voluntarily died.

XIX. Christs death was a ransome.

These two doctrines arise out of this phrase, offered himself. See §. 79.

XX. Christ was perfectly pure. He was without spot. See §. 80.

XXI. Christ was offered up to God. So much is expresly set down. §. 81.

XXII. Christs blood hath a purging virtue. It is here said thereof, that it 〈◊〉〈◊〉 See §. 82.

XXIII. The purging virtue of Christs blood extend•…•…th it self to the soul of man. So much is •…•…ntended in this word, conscience. See §. 83.

XXIV. Conscience is most affected with sin. This is the reason why conscience is here put for the whole man. For guilt of sin most affrighteth the conscience: and pardon of sin most quieteth it. See §. 83.

XXV. Sins are dead works. So they are here expresly called. See §. 84.

XXVI. They are sins from which Christs blood doth cleanse. This follows from that which is intended under dead works. See §. 84:

XXVII. God is a living God. So he is here stiled. See §. 85.

XXVIII. God is to be served. This by just consequence is here implyed, §. 85.

XXIX. The end of freeing from dead works is to serve the God of life. This is here di∣rectly 〈◊〉〈◊〉 down. See §. 85.

§. 88. Of the inserence of v. 15. upon that which went before.

Heb. 9. 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.

THe Apostle having demonstrated Christs blood to be the 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 redemp∣tion* 1.312 here proceedeth further to prove the point.

His main argument is taken from the end of Christs Priest-hood, which was to confirm the ćovenant that his Father had made with with children of men: which could not be done, but by blood.

This point is handled.

• 1. Simply, v. 15, 16, 17.
• 2. Comparatively, in reference to the types under the law, from v. 17. to v. 24.

The argument in the simple consideration thereof, is taken from a speciall functi∣on that Christ undertook to make good his Fathers engagement to the sons of men: and that was to be a mediator betwixt them.

The argument may be thus framed.

A mediator to ratifie a Testament, must do it by blood.

But Christ was a mediatour to ratifie his Fathers Testament.

Therefore he must do it by blood.

The proposition is propounded and proved, v. 16, 17.* 1.313

The assumption is laid down, v. 15.

The manner of introducing this argument doth clearly demonstrate, that it tends to the foresaid purpose, which is thus, a 1.314 And for this cause: as if he had said, Christ having undertaken to be the mediatour of the new Testament, thereby undertook to do what might be requisite for the ratification thereof.

The Greek phrase here properly translated, b 1.315 for this cause, is in other places translated, therefore: which word intends as much as this phrase. Hereof see Chap. 1. v. 9. §. 117.

The copulative particle, c 1.316 And, prefixed before this phrase, wants not empha∣•…•…. It implyeth that Christ undertaketh office upon office, for mans greater good. He was a Priest, to purchase mans redemption: and withall he is a mediatour to as∣sure man of the benefit thereof.

Many other functions are noted in Scripture to be undertaken by Christ.

By this means may we have a more distinct and full knowledge of the many bene∣fits we receive from Christ. As one type could not set out all that Christ did and en∣dured for man, and thereupon there were very many types. (See v. 2. 5. 6.). So there is no one office that can set out all the benefits of Christ. What may be done by a Priest, what by a mediatour, what by a king, what by a surety, what by a redee∣mer, what by an advocate, what by an head, what by an husband, what by a Fa∣ther, and so what by other like relations, may be expected from Christ.

If therefore we duly observe, the many undertakings of Christ in Scripture for sont of men, manifested by sundry relations, and withall observe the distinct ends and uses of them. They will be of singular use to strengthen our faith in obtai∣ning all things that may bring us to full happiness.

Of this great office of Christ, mediatour; and of appropriating it to a covenant, or Testament, see Chap. 1. v. 6. §. 23, 24.

Of a covenant in general, and of the difference betwixt a covenant and a Testament. See Chap. 7. v. 22, §. 94.

Of the excellency of the covenant, or Testament, comprized under this epithite, 〈◊〉〈◊〉. See Chap. 8. v. 8. §. 35.

• 1. The office of mediatour is to stand betwixt two at variance. The two at vari∣ance* 1.317 were God and man. Man had offended and incensed God against him. Gods wrath was an insupportable burthen, and a consuming fire. No creature was able to stand under it, or before it. Therefore Christ to rescue and redeem man, becomes a mediatour. Herein we see the necessity of Christs undertaking this function for mans redemption.
• 2. Christ undertaking to be a mediatour, both procured a covenant to pass betwixt God and man: and also engaged himself for the performance thereof on both parts. This could not be without satisfaction of divine justice, which must be by such blood as his was.
• 3. To assure man of partaking of the benefit of Gods covenant, Christ turns the covenant into a Testament: that the conditions of the covenant on Gods part might be a•…•… so many legacies; which being confirmed by the death of the testator, none might disanul.
• ...

• 4. The old covenant being ratified, &c. even a new Covenant, or a new Testament: which should be ratified with the blood of the Son of God.

Thus we see how upon the frequent mention of the blood of Christ, the Apostle hath fitly and justly made this inference, And for this cause he is the mediatour of the new Testament.

§. 89. Of Redemption of transgressions.

A Principall end, why Christ was mediatour of the new Testament, is thus expres∣sed. That by means of death, &c. Word for word it is thus in Greek a 1.318 death being done: that is, Christ having dyed: so as this takes it for granted, that Christ had really and actually dyed. Thereupon he here alleadgeth three ends of Christs death.

• 1. To redeem transgressions.
• 2. To give possession of the eternal inheritance.
• 3. To rarifie the New Testament.

In setting down the first end, there are three observable points.

• 1. The benefit it self, redemption.
• 2. The subject matter of that redemption, transgressions.
• 3. The object or persons whose transgressions were redeemed. Them that were under the first Testament.

Concerning the benefit itself, there is a little difference in Greek betwixt this word here translated redemption, and the word that is so translated, v. 12. §. 62.

That was b 1.319 a simple noune: but this a compound. That properly signifieth a purchase, this a purchase from something: both of them are put for one and the same thing; namely, for our redemption from sin, and from all that misery where∣into* 1.320 by sin we implunged our selves. The former simple noun is used in that sense▪ Luk. 1. 68. and 2. 38.

This latter is used in that sense, Rom. 3. 24. 1 Cor. 1. 30.

This latter is most frequently used: for it is the more emphaticall: and imply∣eth a bondage from which we are delivered.

Of redemption, see v. 12. §. 62, &c. Of redemption by Christs blood, v. 12. §. 57

The misery from which we are here said to be redeemed, is comprised under this title d 1.321 transgressions.

Of the notation of the Greek word. See Chap. 2. v. 2. §. 14.

The transgressions here meant, are transgressions of Gods law: which are all man∣ner of sins.

Quest. Did Christ purchase and buy sins.

Answ. Some to salve this scruple, answer, that sins are here metoni•…•…ycally p•…•…t for sinners. True it is that Christ came to save sinners, 1 Tim. 1. 15. for such 〈◊〉〈◊〉 gave himself a ransome, 1 Tim. 2. 6. yet we need not flye to any such trope: for this phrase, redemption of transgression, is both proper and emphaticall. For it hath re∣ference to Christs death, which was a satisfaction for sins and an expiation of them▪ Sins were a debt. Christs death was a discharge of that debt. The discharge of a debt is a buying it out. Thus to redeem sins is no more harsh a phrase, then to be de∣livered to death for offences, as Rom. 4. 25. or to give himself for sin, Gal. 1. 4. Or to be mercifull to unrighteousness Chap. 8. v. 12. §. 76.

From this phrase we may then infer that Christs death was a satisfaction for mens* 1.322 sins. It was a ransome, 1 Tim. 2. 6. It was a valuable recompence. In this respect we are said to be bought, (2 Pet. 2. 1.) and that with a price (1 Cor. 6. 20.) yea, and a precious one, 1 Pet. 1. 18, 19.

The strictnesse and perfection of divine justice required as much. Till justice were satisfied, no place was left for mercy: but with satisfaction of justice, mercy did the more brightly shine forth. God would have all his properties manifested in their perfection.

Hereby we learn how to repose our faith in God: namely, as on him who is per∣fect in all his properties. Thereby we have surer ground of confidence, then if our faith were placed only on his mercy. The apprehension of justice might terrifie

conscience: but concurrence of mercy with justice afford two strong props to our faith. It will uphold us against all assaults.

§. 90. Of Christs redeeming such as lived before him.

THe persons whose transgressions are here said to be redeemed, are thus descri∣bed, Them under the first Testament.

By Testament is here meant the covenant of grace made with man after his fall. It is called a 1.323 a Testament, because it was ratified with blood: with blood of un∣reasonable Creatures before Christ exhibited, and with blood of the Son of God, after Christ was exhibited. It is here called b 1.324 The first Testament, in reference to that which was ratified by Christs own blood, which is called, the second. See chap. 8. v. 7. §. 27.

The persons then here meant, are the Jews which lived before Christ, the truth* 1.325 of legal types had fulfilled them all by his death.

Quest. Were their transgressions only taken away by Christ?

Answ. No. This description of the persons is not to be taken exclusively, as if non: but they were redeemed; but extensively: namely, that they also, as well as such as lived under the new Testament, after Christ was made a sacrifice, were re∣deemed.

2 Quest Why then are they only mentioned?

Answ.

• 1. Because the doubt only was about them. Some imagined, that they* 1.326 hoped only for temporal blessings: others thought, that by the observation of the legal rites, and not by the death of Christ they hoped for eternal life. Therefore to resolve those doubts, the Apostle saith, even of them, that they by Christs blood were redeemed.
• 2. Because the Apostle had copiously proved that the Law could not make per∣fect; lest any should infer thereupon, that they who lived under the Law, had not their transgressions removed, he here sheweth that Christs death was for the redemp∣tion of their transgressions also.
• 3. Because by just and necessary consequence it follows, that if they, who were under the first Covenant, had redemption of their transgressions through Christs death, much more they who are under the second Testament, which is here called the new Testament.

Hereby th•…•…n the Apostle giveth us to understand, that Christs blood was effectual* 1.327 to the taking away of transgressions before it was actually shed. Where the Apostle setteth forth the efficacy of Christs blood, he doth thus far extend it, for the remission of sins that are past, (Rom. 3. 25.) even such as were committed before the time of the Gospel. In this respect is Christ said to be the Lamb slain from the foundation of the world. The very sacrifices which among Gods people were in use from the be∣ginning of the world do prove as much: for they pointed at Christ and shewed forth his death: by vertue whereof those Sacrifices were of force to assure the con∣sciences of believers of the pardon of their sins, and to pacifie them thereby. Those sacrifices had been of no force, if Christs death typified by them, had not then been effectual.

In regard of this efficacy, the Jews in the Wildernesse are said to eat the same 〈◊〉〈◊〉, and to drink the same drink, namely, which we Christians do: that is Christ, 1 Cor. 10. 3, 4▪ It is also said of them, that the Gospel was preached unto them, chap. 4. v. 2. §. 17. St. Peter sheweth, that both we and they are saved by the grace of the Lord Iesus Christ, Acts 15. 15.

Christ was ever the same in sundry respects.* 1.328

• 1. In regard of the eternal purpose of God.
• 2. In regard of the immutable promise of God, made anon after mans fall. Gen. 12. 15.
• 3. In regard of the value and merit of Christs death, which was ever the same, chap. 13. v. 8. §. 112.
• 4. In regard of the nature and vertue of faith, which gives a kind of being and efficacy to things to come, Heb. 11. 1, 4.

This particular application of redemption to them that were under the first Te∣stament,* 1.329 is a strong argument against the popish dotage of the faithful Jews, being in a place out of Heaven, which they call limbus patrum, before Christ was exhibited. And also their dotage, who would seem to deny that popish tenet; and yet hold the like, that Saints departed before Christs death, entered not into that heaven, where∣into Saints since Christs death do enter. Of these two errours, see chap. 8. v. 8. §. 50.

This also is a strong incitation to us that are under the second, which is the 〈◊〉〈◊〉 Testament, with much confidence to trust to that redemption which Christ hath wrought for the remission of our transgressions; for if they were redeemed, much more we. It is the main end of the Apostles inferring the former instance, to quicken us up to believe. If the benefit of Christs death redounded to them, how much more to us?

§. 91. Of such as are called.

AMong those that were under the first Testament, such only did partake of the benefit of Christs death, as a 1.330 were called: of the notation and derivation of this word, called, see chap. 2. v. 11. §. 107. Hereby are meant those who are said to be partakers of the heavenly Calling. See chap. 3. v. 1. §. 13.

Some refer this to Gods calling of Abraham from his Fathers house, Gen. 12. 1.* 1.331 and extend it to him and his whole seed. But certain it is, that many which came from Abraham, never enjoyed that eternal inheritance, which they did who are here meant. Therefore in this acception of the word, there will be either too great an extent: or too great a restraint of the persons here intended; for if it be applyed to all the posterity of them that came out of Chalde with Abraham, the extent is too great; for many of them had no right to this inheritance. If it be restrained only to such persons, the restraint is too great: for many others besides them had a right thereto. Yet I will not deny, but that by way of allusion, it may have reference to them: that, as they who were called out of idolatrous Chalde, inherited fruitful Canaan: •…•…so they who are called out of this idolatrous world, shall enjoy the glo∣rious inheritance here intended.

The Calling here meant is a more spiritual and heavenly Calling then that was▪ That was a Calling from one place to another on earth. Of this Calling a very re∣probate may partake: But the Calling intended by the Apostle, is from one estate or condition to another: namely, from a natural condition to a spiritual, where∣of only the Elect do partake.

Redemption being appropriated unto them, cannot be universal to all of all sorts.

They who would gain assurance of their redemption, and of the eternal inheri∣tance following thereupon, must try their Calling, 2 Pet. 1. 10.

§. 92. Of receiving the promise of eternal Inheritance.

THe benefit of the foresaid redemption is thus expressed. Might receive the pro∣mise of eternal inheritance.

Of the notation of the Greek word translated a 1.332 promise, see chap. 4. v. 1. §. 6.

By promise of inheritance, is meant that inheritance which is promised: and it sheweth, that the ground of enjoying the eternal inheritance is Gods promise. Here∣of see chap. 6. v. 12. §. 87.

They are here said b 1.333 to receive the inheritance, in reference to Gods offer there∣of. For by promise God makes offer of that which he promiseth: and by faith men receive what God offereth. In this respect it is said, that men through faith inhe∣rit the promises, chap. 6. v. 12. God freely offers, he that believeth the truth of Gods promise receiveth, and enjoyeth the thing promised. For faith is the hand of the soul, whereby we receive and enjoy to our own use, what God in his promise reach∣eth out unto us. On this ground to receive and to believe, in reference to Christ as

〈◊〉〈◊〉 object of faith, are joyned together, as signifying one and the same thing, Ioh. 1. 12.

The meaning then of this phrase, might receive, is that they might have for their own, and ever enjoy as their own, the eternal inheritance.* 1.334

The inheritance here intended, is that glorious estate which Christ hath purcha∣sed, and God hath promised to believers.

Of the notation of the Greek word, and of sundry instructions thence arising; See Chap. 1. v. 14. §. 160.

This is much amplified by the epithite added thereunto, which is this, eternal. Hereof see v. 12. §. 65.

The foresaid inheritance is said to be d 1.335 eternal, as in reference e 1.336 to an everla∣sting continuance, and an immutable stability; so also in reference to f 1.337 Gods de∣cree, which was before all time, Matth. 25. 34.

§. 93. Of ratifying a Testament by the Testators death.

Heb. 9. 16, 17.

For where a Testament is, there must also of necessity * 1.338 be the death of the Testator.

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

THese two verses are added as a proof of the necessity of Christs manner of con∣firming the New Testament as he did, namely, by his death.

The causall conjunction, a 1.339 FOR, declareth the words to be brought in as a proof.

The argument is taken from the common use and equity of confirming Testa∣ments, which is, by the death of the Testator. The argument may be thus framed.

The new Testament was to be ratified as other Testaments use to be.

But other Testaments are ratified by the death of the Testator, &c.

By Testament is here meant that which we commonly call the last will of a man. Whereby he disposeth what belongeth unto him, to be ordered according to his will after his death. In this respect the Lord said to Hezekiah, when a deadly desease had seized upon him, Set thine house in order: for thou shalt die, 1 King. 20. 1. By that phrase, Set thine house in order, he meaneth, that he should make his last will or Testament.

b 1.340 The Greek word, according to the proper notation thereof, signifieth thus much: for it is derived from a c 1.341 verb that signifieth to appoint, Luk. 22. 29. and joyned with a d 1.342 noune that signifieth Covenant or testament, it useth to be tran∣slated, to make; as Act. 3. 25. Heb. 10. 16. e 1.343 The participle of this verb is transla∣ted in this, and the next verse, a Testator.

The necessity of the death of a Testator for confirmation of his Testament, is in our English set down with much emphasis, thus, there must of necessity. In the Greek there is only a f 1.344 single necessity used: yet withall there is a verb joyned with it, that carrieth emphasis. Our English translate it, be, but in the margin thus, g 1.345 be brought, it implyeth that the Testators death must be produced, brought forth, and made known.

This necessity is upon supposition, that Christ would ratifie his Testament, as other Testaments used to be ratified, that believers might place the stronger, and sted∣faster confidence thereupon.

Of absolute and conditionall necessity, See Chap. 8. v. 3. §. 9.* 1.346

In generall here is shewed that a Testators death is requisite for ratifying his Testa∣ment. Hereupon God himself renders this reason, for Hezekiahs making his will, thou shalt die and not live, Isa. 38. 1. And Ahithophel, when he purposed to make away himself, put his houshold in order, 2 Sam. 17. 23. Experience of all places, and all ages giveth proof hereunto.

A Testament is only and wholy at his pleasure that maketh it: so as he may alter it, or disanull it while he liveth, as he seeth good: but when he is dead, he not re∣maining to alter it, none else can do it. A main difference betwixt a deed that a

man maketh with another, and a will, that he maketh of himself lyeth herein. For a deed presupposeth some consideration, or covenant.

By the way, the folly of those is hereby discovered, who too much rest on a mans will; and thereupon are carelesse in their calling, and in using means for their own good and livelyhood. By a mans will no benefit is received while the Testato•…•… liveth: The Testator may out-live him that depends upon him, or change his mind: or spend all that he hath. Hence our English proverb, they who depend on dead men•…•… shooes may go barefoot.

§. 94. Of the Inviolablenesse of a mans last will.

IN the seventeenth verse the Apostle declareth the inviolablenesse of a mans last will, being ratified, as before, by the Testators death. This he sheweth two wayes.

• ...

  1. Affirmatively, in this phrase, a Testament is of force after men are dead.

  The word translated a 1.347 of force, signifieth firm and stable. It is the same word that is used, Chap. 2. v. 2. §. 11. and translated stedfast.

  This phrase, b 1.348 after men are dead, is in Greek thus, among the dead: which in∣tendeth as much, as our English expresseth.

• ...

  2. Negatively, thus, Otherwise it is of no strength, &c.

  This phrase, c 1.349 is of strength, is the interpretation of a verb, that signifieth to be able to do this or that, Phil. 4. 13. But a negative added thereto, (as here is o•…•… no strength) implyeth a privation of all power, vertue and efficacy; it is spoken of those that strive to enter into heaven amisse: Luk. 13. 24. And of those who could not resist the Spirit by which Stephen spake, Act. 6. 10. And of salt that hath no sa∣vour in it, Matth. 5. 13. So here of a will that hath no validity in it, nor can be pleaded as a deed. Thus is a will while the Testator is alive.

From those two points, namely, the affirmative, That a Testament is of force when* 1.350 the Testator is dead: and the negative, that a Testament is of no strength while the Testa∣tor liveth, it appeareth, that a Testament is made inviolable by the Testators death. This Bathsheba implyed by her earnestnesse with King David to declare, who should sit on his throne after him, 1 King. 1. 20. But most cleerly is this thus expressed by the Apostle, If a mans Testament be confirmed, namely by death, no man disanullest, or addeth thereto, Gal. 3. 15.

A Testament is the voluntary act of a Testator. He only hath power to alter it.* 1.351 Because when he is dead, he cannot do it himself, none else may do it. If they could, men would be discouraged from making wills; But much peace ariseth from the inviolablenesse of a will.

1. Quest. What if a Testament be unjust, and sinfull?* 1.352

Answ. Is it be unjust in the thing given, or in the person to whom it is given, it may well be accounted no will at all. A will gives no title to a Testator of that which belongs not to him: nor defauds any of that which is otherwise due to him.

2. Quest. What if a Testator gives his own to unlawfulnesse?

Answ. Respect must be had both to the generall intent of the Testator, and to* 1.353 the particular use. If the one and the other be sin, then his will is as we will. If a Testator shall bequeath any thing to maintaine rebellion in a land, or any other no∣torious wickednesse, his will being directly contrary to Gods will, and to the good and wholesome laws under which he liveth, his will is a will. In such cases a Vow is of no force.

But if the intent of a Testator be good, yet thorow errour of judgement, he be deceived in a particular case wherein and whereby he manifesteth his intent, then may that particular be altered, but his generall intent observed. For example:

Suppose a man have a desire and purpose to give something to the maintenance of Gods worship, but being deceived in his Judgement, supposeth such and such superstition to be the true worship of God, and thereupon bequeatheth lands, or other legacies to the miantenance thereof, in this case the legacies bequeathed man and ought to be directed to the maintenance of Gods true worship, but not the will cleane nulled.

• 1. Contrary to this ruled case of the Apostle concerning the inviolablenesse of a Testament, are sundry practises, as

• ...
  • 1. To conceale a mans Testament.
  • 2. To alter the same.
  • 3. To withhold such legacies as are given.
  • 4. To pervert it deceitfully, and to turn it to other undue uses then the testator intended.
  • 5. To disanul it unjustly.

  These, and others like unto them, sin against the light of nature, and against the rule of equity, which is confirmed by Gods word. Because the testators themselves are dead, and can do nothing to right themselves, the living God will take their case into his hands, and be a revenger of such unfaithfulnesse and fraud. Whether they be executors themselves, or counsellers, procters, advocates, Judges, or any other that make themseles accessary to the fraud and guilty of the sin, they make themselves lyable to divine vengeance.

• 2. The inviolableness of a will is a forcible motive, to such as have any estate, to be conscionable in making their last will and testament, especially if they leave be∣hind them wife and children. Hereof see more Domest. Duties. On Eph. 5. 22. &c. Treat. 4. §. 56, 57. and Treat. 6. §. 62, 63.

§. 95. Of the inviolablenesse of the new Testament ratified by Christs death.

THe main point which the Apostle intended, by setting down the inviolableness* 1.354 of mens last wils after their death, is to prove that Christs death was requisite for ratifying the New Testament. To this purpose tend these phrases, Christ a 1.355 must suffer, (Matth. 16. 21.) b 1.356 ought not Christ to have suffered (Luk. 24. 26.) It c 1.357 became him to make perfect through suffering, Heb. 2. 10. See Chap. 2. v. 17. §. 166.

Thus Christ ratified the New Testament, to declare more evidently the kind of* 1.358 Gods promises, and of those excellent gifts which by the New Testament are con∣ferred on us. They being ratified by death, are not branches of such a covenant as requireth conditions on our parts to make them good, wherein if we fail the cove∣nant is forfeited (as the covenant made with Adam was:) But the promises of the New Testament are of meer grace. The things bequeathed therein are legacies, te∣stifying the good will of the testator, without condition on the part of the legaties. Observe the promises of the New Testament expresly set down, Chap. 8. v. 10, 11, 12.* 1.359 and you shall find them all to be absolute promises, without conditions on our parts.

Indeed •…•…aith and repentance are required in and by the Gospell: but not simply as conditions. Faith is required as the means to receive, and partake of the things promised, and repentance as a qualification whereby we may know that we are the persons to whom such promises belong: besides, he that hath made the promises doth work in men those graces of faith and repentance.

By this kind of ratifying the New Testament, the extent of Christs death is fur∣ther manifested. It was shewed, v. 12. That Christ died to purchase an eternal in∣heritance.* 1.360 Here another end and benefit thereof is declared: which is as a testator to establish and ratifie what he had purchased, and to shew the ground of right and title that we have to eternal life: which is our Fathers legacy, whereby it is esta∣blished, and made sure unto us. On 〈◊〉〈◊〉 •…•…ound eternal life is called an inheritance, v. 15. For we come to it as h•…•…, by the good will, grace and favour of the purcha∣ser thereof, manifested by his last will.

That we may the better discern how fitly this metaphor is applied to Christ, let us consider how the most materiall things appertaining to a last will do concurre in this case.

• 1. There is a testator, which is the great Lord of all: even the Son of God: who* 1.361 to make himself a fit testator, was made flesh, Iohn 1. 14.
• 2. There is a main inheritance bequeathed. This is eternal glory in heaven, 1 Pet. 1. 4.
• 3. There are other legacies, which are sundry gifts, Eph. 4. 8. As divers calling•…•…, abilities to perform them, and graces both restraining and renewing.
• ...

• 4. There are books or rolls, wherein the foresaid legacies are registred. These are the holy Scriptures: especially the New Testament.
• 5. There are publick notaries and scribes as witnesses of this Testament. These are the holy Prophets and Apostles.
• 6. There are seales added to the Testament. These are the two Sacraments, Matth. 26. 29. and 28. 19.

If ever child had cause to take notice of his Fathers last will and Testament, we Christians have cause to take notice of this last will and Testament of the Lord Je∣sus ratified by his blood, and this so much the rather, because by Christs death the New Testament is made inviolable.

• 1. Christ is a faithfull and true witnesse (Rev. 3. 14.) even truth it self, (Ioh.* 1.362 14. 6.) His word shall not passe away, Mark. 13. 31. If the word of Christ be sta∣ble, much more his promise, much more his covenant, much more his Testament ratified and confirmed by his death.
• 2. Christs blood is too pretious a thing to be spilt in vain. B•…•…t in vain is it spilt, if his Testament ratified thereby, be altered. I may▪ say in this case, as the Apo∣stle did of Christs resurrection (1 Cor. 15. 14.) If the New Testament be not stable, Christ dyed in vain: our preaching is in vain: your faith is in vain.
• 3. Christs death is a declaration and evidence of the eternal counsell of his Fa∣ther, which is most stable and immutable in it self, as hath been shewed, Chap. 6. v. 17. §. 135. If in it self it be immutable, much more is it so, being ratified by the death of his Son, who by his death hath ratified the same. All the promises of God, in him are yea, and in him Amen. (2 Cor. 1. 20.) That is in Christ they are made, performed and ratified.* 1.363

• 1. The presumptuous usurpation of the Bishop of Rome is herein manifested, who arrogateth to himself power to dispence with the Testament of Christ. * 1.364 I say, saith one of his champions, that the Pope may dispence against an Apostle. What is this but against Christs Testament, which is registred by the Apostles. He further ad∣deth, that he may dispence against natural and divine right. If this be not to be as God, and to shew himself that he is God, (which is the character of Antichrist, 2 Thes. 2. 4.) I know not what may be. To omit other particulars, Christ saith of Sacra∣mental wine, drink ye all of it: for this is my blood of the new Testament, Matth. 26. 27, 28. Yet he denieth this Sacramental wine to the people. Thus he with-holdeth sundry particular legacies, as, The liberty of marriage in sundry times of the year, and the free use of sundry meats on sundry dayes of every weak, and all lent long, and other like priviledges: yea he denyeth to the people liberty to search the rolls where∣in this Testament is registred: for he suffers not people to read the Scriptures. Oh presumptuous guide! Oh blind people!
• 2. This ratification of the New Testament discovers the hainousnesse of unbe∣lief,* 1.365 for it makes voyd the strongest confirmation that can be of Gods covenant, and Gods promises made therein. See the Whole Armour of God, on Eph. 6. 16. Treat. 2. Part 6. §. 34. Of the hainousnesse of incredulity.
• 3. This is a strong motive to believe the promises of the Gospel. This is the* 1.366 main end of Christs ratifying them by his death. Herein we shall shew our selves children of Abraham, Rom. 4. 19, 20. As God for this end addeth to his promise an oath: So hath he given his Son to confirm all by his death. See Heb. 6. v. 17. §. 143, 144. God would have our faith and confidence to be strong and stedfast, not weak, not wavering.
• 4. This may incite us to search the Scripture, wherein Christs last will and new* 1.367 Testament is registred. Therein observe the promises made to us: Consider the nature and kind of them: That as legacies, they are absolutely, and unalterably set down. This is the ground of a stedfast faith and strong confidence. This is to be applyed as to the inheritance it self, Ioh. 10. 28. Luk. 12. 32. So to the means where∣by we attain to that inheritance. Sundry of them are expresly noted, Chap. 8. v. 10, 11, 12. So others in other places. As mortification, Rom. 6. 6. Vivification, Ezek. 11. 19, 20. Perseverance in grace, 1 Cor. 1. 8. If we believe all these, it shall be to us according to our faith. It is noted of Hezekiah, that he spread the letter which Senacherib wrote against the God of Iudah, before the Lord (2 King. 19. 14.) and

• upon consideration that God was concrned therein, his heart was much enlarged in prayer, and his faith strengthned. God is much concerned in the Testament that Christ hath ratified with his blood. Let us thererefore spread Christs Testa∣ment before God in our prayers: Let us plead it before God, and it will much shar∣pen our prayers, and strengthen our faith.

§. 96. Of the resolution of, and observations from Heb. 9. 15, 16, 17.

Vers. 15. THe sum of these three verses is, a ratification of the New Testament,

This point is

• 1. Propounded, v. 15.
• 2. Proved, v. 16, 17.

In the proposition we are to observe,

• 1. The inference of it upon that which went before, in this phrase, and for this cause.
• 2. The substance. This sets out a special office of Christ; concerning which is declared
  • 1. The kind of office.
  • 2. The end thereof.

  The end of office, is a mediatour, amplified by the subject whereabout he is a mediatour, the New Testament.

  The end thereof is the fruition of an eternal inheritance.

  This is set out,

  • 1. By the means of purchasing it, death.
  • 2. By the effect of that means, redemption, amplified by the subject of that re∣demption, transgressions, and by the persons whose transgressions they were, them that were under the first Testament.
  • 3. By the persons that partake of the benefit, they which are called.
  • 4. By the benefit it self, inheritance. This is amplified.
    • 1. By the ground of it, promise.
    • 2. By the continuance of it, eternal.

Vers. 16. The proof of the main point, that Christ died to ratifie the New Testa∣ment, i•…•… taken from the custome of ratifying other Testaments.

That custome is

• 1. Propounded, v. 16.
• 2. Confirmed, v. 17.

In the proposition is declared.

• 1. The point confirmed, a Testament.
• 2. The means of confirming it, the death of the Testator.
• 3. The ground thereof, necessity.

The confirmation is set down two wayes.

• 1. Affirmatively, wherein the validitie of a Testament is declared, A Testament is of force after men are dead.
• 2. Negatively, whereby the invalidity of a Testament is manifested, other∣wise it is of no strength, &c.

Doctrines.

• Vers. 15. I. Christ undertook many offices for mans good. This ariseth from the in∣ference, in these words, and for this cause. See §. 88.
• II. Christ is a mediatour. This is plainly expressed. See §. 88.
• III. The covenant of grace is by Christ made a Testament. See §. 88.
• IV. The Testament under the Gospell is a new one. So it is here called. See §. 88.
• V. Christ ratified the New Testament by his death. This is the main point here in∣tended. See §. 88.
• VI. Redemption is one end of Christs death. His death is here said to be for redemp∣tion. See §. 89.
• VII. Christ redeemed men from their transgressions. This is here plainly expressed. See §. 89.
• ...

• VIII. Christs redemption extended to those that lived before he died. These were those that were under the first Testament. See §. 90.
• IX. They who were called have a right to heaven. These are here set down for that end. See §. 91.
• X. The reward purchased by Christ is an inheritance. It is here so called. See §. 92.
• XI. That inheritance is eternall. So it is here stiled. See §. 92.
• XII. The ground of the eternal inheritance is Gods promise. It is here called, 〈◊〉〈◊〉 promise of inheritance. See §. 92.
• XIII. That which God hath promised, they who are called shall receive. Of them i•…•… is here said, rec•…•…ive the promise. See §. 92.
• Vers. 16. XIV. Christ conformeth himself to the commendable customes of man. A•…•… men use to ratifie their Testament, so did Christ. See §. 93.
• XV. The death of a Testator ratifieth his last will. This is the Apostles main ar∣gument. See §. 93.
• XVI. There is a necessity of the Testators death for rati•…•…ying his covenant. The A∣postle plainly expresseth this. See §. 93.
• XVII. A Testament then receiveth •…•…orce when the Testator is dead. See §. 93.
• XVIII. Till the Testator be dead, his last will is of no sorce. Those two last do∣ctrines are plainly expressed. See §. 94.

§. 97. Of the equity of legal rites.

Heb. 9. 18, 19, 20, 21, 22.

Vers. 18.

Whereupon neither the first Testament was * 1.368 dedicated without blood.

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 * 1.369 scarlet wooll, and •…•…ysop, and sprinkled both the book, and all the people.

Vers. 20.

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

Vers. 21.

Moreover, he sprinkled with blood both the Tabernacle, and all the vessels of the Ministry.

Vers. 22.

And almost all things are by the law purged with blood: and without shed∣ding of blood is no remission.

IN these five verses the Apostle further proveth the main point (that, mans redemp∣tion is puchased by Christs blood,) comparatively, or relatively, in reference to the law. (See v. 15. §. 88.)

Thus much is implyed under this phrase of transition, whereupon neither, &c.

This transition hath immediate reference to the 16. and 17. v. where the com∣mon equity of ratifying wils, by the death of the testator, was declared. Because that was the common custome of all people in all ages, therefore God would have the legal rites to be answerable thereunto: and appointed beasts to be slain, and their blood to be so and so used.

Hereby it appeareth that legal ceremonies were grounded on the rule of equity.* 1.370 Prophets and Apostles are plentifull in particular proofs hereof. Take one insta•…•…ce from each of them. If ye offer the blind for sacrifice is it not evill? and i•…•… ye •…•…ffer the lame and sick, is it not evill? offer it now unto thy Governour, will he be pleased with thee? Mal. 1. 8. It was so equall that sound sacrifices should be offered unto God, as equity shewed the like was to be done to men. In the case of Ministers main∣tenance, the Apostle laid down sundry grounds of equity, and among others pro∣duceth legal institutions, as, Thou shalt not muzzle the mouth of the ox: and they which minister about holy things, live of the things of the Temple: and they which wait at the Altar, are partakers with the Altar, 1 Cor. 9. 7, 9, 13.

As God is just and equall in all his dealings, so his care is to satisfie men in all the ordinances which he imposeth upon men: and thereupon ordereth them according to common equity, that we may the better discern the equity thereof.

• 1. This discovereth their erroneous conceit, who put the books of the law o•…•…t of the Canon of Scripture. There were of old certain Hereticks called 〈◊〉〈◊〉

• who denyed the divine authority of Moses books. The Manichees went further, and rejected all the Old Testament. These have of old been condemned by ancient councels. There are many, among us, who too lightly esteem the books of the law, and think they might be well spared: surely such know not the right use, which we christians may make of the legal types. Of their use, see Chap. 4. v. 8. §. 50. and Chap. 8. v. 5. §. 13.
• 2. The equity that is couched under the legall rites giveth demonstration of the •…•…ent and perpetuall use of them. And for this end we have everlasting records of them in the sacred Scripture. They who can well discern the truths shadowed 〈◊〉〈◊〉 in types, and the equity that is comprised under them, will find that even the legall rites are among those things which were written aforetime for our learning, Rom. 15. 4.
• 3. It will be labour well spent to exercise our selves, as in other parts of sacred Scripture, so in these: and to pray for the Spirit of illumination, that we may un∣derstand the truth and equity of them.

Of helps hereunto, see Chap. 4. v. 8. §. 50.

§. 98. Of legall rites typifying like truths.

BY the first is here meant the very same thing that was called the first Testament, or Covenant, v. 15. §. 90. And to make up this sense, our English have well ex∣pressed this word, Testament. It is that which is also called the old, in opposition to the new covenant, Chap. 8. v. 13. §. 80.

This Covenant is called a Testament, because after the manner of Testaments it was ratified with the blood of such creatures as were slain, and so dead.

The ratification thereof is comprised under this word a 1.371 dedicated. The Greek word is derived from a noun that signifieth b 1.372 new. When sacred places, or things were newly built, or renewed, they used by sacred solemnities to dedicate, or conse∣crate the same. The word implyeth a religious act, whereby a person, or thing was set apart to an holy use. Here it is passively used, and c 1.373 actively Chap. 10. v. 20. where it is thus translated, he hath consecrated. The feast and other solemnities which were a dedication, are expressed under d 1.374 a title, derived from this word, and translated the feast of the dedication, Joh. 10. 22. The latin useth a e 1.375 word of a like notation, for dedicating of a thing; which according to that notation, our English translateth to initiate.

They who are baptized are, according to that word, said to be initiated; that is, consecrated and dedicated to God.

The main scope of the Apostle in this verse, and the force of the argument which* 1.376 he useth, demonstrateth, that the rites of the law typified truths like to themselves. They were for the most part with blood, so Christ doth all for us with blood, namely, by his death. Concerning the point here intended, the Apostle saith of the Ministers of the law, that they served unto the example and shadow of heavenly things▪ Chap. 8. 5. As the body is like the shadow, so the truth like the type.

The types themselves made nothing perfect, Chap. 7. 19. Therefore to raise up mens minds to such truths as could make perfect, the types were like to them.

This may be an especial means to help us in finding out the truth of types. See Chap. 4. v. 8. §. 50.

§. 99. Of blood the means of agreement with God.

THis phrase of dedicating the first Tabernacle with blood. gives instance that blood* 1.377 is the means of consecrating things to God. Thereby all things are made ac∣ceptable to him. All agreements since mans fall betwixt God and man, have been by blood. Under the first Testament here mentioned, are comprised all agreements from mans fall till Christ was exhibited: Under the second Testament which is the new, all from Christs time till the end of the world. Both these Testaments were dedicated with blood. Thus much is implyed under this phrase Neither the first: •…•…hat i•…•…, nor the first, nor the second were dedicated without blood.

From hence we may infer that all agreements with God are in blood.

This might easily be exemplified by an induction of particulars; as

• 1. The bruising of the heel of the seed of the woman, (Gen. 3. 15.) imlpye•…•… blood.
• 2. Abels acceptable sacrifice was a bloody one, Gen. 4. 4. and so was Noahs, and all other like sacrifices in succeeding ages.
• 3. Their Sacraments were bloody, as circumcision, Exod. 4. 26. and the pa•…•…∣over, Exod. 12. 6, 7. Thus our Sacraments, Matth. 26. 28. Rom. 6. 3.

This is not in regard of Gods delight in blood; but in regard of sin, which in re∣ference to Gods truth, (Gen. 2. 17.) and justice, cannot otherwise be expiated.

This is a great aggravation of the hainousness of sin; that God thereby is kep•…•… from entring into covenant without blood.

If that true blood which doth properly take away sin, even the blood of the Son of God, be duly weighed, the foresaid aggravation will be much heightned.

§. 100. Of making known Gods Covenant before the Seal be put to it.

Vers. 19.

THe aforesaid general point of dedicating things under the law with blood, the Apostle exemplifieth by sundry particulars. In setting them down, he beginneth with the time, when that course was first observed, and with the ground of observing the same.

The time is in these words. When Moses had spoken every precept.

Of Moses, See Chap. 3. v. 2. §. 37.

The Apostle in that which is here set down, hath relation to Exod. 24. 7, 8. For besides the sprinkling of blood there mentioned, the very words spoken by Moses, are quoted in the next verse.

This phrase, had spoken, implyeth that Moses declared the meaning of what he* 1.378 did before he used that rite of sprinkling blood, whereby the Covenant of God was ratified: so as Gods Covenant might be made known before the seal be put to it. The blood that was sprinkled was a sign, a seal, a ratification, yea and a kind of Sacra∣ment. Consider all the signes and seals, which God ordained for ratifying of his Covenant any way, and you shall find this verified: particularly in the case of Cir∣cumcision, Gen. 17. 7, 10. and the passeover, Exod. 12. 12, 13, and Baptisme, Matth. 28. 19. and the Lords Supper, 1 Cor. 11. 23.

• 1. A seal is in vain without a Covenant.
• 2. By the Covenant whereto the seal is annexed, difference is made betwixt com∣mon and sacred signes.
• 3. The word sheweth the end, use, vertue, and efficacy of a seal; without the word it can be nothing, but a naked and idle ceremony.

• 1. The Popish manner of administring Sacraments in an unknown tongue, or in a secret corner, is no way agreeable to this practice of Moses. What use can people make of a Sacrament so administred? or what benefit can they reap thereby?
• 2. Such Sacraments obtruded upon Gods Church, as have no warrant from God, are hereby refuted.
• 3. Commendable is the custome of reformed Churches, which plainly declare both the Covenant, and the priviledges thereof, before they administer a Sacrament the seal of it.

Object. Infants are Baptized which understand not what is said.

Answ. Baptisme, as Circumcis•…•…on, is a Sacrament of regeneration, afforded to them onely, who were born under the Covenant: and thereupon have a right to it: and their parents are charged to instruct them so soon as they shall come to under∣standing, in the mystery of the Covenant, and the priviledges thereof: which at the administering of Baptisme are distinctly made known.

• 4. This should stir up people that desire to be made partakers of the seals of Gods Covenant, to seek to be well instructed therein: that they may understand what i•…•… sealed up unto them. The more distinct knowledge they have thereof, the more comfort they will reap thereby.
• 5. This also should stir up Ministers to acquaint their people with the meaning

• of the Covenant, with the promises comprised under it, and with the benefits that p•…•…ople may reap thereby. This is intended under this charge, Go teach all nations, 〈◊〉〈◊〉. 28. 19. Thus shall they shew themselves faithfull, as Moses was.

§. 101. Of Ministers delivering Gods whole counsell to all under their charge according to law.

THe ground which Moses had to do what he did, is set down in this word, pre∣cept, hereby is meant that charge which God gaveth him: For it was Gods p•…•…ecept: As this manifesteth Gods care over his Church, in giving precepts for the •…•…ell ordering it (whereof see Chap. 8. v. 5. §. 12.) So in Moses example, it im∣plyeth a Ministers duty, which is to speak Gods precept, Ministers must have their* 1.379 •…•…arrant from God, for what they do in their ministerial function. See Chap. 8. v. 5. §. 14. This was one point of Moses his faithfulnesse▪ See Chap. 3. v. 2. §. 39. The like may be instanced in all the Prophets, who came with the word of God in their mouths, and with this warrant, Thus saith the Lord. As for Moses when he had not his expresse warrant, he would go to the Lord to know his mind, as in the case of him that blasphemed the name of the Lord, Levit. 24. 11, 12. and of them that were unclean at the passeover, Numbers 9. 8. and of him that gathered sticks upon the Sabbath day, Numbers 15. 34, 35. The Apostles also had the like warrant, 1 Cor. 11. 23. 1 Iohn 1. 1. Revel. 1. •…•….

• 1. Ministers are Gods servants and ambassadors: they stand in his room, and must declare his mind.
• 2. This warrant maketh their ministery to be the better accepted, and the more regarded.
• 3. This is enough to support them against all opposition, and to make them cou∣ragious in performing their function.

It will the more encourage and embolden them, that herein they be impartial, as* 1.380 M•…•…ses was: which is manifested two wayes.

• 1. That he spake every precept.
• 2. That he spake to all the people.

The former sheweth that Gods whole will must be made known. This God re∣quireth,* 1.381 Ier. 1. 17. Matth. 28. 20. This faithful servants of God have engaged them∣selves to do, 1 King. 22. 14. Ier. 42. 4. And they have actually done it, Act. 20. 20. 27. God appoints nothing rashly, without just cause and in vain. To yield to some things, and to neglect others, is to oppose our shallow conceit to the unsearchable wisdome of God: yea, that which we do, will be a witnesse against us for that which we neglect: because all is from the same authority.

• 1, This teacheth Ministers to cast off such rags of the old man, as keep them from making known every precept, or any part of Gods will: those rags are fear of men, undue shame, popular applause, ambition, &c. Many can deliver such truths, as stand with the times and earnestly press them: but are silent in other truths and pass them by: they shew more respect to themselves, then to their Lord and Master.
• 2. Such as desire to approve themselves to the Lord that sent them, must have an eye to his whole will and counsel, and faithfully make known every precept. For this end it is requisite, that they have knowledge thereof, and withall a holy resolution to stick close to him that sent them, and not to fear man. See Chap. 3. v. 2. §. 40.

The latter branch of Moses his impartiality sheweth, that Gods word is imparti∣ally* 1.382 to be dispenced to all this people, Deut. 31. 12. Certainly he did so who said, I am pure from the blood of all men, Acts 20. 26.

All are alike to God, he hath no respect of persons, Acts 10. 35. See more hereof, Chap. 6. v. 11. §. 78.

That which Moses did is said to be according to the law. Law in general, doth set* 1.383 forth the same thing, that precept before mentioned did. For the law of God is here meant. It is called precept to set forth the authority of him that injoyned it. He had power to command. It is stiled law to shew the stability thereof, and necessity of yielding obedience thereto: for a law is an established ordinance or statute, which must be observed.

The word law sheweth the warrant that Moses had to do what he did: which was noted out of the word precept §. 101.

This word, according, having reference to the law hinted, the manner of doi•…•…* 1.384 that which was done. It was done according to that which the law prescribed. O•…•… right manner of doing that which is lawfull, See Chap. 8. v. 5. §. 17.

§. 102. Of the kind of creatures that were sacrificed.

THe particulars wherewith the Apostle exemplifieth the ratifying of things u•…•…∣der the law with blood, follow. But first he sheweth with what blood th•…•… and other things were dedicated: and how that blood was applyed.

The blood here mentioned, is said to be of calves and goats. Under this 〈◊〉〈◊〉 calves, he meanes young bullocks as was shewed, v. 12. §. 56.

We read of four sorts of creatures ordained to be slain for sacrifices: Bullocks, goat•…•…, shee, pdoves, Lev. 1. 3, 10, 14. Under bullocks, and goats are comprised under the male and female calves and kids: under sheep, rams and lambs: under, doves, turtles and pigeons. There is mention also made of little birds, Lev. 14. 4. All these prefigu∣red Christ the only true sacrifice. They were all under the law accounted cle•…•…▪ Of such only were sacrifices to be made, Gen. 8. 20. They were types of Christs in•…•…∣grity. By an equity they shewed that we must offer nothing unto God, but that which he accounteth clean, Rom. 12. 1, 2.

• 1. In particular such beasts as were of the herd, namely bullocks, are counted* 1.385 strong to labour, Psal. 144. 14. In this respect they might set out Christs strength and ability in the work, whereunto he was set apart.
• 2. The goat is a creature of courage, Prov. 30. 31. The Grecian monarch is in* 1.386 this respect resembled to a goat, Dan. 8. 5. Hereby the courage of Christ in going thorough with that which he undertook is typified.
• 3. Sheep and lambs are of all creatures the meekest, and humblest. These fitly* 1.387 typified the innocency and integrity of Christ. In reference to this sacrifice, Christ is said to be brought as a lamb to the slaughter: and to be as a sheep before •…•…er shea∣rers, &c. Isa: 53. 7.
• 4. Doves are counted innocent, or harmless, Matth. 10. 16. Thus these also typi•…•…∣ed* 1.388 the innocency of Christ:
• 5. Little birds may also be reckoned in the number of harmless creatures: and so* 1.389 typifie the same thing as the former did.

All the foresaid creatures were doth clean, and also useful and profitable. Thei•…•… flesh good and wholesome meat, the skins of the beasts good for clothing. The wool, bird and feathers of them usefull: and in these and other like respects, fit types of Christ. Hereby is confirmed that which was before shewed of legal rites typifying like truth, §. 98.

§. 103. Of blood and water sprinkled with scarlet, wool and hysop.

WAter also, as well as blood, was sprinkled under the law, to cleanse such as were* 1.390 unclean: for it is here said, that Moses took the blood with water. The water here intended, is that which is comprised under a•…•…hes, v. 13. §. 70. For the ashes of an Heyfer was mixed, with running water, and thereby a purifying water made. Besides we read of a little bird, that was to be killed over running water, wherby the blood and water came to be mixed, Lev. 14. 5. This mixture of blood and water was re∣quisite to keep the blood from clodding, and also to make it go the further.

The blood typified the price of our redemption.* 1.391

The water the vertue that issueth from Christs blood, to cleanse away the filth of sin remaining upon us: for water is used to make clean that which is fowle, Isai. •…•…. 16.

The mixture of blood and water typified a cleansing vertue, accompanying the* 1.392 merit of Christs sacrifice, hereof see more v. 13. §. 73.

For the better using of the foresaid blood and water, the law appointed scarl•…•… wooll, and hysop, Lev. 14. 6. Numb. 19. 6.

The word translated (c) scarlet, is sometimes put for purple▪ Both of them are pre∣cious* 1.393 colours, with which the garments of Princes, & other great persons use to be dyed. It is also sometimes translated crimson, Ier. 4. 30. Though we put a difference betwixt scarlet & crimson, one being of a sadder and deeper dye, then the other, y•…•… they are of•…•… put for one & the same colour. I conceive that scarlet is the more proper to the point in hand. For it is the most like blood: and the most precious, and the most pure: least capable of stains. The Hebrew word is derived from a root, that

signifieth to iterate, or do a thing again and again, 1 King. 18. 34. Thence c 1.394 a noun* 1.395 which signifieth the second, Gen. 1. 8. whence the d 1.396 word translated scarlet: because it is twice or oftner dyed: it is a deep die, Isa. 1. 18.

Thus this colour did typifie the preciousness and pureness of Christs blood.

Some apply this to faith, as a means whereby Christs blood is applyed to us: and thereupon take occasion

• 1. To commend the gift of faith, as a most precious gift, 1 Pet. 1. 7.
• 2. To stir up men to aray themselves with faith, as with a most honourable gar∣ment. Above all get faith, Eph. 6. 16.
• ...

  3. Highly to esteem of them, who are rich in faith, Iam. 2. 5.

  Others apply it to the Spirit, which is the means on Gods part to apply Christ unto* 1.397 us. It cannot be denyed, but that the Spirit being the Spirit of God, is most precious •…•…nd pure. He is stiled the Holy Ghost. Neither can it be denyed, butthat he is the most principal means of applying Christ unto us. These may be fitresemblances.

Yet I suppose that all circumstances duly considered, this scarlet, as other types,* 1.398 may point at Christ, and at his death. There are many differing types, that had re∣ference to Christ, by reason of his many different offices, works, properties, and be∣nefits that we receive from him.

That which was dyed with the colour here intended is said to be wool. Wool* 1.399 soaks up that which is liquid, and holds it; so as that which it soaketh up, may be t•…•…e better sprinkled out of it. Wooll before it be dyed, is white, Isai. 1. 18. it is al∣so soft. This might further typifie the purity and mildnesse of Christ.

Besides, a•…•… white and soft wool might be dyed into scarlet, so Christ by death was made bloody as scarlet: I say bloody, for the redemption of believers.

With this scarlet wool hysop was joyned. Hysop is a little herb with many bran∣ches,* 1.400 and in that respect fit to sprinkle. It was counted one of the lowest plants, b•…•…ing set in opposition to the tallest of plants, which is the Cedar tree, 1 Kings 4. 33.

It hath a sweet favour, and a purging vertue.

They who apply the scarlet wool to faith, and to the Spirit, do also thereunto apply th•…•… hysop. For the Spirit, by faith makes men lovely, humble, deniers of themselves. For self boasting is excluded by the law of faith, Rom. 3. 27. Thereby also the Spirit purgeth us Act. 15. 9.

But Christ may most especially be counted the truth intended under this type. He indeed was lowly, Matth. 11. 29. His blood hath the purging vertue. 1 Ioh. 1. 7. He is of a sweet favour▪ Eph. 5. 2. Mat. 3. 17.

Thus we see how all these rites are fit for that whereunto they were ordained: fit in their use, fit in their signification. See v. 18. §. 98.

Their use was to sprinkle blood and water: Of blood and water mixed, and the signification of them, see v. 13. §. 71. Of the mystery of sprinkling, see v. 13. §. 72.

§. 104. Of sprinkling the book of the Covenant.

THe first thing that is here said to be dedicated with blood and water is the book.

The book here intended was the book of the Covenant containing in it all the lawes of God, Exod. 24▪ 7.

This was sprinkled in two respects. One of it self: another of the people.* 1.401

• 1, In regard of the law it self. It was not able to make perfect, as hath been shewed. Chap. 7. v. 19. §. 86. Therefore it was requisite that another means, even Christs blood should be added thereto.
• 2. In regard of children of men, who by use, or rather abuse made it a condemning* 1.402 letter, it needed to be sprinkled with blood.

• 1. This sprinkling of the book with blood and water, is directly against the Po∣pish proud conceit of justification by works. All works come under the law. If man could be justified by the law, what need was there of sprinkling this book.

Object. They are works dipt in Christs blood which justifie.

Answ. Christs blood was added to the law, not to enable the law to justifie a man: but to bring in a new way of justification, Rom. 8. 3. Christ is therefore said to be a new and living way, Chap. 10. v. 20.

2. Object. Christ merited to make our works meritorious.

Answ. This is to make Christ to dye, that we should be redeemer•…•….

• 2. Let us by this sprinkling of the book, take notice of the necessity of Chri•…•… death: without it all Covenants betwixt God and man are in vain. Only in Christ the Covenant of God is made effectual to sinners.
• 3. This sprinkling of the book, giveth instance, that pure and holy things are* 1.403 made impure to sinfull men: not that they are so in themselves, but in mens use of them. The law that was written in this book is pure and clean, Psal. 19. 8, 9. B•…•… yet to men a killing letter, 2 Cor. 3. 7. yea, the Gospell is made a savour of death, 2 Cor. 2. 16. And the holy Sacrament, judgement, or damnation, 1 Cor. 11. 29. 〈◊〉〈◊〉 Christ himself a stone of stumbling, and rock of offence, 1 Pet. 2. 8.

The ground hereof is mans sin, which turneth blessings into curses: and that cor∣ruption which is in man, whereby he perverteth every good thing that he useth. As the sweetest herbs are made poysonous to spiders: the cleer sun noysome to dung∣hils; The purest waters that come from heaven produce weeds in ranck ground•…•…▪ not in themselves, but by reason of the venom in the spider, the stanch in the dung∣hil, and the rancknesse in the ground: so is it in this case.

• 1. Much matter of humiliation doth this minister unto us. If Iohn had cause to weep, because no man was found worthy to open the book, Rev. 5. 4. what cause have men to mourn, because the book being opened is made death to them. Whether i•…•… worst, not to have the book opened, which endangereth life: or to have the book so opened as death to follow thereupon?
• 2. Upon sprinkling the book with blood and water great matter of gratulation is ministred unto us: for hereby death is taken away.

God thought it not enough to give unto his people that book of the Covenant, but that it might be usefull unto them, he causeth it to be sprinkled with the blood of his Son.

§. 105. Of sprinkling all the people.

THe second instance of being sprinkled is here said to be, all the people. Thi•…•… must here be taken either representatively, for the heads that represented all the rest: or inclusively, for all that were present.

This general particle all implyeth that all of all sorts are unclean, Isay 64. 6. Ioh.* 1.404 3. 6. Eph. 2. 3.

For who can bring a clean thing out of an unclean, Job. 14. 4. What David said of himself, every one hath just cause to say: I was shapen in iniquity: and in sin did 〈◊〉〈◊〉 mother conceive me, Psal. 51. 5.

This is a point to be known, and acknowledged to keep us lowly: and from all self conceit: yea, and to make us enquire after means of cleansing.

The sprinkling of all the people sheweth that means of cleansing are afforded to* 1.405 all in the Church, 1 Cor. 10. 1, 2, 3, 4. The extent of Gods covenant made to Abra∣ham, (Gen. 17. 10.) declares as much, so doth the extent of Christs charge. Matth. 28. 19.

For with God is no respect of persons. See §. 101.

1. This is enough to strip man that remains unclean of all excuse, Luk. 14. 24. They who living in the Church are not cleansed, reject the means of cleansing •…•…∣dered unto them: and manifest a contradicting spirit against Christs good will to∣wards them: forcing him to say, I would, but you would not, Matth. 22. 3•…•….

Let this stir us up to use the means of cleansing afforded unto us. What stronger motive can we have then this general motive. See the Whole Armour of God, on Eph. 6. 16. Treat. 2. Part. 6. §. 29, 30.

§. 106. Of reconciling Moses and the Apostle.

Heb. 9. 20.

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

IN this verse the Apostle by way of parenthesis joyneth together the word and sign, the Covenant and Seal. The sign and seal was the sprinkling of blood.

Here is shewed the end and use of that ri•…•…, •…•…n this phrase, this is the blood of the 〈◊〉〈◊〉, &c. The end of the foresaid holy rites were to be signes of the Covenant be∣twixt God and his people. This word of transition, a 1.406 seeing implyeth that that which followeth is a declaration of the meaning of that which was done.

It is necessary that these two, testament and blood be joyned together. For a Te∣•…•…ent is of no validity, without blood, as hath been shewed, v. 17. §. 93, 94. And 〈◊〉〈◊〉 is of no efficacy without a Testament.

This Text is taken out of Exod. 24. 8. where it is thus expressed, Behold, the blood of the covenant which the Lord hath made with you, concerning all these words.

In the words of the Prophet and the Apostle, there is some seeming difference: but in sense, there is none.

The difference in words, is either by leaving out, or altering some of them.

• 1. This note of attention, Behold, is left out. That being but a circumstance, al∣tereth no sense. Besides, it is implyed in this particle of reference, b 1.407 This.
• 2. The last words, (concerning all these words) are left out. Moses in those words had reference to sundry ordinances which he read: whereof because the Apostle had no occasion to mention, he omitted.

The alterations are these,

• 1. What Moses calleth a Covenant, the Apostle stileth a Testament.

Answ.

• 1. The word which the Apostle useth signifieth both a Covenant, and a Testament, as hath been shewed, Chap. 7. v. 22. §. 94.
• 2. Moses wrote before the death of the Testator. The Apostle after his death: so as the same thing which in Moses time was a Covenant, in the Apostles time was a Testament.
• 3. Moses speaking of the matter, which was an agreement betwixt God and his people, stileth it a covenant: but the Apostle speaking of the man∣ner of ratifying it, stiles it a Testament.

• 2. Where Moses useth this word covenanted, or made, the Apostle turns it enjoyned:* 1.408 or commanded.

Answ. Moses used a word which is proper to a covenant: but the Apostle chang∣eth it into this authoritative word, enjoyned, to shew the ground of what was required, Gods charge: and withall to declare that it was no arbitrary matter for them, to do or to leave undone: but a matter of ne∣cessity: the Lord enjoyned it.

The Apostles were not translators, but expositors of Texts of Scrip∣ture: and thereupon had liberty to alter words for clearing of the sense. See Chap. 1. v. 6. §. 72.

The word which we translate enjoyned is a compound. The d 1.409 simple verb is out of use, but there are e 1.410 two nounes that are such compounds as this verb: both which do signifie a commandment, Matth. 15. 3, 9. The word then implyeth a bounden duty; so as it was not a matter arbitrary or doubtfull, but that which in obedience to the supreme Soveraign was to be observed. This word is used, Chap. 11. v. 22. §. 122.

§. 107. Of this phrase. This is the blood of the Testament.

THat the people might the better understand what he intendeth, Moses directs them to that very act which he then did, by this phrase, this is the blood, &c. For the note of reference, this, implyeth that which he was then in doing. It is somewhat answerable to a like phrase of our Lord Christ, who having taken bread and broken, it said, this is my body, Matth. 26. 26.

From hence we may infer that a Sacramental denomination of a thing signified by the sign, doth not argue a transubstantiation of the sign into the thing signified, or a consubstantiation of the sign and thing signified. The tree that is called the •…•…ree of life, was not life it self, Gen. 2. 19. Circumcision which is called the Cove∣nant (Gen. 17. 9.) was not the Covenant it self. Nor was the lamb the passeover, yet so called, Exod. 12. 21. Nor the rock Christ himself: yet so called, 1 Cor. 10. 4. The end of a Sacramental phrase is to shew outwardly, what is inwardly intended: and to raise the mind from the outward sign to the inward thing signified: and to

assure us of the presence of grace, and of the thing signified: not carnally, but spiri∣tually. This spiritual presence is as true and real, as a carnal presence can be: and much more effectual and comfortable: for by the spiritual presence of Christ the true believer partaketh of the merit and virtue of Christs passion, and of the benefits that flow from thence.* 1.411

The Rhemists do hence infer, that the chalice of the Altar hath the very sacrificall blood in it that was shed upon the Crosse. Others do hence frame this argument, As there was the true blood of the type in the typical and legal Sacrament, so there must be the true blood of the truth, in the true and Evangelical Sacrament.

Answ.

• 1. All that may be granted, and yet their transubstantiation not concluded thereupon. Thus the resemblance will hold: As under the law, there was shed the very blood of beasts for those legal cleansings: so under the Gospel is shed the very blood of Christ, for a spiritual cleansing of the soul. This none deny. But will it hereupon follow that that blood is shed in the Sacrament.
• 2. The resemblance betwixt legal and Evangelical Sacraments must be in the signes of each. Thus it will follow, that as there was true blood in theirs, so there is true wine in ours: which analogie is taken away by transubstantiation.
• 3. The blood which Moses sprinkled was no more the proper blood of the Co∣venant then the wine: For that blood could not take away sins, Heb. 10. 4.
• 4. The words of Moses are not proper but figurative.
• 5. Their resemblance doth not hold: for Moses and the Apostle refer the rela∣tive, this, to blood: but the Evangelist referreth it to the Cup, in which the wine was, thus, This Cup is the new Testament in my blood, Luk. 22. 20.

By this mention of blood added to the Testament, is shewed the end of sprinkling blood under the law: which was to declare, that blood was the means of Gods en∣tring into Covenant with man: As hath been shewed, v. 18. §. 99.

The joyning of blood with a Testament, and stiling it the blood of the Testament, sheweth, that by Christs blood the Covenant was turned into a Testament and made inviolable, as hath been demonstrated, v. 15. §. 88. and v. 16. §. 93, 94.

§. 108. Of divine institution the ground of a Sacrament.

THe ground of the foresaid Sacramental sign and action (which was sprinkling blood as a ratification of the Covenant) is thus expressed, which God hath en∣joyned unto you. Hence we may observe, that a divine institution is requisite, for the constitution of a Sacrament. This was the ground of all true Sacraments that ever the Church had, as may be proved by a particular induction of several Sacraments.

• 1. There were two Sacraments in mans entire estate. The Tree of Life, and the Tree of knowledge of, Good & Evil; both which God appointed to be Sacrament;* 1.412 Gen. 2. 9.
• 2. The general Sacrament for the whole world, namely the Ark (1 Pet. 3. 21.) was also by God enjoyned.
• 3. Circumcision, which was the ordinary Sacrament of regeneration to the Jews, was instituted of God, Gen. 17. 10.
• 4. The other ordinary Sacrament of the Jewes, to seal up their spirituall nourish∣ment, namely, the passeover, was ordained of God, Exod. 12. 3, &c.
• 5. The Jewes extraordinary Sacraments were also of God. These were four.
  • 1. Israels passing through the red Sea, Exod. 14. 16. &c.
  • ...

    2. The Cloud under which they were, Exod. 13. 21, 22.

    These two were to them as Baptisme, 1 Cor. 10. 1, 2.

  • 3. Manna that fell from heaven, Exod. 16. 4.
  • 4. The water that came out of the rock, Exod. 17. 5, 6. &c.
• These two were to them as the Lords Supper, 1 Cor. 10. 3, 4.
• 6. The Lords Supper was instituted by Christ, Matth. 26. 26.
• 7. Baptisme was also instituted by Christ, Matth. 28. 19.

• 1. Sacraments are part of Gods worship, and in that respect must have Gods war∣rant.* 1.413 In vain they worship God, who worship him by mens inventions, Matth. 15. 9.
• 2. Sacraments are seales of Gods Covenant. Now the seal must be his whose the Covenant is; ones seal binds not another: much lesse can mans seal ratifie Gods Co∣venant.
• ...

• 3. All the efficacy that is in a Sacrament ariseth from divine institution. How could the cutting off the foreskin of a man, be a seal of the righteousness of faith (Rom. 4. 11.) and assure him of the remission of sins, if God had not ordained it to 〈◊〉〈◊〉 end? The like may be said of Baptisme, and so of other Sacraments. Herein lyeth the difference betwixt Sacramental bread and wine, and the bread and wine that we eat at our own tables. By divine institution the former proves spiritual nourishment; the latter is onely corporal.

• 1. By this touchstone these five Popish Sacraments, Pennance, Confirmation, Or∣dination, Matrimony, and extream Unction will be found to be forged. It can∣not be proved that they were instituted of God.
• 2. Such garments as are instituted of God, are not matters arbitrary, left to our own will, to observe, or not observe; but by vertue of the divine institution necessity is laid upon us. What God enjoyneth to his Church, his Church is bound to observe. They shew themselves rebellious against Gods authority, and despisers of his Cove∣nant, who either wilfully refuse, or carelessely neglect to observe them. On this ground saith the Lord, the uncircumcised man-child shall be cut off from his people, Gen. 17. 14.
• 3. Divine institution further requireth, that they who observe the Sacraments be conscionable in a right manner of observing them; namely, reverently, holily, in faith, with love, and other requisites fit for such divine ordinances.

§. 109. Of sprinkling holy things with blood.

Heb. 9. 21.

M•…•…reover he sprinkled with blood both the Tabernacle, and all the Vessels of the Mi∣nistery.

THe Apostle having, by a short digression, shewed the end and warrant o•…•… sprink∣ling things with blood, he returneth to his enumeration of other things that were so sprinkled.

In bringing in those particulars he useth two conjunctions, a 1.414 And, b 1.415 But, and an Adverb, c 1.416 likewise. Our English compriseth them all under this word, more∣over. They imply that these are distinct things from the former, but yet used as the former were.

Of sprinkling, and that with blood, see v. 13. §. 71, 72.

Of the Tabernacle, see v. 11. §. 55. and Chap. 8. v. 2. §. 5.* 1.417

By vessels of the Ministery, he meaneth the Candlestick, the Table, the Altar, both that of Gold, and that of Brasse, the great Sea, other Lavers, all such instruments as were set upon the Table of shew-bread, as Dishes, Cups, Spoons, Bowles, and such like, whereof you may read a particular enumeration, 1 King. 7. 45. 50. They are called vessels of the Ministry, because they were for publick service.

Of the notation of the Greek word translated d 1.418 Ministery, see Chap. 1. v. 7. §. 79.

All these were holy in their institution, and consecrated to holy uses. These and such other are stiled dedicate things, 1 Chro. 26. 20, 26.

Que•…•…t. if they were holy, why were they sprinkled with blood?

Answ.

• 1. Though in themselves by Gods institution they were holy, yet being u∣sed by man, in regard of that pollution which is in man, and issueth from him, they were to be sprinkled, and thereby purged.
• 2. They were sprinkled with blood, to shew that the things which man useth are made acceptable to God by the merit of Christs Sacrifice. For the blood here men∣tioned typified the blood of Christ.

Of the former, namely, that pure things are made impure to sinfull men. See v. 19. §. 104.

The latter, that holy things are made acceptable to God by the merit of Christs Sacrifice, is evident by the mention of saith in offering those things which God ac∣cepted, as the offering of Abel, Gen. 4. 4. Heb. 11. 4. The like may be applyed to all other acceptable Sacrifices. As this was typified by the sprinkling of blood, by the incense that was offered up under the law; in all •…•…sion, whereunto it is said, that the

smoak of incense which came with the prayers of the Saints, ascended up before 〈◊〉〈◊〉, Revel. 8. 4.

God himself saith of Christ, This is my beloved Son, in whom I am well pleased, Matth. 3. 17. God is not only well pleased with Christ, but his good pleasure doth so rest in and on him, as he is well pleased with all that are presented unto him b•…•… his Son. On this ground it is said, that God hath made us accepted in the beloved, Eph. 1. 6.

On this ground it becometh us, whensoever we approach into Gods presence (as* 1.419 they did who went into the Tabernacle▪) and perform any holy duty, to apply to 〈◊〉〈◊〉 selves the Sacrifice of Christ, this is to be sprinkled with the blood of Christ. Faith is the means of applying the same: so as the believer may with a strong confiden•…•… appear before God in any holy duty, as the Priest might enter into the Tabernacle with the sprinkling of blood.

As all the vessels were to be sprinkled, so all Gods ordinances, and the particul•…•…* 1.420 circumstances appertaining to them, are to be performed through saith in Christ.

As thou desirest to be accepted in thy person, so let thy desire extend to all the ho∣ly things thou usest, do them all in faith, so will God have respect to thee, and to thy services.

§. 110. Of purging all things with blood.

Heb. 9. 22.

And allmost all things are by the Law purged with blood: and without shedding o•…•… blood there is no remission.

Vers. 22. Lest the Apostle might come short in his enumeration, he addeth this clause, And allmost all things are by the Law purged with blood.

Under this generall, all things, he compriseth such things as appertained to the Tabernacle and to the service of God. Yet because there might be some things, that were not so sprinkled, he addeth this restrictive particle, a 1.421 almost. We doe not read of the Table, or other Hangings, or the Priests garments, and such other things, from which the blood could not be well clensed, were so sprinkled.

By the b 1.422 Law he meaneth the Ceremoniall Law, and implyeth, that that sprink∣ling that was then used, was but legall to the purifying of the flesh, as is noted, v. 13. §. 75▪

This word purged sheweth the end of sprinkling blood upon them, namely that that pollution, which through mans use of them did cleave unto them, might be taken away, and both they made fit for mans use, and man made fit to use them.

This giveth proofe that God would have all things sanctified to his people; His word, his Sacraments, of prayers and praises, our singing of Psalmes, the actions that we doe, as lifting up our hands and eyes, bowing our knees: yea the places where we meet and all such things, all are to be sanctified, and that by faith in the blood of Christ. Of the word translated c 1.423 purged, See Chap. 1. v. 3. §. 27.

§. 111. Of blood shed the only means of remission.

AN especiall reason of the foresaid rite of sprinkling blood, is in this phrase,* 1.424 without shedding of blood is no remission. This reason manifesteth a necessity of that rite. For remission of sin is absolutely necessarie: but blood must be shed and sprinkled for remission of sin.

This phrase, shedding of blood, is the interpretation of a 1.425 one Greek word; but a double compound. It is compounded of a b 1.426 noune that signifies blood, and a c 1.427 preposition that signifies out, and a d 1.428 verbe that signifieth power. To joyne them all together, this double compound signifieth a powring out of blood. The word here used is only in this place used: and fitly to the Apostles purpose: for blood could not be sprinkled, unlesse it were first let out of the beast and poured into some* 1.429 vessell to be carried up and downe. Another * 1.430 compound from the foresaid simple verb is used, Chap. •…•…. v. 20. §. 5. 7.

The e 1.431 remission that the Apostle here speaketh of is the remission of sins. The word translated remission hath for the most part this noun, sins, added to it: as Matth. 26. 28. Mark 1. 4. But sometimes it is set alone, and the word sins understood, as Mark 3. 29. Luke 4. 18. and here.

The manner of setting down this point with a double negative thus, without, No, carrieth Emphasis. It implyeth that there is no other way for obtaining remission of sins.

• 1. This reason taketh it for granted that sin is remissible. It may be pardoned; Here∣of see the Treat. of the Sin against the Holy Ghost. Part. 1. §. 5, at the end of Domest. D•…•….
• 2. It is also taken for granted, that blood is the means of purging away sin. Of these two points, see v. 7. §. 43. and v. 18. §. 99.
• 3. The main point here intended is, that there is no other way to expiate sin, but by blood. This is to be taken of the procuring cause of remission of sins: for there are many means as courses to be taken by us, whereby we may gaine assurance that sins are pardoned. But if you read the Scripture thorowout, you shall finde no other purchase of sin, then blood.

The truth that was tipyfied by the blood under the Law, namely, the blood, sacrifice, or death of Christ is the only price that can make satisfaction for sin. Sin is that barr which keepeth the flood-gates fast shut against the current of mercy. Satisfaction of Justice pulleth out the barr, and then mercy flows in apace.

This is sufficient to disprove the many foolish inventions of Papists, wherby they doe egregiously delude their people in seeking pardon of sin.

In particular, this discovereth the vanity of the Popish distinction of a bloody and unbloody sacrifice. They say that their Masse is an unbloody sacrifice: and yet they affirme that it is a propitiatory sacrifice for remission of sins. They thinke to salve up all by a concepit of a concomitancy of blood with flesh. But even that conceipt is here refuted by the word which the Apostle here useth, shedding of blood: without shedding of blood is no remission. It is not sufficient that blood be with flesh: but blood must be shed and powred out, as the notation of the word implyeth. Thus much doth Christ expresse in the institution, This is my blood which is shed, Math. 26. 28. Of the distinction betwixt a bloody and unbloody sacrifice, see Chap. 7. v. 27. §. 115.

For our parts, let us learne to trust, and that wholy and only to this means of re∣mission, the blood of Jesus Christ shed for our sins.

§. 112. Of the resolution of Heb. 9. 18, 19, 20, 21, 22.

Vers. 18.

Whereupon neither the first Testament was dedicated without blood.

Vers. 19.

For when Moses had spoken every precept to all the people, according to the Law, he tooke the blood of Calves, and of Goats with Water and Scarlet, Wooll and Hysop, and sprinkled both the book and all the people;

Vers. 20.

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

Vers. 21.

Moreover, he sprinkled with blood both the Tabernacle, and all the ves∣sels of the Ministry.

Vers. 22.

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

Vers. 18. IN these five verses is set downe a legall dedication. In it we may ob∣serve,

• 1. The inference of it upon that which went before, in these words, whereupon neither.
• 2. The substance of the dedication. This is
  • 1. Generally propounded.
  • 2. Particularly exemplified.

In the generall two things are declared.

• 1. The thing dedicated, the first Testament.
• 2. The means of dedicating it, blood.

Vers. 19. In the particular exemplification are considerable

• ...

  1. The Time, when the dedication was performed, and that was when the meaning thereof was declared.

  In describing this circumstance are noted

  • 1. The person that declared the meaning, Moses had spoken.
  • 2. The matter that was spoken, precept. Amplified by the generality, every precept.
  • 3. By the persons to whom it was spoken, to all the people.
  • 4. The manner of ordering what he did deliver, according unto the 〈◊〉〈◊〉▪
• 2. The means of dedicating, this is described in four particulars.
  • 1. The blood of calves and goats.
  • 2. Water.
  • 3. Scarlet-wool.
  • 4. Hysop.
• 3. The manner of using the blood, in this word, sprinkled.
• 4. The things dedicated, which were either such as were then present, or afterwards dedicated. v. 21, 22

The things then present were of two sorts.

• 1. The book.
• 2. All the people.

Vers. 20. In the 20. v. is particularly set down the words, whereby Moses explai∣ned the meaning of what he did. This is

• 1. Generally hinted in this word, saying.
• 2. Distinctly expressed; where is shewed
  • 1. The matter intended, this is the blood of the Testament.
  • 2. The warrant he had for what was done, which God hath enjoyned you.

Vers. 21. The things afterwards dedicated are set down, v. 21, 22.

Therein is,

• 1. A repetition of the means of dedicating: he sprinkled with blood.
• 2. An expression of the things dedicated, and that,
  • 1. In two particular kinds,
    • 1. The holy place, the Tabernacle.
    • 2. The holy things, all the vessels of the Ministery.

    Vers. 22.

  • 2. In a generall comprehension, thus, almost all things. This generall is amplified.
    • 1. By a repetition of the means, blood.
    • 2. By the effect thereof, purged.
    • 3. By the ground of all, the law.
    • 4. By the reason of using that rite. Here we may observe
      • 1. The benefit attained thereby, remission.
      • 2. The manner of using the blood, shedding.
      • 3. The necessity thereof, without such shedding no remission.

§. 113. Of observations gathered out of Heb. 9. 18, 19, 20, 21, 22.

Vers. 18.

I. LEgall rites were grounded on equity. This word of inference, •…•…∣upon, intendeth as much. Because Testaments were usually ratified with the death of the Testator, thereupon Gods Testament was ratified with blood. See §. 97.

II. Gods covenant made with the Iewes, was the first Testament. So it is here •…•…alled. See §. 98.

III. God would have sacred things dedicated. Thus much is expressed. See §. 98.

IV. Blood is the meanes of attonement between God and man. The mention of blood in this place intendeth thus much. See §. 99.

Vers. 19.

V. The Covenant must be explained before the seal be 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉▪

〈◊〉〈◊〉 did not use the seal of sprinkling blood, before he had spoken, and declared what 〈◊〉〈◊〉 intended. See §. 100.

VI. Ministers must teach what God commands. This is implyed under this word, 〈◊〉〈◊〉. See §. 101.

VII. The whole counsel of God must be made known. Moses spake every precept. See §. 101.

VIII. Gods word is to be delivered to all of all sorts. Moses spake to all the people. See §. 101.

IX. What Ministers doe, they must do according to Gods word. Moses did what he did according to the Law, which was Gods word. See §. 101.

X. Vnder the law the blood of beasts was used. Such were Calves and Goats. See §. 102.

XI. Water was sprinkled with blood. This was to typifie the concurrence of ju∣stification and sanctification. See §. 103.

XII. Christ was typified by scarlet wool. See §. 103.

XIII. Christ also was typified by hysop. See §. 103.

XIV. •…•…lood was made usefull by sprinkling. It is here said to be sprinkled. See §. 103.

XV. The law could not make perfect. Therefore the book of the Covenant, where∣in the law was registred was sprinkled. See §. 104.

XVI. Things pure are impure to sinners. The book of the law was pure in it self, yet sprinkled for mans sake, who is impure. See §. 104.

XVII. All people are unclean. Therefore all the people were sprinkled. See §. 105.

XVIII. Meanes of cleansing are offered to all: For all are sprinkled. See §. 105.

Vers. 20.

XIX. The word must be joyned with the seal. This note of transition, s•…•…ying, intends as much. See §. 106.

XX. A Sacramentall assertion doth not make a transubstantiation of the sign. This is a Sacramentall phrase, this is the blood of the Testament: yet there was no transub∣stantiation. See §. 107.

XXI. A Sacrament must have divine institution. This phrase, which God enjoyn∣ed unto you, implyeth a divine institu•…•…ion. See §. 108.

Vers. 21.

XXII. The place where Gods people meet for divine service, was dedica∣ted under the law. The Tabernacle was such a place, and that was sprinkled with blood. See §. 109.

XXIII. Instruments used about divine service were also dedicated: such were the Vessels of the Ministery. See §. 109.

XXIV. G•…•…nerals are not to be too far extended. The Apostle here useth this word of restraint, almost. See §. 110.

XXV. The end of sprinkling blood was to purge things. This word, purged, in∣tends as much. See §. 110.

XXVI. Things of old were done by the law. So much is here affirmed about sprink∣ling all things by the law. See. §. 110.

Vers. 22.

XXVII. Sin may be forgiven. This is here taken for granted. See §. 111.

XXVIII. Blood is the means of the remission of sin. This also is taken for granted. See §. 111.

XXIX. There is no other means but blood to take away sin. This manner of ex∣pressing the point, without blood no remission, proves as much. See §. 111.

XXX. Blood must be shed for obtaining remission. So much is here intended. See §. 111.

§. 114. Of necessity in observing what God enjoyneth.

Heb. 9. 23.

It was therefore necessary that the patterns of things in the heavens should be pu•…•… with these, but the heavenly things themselves, with better sacrifices 〈◊〉〈◊〉 these.

THis conjunction, a 1.432 therefore, is the note of a conclusion: and this verse is the conclusion of the main point in question concerning dedicating things with blood.

The argument may be thus framed.

All things dedicated to God, must be consecrated with blood.

But types and truths were dedicated to God.

Therefore types and truths must be consecrated with blood.

The word translated, b 1.433 necessary is the same that was used, v. 16. §. 93. and i•…•… the same sense. It hath here relation to the order, which God hath set down s•…•… purging things: which was with blood. Without blood they could not be puri∣fied. Therefore blood was necessary to purifie them. Of the reason of this neces∣sity. See v. 7. §. 43. and v. 18. §. 99.

The noun translated, c 1.434 patterns, is the same that was used, Chap. 8. v. 5. §. 12. There it was translated example. But in that and this place it is taken in the same sense, namely for legal types, in reference to their spiritual truths. By reason of the •…•…it resemblance between them, the rites which were of things visible, exhibited in times before the truths are called patterns.

The truths themselves are stiled things in the heavens. These are the same which are stiled, heavenly things, Chap. 8. v. 5. §. 13. There is shewed in particular what they are. They are said to be things in the heavens, by reason of the excellency of them: and to amplifie that excellency, the word is set down in the plural number heavens.

The verb translated, d 1.435 purified, is the same that was translated, purged, v. 22. §. 110. Of the divers use thereof, See Chap. 1. v. 3. §. 27. It here signifieth such a pu∣rifying or purging as was intended in the former verse; namely, that things sacrede 1.436 should in a special manner be set apart to divine services; and that unclean things should be purged from their uncleanness.

The relative in this phrase f 1.437 with these hath reference to the particulars men∣tioned, v. 19. which are blood, water, scarlet wool and hysop.

The infe•…•…ence of this verse upon that which goeth before sheweth, that there is a necessity of using such means, for obtaining good things as God hath appointed. God appointed that for purging and cleansing things and persons; blood, and wa∣ter should be used, v. 20. thereupon the Apostle thus concludeth, It was therefore ne∣cessary.

• 1. God in wisdome ordereth all his ordinances: so as in reference to the end, 〈◊〉〈◊〉 which God ordaineth them: there cannot be a better course or means: and in th•…•…t respect, there is a necessity of them.
• 2: God bringeth his purposes to pass in his own way and course, and will not suf∣fer matters to be effected other wayes. There is therefore in this respect also a ne∣cessity of holding close to that course.

• 1. Vain are the attempts of all that go about to procure good to themselves in a∣ny other way, then that which the Lord hath set down. The Idolatrous courses, which the Idolatrous Jewes used to pacifie Gods wrath did more incense him. The like may be said of all mens inventions in sacred matters, wherein and whereby they seek to please God.
• 2. It stands us in hand well to observe, what God hath ordained for the good of our soules: and to hold close thereto: yea, to lay a necessity upon our selves, and to say, necessity is laid upon me, yea, •…•…o is unto me, if I do not this or that.

§. 115. Of types being in themselves but shadowes.

THe nature of legal types, is set out in this phrase, Patterns of things in the heavens. It setteth out both the meannesse of them, and also the excellency of them.

Their meannesse is manifested in this word, patterns; which implyeth resem∣blances of things: and if they be compared with the truths which they do resemble, they will be found to be dark and obscure. Hereupon the Apostle joyneth these two together, example (or pattern) and shadow. See Chap. 8. v. 5. §. 12.

The types themselves were but of external, and earthly things: and in that re∣spect called carnal ordinances, v. 10. §. 50.

Surely they who of old used the legal rites, meerly as outward rites, without re∣ference to their truths, did rest upon meer shadows, and manifested therein a childish disposition. Much more did they, who addicted themselves to those rites, after their date was out: so as then they had no heavenly truth to typifie. But most chil∣dish are they who dote upon such external ordinances as never had any spiritual truths for them to be a pattern of. Of these see Chap. 7. v. 16. §. 82.

The excellency of the foresaid types is manifested in this, that they were pat∣terns of things in the heavens: that is, of heavenly things. See more here∣of Chap. 8. v. 5. §. 13.

§. 116. Of legal types cleansed with answerable meanes.

AS the legal types themselves were mean in their kind, being of earthy things, so the means of purifying them were answerable. They were purified with these: namely, with those external and earthy things which are mentioned, v. 19▪ §. 102, 103.

All things are cleansed with means according to their kind. Our faces, our hands, our feet, our whole body, our linnen, the vessels that we use, and other like things are washed and made clean with water and other like external and earthy things.

We may from hence infer, that the faithfull under the law, rested not in those ex∣ternal rites, for the purifying of their souls.

It is not possible that the blood of buls, and of goats should take away sin. The Gospel was preached unto Abraham (Gal. 3. 8.) and therein he believed. The like may be said of all the faithfull that dyed under the law. This is the reason of the Apostles setting forth the faith of so many worthies, as he hath produced, Chap. 11.

§. 117. Of Heavenly things the substance of the Types

BY way of a 1.438 opposition the Apostle sheweth how the truths of the forenamed types were after another manner purified.

Those truths he thus expresseth, b 1.439 the heavenly things themselves.

The relative themselves, is set in the first place: as if we should thus tran∣slate it, themselves being heavenly things. By, themselves, he meaneth the truths of types, so as the very substance of legall shaddows is exhibited under the Gospel. In this respect a true Tabernacle is mentioned, Chap. 8. v. 2. §. 6. And glad things, v. 11. §. 53.

God at length exhibited the things themselves which were good and true, to shew what he mainly aymed at, and that the shadows and types were only for awhile in regard of Mans need.

Great is their folly who enjoying the things themselves hunt after shaddows, as Jews, Turks, Papists, all idolatrous and superstitious persons do: herein they shew themselves like the dog that having got meat in his mouth, snapt at the shaddow of it in the water, and so lost his meat.

The Lord make us wise in seeking after those solid truths, which by his Gos∣pel are revealed.

To stir us up the more here unto, let the quality of them be considered. They

are heavenly things. The word translated heavenly, is a compound which we may translate, upper heavenly. Of this compound word, See Chap. 1. v. 1. §. 25. Of the things meant thereby, See Chap. 8. v. 5. §. 13.

This epithite, heavenly, is here given to those truths which were typified by the Law.

• 1. In opposition to the rites of the Law which were earthy. This is implyed un∣der this conjunction of opposition, But
• 2. To shew the excellency, perfection, and perpetuity of them.

• 1. Heavenly things are so much more excellent then earthly, as Heaven is higher then the earth.
• 2. Those heavenly things doe perfectly effect that for which they are ordain∣ed.
• 3. Heavenly things are perpetuall, they continue for ever.

This should stir us up to enquire after these heavenly things: and upon knowledge of them, highly to prize them: to rest satisfied in them, and to walk worthy of them.

§. 118 Of purifying heavenly things.

THe aforesaid heavenly things are said to be purified: though this act of purifying be not expressed in this latter clause, yet it is necessarily understood, and must be repeated out of the former part of the verse: otherwise this latter part would want a verb to make up the sense.

Heavenly truths are purified as well as earthy types.

This may seeme strange if we duely weigh what those truths were: namely, Christ himself, His body was the truth of the Tabernacle: His deity, of the Altar; His humane nature, of the sacrifice: His Person of the Priest: His graces were the truth of the Priests robes: His mediation the truth of the incense: He is the true mercy∣seat, He the Ark; He the Manna: He the water that flowed out of the rock: He the truth of most types. Heaven was the truth of the most holy place.

Quest. What need those things to be purified?

Answ.

• 1. To be purified sometimes signifieth to be set apart and consecrated for our use and benefit. Thus Christ is said to be made persect, Chap. 2. 10. And to be sanctified, John 10. 36. and 17. 19. Thus Christ being consecrated for the Church, his Nature, his Person, his Deeds, his Doctrine, Obedience, Sufferings, Offices, Victories, Resurrection, Ascension, and are made usefull and beneficiall to us. Though in themselves they be most pure and perfect, yet would they not have been effectuall to us without this heavenly consecration. Heaven itself is thus purified for Christ with his own blood entered into that holy place.
• 2. There are some things in the number of heavenly things, which by nature are impure as the Elect people of God, of whom the Jews were a Type. Now Christ gave himself for the Church, that he might sanctifie it and cleanse, Eph. 5. 25, 26, 27, 1. Pet. 1. 2.
• 3. Sundry holy things by mans abuse of them, prove to man impure as the holy ordinances of God: In this respect they need to be purified. See more hereof, v. 19 §. 104.

§. 119. Of Sacrifices which purge Heavenly things being better then Legall.

THe means whereby the aforesaid Heavenly things are purified are said to be* 1.440 sacrifices.

A Sacrifice according to the notation of the Greek word signifieth a thing shine and offered to God; A bloody sacrifice is therefore here meant, which is the sacrifice of Christ himself. In this respect Christ is said by his own blood to enter into the •…•…ly place, v. 12.

Though that were but one Sacrifice, and but once offered up, yet the plurall number, a 1.441 Sacrifices,

• 1. For excellency sake it was instead of many sacrifices.
• 2. In reference to the many Sacrifices under the Law. This one was the truth of them all, and instead of all.

A Sacrifice was the means of purifying Heavenly things, because thereby satisfacti∣on* 1.442 was made to divine Justice, and divine Wrath was pacified, and thereby way made to mercy, yea thereby Christ merited that all things needefull for us should be effectuall unto us.

By this we may be informed of the need, use, and benefit of Christs offering himself up a Sacrifice: without it we had remained enemies against God, and God against us. We unfit and unworthy to appeare before him. All things unfit, unuse∣full, ineffectuall to us: Christ himself, his incarnation, his purity, ineffectuall to us. Heaven had been as Paradise, kept by Cherubines against us. If it were needefull, that man should not remaine under the power of the devill, nor liable to damnation, then this sacrifice was needfull. As there was great need, so there is great use and benefit thereof; for thereby we are purified, Christ himself is sanctified to us, all that Christ did and endured is made effectuall for our good.

Well might this sacrifice be here stiled b 1.443 better; This is a note of comparison, and it hath reference to the sacrifices under the Law, which were sacrifices of beasts, this of Christ. Therefore well may it be said to be better. There is no one thing which may be said to be better then others, then this better then the Legall Sacrifices, as much more excellent, as God-man is then bruit beasts, so much better 〈◊〉〈◊〉 the sacrifice, whereby heavenly truths are purified by legall sacrifices. On this ground it is said of Christ, that not by the blood of Goats and Calves, but by his own blood be entered into the holy place, v. 12.

In this respect Christ is said to be the mediator of a better Covenant, Heb. 8. 6. and the bringing in of a better hope, Heb. 7. 19.

The truth was indeed actually to performe what the types only shewed was need∣full to be performed, but would not performe.

How should this move us to have this Sacrifice in high account, in far higher ac∣count then the Jews had theirs. The pious and upright Jews did most highly esteeme their Sacrifices: they dayly offered them morning and evening; when by any occasion they were uncleane they offered up their sacrifice for cleansing, and re∣ceived satisfaction and peace in their conscience from thence. It was the advice that David gave to Saul in case of offence against God, Let him accept an offering, 1 Sam. 26. 19. When they received speciall blessings from God, they offered sacri∣fices in way of thanksgiving, and did exceedingly multiply the same, as is shew∣ed.

Should not we much more have recourse to this Sacrifice of Christs in all our uncleannesses; and seek to have our souls sprinkled therewith, yea and confidently rest thereupon; yea should not we on all occasions of Thanksgiving offer up our praises in and through that Sacrifice.

§. 120. Of the resolution of, and observations from Heb. 9. 23.

It was therefore Necessary that the patternes of things in the Heavens should be pu∣rified with these: but the Heavenly things themselves with better things then th•…•…se.

IN this verse is declared a difference betwixt legal types, and their truth. Hereof are two parts.

The former concerns legal types.

The latter their truth.

In the former observe

• 1. The inference of it, upon that which went before, in this conjunction, There∣fore.
• 2. The main point intended. Hereabout is set down
  • 1. The nature of types. They are patterns.
  • ...

• ...
  • 2. The object of them. Things in the heavens.
  • 3. Their need of purifying. Should be purified, amplified by the necessity thereof.
  • 4. The means of purifying them. With these: namely, blood of beasts and other external things.

Doctrines.

• I. The means without which a needfull thing cannot be effected must be used. The A∣postle had before shewed, that without blood, there was nothing acceptable to God▪ thereupon he here concludeth, that both types and truths must be purified by blood. See §. 114.
• II. There is a necessity of observing what God enjoynes. The word necessary, as here used, imports as much. See §. 114.
• III. Types were but shadowes of truths. The word pattern intends as much. See §. 115.
• IV. The truths typified by legall types were heavenly things. In this sense, they are here stiled, things in the heavens. See §. 115.
• V. There was a means of purifying under the Law. This is here intended under this word, purified. See §. 114.
• VI. Things under the law were purified with external things. Such things are com∣prised under this relative▪ with these. See §. 116.
• VII. There is a great difference betwixt types and truths. This particle of opposi∣tion, BUT, importeth as much. See §. 117.
• VIII. There were substances of the legall shadowes. This word, themselves, intends as much. See §. 117.
• IX. Those substances were heavenly things. So they are here stiled. See §. 117.
• X. Heavenly things were purified. The verb purified, here understood, hath refe∣rence to such things. See §. 118.
• XI. Christs Sacrifice is the means of purifying the heavenly things. It is Christs Sa∣crifice, that is here intended. See §. 119.
• XII. Christs Sacrifice is instead of all other Sacrifice. The plurall number Sacrifi∣ces spoken thereof implies as much. See §. 119.
• XIII. Christs Sacrifice is better then all former Sacrifices. It is here expresly said to be better then them.

§. 121. Of the difference betwixt things made with hands, and without hands.

Heb. 9. 24.

For Christ is not entered 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.

THis verse is inferred upon the former, as a reason to prove that Christs Sacri∣fice was better then the Sacrifice under the law. The causal conjunction, (a) For, implies as much.

The proof is taken from the place, whither Christ carried his blood after he had offered up himself a Sacrifice; namely, heaven.

This proof the Apostle before noted in this phrase, by his own blood he entred into the holy place, v. 12. In this proof is laid down a second difference betwixt Christ and other Priests. The first was in the different means of cleansing, v. 23.

This second is in the different places, wherein the one and the other executed their function.

For a more clear illustration of the point, the Apostle sets it down negatively and affirmatively.

Negatively thus, Christ is not entred, &c.

Of the meaning of this title Christ, see Chap. 3. v. 6. §. 54. He is here expresly na∣med, to shew who was the Priest, and what the Sacrifice, whereby that which could not be effected under the law was perfected.

This phrase of entring into the holy places, hath reference to the Priests entring into

the Tabernacle. They entred into the holy places made with hands.

Of this title, b 1.444 holy places, See v. 1. §. 4. and Chap. 8. v. 2. §. 4. There were two places called holy. One wherein all sorts of Priests did their holy services, called the first Tabernacle, v▪ 2. The other whereinto the high Priest went once a year, v. 7. In reference hereunto the plurall number, places, is used, and they are called holy, be∣cause they were set apart to holy services.

These are said to be c 1.445 made with hands, because they were made by men who had hands. Thus is this word us. d, v. 11. §. 55. Thus circumcision in the flesh, is said to be made by hands, (Eph. 2. 11.) because it is the work of men: and Temples of stone, and timber are so stiled, Act. 7. 48. and 17. 24. In all these places things made without hands are opposed to such as are immediatly made by God: and thereup∣on they are negatively used for the most part. These two words, d 1.446 made with hands, and e 1.447 made without hands, are directly opposed▪ Mark 14. 58. So circum∣cision in the flesh, is said to be made with hands. Eph. 2. 11. and circumcision in the Spirit, to be made without hands, Col. 2. 11.

By setting down this point negatively thus, Christ is not entred, &c. It appears that things made by man, are not comparable to the things made by God. In which respect they are set in opposition one to the other, thus, which the Lord pitched and 〈◊〉〈◊〉 man, Chap. 8. v. 2. §. 6. The other oppositions about this phrase do prove as much.

As the workmen are, so are their works: but man is not comparable to God, nor his works.

This discovers the folly of many, who though they have reasonable and under∣standing souls, whereby they may know the difference betwixt things made with hands and without hands; yet preferr the former before the latter: and that both in matters of Religion and in other things also.▪ How superstitiously did the Jews do•…•…e upon the outward Temple, (Ier. 7. 4.) and on the Ark, 1 Sam. 4. 3. and yet re∣garded not true piety and purity of heart•…•…: No nor their own souls which were the Temples of the Holy Ghost.

Thus many, that carry the names of Christians, are more addicted to goe and visit the ruines of that Temple at Ierusalem which was made with hands, then to associate themselves with the true Church of God, or to fit themselves for the hea∣venly place, made without hands. How are most men even in Gods Worship more taken with externall matters, which are inventions of men and things made by men, then with Spirit and truth: notwithstanding the Father seeketh such to worship him, Iohn 4. •…•…3.

This also may not unfitly be applyed to other things: for what care doe Men and Women take to adorne their bodies, their houses and other things, and in the mean while neglect their souls.

O pray that you may approve things that are excellent, (Phil. 1. 10.) duely di∣stinguishing the things that differ: and chuse that good part which shall not be taken away, Luke 10 42.

§. 122▪ Of the Legall holy places types of Heavenly places.

THe forementioned holy places under the Law are thus further described, which are the figures of the true.

The Greek word here translated, figures, is not the same that was used, v. 9. §. •…•…9. That signified a 1.448 a Parable or resemblance. b 1.449 This properly signifieth a re∣pereussion or smiting againe; being compounded of a c 1.450 verbe, that signifieth to smile, and a d 1.451 preposition that signifieth against. It is twice used in the New Te∣stament; here and 1 Pet. 3. 21. There it signifieth one type answerable to another. Thus baptisme is said to be a like figure to the Arke: both of them figuring and setting sorth one and the same thing in substance. Here it is indefinitly taken for the e 1.452 simple noun, and is translated patterne, Chap. 8. v. 5.

That it is here thus taken is evident by the word that is joyned withi•…•… translated, true. This hath reference to the holy places before mentioned: they were types and* 1.453 figures of the true holy places, namely Heaven, as is afterward shewed.

This description of the holy places under the law intendeth the same things th•…•… these words (Patternes of things in the Heavens) did in the former verse.

The former word, figures, is a kind of extenuation; the latter, true, is an amplifica∣tion.

The holy places under the Law were but shaddows, and in that respect but mean things; but they were shaddowes of the true holy places which is Heaven it self, and in that respect, they were great and excellent things and of singular use.

Of these two points, See v. 23. §. 115, 117.

§. 123. Of Christs executing his Priesthood in Heaven.

THe Apostle having shewed into what places Christ entered not, namely into those whereinto the High Priest under the Law entered, he proceedeth to de∣clare into what place he entered, in these words, But into Heaven it self.

The conjunction of opposition, but, implyeth this latter to be a far more excel∣lent place then the former, as the very name it self, Heaven giveth proofe.

To make up the sentencefull, the Nominative case and principal verbe is to be repeated out of the former part of the verse, thus, Christ is entered into Heaven i•…•… self.

This is spoken of Christ as our Priest, and it taketh it for granted that Christ 〈◊〉〈◊〉 the true Priest of the New Testament. See Chap. 2. v. 17. § 17•…•….

The a 1.454 verbe translated entered is compounded with a preposition that signifieth b 1.455 In, and c 1.456 the same preposition is set before the noune, as if we translated it, is entered into Heaven, which sheweth that Christ attained to that which he aimed at, and obtained a possession thereof, even Heaven it self.

Heaven is here properly taken for that place of blisse where God most manifest∣eth his glory, and where Christ abideth our Priest for ever.

He addeth this discriminating particle d 1.457 it self, because the word Heaven is diversly used: and sometimes for the kingdome of God here on earth, yea it distin∣guisheth Heaven here meant from the type hereof.

This phrase Priest presupposeth that Christ was out of Heaven: this is true of his human nature: wherein he lived above 33 years on earth: yea, by reason of the union of the divine nature with the humane, he is said to descend from Heaven, Eph. 4. 9. Iohn 3. 13.

He was for a time on earth, that he might performe all works of service and suffering. He entered into Heaven, that he might continue to do all things that require Merit, Power, and Glory. So as Heaven is the place where Christ conti∣nueth to execute his Priesthood. See hereof more, Chap. 4. v. 14. §. 84.

§. 124. Of Christs appearing in the presence of God for us.

THe end of Christs entering into Heaven is thus set down, Now to appeare in the presence of God for us. The verbe translated to a 1.458 appeare, signifieth conspi∣cuously to manifest. It is sometimes taken in the worst part: as to appeare against one, as adversaries in law do, and to informe against him, Acts 24. 1. & 25. 2. Some∣times it is taken in the better part, to appeare for one as a Favourite before a Prince, or as an Advocate or an Attorny before a Judge.

In this latter sense may it fitly be applyed to Christ: who is Gods favourite, Mat. 3. 17. And alwaies at Gods right hand ready on all occasions to present our Petiti∣ons to God and obtaine a gracious Answer: and if he observe him incensed, then to pacifie him.

Christ is also our Advocate and Attorny, to plead our cause, to answer our Ad∣versaries, and to procure judgement to passe on our side.

Iu these respects he is said to make intercession for us. Hereof see more Chap. 7. v. 25. §. 106.

Christ is thus said to appeare b 1.459 in the presence of God, to shew a difference be∣twixt him and the Priests under the Law. They appeared before the Ark and the mercy seat thereon, which was but a type of Gods presence, Lev. 16. 2. But Christ in the most glorious presence of God, as it were before his very face.

The word translated presence, is derived from a noune that signifieth a counte∣•…•…* 1.460 or face: So doth the word also here used signifie a face, Matth. 6. 17. In this respect Christ is said to be at Gods right hand, Chap. 8. v. 1.

This doth much amplifie that ▪ which was before noted of Christ appearing in Heaven.

So doth also this last clause, d 1.461▪ for us, which sheweth the especiall end of Christ so manifesting himselfe, even for our sakes to make us partakers of the benefit of his intercession. For indeed Christ doth all for us, as hath been shewed, Chap. 2. v. 9. 9. 83.

There is yet a little particle inserted which carrieth some emphasis: namely, this adverbe of time, e 1.462 Now. This sets down the time present, and hath reference both to the time of the law, which is past: and so also to the time of glory, which is yet to come.

In the former respect it giveth us to understand, that those great things which were in types shewed to the Jews, are in their truths actually accomplished to us. In this respect our times are called the time of Reformation, v. 10. §. 50. in the latter •…•…nd thereof.

In the latter respect this circumstance sheweth, that use is to be made of Christs intercession here in this life, Now, even while we are on earth Christ appeareth be∣fore God for us.

The pretended Popish Sacrifice for the dead is altogether in vaine.

Let us now, even while here we live, looke unto Christ, and apply the vertue of his intercession to our Souls.

§. 125. The resolution of, and observation•…•… from Heb. 9. 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.

IN this verse is laid down a difference betwixt the place where legal types were used, and where the truth was accomplished.

In setting down this point, two things are to be eonsidered.

• 1. The manner of propounding the point.
• 2. The matter whereof it consisted.

The manner is two wayes manifested.

• 1. By denying that to Christ which other Priests did, Christ is not entred, &c.
• 2. By asserting that to Christ which belongs to no other, in these words, But into heaven, &c.

2. The matter consisteth of two parts.

• 1. A description of the places, wherein the leviticall Priests exercised their function.
• 2. A description of the place, where Christ exerciseth his.

The former is described.

• 1. By the quality, holy places.
• 2. By the means of making them, made with hands.
• 3. By the use of them, which are the figures. This is amplified by the substance whereof they were figures, in this phrase of the true.

The latter is described,

• 1. By the title, Heaven it self.
• 2. By the end, which is set out,
  • 1. By Christs act, to appear.
  • 2. By the place, in the presence of God.
  • 3. By the persons for whom, for us.
  • 4. By the time when, Now.

Doctrines.

• I. Christ did not what other Priests did. This negative, Christ entred not, proveth the point. See §. 121.
• ...

• II. There were of old places for Gods service, These are meant by the word places. See §. 121.)
• III. Places set apart for Gods service are holy. So they are here called. See §. 121.
• IV. The things of the law were made by men. Namely, by such as had hand•…•…. See §. 121.
• V. Types under the law were but figures, so they are here called. See §. 122.
• VI. Types under the law were figures of true things. So they are here said to be▪ See §. 122.
• VII. Christ entred into the true heaven. This is into heaven it self. See §. 123.
• VIII. Christ in heaven conspicuously manifesteth himself. The meaning of the word translated, appear, manifesteth as much. See §. 124.
• IX. Christ is in heaven before God. For he is here said to be in the presence of God. See §. 124.
• X. Christ is for us: even for our good. See §. 124.
• XI. Christ in the time of the Gospell, actually appeareth before God for his people. This is the intendment of this adverb of time. Now. See §. 124.

§. 126. Of Christ offering himself not often

Heb. 9. 25, 26.

Vers. 25.

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

Vers. 26.

For then must he often have suffered since the foundation of the world: h•…•… now once in the end of the world, hath he appeared to put away sin by the Sacrifice of himself.

THese two verses do prevent an objection that might be raised from the resem∣blance betwixt Christ, and the legall Priests entering into their holy places.

The objection may be this; If the Priests entering into the holy place, was a type of Christs entering into heaven, then must Christ oft enter into heaven, as the high Prist did into the most holy place.

The Apostle denyeth that consequence, in these words, not yet that he should offer himself often. The reason of that denyall he declareth in the next verse.

In these two verses, a third difference betwixt Christs and the legal Priests is set down. Of the two former differences, see v. 24. §. 121. This third difference con∣sisteth in the reiteration of that which the Priests did: and Christs only once doing what he did.

The reiteration, or oft doing the same thing in reference to Christ, is denyed in these words, nor yet that he should offer himself often.

It is here taken for granted, that Christ offered up a Sacrifice, in this word a 1.463 of∣fer. So much is expressed, Chap. 5. v. 1. §: 6. and Chap. 9. v. 14. §. 79.

It is also taken for granted, that the Sacrifice which Christ offered up was b 1.464 him∣self. This also is plainly expressed, Chap. 1. v. 3. §. 29.

The main point is about the renewing thereof, whether he offered himself c 1.465 of∣ten or no. This is the thing directly denyed: for it is oft noted by the Apostle, that Christ offered but one Sacrifice, and that one but once. Hereof see Chap. 7. v. 2•…•…. §. 115.

§. 127. Of the Priests entring into the holy place, with the blood of others.

THat there was a difference betwixt Christ, who did not offer himself often▪ and the legal high Priests, is evident by this note of comparison, a 1.466 A S. Christ did not as the legall high Priests did.

What an high Priest is, hath been shewed, Chap. 5. v. 1.

What the holy place was, whereinto he entered is shewed, v. 2. §. 14.

The time of his entering, in every year, is declared, v. 7. §. 41.

That which is here indefinitely set down with the blood of others, is particularly hinted to be blood of goats and calves. Hereof see v. 12. §. 56. The word b 1.467 o∣thers

is referred not to other persons, but to other kind of creatures. Accor∣ding to the notation, it signifieth that which belongeth to another, or is anothers, Luk. 16. 12. Rom. 14. 4. and 15. 20. It is derived from an adjective, which signifi∣eth▪ c 1.468 another, Joh. 5. 7, 32. See Chap. 11. v. 9. §. 44.

This indefinite phrase, blood of others, doth confirm the first difference betwixt Christ and the legal Priests. Christ offered himself: and with his own blood entered into heaven, v. 12. §. 57. and thereby procured remission of sins: But the Priests offe∣red the blood of beasts: and therewith entered into an earthy Tabernacle: and could cleanse no further then to the purifying of the flesh, v. 13. §. 75.

God appointed under the law the blood of beasts, because that was sufficient for the* 1.469 end whereunto it was appointed, namely to typifie a spiritual cleansing: not abso∣lutely to cleanse by it self.

If the Priest himself had been slain, his blood could not have purged himself, or* 1.470 any others from sin. For,

• 1. He was a man, and in that respect a sinner.
• 2. His blood was too mean a price, to redeem another, Psal. 49. 7.
• 3. He could not have carried his own blood when he was dead.
• 4. If a Priest should have offered himself for others, who would have been a Priest? For scarcely for a righteous man will one die, Rom. 5. 7.
• 5. It would have been counted a cruel law for a Priest to shed his own blood.

Herein we have an evidence of Gods tender respect to man in sparing his blood. Though man were ordained a Priest to typifie Christs Priest hood: though man in that function were to appeare before God: though he were to beare their names, yea and their sins, Exod. 28. 38. (all which Christ did:) yet when it came to the shedding of his blood, (as Christ did his) therin God spared him, and accepted the blood of beasts: as he accepted the Ram for Isaac, Gen. 22. 13.

How doth this amplifie Gods love to man, who was so tender of mans blood, and yet spared not his son, but gave him for us to death, Rom. 8. 32.

There was no other meanes to redeeme man from eternall damnation: therefore rather then man should perish eternally, God would give his son for him.

On the other side this doth much aggravate the Heathenish impiety and inhuma∣nity of▪ such Israelites as sacrificed their children to Idols. This was one of Ahaz his impieties, 2 King. 16. 3. God did expresly forbid it, Lev. 18 21. The Prophets much complained hereof, Isa. 57. 5. Ezek. 18. 20. This was one especiall cause of their captivity, 2 Kings 17. 7.

This also is an aggravation of the sin of murther and shedding mans blood un∣justly.

From the main difference that is here made betwixt the Priests under the law, that they every year went with blood into the holy place, and Christ who did not often, but once only offer himself, we may infer, that,

• 1. What the Priests did was imperfect. See Chap. 7. v. 27. §. 112.
• 2. What Christ did was perfect. See Chap. 7. v. 27. §. 115.

§. 128. Of the necessity of Christs suffering but once.

v. 26. IN the 26 verse, A reason is rendered of the former part of the former verse, that Christ did not offer himselfe often. The reason is taken from the kinde of offering, which was with suffering: For then must he a 1.471 often have suffered. The Argument may be thus framed.

If Christ offered himself often, he often suffered: but he hath not often suffered: Therefore he offered not himselfe often.

It is here taken for granted, that Christ offered himselfe up by suffering: yea by suffer∣ing to death, Phil. 2. 8. That Christs death was a suffering death is shewed, Chap. 2. v. 9. §. 76.

The time wherein Christ was to suffer often, if he had offered himselfe often, is here said to be, b 1.472 since the foundation of the world. Of this phrase, See Cap. 4. v. 3. §. 29.

The reason of this extent of time is mans sin. For man sinned anon after the

foundation of the world was laid. And anon after man had •…•…inned, Christ was promi∣sed a Redeemer to free him by his blood from sin, Gen. 3. 15. In this respect Chri•…•… is said to be a Lambe slaine from the foundation of the world, Rev. 13. 8.

The c 1.473 must, that is here put upon the point thus, then must he, is in a double respect.

• 1. In regard of Gods purpose so to redeeme man: for Gods purpose must be ac∣complished.
• 2. In regard of Christs undertaking. He undertooke to redeeme man by satis∣fying Gods justice, which must be by suffering.

By this it appears that a frequent offering of Christ is a frequent making him to suffer. For there is no true offering up of Christ but by death. Therefore he is fail to be a sacrifice in the latter end of this verse: which according to the notation of the d 1.474 Greeke word signifieth a thing slaine, as is shewed, Chap. 8. v. 1. §. 7. I•…•… this respect offering and sacrifice are joyned together, as Chap. 10. v. 12. Eph. 5. •…•….

Let Papists answer this in the case of their frequent offering Christ in thei•…•… masse.

This word of necessity, must, implieth a necessity of Christs death. See v. 9. §. 95.

The force and drift of the Apostles Argument demonstrateth, that Christ could not o•…•…t suffer. The word e 1.475 once, in the next Section proveth as much. The Apostle expresly saith, that Christ dieth no more. Rom. 6. 9. So as no other suffering of Christ is to be expected.

Obj. The Apostle saith, that there is behind of the afflictions of Christ. Col. 1. 24.

Answ. Christs afflictions or sufferings are to be considered two wayes.* 1.476

• 1. In his own person, which he himself suffered in his humane nature.
• 2. In his body, when the members of his mystical body do suffer as members of that body, he is said to suffer with them. Thus when Saul breathed out threatnings and slaughter against the Disciples of the Lord, Christ saith, Saul, Saul, why persecu∣test thou me? Act. 9. 1, 4. This kind of affliction is that which the Apostle calls the afflictions of Christ: but he here speaks of his personal afflictions.

Christ having finished all sufferings on earth, ascended to that glory which he will never leave. But leave it he must, if he suffer again. This should make •…•…s watchful against that apostasie which cannot be recovered without crucifying the Son of God afresh. Heb. 6. 6.

§. 129. Of Christs suffering in the end of the world.

THe proof of the forementioned assumption is set down in the latter part of the 26. v. thus, but now once, &c. That which is but once done, is not often done.

This particle of opposition, a 1.477 but, is here the note of an assumption, as Chap. 2. v. 6. §. 50.

The Apostle that lived in the end of the world, useth this word, b 1.478 now, to shew that experience gave proof, that Christ had not suffered before that time.

He addeth this exclusive particle, c 1.479 once, to make his argument the more clear: for it is here to be taken exclusively, as if he had said, only once, and no oftner. Th•…•…s it is taken, v. 12. §. 60.

This phrase, in the end of the world, is an explication of this particle of time, now.

The word translated, d 1.480 end, is a compound. Both the e 1.481 compound, and also the simple verb, whence this noun is derived, signifieth, finish. Well might this noun* 1.482 be here used, because all the types, prophesies and promises concerning the suffer∣ings of Christ, were accomplished in the end of the world.

g 1.483 The Greek word here translated, world, is not h 1.484 the same that was so transla∣ted in the former part of this verse.

That former word in this phrase, foundation of the world, hath a notation from beauty and comlinesse; for God in the beginning, made a most beautiful and com∣ly world. Of this notation, see chap. 4. v. 3. §. 29.

This latter word in this phrase, the end of the world, is derived from a word that

signifieth age or continuance: in that the world had then continued many ages. Of this notation, see chap. 1. v. 2. §. 18.

Under the end of the world all those dayes are comprized which have passed, and •…•…all passe betwixt the ascension of Christ into Heaven, and his last coming unto judgement. Hereof see more, chap. 1. v. 2. §. 13.

This instance of Christ appearing in the end of the world, giveth proof, that the best things prepared for the Church, were reserved for the last dayes. The Prophets who foresaw and foretold those best things, applied their prophesies to the last dayes, Isa. 2. 2. Ier. 31. 31. Act. 2. 17.

• 1. This the Lord did to try the faith and patience of Saints in former times. For this end after God had promised unto Abrahams seed, and withall, that his seed should inherit the Land of Canaan: he foretold that his seed should be a stranger in a Land that was not theirs four hundred years. For this end, the day of the full restituti∣on of all things hath been put off sixteen hundred years and more, Rev. 6. 11. And how long it shall yet further be put off, who knoweth?
• 2. He thus ordered it, that the good things promised might be the more longed for: as it is said, that many Prophets, and righteous men desired to see those things, Matth. 13. 17.
• 3. To make those good things more welcome when they came.

This manifesteth the happinesse of that time, whereunto we are reserved: and it ought to provoke us to all thankfulness, and worthy walking: see more hereof Chap. 2. v. 3. §. 21.

§. 130. Of the best things reserved to the last daies.

THe manner of Christs comming into the world is thus expressed, He appeared.

a 1.485 The Greek word is the same that is translated, made manifest, v. 8. §. 47. There it is negatively used: for it is spoken of former time, wherein that was not made manifest, b 1.486 which now is manifest, and clearly appeareth. Of old Christ was shadowed out obscurely in types: now he is manifested in the flesh, 1 Tim. 3. 16. So as the very substance of such things as were before obscurely shadowed, are now most clearly revealed. This clear revelation is to the life set out by the Apostle, 2 Cor. 3. 18. c 1.487 We all (saith he:) not only some extraordinary persons endued with an extraordinary Spirit, but all the Saints and people of God.

d 1.488 With open face, or, as the Greek word implyeth, uncovered face, for this is op∣posed to the vail mentioned, v. 14. whereby the brightnesse, that now shineth forth, was exceèdingly obscured: but now there is no vail to hinder the brightnesse of the Gospell.

e 1.489 We behold as in a glasse. He means a clear looking glasse, which doth most lively represent that which is beheld in it.

f 1.490 The glory of the Lord: The excellency of his mercy, of his truth, of his wis∣dome, of his justice, and other divine properties.

By the sight, or understanding of that glory g 1.491 we are changed into the same Image: that is, we are made partakers of the divine nature, (2 Pet. 1. 4.) namely, in holinesse and righteousnesse: h 1.492 from glory to glory: from one degree to another.

By reason of this clear and bright appearing of Christ, and the mysteries of the Gospell, the Apostle saith, that that is now revealed, which in other ages was not made 〈◊〉〈◊〉▪ Eph. 3. 5.

• 1. This clear manifestation of truth typified, much maketh to the honour of God, in that his forementioned properties are hereby made very conspicuous.
• 2. It makes much to the advantage of the Church: in that hereby many nations are brought in to believe in the Lord Jesus.

What cause is here given of bewailing the great ignorance, coldnesse and dead∣nesse, but little love and life, that is in many among whom Christ by his Gospell hath conspicuously appeared. By this appearing of Christ many are exalted unto heaven, who by their not laying hold of heaven, shall be brought down to hell, Mat. 11. 23.

Let us by this gracious dispensation of the Lord endeavour to answer the abun∣dant

means of grace afforded •…•…to us, with some competent measure of grace: that according to the clear manifestation of the things obscurely made known under the law, we may abound in knowledge, be strengthned in faith, established in hope, mad: rich in good works, and be constant unto the end. Thus will it not repen•…•… the Lord, that he hath reserved those best things to our times, and us to enjoy those best things.

§. 131. Of Christs putting •…•…way sin by the Sacrifice of himself.

AN especial end of Christs coming into the world is here thus expressed, to put away sin.

The word translated, a 1.493 to put away, is a noun, and may word for word be thus turned, to the putting away of sin. The sense is the same in both, only the noun car∣rieth somewhat the more emphasis. This word is used, Chap. 7. v. 18. §. 85. and translated, disanulling. Putting away, doth more fully answer the composition of the Greek word.

From the emphasis of this phrase, some infer that God seeth not sin in persons* 1.494 that are justified. Of this errour, see Chap. 4. v. 13. §. 78.

Others infer that there is no sin in justified persons.

• 1. This is contrary to the current of Scripture. For there is no man that sinneth not, 1 Kings 8. 46. If we say that we have no sin, we deceive our selves, and the truth is not in us: yea, we make God a lyar, 1 Joh. 1. 8, 10.
• 2. It is contrary to the confessions of all Saints. In 〈◊〉〈◊〉 David, Psal. 51. 2. Dan. 9. 5. Ezra 9. 6, 7, &c.
• 3. It is contrary to the main scope of the two last petitions in the Lords Prayer.
• 4. It is contrary to the conscience of them, who have not a cauteri•…•…ed and dead conscience.

To passe by these two errours, we may well infer from the foresaid phrase, that* 1.495 sin is so far removed from such as are pardoned, as if they had no sin in them. God imputeth not their sins to them. He will remember them no more. This is a particular branch of the new covenant, as is shewed, Chap. 8. v. 11. §. 76.

The manner of bringing in this fruit of Christs appearing, sheweth that Christ* 1.496 came into the world for this very end, to free us from our sins. He appeared to put away sin. So clearly is this revealed to Christians by the Gospell, as an Apostle saith to them, ye know that the was manifested to take away our sins, 1 Joh. 3. 5. An Angel before the birth of Christ, declaring by what name he should be called, giveth this reason thereof, Thou shalt call his name Iesus: for he shall save his people from their sins, Matth. 1. 21. And his forerunner upon Christs first appearing publickly, thus set him out, Behold the Lamb of God, which taketh away the sin of the world, Joh. 1. 29.

• 1. Sin was it that implunged man into so wofull a plight, as it had been better for him not to be, then not to be freed from sin.
• 2. Such was his case, as neither he himself, nor all creatures in the world were able to free him.
• 3. God was pleased to take pitty on man, in that miserable condition.

On these and other like grounds, Christ appeared to take away sin. This is such an instance of Gods love to man, as exceedeth all expression, all apprehension.

If it be demanded how far sin is taken away. I answer in a double respect.* 1.497

• 1. In reference to the condemning power of sin, Rom. 8. 1. This is set out in Scrip∣ture by many metaphors: whereof see The Guide to go to God, or, An Explanation of the Lords Prayer, 5 Petit. §. 130, &c.
• 2. In reference to the domineering power of sin: for by Christ that power is sub∣dued. Sin hath not power in believers, to make them slaves to it.

Object. Sin remains in the best, and maintains a combate in them, Rom. 7. 21, 23.

Answ. Sin remains in the regenerate, as one that hath a deadly wound, which can never be cured: yet may retain life, and so struggle and strive.

This the Lord suffereth, for the tryall and exercise of his Saints.

These two respects about the condemning, and domineering power of sin, may

be the more fitly applyed to this taking away of sin, by reason of that double law which concerneth sin:

One is a law against sin: which is the law of God.

The other is the law of sin; whereby sin hath a kind of command. Of this spea∣keth the Apostle, Rom. 7. 23, 25.

The word here used of putting away, is applyed to the ceremonial law, and tran∣slated a disanulling, Heb. 7. 18. and it may imply in some respect, a disanulling of the foresaid double law about sin.

This taking away of sin affords great matter of comfort to poor sinners, who know the nature of sin, and feel the burthen hereof. Were it not for knowledge of this doctrin and faith therein, they could not but be cast into Belshazzars passion, Dan. 5. 5. But by this doctrine that fear is taken away: and matter of thanks is mi∣nistred, Rom. 7. 25. Yea also of an holy triumph, 1 Cor. 15. 55, 56. When therefore we have accesse to God for pardon of sin, let us think on this.

But withall let us by the latter, namely freedome from the domineering power of sin, gain assurance of the former: which is freedome from the condemning power of sin. For where the Apostle •…•…aith there is no condemnation to them which are in Christ, he addeth who walk not after the flesh, but after the Spirit, Rom. 8. 1. They deceive themselves, who being held as slaves under sin, dream of freedome from the punishment of sin. For the wages of sin is death, Rom. 6. 23.

The means or rather the true proper cause of taking away sin, as aforesaid is thus expressed, By the Sacrifice of himself.

The b 1.498 Sacrifice, according to the notation of the Greek word, implyeth blood: ye•…•…, death, even that which is slain: so as Christ put away sin by his death. See v. 22. §. 111.

This Sacrifice was of himself, even his own blood. See v. 12. §. 57. and Chap. 1. v. 3. §. 29.

These are great amplifications of Christs good respect to us.

§. 132. Of the resolution of Heb. 9. 25, 26. And observations thence raised.

Vers. 25.

Nor yet that he should offer himself often, as the high Priest entereth in∣to the Holy place, every year with blood of others:

Vers. 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.

Vers. 25. TH•…•…se two verses set down another difference betwixt Christ, and le∣gall Priests. The difference is

• 1. Propounded v. 25.
• 2. Proved v. 26.

The difference, as propounded, consisteth in two things especially,

• 1. In the things offered, For Christ offered himself, but the high-Priest offered the blood of others.
• 2. In the time, for Christ did not offer himself often; but the high-Priest every year offered the blood of others. This latter part of the difference is am∣plified by the place, whereinto the high-Priest entered, here s•…•…iled, the Holy place.

Vers. 26. The proof is taken from the kind of Christs offering, which was a suf∣fering.

• 1. This is set down by way of supposition, then must he often have suffered; which is amplified in the time, since the foundation of the world.
• 2. An inference is made thereupon. The inference is thus expressed, he hath appeared. And it is enlarged,
  • 1. By the time, which admits a double consideration,
    • 1. One, that it was but once,
    • 2. The other, that it was, in the end of the world.
  • 2. By the end, to put away sin. This is illustrated by the means, whereby he put away sin, the Sacrifice of himself.

Doctrines.

• ...

  I. Christ brought an offering.

  Vers. 25.

• II. The offering that Christ brought was himself. These two doctrines are here taken for granted. See §. 126.
• III. Christ did not often offer himself. This is here expressed. See §. 126.
• IV. Christ in not offering himself often, was unlike the legall high-Priest. The nega∣tive particle, nor, applyed to Christ, and the note of comparison, as, applied to the high-Priest, proves this point. See §. 127.
• V. There was an high-Priest under the law. See §. 127.
• VI. The high-Priest under the law entered into the tabernacle. That was the holy∣place here mentioned. See §. 127.
• VII. The legall Priest oft offered Sacrifice. Every year his solemne Sacrifice was offered up. See §. 127.
• VIII. The legal Priest appeared before God with blood. This is here intended un∣der this phrase, with the blood. See. §. 127.
• IX. The blood which the legal Priest carried before the Lord, was the blood of beasts. Under this word, others, beasts are understood. See §. 127.
• X. Christ offering himself was a suffering to death. This is raised from the meaning of this word, suffered, as it is inferred as a reason of Christs not offering himself. See §. 128.
• XI. Christ must not oft have suffered. This is here taken for granted. See §. 128.
• XII. There was but one Sacrifice of Christ, from the beginning of the world to the end. This is implyed under this phrase, since the foundation of the world. See §. 128.
• XIII. Christ hath conspicuously manifested himself. This world, appeared inten∣deth as much. See §. 130.
• XIV. Christ did but once come into the world. This word, once, hath reference to Christs appearing in the world. See §. 129.
• XV. Christ was exhibited in the end of the world. See §. 129.
• XVI. The best things are reserved to the last times. This followeth by just con∣sequence from the former doctrine: for by and with Christ, came the best things in∣to the world. See §. 130.
• XVII. The end of Christs appearing was to put away sin.
• XVIII. Sin was put away by a Sacrifice.
• XIX. The Sacrifice that put away sin was Christ himself. These three last do∣ctrines are plainly expressed. See §. 131.

§. 133. Of all mens subjection to death.

Heb. 9. 27, 28.

Vers. 27.

And it is appointed unto men once to die, and after this judgement.

Vers. 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.

THese two verses are added as a reason to prove the former point, that Christ* 1.499 did but once offer himself.

The reason is taken from the condition of man: which is but once to die. Of the Greek word translated * 1.500 to die, See Chap. 7. v. 8. §. 51.

The note of comparison, as, (especially as it hath reference to the next verse, wherein the second part of the comparison is set down, under this note of the se∣cond part of a comparison, so,) demonstrateth as much.

There are a 1.501 two Greek words, which are comprised under this small particle, as; and may be translated, in as much as. But our little particle, as, doth expresse the meaning to the full: and the more properly in regard of the latter part of the comparison in the next verse.* 1.502

This note of resemblance, as, sheweth that Christ subjected himself to the com∣mon condition of man. As man he dyed, As man he dyed but once. We have shewed how in all things it behoved him to be made like unto his brethren. See Chap. 2. v. 17. §. 168, &c.

It is here taken for granted, that men must die. There needs no proof hereof:* 1.503 experience, besides the frequent mention hereof in Scripture, gives evident proof to the truth hereof. See Chap. 7. v. 23. §. 97.

Sin is the true proper cause hereof. Death was first threatned against sin, Gen. 2.* 1.504 17. So as death entred into the world by sin, Rom. 5. 12. And the wages of sin is death, Rom. 6. 23.

Object. Sin is taken away from justified persons: if then the cause be taken away, 〈◊〉〈◊〉 doth the effect remain?

Answ.

• 1. Sin is not utterly taken away from any man, while here he liveth, 1 Ioh. •…•…. 8. It is one benefit that death bringeth even to those that are justified, that all re∣mainder of sin is taken away thereby.
• 2. By Christs death, the nature of death is altered: and the sting of it is pulled out, (1 Cor. 15. 55.) whereas death was first instituted as the enterance into hell, It is now made to justified persons the enterance into heaven. It is to them, but an uncloathing, and putting off the ragged garment of mortality: for flesh and blood cannot inherit the kingdome of God: neither doth corruption inherit corruption, 1 Cor. 15. 50. In this respect death is as no death.

This that is indefinitely spoken of men must be applyed to all of all sorts, for an* 1.505 indefinite particle is equivolent to a general. But to put the point out of all doubt, the Apostle plainly expresseth the generall thus, death passed upon all men, Rom. 5. 12. On this ground the Prophet was commanded to cry, all flesh is grasse, Isai▪ 46.

Object. 1. An Apostle seemeth to affirm the contrary, thus we shall not all sleep,* 1.506 1 Cor. 15. 51.

Answ.

• 1. That is spoken only of such as are living at the very moment of Christs comming to judgement. All before them shall dye.
• 2. Even they shall be changed: that is, their ragged robe of mortality shall be taken away, which is equivolent to death.

Object. 2. Enoch was translated, that he should not see death, Heb. 11. 5.* 1.507

Answ. 1. One or two extraordinary instances, do not infringe an ordinary rule: especially, when it is altered by him that set the rule.

Object. 3. Eliah also was wrapt up into heaven and died not, 2 King. 2. 8.* 1.508

Answ.

• 1. Some affirm that his body was burnt in the region of fier above the clouds: but there is no good warrant for that.
• 2. The former Answers about Enoch may be applyed to Eliah.
• 3. It is sufficient, that both of them were changed, and that their mortality was taken away before they were admitted into heaven.
• 4. A speciall reason of freeing these two from death may be this: many years passed betwixt the promise of Christ, and the exhibition of him. Therefore to support the faith of believers in freedome from death by Christ, the Lord was pleased to give two reall demonstrations hereof. One in one world before the flood: the other since the flood.

Object. 4. Righteousnesse delivereth from death, Prov. 11. 4.* 1.509

Answ. There is a threefold death,

• 1. Spiritual.
• 2. Eternal, which is called the second death, Rev. 2. 11. From both these justified persons are fully freed, Rom. 6. 13. Iohn 8. 51.
• 3. Corporall death: even from this in sundry respects, may a righteous man be said to be freed,
  • 1. In that God doth oft prolong his dayes, Exod. 20. 12. Prov. 3. 16. Heze∣kiah is a particular instance hereof, Isa. 38. 3. But on the other side, it is threatned, that, bloody and deceitfull men shal not live out half their dayes, Psal. 55. 23. take Absalom for instance, 2 Sam. 18. 9, &c.
  • 2. Righteous men are kept from capitall lawes: For Daniels adversaries could find no occasion or fault against him concerning the kingdome, though they sought it, Dan. 6. 4.
  • 3. Their name is not swallowed by the death of their body, Prov. 10. 7.
  • ...

• ...
  • 4. The sting of death is pulled out to them, 1 Cor. 15. 55. So as their death is no death, but a sleep, 1 Thes. 4. 13.
  • 5. They shall be raised to everlasting life, Ioh. 5. 29.

• 1. This subjection of man to death gives just cause of walking humbly. Man* 1.510 who at first was made like God▪ is now like the beasts that perish, Psal. 49. 12. Now he is dust, and to dust he shall return, Gen. 3. 19. He who was created Lord over all, must now say to corruption, Thou art my Father: and to the worm, thou art my Mother, and my Sister, Job. 17. 14. This is the reward of sin: therefore for sin we ought especially to be humbled. When proud man is puffed up with the gay feathers of honour, wealth, wit, beauty, or any other like seeming excellency, if he cast his eyes upon his black feet of mortality, it may move him to cast down those gay feathers.
• 2. We may well think, that many are far from making this use of this their conditi∣on;* 1.511 in that they so live here, as if they should ever live here: as covetous persons, who are never satisfied with the things of this life, and proud disdai•…•…full persons, who scoffe at the threatnings of Gods word, Isa. 28. 14, 15. And hard hearted op∣pressors, and all impenitent persons.
• 3. This condition of mortality instructeth us in sundry duties: which are,* 1.512
  • 1. To learn to number our dayes aright, which is a lesson that God most teach us, Psal. 90. 12.
  • 2. To provide for the time to come. This is the main scope of the parable of the steward, Luk. 16. 1, &c.
  • 3. To trust in the living God. The Psalmist, because his dayes were like a sha∣dow, trusted in the Lord that endureth for ever, Psal. 102. 11, 12.
  • 4. Not to fear man, who is but mortall.
• 4. This subjection to death, is a matter of great comfort unto believers: and that.
  • 1. In regard of the myseries of this world from which they are freed. There* 1.513 the weary be at rest, Job. 3. 17.
  • 2. Against the plots and practises of men.
  • 3. Against the remainder of sin in them, which maketh even them to complain and say, Oh wretched man that I am: who shall deliver me from the body of this death? (Rom. 7. 24.) The death of the body will deliver believers from this body of death.
• 5. The extent and community of this condition, teacheth all of all sorts to apply* 1.514 all the forenamed uses to themselves. They who are Gods on earth, shall die a•…•… men, Psal. 82. 6, 7. The wise man dyeth as the fool, Eccles. 2. 16. Riches profit not in the day of wrath, Prov. 11. 4. The rich man died, Luk. 12. 20. and 16. 22. Such as are a staffe in a state, shall all be taken away, Isa. 3. 1, 2, 3.

§. 134. Of Dying but once.

TO the foresaid common condition of all men to die, the Apostle addeth this li∣mitation,* 1.515 Once; which is to be taken as before exclusively, see v. 26. §. 129. Hereupon Christ saith, that man when he hath killed the body, can do no more, Luk. 12. 4. Experience giveth evidence to the truth hereof.

Object. Many were raised from the dead, and died again; as the Son of the wi∣dow* 1.516 of Zarephah, 1 King. 17. 23. And the Shunamites son, 2 King. 4. 36. And ano∣ther man, 2 King, 13. 21. And in the new Testament Iairus daughter, Mark. 5. 42. The widows Son, Luk. 7. 15. Lazarus, Joh. 11. 43. And Dorcas, Acts 9. 41.

Answ.

• 1. Some say that their souls slept in their bodies, and manifested no vigor, or life at all. But this is not to be admitted, for then the raising of such from the dead, had not been true miracles.
• 2. It may be supposed, that all that were raised from the dead, were Saints: and that they, to manifest the glory of God, were content to come into their bodies again.
• 3. For full answer to the point, this of dying but once, is to be taken of the ordi∣nary* 1.517 course of nature. The Lord of nature can order it, as it pleaseth him.

• 1. This is good encouragement against all that man can do, Luk. 12. 5. Martyrs

• ... •…•…reby were encouraged against their cruel adversaries, in that when they had once •…•…ed the body, they could do no more.
• 2. This instructeth us about well using the time of life, which God affordeth un∣•…•… 〈◊〉〈◊〉.* 1.518 It is the day of grace, and time of repentance. If once a period be put to it, •…•…re is no returning again. Christ made advantage hereof, Ioh. 9. 4. The wise 〈◊〉〈◊〉 giveth advice so to do; Eccles. 9. 10. As a man once dyeth, so for ever he abi∣•…•…th.

§. 135. Of the ground of mans dying but once.

THe ground of mans dying but once, is thus expressed, a 1.519 It is appointed; The Greek word doth properly signifie to lay aside, or to lay up. So it is used, Luk. 〈◊〉〈◊〉. 10. Col. 1. 5. 2 Tim. 4. 8. Now because what God determineth before hand, is 〈◊〉〈◊〉 a thing laid up firm and sure, it is here applyed to Gods decree; He hath set it down, as an inviolable law.

This law or decree of God is to be extended, both to the condition it self, that men 〈◊〉〈◊〉 die: and also to the limitation thereof, but once.

Some make the ground hereof to arise from nature, which consisteth of contra∣ry qualities that destroy each other. But that destructive contrariety was not in mans primary nature as God made it: it came from sin. That decree therefore is of God, as a punishment of sin.

• 1. This demonstrates an inviolable necessity of the former points, cencerning mans subjection once to death. The law of the Medes and Persians which altereth not (D•…•…. 6. 12.) is not so firm, as this appointment or decree.
• 2. This teacheth us to make a vertue of necessity: which is willingly and com∣fortably to yield to that which cannot be avoided. Malefactors by light of nature, are taught to make this use of necessity: namely, quietly to submit themselve to exe∣•…•…on. That we may do it with the greater comfort, let us acquaint our selves •…•…ith the end and benefits of death to believers; whereof see before §. 133.

§. 136. Of judgement immediatly following death.

THe word here translated a 1.520 judgement, is ost put for that general judgement, that in the last day of the world, shall passe upon all men: which day is stiled b 1.521 the day of judgement, Matth. 10. 15. and 11. 22, 24. and that judgement is stiled c 1.522 the judgement of the great day, Jud. v. 6.

It is also put for that estate, wherein a man is set immediately upon his death: Thus is it here taken, as is evident by this phrase, d 1.523 after this: which intendeth the time of a mans death: so as judgement immediatly followeth a mans death: so soon as he dyeth, he receiveth his doom.

Three are two sorts of people that die,

• 1. The Elect. Concerning such an one, Christ said upon the day of his death, Today shalt thou be with me in Paradice, Luk. 23. 43. Such an one was he, who said, I desire to depart, and to be with Christ, Phil. 1. 23. Such an one also was Lazarus, who died, and was carried by the Angels into Abrahams bosom, Luk. 16. 22.
• 2. The reprobate, such an one was Dives, who died and fell into hell, Luk. 16. 27. This life is the only time of probation: when that is ended▪ nothing remaines but judgement.

Object. 1. He that believeth shall not come e 1.524 unto judgement, Joh. 5. 24. The same word is there used, that is used in this place.

Answ. There are two kinds of judgement, One of absolution; The other of con∣demnation. This word signifieth the one and the other. Our translation in that place of Iohn turneth it to condemnation. So is the verb used, and thus translated, he that believeth on him is f 1.525 not judged, or not condemned. The simple g 1.526 verb and noun is in both places put for the h 1.527 compound.

Object. 2. Christ expresly saith that he that believeth not is condemned already, even in his life time.

Answ. In judgement we must consider.

• 1. Desert.
• 2. Guilt.
• 3. Apprehension of

• condemnation in the conscience of the malefactor.
• 4. The denunciation of the sen∣tence of condemnation. Of this latter, that speech is not to be taken: but in regard of the desert, and of the guilt, he is condemned, and may also be in his own consci∣ence condemned. We say of a Traytor, that peremptorily refuseth the Kings par∣don, he is condemned already, though he be not brought to the bar for tryall.

Object. 3. If judgement be immediately upon death, what need a solemne day of judgement.

Answ.

• 1. For our bodies which rest till that time.
• 2. For declaration of the equity of Gods just proceeding In this respect that day is called the day of revelation of the righteous judgement of God, Rom. 2. 5.
• 3. For confirmation of that judgement that hath passed upon men at their death. For by the sentence of the judge, they know that there is no alteration thereof.

By this point of judgement immediatly after death, to Popish errours are directly refuted.

• 1. Their conceit of purgatory.
• 2. Of praying for the dead. Of these two, see more in The whole Armour of God, on Eph. 6. 18. §. 39, 40.

§. 137. Of the certainty of judgement to come.

THe Apostle by inferring judgement, as well as death upon Gods appointment and decree, giveth us to understand, that Judgement is most certain, and cannot be avoided no more then death. As this is true of the judgement that passeth up∣on the soul, immediatly upon the dissolution of it from the body: so also of that judgement which shall passe upon body and soul, at the great and last day; for as the soul is judged at death, so shall body and soul be judged after the Resurrection. That therefore which is said of the one, may be applyed unto the other. The last judgement is as sure as death. Of Iudgement, saith the Apostle, God hath appointed* 1.528 a day in which he will judge the world. Act. 17. 31. And to like purpose the wise man saith, God shall bring every work unto judgement. Eccles. 12. 14. And a must (which implieth a necessity) is put upon it. 2 Cor. 5. 10. We must all appear before the judge∣ment seat of Christ. This was foretold by Enoch, who lived in Adams time: for A∣dam lived 930 years: and Enoch was born 622 years after Adam was created: so as he lived 306 years in Adams time. And that prophesie which he uttered concer∣ning Christs coming to judgement (whereof the Apostle▪ Iude maketh mention,) v. 14. 15.) might be uttered in Adams time, and from thence continued to the Apostles time; for this word Maranatha is taken to be the beginning of Eno•…•…hs Prophesie. 1 Cor. 16. 22. They signifie thus much, Our Lord cometh. It was part of that solemn denunciation of judgement which the Church made against impenitent sinners: whereby they gave over such a sinner to the last judgement of Christ, as if there were left no pardon for him. Ever since the Apostles time, this Article of Christs com∣ing to judgement hath been held in the Church, and so will be so long as there is a Christian Church on earth.

There is a necessity of a future judgement, for a clear manifestation of the ju∣stice of God. Though God be most just in all his wayes, (Psal. 105. 17.) yet in this world is it not so evidently discerned, because God in wisdom oft suffereth the wicked to prosper: yea, and to dominere over the righteous. But then shall every one be manifested in his own proper colours, and God will render to ever one accor∣ding to his deeds. Rom. 2. 6. Did mockers believe this, they would not say where is the promise of his coming. 2 Pet. 3. 4.

• ...

  1. This point of judgement after death discovereth the grosse errour of those* 1.529 who imagine that death is an utter destruction of body and soul. The Heathen dis∣cerned that the soul was immortal by the spiritual substance thereof; and by the properties and effects of it: we have further evidence hereof by the light of Gods word.

  The Resurrection of the body seemed to them a strange Doctrine, and when it was preached to them, they mocked; for it is indeed an Article of faith, which can∣not be demonstrated by reason; but is believed, because it is expresly revealed in the word. See more here of Chap. 6. v. 2. §. 20.

• ...

• 2. This cannot be but a matter of great terror to obstinate and impenitent sin∣•…•…s.* 1.530 To such may be applied this caveat, know thou, that for all these things, God will 〈◊〉〈◊〉 thee into judgement. Eccles. 11. 9. To aggravate this terror, Christ Jesus whom •…•…pious persons while here they live, and whom they reject, yea, and persecute in his Members shall be their Judge. This Judge said to the impious Priests and others, who crucified him, yea; shall see the Son of man sitting on the right hand of power, and 〈◊〉〈◊〉 in the Clouds of Heaven, Namely, to judge them. Mark 14. 62. Yea, one end of his comming is to execute judgement upon all that are ungodly, &c. Iud. v. 15. 2 Thes. 1. 8. Hence is it that such are called upon to weep and howle for the mysteries that •…•…all come upon them, Iam. 5. 1. No marvel that Felix trembled when he heard 〈◊〉〈◊〉 preach of judgement to come, Act. 24. 25. And that Iudas hanged himself, 〈◊〉〈◊〉. 27. 5. And that they who beheld the lamb sitting as a judge, said to the moun∣tains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, Rev. 6. 16. If any thing be of force to make men wish Balaams wish, That they may 〈◊〉〈◊〉 death of the righteous, and their last end be like theirs, (Numb. 23. 10.) this is 〈◊〉〈◊〉. O that it might be of force to move them to live the life of the righteous.
• 3. This on the other side ministreth much matter of comfort, to such as believe* 1.531 in Christ, and make conscience of well ordering the whole course of their life. Here 〈◊〉〈◊〉 this world they have many discomforts and discouragements. For,
  • 1. They are subject to the same outward condition as others are, Eccles. 9. 2.
  • 2. They are in this world as sheep among wolves, Matth. 10. 16.
  • 3. Their integrity is either not seen, or not regarded: but depraved and scorned.
  • 4. Such is their estated in this world, as the Apostle saith, If in this life only we have 〈◊〉〈◊〉 in Christ, we are of all men most miserable, 1 Cor. 15. 19.

  But in that day they shall be pronounced blessed: and accordingly they shall be forever blessed: So as a full recompence shall be returned for all their sufferings here. This is enough to make believers content in any estate, as Paul was, Phil. 4. 11. and to blesse God for taking away as Iob. did. Iob. 1. 21. and quietly to sleep in chaines and setters as Peter did, Acts 12. 7. and to rejoyce in suffering shame for Christs name, 〈◊〉〈◊〉 5. 4 1. and to sing when they are whipt, put in the stocks in an inner prison, and that at night, as Paul and Silas did, Acts 16. 13, 24, 25.

• •…•…. The foresaid point instructeth us in sundry duties, as,* 1.532
  • 1. To have an holy conversation, 2 Pet. 3. 11.
  • 2. To repent, Acts 17. 31, 32.
  • 3. To take heed of all sin: Eccles. 12. 14. Matth. 12. 36.
  • 4. Faithfully to imploy our talent, Matth. 29. 19.
  • 5. To judge our selves, 1 Cor. 11. 31.
  • 6. To take heed of judging others rashly, 1 Cor. 4. 5. Rom. 14. 10.
  • 7. To take heed of doing wrong, 2 Thes. 1. 6.
  • 8. To abound in works of mercy, Matth. 25. 35.
  • 9. Patiently to endure, Iames 5. 8, 9.
  • 10. To long for this day, Tit. 2. 13.

§. 138. Of repeating the same things.

IN the 28. verse is the second part of the aforesaid comparison as is evident by this note of reddition or application, a 1.533 SO, wherein two things in Christ are ma∣nifested to be answerable to the two things noted of man.

• 1. Man dyeth butb 1.534 once, and Christ was but once offered.
• 2. After mans death commeth judgement, and Christ having offered himself, will appear the second time in judgement.

The principal point for this comparison was produced, was to prove that Christ was offered but once. This is here directly concluded. It was thrice before affir∣med, namely, Chap. 7. v. 27. and v. 12. 5. 60. and 26. §. 120. of this Chapter. Here the fourth time, and again Chap. 10. v. 10.

The Apostle knew that it was a true sure, and weighty point; and he foresaw that* 1.535 it would be much questioned and contradicted: as it is by the Papists in their Masse, wherein they say, that the very body of Christ is daily offered up.

Hereby we see that matters of moment may be again and again repeated.

• 1. This checks the pride of such Ministers, as scorn to utter what hath been be∣fore* 1.536 delivered by themselves or others. Many errours arise from affecting new mat∣ter.
• 2. It manifesteth that such hearers as cannot endure to hear the same things again* 1.537 have itching ears. It sheweth that they have more desire to have their ear tickled, then their heart wrought upon.
• 3. It teacheth Ministers wisdome in putting difference betwixt points of greater* 1.538 and lesser weight, and so to presse the weightier matters as their people may not let them slip.
• 4. It admonisheth people both to be patient in hearing the same things again, and* 1.539 also to confer with one another, yea, and to meditate with themselves thereabout: For knowledge and faith came not to us, as revelations and inspirations did to Pro∣phets, we must use means for a•…•…taining them.

Of repeating the same thing, See Chap. 3. v. 15. §. 158.

§. 139. Of Christs bearing mens sins.

THe main point here proved, is that Christ is a 1.540a 1.541 offered, and that but once.

Of these two points, See Chap. 7. v. 27. §. 115.

Here is further set down, the end why he offered himself, namely, to beat sins.

The word translated b 1.542 to bear is a compound, and that with the same simple c 1.543 verb that the former compound, translated, offered, was. But the propositions in the d 1.544 one and the e 1.545 other are different. Of the difference between these two compound verbs, See Chap. 7. v. 1. §. 6.

Whereas in verse 26. it is said that Christ put away sin, by the sacrifice of himself, and here that he ba•…•…e sins, This latter setteth down the means whereby the former was effected: For Christ by taking our sins upon him and so bearing them, took* 1.546 them away from us. This was typified by the sin-offering, and also by the scape goat, Levit. 16. 21, 22. The goat which being slain was called, the sin-offering, was so cal∣led, because it was a sacrifice for sin: over the scape goat (which also typified Christ, who by his divine nature, had victory over death) sin was confessed, and that goat is said to bear all their sins. Expresly was this foretold, Esa. 53. 4, 5. and it is most cleerly revealed to be accomplished, 1 Pet. 2. 24. where f 1.547 the word of Text is used. In this respect Christ is said to take the hand-writing that was contrary to us, out of the way, nailing it to the Crosse, Colos. 2. 14. yea, he is said to be made sin for us, 2 Cor. 5. 21. and a curse for us, Gal. 3. 13.

Quest. How did Christ bear sins?

Answ.

• 1. As sin was a debt and Christ our surety, that debt was imputed to him, thus was he made sin, 2 Cor. 5. 21.
• 2. He endured the punishment of sin. Thus was he made a curse, Gal. 3. 13. This he did to free us from sin and the punishment: thus we are said to be healed by his stripes, Esa. 53. 5. 1 Pet. 2. 24. and to be freed from the curse, Gal. 3. 13.

This also he did, that we might be made the righteousnesse of God in him, 2 Cor. 5. 21. O blessed change! Christ took upon him our sins, and freed us with his righ∣teousnesse.

• 1. This burden of sin that lay on Christ should deeply humble us, who are the* 1.548 cause thereof. It was such a burden, as we had sunk everlastingly under the bur∣den of it, if he had not born it. If ever thou wilt b•…•…hold sin in the horriblenesse of it, behold it lying on the Lord Jesus, and making him lye graveling on the ground, sweating drops of blood, praying thus, Father, if it be possible let this C•…•…p passe, and crying, my God, my God, why hast thou forsaken me. It is something to behold sin forcing Adam out of Paradise, and pressing the evill Angels down to hell: and in the manifold judgements that God hath inflicted on sinners: and in the terrours of a•…•… despairing conscience: and in the tortures, and torments of the damned: but all these come far short of the burden that lay upon the Son of God, who knew no sin, and yet was made sin for us: who was the most blessed one, and yet was made a 〈◊〉〈◊〉 fo•…•… us.
• ...

• ...

  2. Thus doth much aggravate the wretched disposition of them, who continue to* 1.549 •…•…dd: sin to sin. What is this but to adde load unto load, to presse their surety the •…•…ore, or else to presse themselves more deeply into Hell. This causeth the Lord thus to complain, behold, I am pressed under you, as a Cart is pressed that is full of sheaves. 〈◊〉〈◊〉 2. 13.

  O ungrateful and foolish persons! ungrateful in slighting the great burthen of their surety, foolish in depriving themselves of the benefit thereof.

• ...

  3. This ministreth much comfort to such as are pressed with the burthen of their* 1.550 〈◊〉〈◊〉. Here is a means of ease. As he that beheld the Serpent of brasse, that Moses lift∣ed up, was eased and cured. (Numb. 21. 9.) So shall he be that by faith looketh on Christ. This surety of ours, who bar•…•… our sins, inviteth all that labour and are heavy l•…•…en to come unto him, and promiseth to give them rest. Math. 11. 28. Rest there∣fore with confidence on this thy surety. Know that the just God will not exact a 〈◊〉〈◊〉 twice. He will not exact that of such as believe in Christ, which Christ, their 〈◊〉〈◊〉 hath born and discharged for them.

  This believers have two strong pillars to rest upon: Gods infinite mercy, and •…•…ect justice.

• 4. Christ bearing our sins, may be a matter of imitation, and that in two things especially.

• 1. In bearing Christs Crosse. In reference to Christs bearing of our sins, Christ* 1.551 had just cause to say, he that taketh not his Crosse and followeth after me, is not •…•…rthy of me. Mat. 10. 38. Hath Christ born our sins, our curse, and shall not we bear his Crosse?
• 2 In bearing one anothers burthen. To this very purpose doth the Apostle* 1.552 presse this very example of Christ. Rom. 15. 1, 2, 3. Gal. 6. 1, 2.

§. 40. Of Christs bearing the sins of many.

THe persons whose sins Christ did bear, are said to be a 1.553 many. This imply∣eth both an extent as opposed to few: and also a restraint as opposed to all. In this double respect it is oft used, as Isa 53. 12. Mat. 20. 28. & 26. 28.

We may from hence infer, that the number of those whose sins Christ hath born i•…•… great, they are in number many. The thousand thousands that ministred to Christ, and ten thousand times ten thousand that stood before him, may be comprised under this indefinite particle many. Dan. 7. 10. And that great multitude which no man could 〈◊〉〈◊〉. Rev. 7. 9.

Herein God would manifest, both his rich mercy, and also the infinite value of Christs death.

Obj. It is said, that few there be that finde the way to life, Mat. 7. 14. And that ma∣n are called, but few chosen. Mat. 20. 16. and that Christs flock is a little flock. Luke 1•…•…. 32.

Answ. Those places are to be taken comparatively, in reference to the number of Reprobates, who perish. The number of the Elect that are redeemed by Christ, sim∣ply considered in it self, is a very great number. But compared with the number of those that are and shall be condemned, it is but a small number.

That Christ did bear the sins of many, and that they are many that shall be saved, is a great incouragement to go to Christ for pardon of sin, and for freedom from the p•…•…ishment thereof. Let none think that they shall be driven back, because there are many that do partake of the benefit of Christs sacrifice. Let them rather be moved to go to Christ, because their going may be an evidence of the truth of this, that Christ did bear the sins of many. The means of partaking of grace, are not like to the pool at Bethesda, wherein only one, and that at a certain time was cursed of his ma∣•…•…dy. Iohn 5. 4. The pool of Christs blood, that cleanseth from all sin, is continu∣ally open: and all that come unto it are cured. At one Sermon three thousand were cured. Act. 2. 41. at another five thousand. Act. 4. 4.

§. 141. Of Christs not dying for all.

THe restraint of this particle, many, as opposed to all, giveth us to understand, that Christ did not bear the sins of all, none excepted. In this restraint it is said, that he bare the sins of many, Isa. 53. 12.

• 1. This is not to be taken of the valew, worth, and sufficiency of Christs* 1.554 Sacrifice. For it was of infinite value, and sufficient to have redeemed all the men that ever were and shall be; yea, and more worlds too, if God should make them.
• ...

  2. It is not to be taken of the external ministerial offer of Christ and his Sacrifice.* 1.555

  It may safely be granted, that the offer is general: because it is made by such as know not the secret counsel of God.

Though there be no contrariety betwixt Gods secret and revealed will, yet there* 1.556 is a difference betwixt the determination of Gods counsell and dispensation thereof.

Many things are determined which are not revealed, as the day of judgement, Mark. 13. 32.

In the manner also of revealing Gods will, many things are so ordered as they do not directly declare what is determined. For instance, God commanded Abraham to offer up his Son Isaac, Gen. 22. 2. but did not reveale that his purpose was only to try Abrahams faith and obedience therein. So it was revealed to Ionah, that Nine∣veh should be overthrown: but did not make known, that the end of that threatning was to bring them to repentance, Ionah 3. 4, &c.

God oft concealeth part of his counsell purposely to effect what he inten∣ded.

To apply this to the point in hand; though Christ be, by the outward dispensa∣tion of Gods ordinances, offered to all, yet may it not thence be inferred, that Christ actually died for all. The offer is made to all without exception of any, that among those all, they for whom Christ was indeed given, might believe: and others made inexcusable.

The question therefore is of the very act and intent of Christ in offering himself:* 1.557 whether his death were an actual satisfaction for the sins of all and every one: and whether he so took the sins of all upon him, as he intended to stand a surety for all: and so discharged the debt of all.

• 1. Sundry Scriptures prove the negative: in that they appropriate Christs death to the elect and restraine it to a peculiar people. Of these Scriptures, see Chap. 2. v. 9. §. 81.
• 2. Gods gift is made the ground of redeeming those who are redeemed. For Christ sanctifieth himself, that is setteth himself apart and consecrateth himself to be a Priest and sacrifice for them that are given to him of his Father, Iohn 17. 19. but all are not so given unto him. For they are given out of the world, being called out from the rest of the world. Besides, all that are given to Christ, come to him, and he casteth them not away: For it is the will of him that sent him, that of all which he hath given him, he should lose none, John 6. 37, 39.
• 3. Christ expressely denyeth to pray for all, Ioh. 17. 9. This sheweth that his in∣tercession* 1.558 appertaineth not to all. Now satisfaction, and intercession, are two inse∣parable parts of Christs Priest-hood and fruits of his sacrifice. He maketh inter∣cession for whom he hath made satisfaction: and for whom he maketh no intercessi∣on, he hath made no satisfaction.
• 4. Christs blood is the most precious thing that can be, 1 Pet. 1. 18, 19. It is too precious to be spilt in vain: but spilt in vain it must be, in reference to them, who partake not of the benefit thereof, if it were shed for them. Objections made against this point are such as these.

Object. 1. Such places of Scripture are set out the generality of the redeemed un∣der this general particle all, thus, he died for all, 2 Cor. 5. 15. He gave* 1.559 himself a ransome for all, 1 Tim. 2. 6.

Answ. Of the divers limitations of this general particle, all, See Heb. 2. v. 9. §. 81.

Object. 2. Christs death is extended to the world, Ioh. 1. 29. Ioh. 3. 16. and 6. 51.* 1.560

Answ.

• 1. The world doth not alwayes comprise every man under it. For Christ maketh a difference betwixt them for whom he prayed, and the world, Ioh. 17. 9. So as they were not of the world. And a difference also is made betwixt the Jewes and the world, Rom. 11. 15.
• 2. The word world is an indefinite word, and compriseth no more then mankind. Therefore there is no necessity, of extending it to every one. It is sufficient that they to whom it is applyed, be in the world and appertain thereunto: and enough it is to satisfie that phrase that Christ died for such as are in the world.

Object. 3. Christ is the propitiation for the sins of the whole world, 1 Io. 2. 2.

Answ. That phrase whole world is there used exclusively: and that in reference to all nations, even among the Gentiles: who were excluded from means of Salvation before Christs time: but Christ being exhibited, he was offe∣red to the whole world, that is to all sorts of people, Jewes and Gentiles.

Object. 4. Christs death is extended to as many as Adams fall, in these words, As by the offence of one, Iudgement came upon all men to condemnation: even so by the righteousnesse of one, the free gift came upon all men unto justification of life, Rom. 5. 18.

Answ. This comparison betwixt Adam and Christ is to be applyed to all the bran∣ches of each stock. For as Adam is there set out as one stock, from whence all man kind sprouted: so Christ is another stock, from whence all the elect of God do sprout. That thus this comparison must be taken, is evi∣dent by the benefit that is applyed to those that appertain to Christ, which is justification.

Object. 5. Christ died for such as perish, thérefore he may die for all, Elect and others. To this purpose this Text is produced, destroy not him with thy meat, for whom Christ died, Rom. 14. 15. and this, denying the Lord that bought them, 2 Pet. 2. 1.

Answ.

• 1. The former Text is but an admonition, or a caveat. It is no expresse assertion.
• 2. The other place is spoken of a meer profession: by their profession, they made many in charity to judge, that they were bought by Christ.

Object. 6. If Christ dyed for all, many are mocked in the offer of his death to them: yea, Gods Ministers are but lyars in offering that to men, which be∣longs not to them.

Answ. He is not absolutely offered, but to such as receive him. According to this limitation, Whosoever believeth in him shall not perish, John 3. 16. Mi∣nisters indefinite offering of Christ, is like the servants inviting to a mar∣riage feast, many that came not, Matth. 22. 3. Ministers in tendring grace to such as partake not of it, are no more lyars then Ionah was in de∣nouncing judgement against those upon whom it was not executed, Io∣nah 3. 4, &c.

Quest. Why is Christ offered indefinitely to all of all sorts.

Answ.

• 1. The Elect in this world are mixed with others, and not known by Mi∣nisters. Therefore as a means to draw the Elect, the offer is general.
• 2. By this means they that refuse grace, are made inexcusable. Thus this ge∣neral offer tends to a clear manifestation of Gods mercy to the one, and of his justice to the other.

Quest. How can they which refuse the offer, be made in excusable, seeing the grace is not intended unto them?

Answ. Even as Pharaoh was, Exod. 5. 1, 2. For they, who refuse, know not the counsel of God towards them, whether it be intended towards them, or no: and their rejecting of the offer, ariseth from a light esteem, if not from a plain contempt of the grace, that is offered. They wittingly, and wilfully reject the same.

§. 142. Of Christs conspicuous appearing.

A Consequence of Christs once offering himself, is set down in these words, unto them that look for him shall he appear, &c. The consequence is that, he shal ap∣pear again. The word translated, a 1.561 appear, is of the same verb that is translated, b 1.562 we see, Chap. 2. v. 8. §. 68. It implyeth so clear a manifestation, as may visi∣bly be seen and discerned. It is here used in the passive voyce and future tense: as if it had been translated, he shall be seen.

It is spoken of Christ, in reference to his descent from heaven at the last and great* 1.563 day of judgement: when he shall be seen not only of the Spirits now in heaven, but of all Angels and men, good and bad: yea, even of the damned men, and devils in hell. For all shall be cited before him. The Spirits in heaven shall from thence accompany him, Matth. 25. 31. The dead shall arise out of the places where they lie, Rev. 20. 12, 13. The then living shall suddainly be rapt up to meet the Lord in the Aire, 1 Thes. 4. 17. The damned in hell shall also be drawn before him to hear their final, woful doom, solemnly and irrevocably ratified, Rev. 20. 10. Hereby it appeareth, that the Lord Jesus shall conspicuously manifest himself, namely, at the day of judgement: The word of the Text doth intend as much. The word tran∣slated c 1.564 comming (1 Thes. 3. 13.) spoken of this appearance, implyeth a personal presence of the Lord. There is another word used, 1 Tim. 6. 14. which is translated d 1.565 appearing, which, according to the notation of the word, signifieth an appea∣rance above others: such an appearance as shall shew him to be above others: and so make him conspicuous to all: The simple noun importeth a cleer, or bright ap∣pearance. This word is six times used in the New Testament, and in every place applyed to the appearing here intended, 2 Thes. 2. 8. 1 Tim. 6. 14. 2 Tim. 1. 10. and 4. 1, 8. and 2. 13. e 1.566 Both these latter words that set out a personal presence, and a conspicuous appearance of Christ, are joyned together, 2 Thes. 2. 8. and glory is ad∣ded to his bright appearance thus, f 1.567 the glorious appearing, or the appearing of glo∣ry, Titus 2. 14. This is that appearing, whereof Enoch prophesied, Iud. v. 14. And whereof Christ himself and his Apostles makes frequent mention. If the manner of Christs comming be duly weighed, we shall discern that it will be a most conspicu∣ous appearing. Among other evidences these are some.

• 1. He shall descend from heaven, (1 Thes. 4. 16.) not as at first invisibly: but visi∣bly* 1.568 in his humane nature, Act. 1. 11. Heaven being on high, the opening of it, and his comming out of it, must needs be conspicuous.
• 2. He shall come with an innumerable company of Angels attending him, Matth. 24. 31. This troop must needs make him conspicuous.
• 3. There shal be then a loud shril sound of an Arch-Angel, which shall pierce tho∣row all corners of the world; yea, even to the deph of the earth, and of the Sea, and of hell it self: which not only the then living, but the dead also shall hear▪ for it shall raise them: and withall a great shout of the inhabitants of heaven, that shall make all the world to ring again with the noyse thereof, 2 Thes. 4. 16.
• 4. He shall sit upon a throne, and that throne shall be a throne of glory, Matth. 25. 31. Thrones are set on high, that all may behold him that sitteth thereon.
• 5. All nations shall be gathered before him, Matth. 25. 32. Not only the righ∣teous, but the wicked also shall see him: The righteous shall rejoyce to see him: the wicked shall wish that the rocks and mountains might fall upon them, and hide them from him whom they see.
• 6. He shall judge every one. For that end every one is to appear before his judge∣ment seat, Rom. 14. 10. Do not all these, yea, every of them shew that he shall con∣spicuously appear.

Thus will Christ appear both in regard of believers and others.

• 1. Among believers, many never saw him: and many who saw him, saw him as a man despised, Isa. 53. 3. That they might now see that their faith was not misplaced, but set upon one that was worthy to be believed on, to be loved, and to be obeyed, he will so conspicuously appear.
• 2. Wicked ones took occasion of despising him: either because while he was on

• earth, he appeared in a mean condition, or because in heaven, he doth not visibly •…•…nifest himself. Thus as they regarded not his person, so they despised his ordi∣•…•…ces, derided his members, oppressed such as professed him. That such might be the more affrighted and confounded, when they behold him, he appeareth con∣•…•…uously in glory, and with power. Hereupon it is said that he will come in fla∣•…•… fire, taking vengeance on them, that know not God, and▪ that he will come to be •…•…fied in his Saints, and to he admired in all them that believe, 2 Thes. 1. 8, 10.

• 1. This cannot but minister singular comfort and encouragement to the faithfull. Though their confidence be placed on him whom they never saw, yet at length, then the day of recompence commeth, they shall conspicuously see him. In the 〈◊〉〈◊〉 while, as their faith is manifested to be more sound, so will it be more accep∣•…•… to him. Blessed are they that have not seen, and yet have believed, Ioh. 20. 29. This was the excellency of Abrahams faith, Ioh. 8. 56. Rom. 4. 18.
• 2. On the other side, this cannot be but terrible to the wicked, who like the evil 〈◊〉〈◊〉 (Matth. 24. 48.) take advantage from the Lords absence, to live in all loose∣•…•…, and licentiousnesse. Fearful is the doom, that is denounced against such an 〈◊〉〈◊〉 Matth. 24. 50, 51.

§. 143. Of Christs last and second comming.

THe aforesaid appearing of Christ is here said to be the second appearing. This* 1.569 hath reference to a former appearing mentioned, v. 26. §. 130. That was his 〈◊〉〈◊〉 appearing, when he took flesh▪ upon him. Never did Christ conspicuously, and •…•…sibly in his own humane nature manifest himself, till the fulnesse of time when he 〈◊〉〈◊〉 made flesh. At sundry times before he gave some representations of himself in 〈◊〉〈◊〉 shape: as when he appeared to Abraham, Gen. 18. 2, &c. and to Moses, Ex. •…•…. 2. and to Ioshua. Josh. 5. 13. 14. but in the forenamed fulnesse of time, he took 〈◊〉〈◊〉 unto the unity of his deity, whereby he was God manifest in the flesh, 1 Tim. 3. 〈◊〉〈◊〉. From that time he continued about thirty three years and an half on earth, and there finished all matters of service and suffering, requisite for mans redemption, be ascended into heaven, and there abides, never to come from thence, till the resti∣tution of all things (Acts 3. 21.) which will not be before the end of the world. This appearing therfore, which is be at the end of the world, ot is said to be a 1.570 the second* 1.571 〈◊〉〈◊〉, so as from Christs ascension to the last day, he will appear no more on earth. In∣deed he did appear to Stephen in his humane nature (Acts 7. 56.) and also to Paul, 1 Cor. 15. 8.) but both those were in heaven. He did extraordinarily enable the visive faculty of Stephens eye to see his bodily shape, as far as heaven, and Paul knew not whether he was wrapt into heaven or no, 2 Cor. 12. 2. but the appearing here mentioned is a generall appearing unto all men into some eminent place, where he shall gather all men and Angels before him. This phrase of God the father unto* 1.572 him, Sit thou at my right hand, unto I make thine enemies thy footstool, Psal. 110. 1. gi∣veth proof, that he shall remain in heaven till death be utterly destroyed, for death is the last enemy, 1 Cor. 15. 26. But death shall not be destroyed till the last day. And this phrase, The heavens must receive him untill the times of restitution of all things in∣tends as much. b 1.573 The word translated, receive, signifieth also to retain the thing received, as where it is said, they received the word, Acts 17. 11. and receive the grace of God, 2 Cor. 6. 1. The word of God and his grace must be retained.

c 1.574 The word also translated, restitution (Acts 3. 21.) signifieth a bringing of things to that full perfection, whereunto they are appointed. This restitution is said to be d 1.575 of all things; but this shall not be till the last day. Therefore till that day, Christs humane nature shall be contained in heaven.

It is one of the Articles of a Christians faith, set down in the three solemn formes of Articles, which are commonly call Creeds, as the Apostles Creed, the Nicene Creed, Athanasius Creed and others, that Christ shall continue to sit in heaven at Gods right hand, till he comes to judge the quick and the dead: which will not be till the last day.

•…•… That personal appearance, which many conceive shall be of Christ a thousand years before the last day, is apparently against the foresaid Scriptures.

But I would further demand, (e) to what end should he personally appear on earth;* 1.576 what good would come thereby? his royal throne and seat whereon he sits, being in heaven, he can and doth behold the whole earth in every part and corner thereof: and in it, his whole militant Church, and all particular congregations, yea, and member thereof. Being in heaven he can and doth provide for all Churches, and for every particular person all needful, temporal, spiritual, and eternal blessings: and protect them from all temporal, spiritual and eternal enemies and miseries: What more can be expected to be done by his personal appearing on earth? yea, on earth could he so well do all that that he doth in heaven?

• 1. This expresse mention of Christs appearing the second time is directly against* 1.577 the opinion of the Ubiquitaries, who hold that Christs body is on earth, as well as in heaven, in all places continually. By this opinion as, like the heretick Marci∣on, they destroy the humane nature of Christ, and make his body to be no body, so they make the last appearing of Christ to be not f 1.578 the second time, but the g 1.579 ten thousand times, yea, the innumerable millions of time.
• 2. Papists inveigh against Ubiquitaries, yet their corporal presence of Christ in their Masse, cannot stand without it.
• 3. There have been in all ages since Christs ascension, that have imagined Christ to have been on earth. The Lord himself foretold that there should be such: and gave a good caveat to take heed of them, Matth. 24. 23, 24.
• 4. For our parts, seeing there is no other comming of Christ to be expected on* 1.580 earth, till this second, which will be his last, let us observe Christs caveat, that we be not deceived by believing any other appearings, but rather wait for this. Though he tarry long, yet let us patiently wait for this second comming, and faithfully im∣ploy the talents which he committeth unto us, that we may be accounted by him such servants as he was to whom the Lord said, well done thou good and faithful ser∣vant, thou hast been faithful over a few things, I will make •…•…hee ruler over many things: enter thou into the joy of thy Lord, Matth. 25. 21. Be neither like that evill servant that abused his fellow servants, Matth. 24. 48, &c. Nor like sloathful servant, who •…•…id his Lords money, Matth, 25. 18.

§. 144. Of Christs last comming without sin.

IT is said of Christs last comming, that it shall be a 1.581 without sin. Hereby this second comming is distinguished from Christs first comming into the world, and appearing therein. The difference lyeth herein.

He came at first to be a surety for sinners, and to bear the sins of many, as was* 1.582 shewed, §. 139.

But now shall he appear in another estate.

• 1. Not bearing a burden, but bringing a discharge; not as a surety, to discharge a debt, but as a pay-Master that hath discharged it.
• 2. Not as a sheep to the slaughter, or a sufferer, but as a Conquerour and delive∣rer from all sin and punishment.
• 3. In no manner of businesse, meannesse, or weaknesse, occasioned by sin, but in glory, and Majesty, as triumphing over sin, death, and devil.
• 4. Not with a body subject to any affliction, but an impassible and glorious body.
• 5. Not in his own person only, but in his whole mystical body, full and com∣pleat in all the members thereof, without sin; even without spot or wrinckle, as Eph. 1. 27.

Thus it appears that as Christs glorious comming to judgement, the utter abo∣lishment* 1.583 of sin shal be manifested. He shal appear without sin. This is further evi∣dent by Christ then destroying the last enemy, which is death, •…•… Cor. 15. 26. For then wil he cast death it self into the lake of fire, Rev. 20. 14. The destroying of death presupposeth an utter abolishing of sin. This utter abolishing of sin, is effected by the perfection of Christs Sacrifice and intercession. By the Sacrifice full satisfaction is made, by his intercession, a sufficient application thereof to every one of the elect, the number of whom shall be then fully accomplished.

• ...

  1. If Christs first comming in the flesh, were a matter of great comfort and joy to •…•…e faithful, in that he came to take upon him our sins, that we might be freed from 〈◊〉〈◊〉 same; what is this, which shal be without sin. Upon consideration of that first •…•…ming; saith God, Comfort ye, comfort ye my people, Isa. 40. 1. And again, Rejoyce •…•…ly, O daughter of Sion; shout, O daughter of Ierusalem. Behold thy King com∣•…•… unto thee, &c. Zach. 9. 9. The very Angels rejoyced at his first comming, Luk. •…•…. 13. And they who lived to see him first exhibited, much blessed God, as old Si∣•…•…, and Annah the prophetesse, Luk. 2. 20, 28. &c.

  What comfort then, and matter of rejoycing and praising God doth this second •…•…ming minister unto us? especially if we well weigh the difference betwixt the 〈◊〉〈◊〉 and the other, which was in part observed before.

• 2. A great encouragement this is to strive against sin, to stand against Satan, and 〈◊〉〈◊〉 to faint, but to resist unto blood, as Chap. 12. v. 4. This comming of Christ 〈◊〉〈◊〉 sin, gives assurance of full conquest to all his members.
• 3. It is a matter of terrour to such as live and die in sin, and are not in this world •…•…eed from it. There can be no hope of freedome for such. This phrase, without 〈◊〉〈◊〉, •…•…eweth that Christ will no more come, as a surety, and a Sacrifice. There re∣•…•… no more Sacrifice for sins, but a certain fearful looking for of judgement, &c. 〈◊〉〈◊〉. 10. 26, 27.

§. 145. Of believers looking for Christs last comming.

THe foresaid appearing of Christ is here appropriated unto them that look for him.

The participle thus translated a 1.584 them that look for, is a double compound of b 1.585 two prepositions, and a c 1.586 verb: all which joyned together, imply such an •…•…tation as hath both a desire, and also hope of receiving and enjoying that which is looked for.

This word is six times used in the New Testament, and alwayes in this sense, for it is 〈◊〉〈◊〉 applyed to this second and glorious comming of Christ, and to the reward following thereon: as Rom. 8. 19, 23. 1 Cor. 1. 7. Gal. 5. 5. Phil. 3. 20. and here in this place.

There is d 1.587 another word comming from the same root, which is applyed to that which a man fears, & would not have come: but then there is another word ad∣ded thereto, which distinguisheth it from the proper ordinary acception thereof, as fearfull, Heb. 10. 27. A e 1.588 certain fearfull looking for of judgement.

There is f 1.589 another compound of the same simple verb, from whence the word in my Tex•…•… is compounded, which signifieth to look for, and is taken in the better se•…•…se, 〈◊〉〈◊〉. 2. 13. The word of my Text, being appropriated to true believers, shew∣•…•…th, that they with great desire and much •…•…ope, look for the last comming of Christ. These are they of whom it is said, we our selves, which have the first fruits of the Spi∣•…•…, 〈◊〉〈◊〉 we our selves groan within our selves, waiting for the adoption, to wit, there∣•…•…▪ 〈◊〉〈◊〉 of our body, Rom. 8. 23. And of whom the Apostle in another place saith, 〈◊〉〈◊〉 for the comming of our Lord Iesus Christ, 1 Cor. 1. 7. And again, from hea∣•…•… we look for the Saviour, Phil. 3. 20.

1. Object. Many that believe are oft perplexed in soul thorow the apprehension of* 1.590 wrath, so as they cannot with desire and hope, look for the comming of Christ un∣to judgement. David seemed to be in such a perplexed estate, Psal. 6. 1, &c.

Answ. some violent temptation, or other hinders in them the work of faith at that time, as a cloud may hinder the bright light of the Sun for a time. But as no cloud •…•…an so hide the Sun, as no light at all should appear; so no temptation can clean take away all the light and comfort of faith: some vigour will remain, and sustain some 〈◊〉〈◊〉 and expectation of the comming of Christ. As the Sun gathering strength 〈◊〉〈◊〉 a cloud: and as a cloud vanishing away, the light of the Sun more cleerly ap∣•…•… so is it in the case of a true believer assaulted with temptations. A cloud* 1.591 onely hides and hinders the light of the Sun, it takes it not away.

So temptations may hinder the work of faith, but not take it away.

2. Object. Unbelievers may be said to look for the comming of Christ for they

tremble, as Felix did, Act. 24. 26. There is a fearfull looking for of judgement in them Heb. 10. 27. Yea, the Divels believe and tremble, Jam. 2. 19.

Answ. By an g 1.592 abusive use of the word they may be said to look for that day: that is, to fear that it will one day come. To speak properly, we fear that which we would not have come, though we think it will come; and in that respect may look for it, Iob 3. 25.

Believers with desire and hope look for Christs second comming, in reference to God and themselves.

• 1. To God, because then Gods name shall be fully hallowed, and his kingdome perfected, and his will done every way according to his mind; then all things shall be subject unto him, and God shall be all in all, 1 Cor. 15. 28.
• 2. To themselves in sundry respects, for then
  • 1. There shall be a full restitution of all things, Act. 3. 21.
  • 2. Then all feares shall be wiped away, Rev. 21. 4. were it not for this day, be∣lievers would be of all men most miserable, 1 Cor. 15. 19.
• 3. Their bodies shall be then glorified and united to their souls; yea, they shall be made like to the glorious body of Christ, Phil. 3. 21.
• 4. Their faith shall be turned into fight, and expectation into fruition; 1 Cor. 13. 12. 2 Cor. 5. 7.
• 5. They shall receive the crown of righteousnesse, which, till that time, is laid up for them; 2 Tim. 4. 8. So the everlasting inheritance, 1 Pet. 1. 4.
• 6. They shall be with the Lord for ever, 1 Thes. 4. 17. This was a motive to in∣duce the Apostle to desire a dissolution, Phil. 1. 23. How much more to de∣sire Christs second comming?

This is a matter of trial, whether in truth we believe in Christ, & place our whole* 1.593 confidence on him. If so, then we cannot but hope for, look for, desire, and love this second appearing of Christ. The spouse of Christ having heard him say, surely•…•… come quickly, like a speedy resounding Eccho, taketh the word out of his mouth, and instantly replyeth, Amen, even so, come Lord Iesus, Rev. 22. 20. Doth not this ma∣nifestly declare a desire, and love of his comming: a longing and looking for it? Assuredly if we be true members of that true Church, we also shall be of the same mind; for every particular member is animated by the same Spirit. But they that are h 1.594 incredulous and rebellious, knowing that the wrath of God abid•…•… on them, (Joh. 3. 36.) and that Christ when he commeth shal come in flaming fire, rendring vengeance unto them (2 Thes. 1. 8.) can no more desire and love, and in that respect look for the appearing of Christ, then a Murtherer, a rebel, or Tray∣tor, desire, love, and look for the day of Assizes, and appearing of the Judge. Fit∣ly therefore saith Christ of unfaithfull servants, the Lord will come in a day that they look not for him, and at an houre when they are not aware, but be of faithful servants, he saith, They wait for their Lord, Luke 12. 36, 46. Let this note of differencebe well observed, that by our inward affection to Christs comming, we may judge of our spi∣rituall condition. The waiting for Christs comming in the flesh was a note of faith∣full ones before that time, as, Luk. 2. 25, 38. Matth. 13. 17. 1 Pet. 1. 10. Much more the looking for his second comming.

§. 146. Of salvation proper to those that look for it.

THe last phrase of this verse, a 1.595 unto salvation, is so placed as it may have a 〈◊〉〈◊〉 reference either to the expectation of Saints, who look for Christ unto Saluati∣on; or to the appearing of Christ, which shall be unto salvation. Both applications are true, sound, fit, and proper: yea, both may stand together. For in that Christ appeareth unto Salvation, that is, to bring Salvation to them that look for him, they look for him unto Salvation: and they look for him to Salvation, because they know and believe that he will appear unto Salvation. It is therefore the best and safest to apply it to both: so as,

• 1. It is Salvation that believers look for.
• 2. The Salvation which believers look for, they shall enjoy at Christs second comming: he will appear unto Salvation. Of the word translated a 1.596 Salvation. See Chap. •…•…. v. 14. §. 159.

It was shewed in the former Section, that believers are they who look for Christs 〈◊〉〈◊〉 comming; here the reason thereof is rendered, because he commeth with Sal∣•…•…on to them; to them I say exclusively: Christ shall come to be glorified in his Saints, 〈◊〉〈◊〉 to be admired in all that believe, 2 Thes. 1. 10.* 1.597

Observe the differences which in Scripture are put in that day betwixt believers •…•…d others, and it will cleerly appear, that the benefit of Christs last appearing is proper to them.

• 1. Believers are resembled to precious sheep: others to pernicious goats.
• 2. Believers are set on the right, hand of the Judge: others at his left.
• 3. Believers are invited to come to Christ: others cast out of his presence.
• 4. Believers are pronounced blessed: others cursed.
• ...

  5. Believers are estated in an heavenly inheritance; others cast into hell fire.

  All these differences are expresly set down, Matth. 25. 32.

• 6. Believers shall enter through the gates into the City; others shall be cast out, 〈◊〉〈◊〉. 22. 14.
• 7. To believers glory, honour, and peace is given: upon others shall be tribulati∣•…•… and anguish, Rom. 2. 9, 10.

The ground of this difference ariseth from the free grace and great love of God the Father, and of his Son Jesus Christ to them, Iohn 3. 16. Eph. 5. 25, 26, 27. Faith and other graces are but fruits and signes of the aforesaid grace and love of God the Father and his Son.

• 1. The folly of such as misse of this Salvation brought by the second comming of* 1.598 Christ, is hereby manifested. These are of sundry sorts.
  • 1. They that are mockers and say, where is the promise of his comming, 2 Pet. 3. 3.
  • 2. They that put it off, and think it not neer, Matth. 24. •…•…8.
  • 3. They who are secure and carelesse, going on in sin, as if they were never to be called to an account. Eccles. 11. 9.
  • 4. They who set their hearts on this world and say with Peter, Matth. 17. 4. It is good to be here. Such an one was the rich foole, Luke 12. 19.
  • 5. They who give themselves to Gluttony, Drunkenesse, Riotousnesse, and such things as intoxicate the braine, Luke 21. 34.
  • 6. They that sin against knowledge and conscience, wittingly, and willingly, Heb. 10. 26, 27.
  • 7. All impenitent sinners, Luke 13. 5.

  None of these can be imagined to look for Christs second comming unto sal∣vation.* 1.599

• 2. This sheweth that it is not in vain to look for the comming of Christ, for it is unto salvation. To incite us the more earnestly, constantly, and patiently there∣•…•…to, let the following considerations be duely observed, as
  • 1. The certainty of salvation, Rev. 22. 20. 2 Cor. 5. 10.
  • 2. The ground of this expectation, which is Gods promise, and his truth and faithfulnesse in accomplishing his promises. Promises have been made hereof, from Enochs time, Iude v. 14. and they have been so oft renewed, as very mockers could not but take notice thereof, 2. Pet. 3. 3, 4.
  • 3. The uncertainty of the time of coming & suddenness thereof should make us with patience and without ceasing to look for it, Mark. 13. 32, 33.
  • 4. The benefit of waiting.
    • 1. It will make men conscionable of all duties, Matth. 25. 4, 16, 17.
    • 2. It will make us carefull in forbearing all sin. He who waits, thinks his Lord may come very suddenly: and desires that he may be found doing what his Lord enjoyned, Matth. 24. 46. He is loth that he should be found in sin, that would provoke the Lord to cast him into hell. Assuredly the sinner in his sin thinketh not that in that very act the Lord will come in judgment.
    • 3. It makes men ever prepared: so as they shall never be suddenly sur∣prized; when they lie down, when they rise up, when they eat and drink, when they goe to the work of their calling, when they goe abroad, when they tarry at home, yea when they goe

• ...
  • ...
    • to their lawful recreations, they will commend themselves to God, knowing that in all these cases, Christ may come to judgement.
  • 5. The dammage of not waiting.
    • 1. It makes secure and negligent, Matth. 25. 3.
    • 2. It opens flood-gates to all impiety and iniquity, Matth. 24. 48, 49.
    • 3. It causeth destruction to come upon them suddainly, Prov. 1. 27. Luk. 17. 26. and 21. 34.

§. 147. Of Salvation bestowed on those that look for it.

AS this great benefit, Salvation, hath reference to Christs last comming, it shew∣eth that believers shall then enjoy Salvation, they shall have that performed which they looked for; Christ commeth for that end. Then the Lord will give rest, 2 Thes. 1. 7. The Lord will then give the crown of righteousnesse unto them that love his appearing, 2 Tim. 4. 8. Then Christ bringeth his reward with him, Rev. 22. 12.

• 1. This is the appointment of the Father, 1 Thes. 5. 9. Iohn 6. 39.
• 2. This is it which the Sun himself hath purchased, Eph. 1. 14.
• 3. Many promises are made hereof, 1 Timothy 4. 8. Tit. 1. 2.
• 4. This is the end of the believers faith, 1 Pet. 1. 9. and of his hope, Tit. 1. 2. 1 Thes. 5. 8.

• 1. This manifesteth the ground that believers have of the assurance of their Salva∣tion. It is one end of Christs comming the second time, and that in glory, namely, to give Salvation to them that have looked for it.
• 2. This is a forcible motive to stir us up to look for this comming of Christ. The reward which is Salvation, and the assurance thereof, which is the end of Christs comming to satisfie those that have looked for him, and to give them Salvation looked for, will to the full satisfie those which have the longest and most patiently looked for it.

§. 148. Of the resolution of, and observations from Heb. 9. 27, 28.

Vers. 27.

And as it is appointed unto men once to dye, and after this the Iudgement.

Vers. 28.

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

THe sum of these two verses is a proof of Christs offering himself but once. The proof is taken from the common condition of men, which is to dye but once. It is set down by way of comparison: as appeareth by the notes of a comparison As,

So. The comparison is full, and consisteth of two parts.

• 1. A proposition, v. 27.
• 2. A reddition, or application of the comparison, v. 28.

In the proposition,

• 1. The main point is laid down: whereof are two branches.
  • 1. The common condition of man, To dye.
  • 2. The time how oft, Once.
• 2. It is amplified two wayes.
  • 1. By the ground of it, an inviolable law, It is appointed.
  • 2. By a consequence following thereupon. Wherein observe,
    • 1. The kind of consequence, the Iudgement.
    • 2. The time when it fals out, after this.

In the reddition two acts of Christ are set down; the latter being a consequence of the former.

The first act is, that he was offered, namely by himself.

The second, that he shall appear.

The former act is amplified two wayes.

• 1. By the time, how oft he was offered, Once.
• 2. By the end of his offering himself, to beare the sins of many. Here observe.
  • 1. An act, bear.
  • ...

• ...
  • •…•…. The subject, what he did bear, sins.
  • 3. The object, whose sins he did bear, the sins of many.

The second act of appearing is amplified.

• 1. By the time, The second time.
• 2. By the manner of appearing, without sin.
• 3. By the persons for whose sake he shall appear, unto them that look for him.
• 4. The end of his appearing to them, unto Salvation.

Doctrines.

• •…•…ers. 27. I. THere is a death. This is here taken for granted in this word, die.
• II. All men are subject to death. This is implyed under this inde∣•…•… particle men. Of these two doctrines. See §. 133.
• III. Men have but one death to die. The word, once, being exclusive, intendeth so 〈◊〉〈◊〉, See §. 134.
• IV. There is no avoyding of death. An inviolable order and decree is set upon it, It is appointed. See §. 135.
• V. There is a judgement to come. The word, Iudgement here mentioned, declares 〈◊〉〈◊〉. See §. 136.
• ...

  VI. Mans certain judgement is after death. Under this phrase, after this, he mean∣•…•…, death. See §. 137.

  Vers. 28.

• VII. Christ was offered up.
• VIII. Christ was but once offered up. These two are plainly expressed. See §. 38.
• IX. Christ did bear mens sins. This is set down as the end of his suffering. See §. 139.
• X. They were many whose sins Christ did bear. This is plainly expressed. See §. 140.
• XI. Christ died not for all. This followeth by just consequence. See §. 141.
• XII. Christ by bearing mens sins took them away. This is gathered by comparing 〈◊〉〈◊〉 phrase of bearing sins with the phrase of putting away sin, v. 26. See §. 139.
• XIII. Christ will conspicuously manifest himself. The word translated, appear, im∣plyeth as much. See §. 142.
• XIV. Christs last comming, is but a second comming. This word second hath refe∣rence to his first comming in the flesh: so as no other is to be expected till the last day of the world. See §. 143.
• XV. At Christs last comming, sin shall be utterly abolished. Thus much is intended under this phrase without sin. See §. 144.
• XVI. Believers wait for Christs last comming. This is implyed under this phrase, they 〈◊〉〈◊〉 for him. See §. 145.
• XVII. Salvation belongeth to those that look for it. They are here said to look for Christ •…•…to Salvation. See §. 146.
• XVIII. Christ will come to settle believers in Salvation. Thus much is here in∣tended in these words he shall appear unto Salvation to them that look for him. These are believers. See §. 147.

Notes

• a 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.2

  Truth must be granted in that which is disputed a∣gainst.
• a 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.6

  (d) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.9

  Legall rites sacred.
• a 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 What the Sanctuary was.
• * 1.14

  Places fit for divine ser∣vice.
• c 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.18

  Why the Ta∣bernacle, ra∣ther then Temple.
• * 1.19

  Many types set out many mysteries.
• * 1.20

  Isa. 43. 4.
• * 1.21

  The lamps •…•…vpified light.
• * 1.22

  The branches of the Candle∣stick typified ministeriall functions. Knops and flowers in the Candlestick typified the beauty of the Church.
• * 1.23

  The graces of the Church come from Christ.
• * 1.24

  Supply of grace from Christ.
• * 1.25

  Snuffers typi∣fied discipline.
• * 1.26

  Table a type of communi∣on.
• * 1.27

  Communi•…•…on Christ here.
• * 1.28

  Communion with Christ in heaven.
• * 1.29

  Put not off Christs invita∣tion.
• * 1.30

  Come prepa∣red.
• * 1.31

  Shittim wood.
• a 1.32

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.33

  The form of the Table.
• * 1.34

  Rings and barrs to carry the Table.
• * 1.35

  What the shew-bread signifieth.
• * 1.36

  Why called shew-bread.
• a 1.37

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 facierum pa∣nis.
• b 1.38

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; panes praesentes vel exposit•…•…s.
• c 1.39

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.40

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.41

  The matter of the shew∣bread was was flower.
• * 1.42

  The shew∣bread of fine flower.
• * 1.43

  The quantity of flower.
• * 1.44

  The 〈◊〉〈◊〉 of lo•…•…ves.
• * 1.45

  The shew∣•…•… 〈◊〉〈◊〉 the Lord.
• * 1.46

  Shew-bread set in order.
• * 1.47

  Frankincense upon the Shew-bread.
• * 1.48

  Shew-bread renewed eve∣ry Sabbath.
• * 1.49

  Shew-bread eaten in the holy place.
• * 1.50

  Vessels of Shew-bread.
• a 1.51

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.52

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.53

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.54

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.55

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.56

  How things are holy.
• * 1.57

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.58

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.59

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉 san∣•…•….
• * 1.60

  Two parts of the Taber∣na•…•…le.
• a 1.61

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.62

  The most holy place typified heaven.
• * 1.63

  Saints enter into heaven.
• * 1.64

  How Saints affected to heaven
• a 1.65

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.66

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Of this Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, See Chap. 6. v. 19. Sect. 155.
• * 1.67

  The vail typi∣fied Christs flesh.
• * 1.68

  Difference be∣twixt the first and second vaile.
• * 1.69

  The matter of the second vail, fine lin∣nen.
• * 1.70

  Various co∣lours.
• * 1.71

  The 〈◊〉〈◊〉 work-man∣ship of the vail.
• * 1.72

  〈◊〉〈◊〉, Exod. 26. 31.
• * 1.73

  〈◊〉〈◊〉, 〈◊〉〈◊〉, 〈◊〉〈◊〉.
• * 1.74

  The use of the vail.
• * 1.75

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.76

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.77

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.78

  What Censer here meant.
• * 1.79

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.80

  What was put upon the Cen∣ser.
• * 1.81

  Whither the Censer was carried.
• * 1.82

  To what end.
• a 1.83

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ornus arbor est pro∣cera fimilis Cedro. Dicitur esse lignum Sit∣•…•…im ex quo Arca facta est & inde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.84

  The meaning of the name Ark.
• b 1.85

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.86

  The Ark typi∣fies Christ.
• * 1.87

  Christ a rich treasure.
• * 1.88

  The matter▪ whereof this Ark was made.
• * 1.89

  (b) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 operio.
• * 1.90

  The crown about the Ark.
• * 1.91

  The 〈◊〉〈◊〉 and bars of the Ark.
• * 1.92

  The high ac∣count where∣in the Ark was had.
• * 1.93

  Wonders wrought by the Ark.
• * 1.94

  〈◊〉〈◊〉 〈◊〉〈◊〉 the 〈◊〉〈◊〉.
• * 1.95

  (a) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.96

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. a•…•…ca.
• b 1.97

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.98

  Manna a type and a Sacra∣ment.
• * 1.99

  Manna sets out Christs spirituall food.
• * 1.100

  The meaning of this word Manna.
• a 1.101

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 di∣stribuit. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 p•…•…tio. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Manna.
• * 1.102

  God gave Manna.
• * 1.103

  Manna from heaven.
• * 1.104

  Manna a small grain.
• * 1.105

  Manna was round.
• * 1.106

  Manna 〈◊〉〈◊〉 white.
• * 1.107

  Manna was sweet.
• * 1.108

  Manna freely and plenti∣fully give•…•…▪
• * 1.109

  Manna given only to Israel.
• * 1.110

  Manna given all the time of the wilder∣ness.
• * 1.111

  Every one ga∣thered Man∣na.
• * 1.112

  Manna ga∣thered with∣out the tents.
• * 1.113

  A set time for gathering Manna.
• * 1.114

  Manna was ground in a mill.
• * 1.115

  Manna used as God ap∣pointed.
• * 1.116

  Manna was eaten.
• * 1.117

  Manna was put in a gol∣den pot.
• * 1.118

  An Omerful of Manna was kept.
• * 1.119

  A por of Man∣na set before the Lord.
• * 1.120

  Manna pre∣served for fu∣ture ag•…•…s.
• a 1.121

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aarons ro•…•… a staffe.
• * 1.122

  Aarons rod ty∣pified Christ.
• * 1.123

  Aaron chosen.
• * 1.124

  What tables are here meant.
• a 1.125

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Tabula.
• b 1.126

  Pla•…•…ca.
• * 1.127

  why Tables of covenant.
• * 1.128

  Why Tables of stone.
• a 1.129

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.130

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.131

  Operi∣mentum.
• d 1.132

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Propitiatorium
• e 1.133

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.134

  The Mercy∣Seat a type of Christ.
• * 1.135

  The Mercy∣Seat of gold.
• * 1.136

  The Mercy∣Seat of the same mea∣sure with the Ar•…•…e.
• * 1.137

  The Mercy∣Seat set upon the Ark.
• * 1.138

  God made known his will at the Mercy-seat.
• a 1.139

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 What Cheru∣bims signifie.
• b 1.140

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.141

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.142

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.143

  Cherubims do not justifie Images in Churches.
• * 1.144

  Cherubims of▪ Gold.
• * 1.145

  Cherubims of beaten work.
• * 1.146

  Cherubims wrought out of the Mercy∣seat.
• * 1.147

  The place where the Cherubims stood.
• * 1.148

  The manner of the Chru∣bims standing.
• * 1.149

  Rev. 6. 16.
• * 1.150

  Isay 6. 2.
• a 1.151

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.152

  Things for Gods service must be pre∣pared.
• * 1.153

  What things fit for God•…•… service.
• * 1.154

  Who were Priests.
• * 1.155

  Ministers of God must be appointed by God.
• a 1.156

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.157

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.158

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.159

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.160

  The second Tabernacle.
• * 1.161

  The high Priest alone appears before the Mercy∣seat.
• a 1.162

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.163

  Why the Priest entred into the most holy place every year.
• * 1.164

  Why but once
• a 1.165

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A double ne∣gative empha∣ticall.
• * 1.166

  How the high Priest entred within the vail.
• * 1.167

  See v. 18 Sect. 99.
• * 1.168

  No comming to God with∣out blood.
• * 1.169

  How Gods free grace stands with Christs satis∣faction▪
• * 1.170

  Christs blood aggravateth sin: amplifieth mercy.
• a 1.171

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.172

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Why offerings for errours.
• c 1.173

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.174

  〈◊〉〈◊〉
• * 1.175

  Errours op∣posed to pre∣sumptuous sins.
• * 1.176

  Numb. 16. 22. and expoun∣ded. The sin there meant, not the sin against the Holy Ghost.
• e 1.177

  〈◊〉〈◊〉.
• f 1.178

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.179

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.180

  No sin veniall.
• * 1.181

  Ignorance a vain plea.
• * 1.182

  Conscience of every sin.
• * 1.183

  Search after errours.
• a 1.184

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.185

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Iude 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.186

  The Testimo∣ny of the ho∣ly Ghost is
• * 1.187

  How spiritual applications of external truths may be made.
• a 1.188

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.189

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.190

  (c) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Luceo. in lucem profe∣•…•…o. See v. 24. Sect. 124.
• d 1.191

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.192

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.193

  Saints under the Law by Christ, entred into Heaven.
• * 1.194

  Tabernacle diversly ta∣ken.
• a 1.195

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.196

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.197

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.198

  (d) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.199

  Types were but for a time.
• * 1.200

  God ordered the state of his Church according to their capaci∣cities.
• * 1.201

  Difference betwixt legall and Evangeli∣call Ordinan∣ces.
• a 1.202

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.;
• b 1.203

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.204

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.205

  (d) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Types made not perfect.
• * 1.206

  Legal rites purged not the conscience
• * 1.207

  Legal rites concerned the outward man.
• * 1.208

  What meats imply.
• a 1.209

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.210

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.211

  (c) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. What drinks imply.
• d 1.212

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉 chap. 6. •…•…. 2. Sect. 12. What wash∣ings imply.
• * 1.213

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.214

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.215

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.216

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. What Ordi∣nances of the flesh implie.
• * 1.217

  Difference be∣twixt carnal and spirituall.
• h 1.218

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.219

  (i) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. What inten∣ded under this word, im∣posed.
• k 1.220

  Iunius in paral. Pareus in loc.
• l 1.221

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.222

  What is the time of refor∣mation.
• a 1.223

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.224

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.225

  What meant by good.
• * 1.226

  Good things to come.
• * 1.227

  What they are.
• * 1.228

  Difference betwixt the legall Priest∣hood and Christs.
• * 1.229

  The privi∣ledge of Chri∣stians.
• a 1.230

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.231

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.232

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.233

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.234

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.235

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.236

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.237

  Blood of beasts the type.
• * 1.238

  Blood of God the truth.
• * 1.239

  How Gods blood.
• * 1.240

  Communicati∣on of pro∣perties.
• * 1.241

  〈…〉〈…〉.
• * 1.242

  〈…〉〈…〉.
• * 1.243

  〈◊〉〈◊〉
• * 1.244

  Mans ingrati∣tude.
• * 1.245

  Nothing too deare for Christ.
• * 1.246

  Give selves to Christ.
• * 1.247

  Grounds of faith.
• a 1.248

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.249

  How Christ entered by blood.
• * 1.250

  How o•…•…t Christ shed blood.
• a 1.251

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.252

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.253

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.254

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.255

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.256

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Solvo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, redimo.
• c 1.257

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Redemption.
• * 1.258

  What Re∣demption, and how wrought.
• * 1.259

  True Re∣demption by Christ.
• * 1.260

  How Re∣demption giveth cause of humilia∣tion.
• * 1.261

  How of gra∣tulation.
• * 1.262

  How of sub∣jection to Christ.
• a 1.263

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.264

  Redemption for us.
• a 1.265

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.266

  A minori.
• * 1.267

  Proofs from known things.
• a 1.268

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.269

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.270

  Things effe∣ctuall to what they are or∣dained. See Sect. •…•…5.
• * 1.271

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The type of the red cow.
• a 1.272

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: juvenca.
• b 1.273

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. domo.
• * 1.274

  Ashes put for water.
• a 1.275

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.276

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.277

  (c) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.278

  Why things common counted pol∣luted.
• a 1.279

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• b 1.280

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.281

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.282

  Vers. 14.
• a 1.283

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.284

  The truth of types to be highly estee∣med.
• * 1.285

  Spirit, for Christs divine nature.
• * 1.286

  Several kinds of spirits.
• * 1.287

  How Christs blood more effectuall then others.
• * 1.288

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In extremis.
• * 1.289

  Christ volun∣tarily died. See chap. 10. v. 5. Sect. 15.
• * 1.290

  Christ•…•… death a ransom. See Domest: Duties on Eph 5. 25. Treat. 1. Sect. 30.
• a 1.291

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Libor.
• a 1.292

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.293

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.294

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.295

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Amomum.
• * 1.296

  Christ God∣man offered himself to God.
• * 1.297

  The Son of God offered himself to the Father.
• * 1.298

  Why Christ offered him∣self to God.
• * 1.299

  Gentiles sa∣crificed to Priests.
• * 1.300

  How things done by men please God.
• a 1.301

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.302

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.303

  Christs blood purgeth the soul from sin.
• * 1.304

  Our unclean∣nesse a matter of humilation.
• * 1.305

  Comfort in meanes of cleansing.
• * 1.306

  Use means of cleansing.
• * 1.307

  Sin affrighteth the conscience most.
• * 1.308

  Pardon of sin quiereth the conscience most.
• a 1.309

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.310

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.311

  See v. 13. Sect. 73.
• * 1.312

  The Apos•…•…les 〈◊〉〈◊〉.
• * 1.313

  The manner of bringing in the proof.
• a 1.314

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.315

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.316

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Christ for mans good undertook many offices.
• * 1.317

  Why Christ a mediatour of the new Te∣stament.
• a 1.318

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.319

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 See v. 12. Sect. 62.
• * 1.320

  c 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.321

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.322

  Christs death a ransome for sins. See v. 14. Sect. 79.
• a 1.323

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.324

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.325

  Not Jews only redeem∣ed.
• * 1.326

  Why redemp∣tion applyed to such as li∣ved before Christ.
• * 1.327

  Christs blood effectual be∣fore shed.
• * 1.328

  Jesus Christ ever the same.
• * 1.329

  Limbus pa∣trum.
• a 1.330

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.331

  Who are the called here meant.
• a 1.332

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.333

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.334

  (c) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.335

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.336

  A parte post.
• f 1.337

  A parte an∣t•…•….
• * 1.338

  Or, b•…•… brought.
• a 1.339

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• b 1.340

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.341

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.342

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.343

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.344

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.345

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.346

  A Testators death ratifieth his Testament.
• a 1.347

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.348

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.349

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.350

  A Testament inviolable.
• * 1.351

  Why a Testa∣ment is invio∣lable.
• * 1.352

  An unjust will is as no will.
• * 1.353

  Testators ge∣nerall intent to be obser∣ved.
• * 1.354

  Christs death ratifieth the New Testa∣ment.
• a 1.355

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.356

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.357

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.358

  Why Christ ratified new Testament.
• * 1.359

  Promises of•…•… new Testa∣ment absolu•…•… as legacies.
• * 1.360

  Christ by death esta∣blisheth eter∣nal life.
• * 1.361

  What conc•…•… to a Testa∣ment are in Christs.
• * 1.362

  Now Christs Testament is inviolable.
• * 1.363

  Papists violate Christs last will.
• * 1.364

  P•…•…pa potest dispensare con∣tra Apostolum. Contra jus natu∣rale & divi∣num. Gratian.
• * 1.365

  Unbelief makes void Christs last will.
• * 1.366

  Christs last will a prop to saith.
• * 1.367

  Search the rolls of Christs last will.
• * 1.368

  Or purified.
• * 1.369

  Or purple.
• * 1.370

  Legall rites grounded on equity.
• a 1.371

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.372

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.373

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.374

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. encaenia.
• e 1.375

  initiari.
• * 1.376

  Types were of truths like to thine. See v. 19 Sect. 102, 103.
• * 1.377

  See 2. v. 7. Sect. 43.
• * 1.378

  The Covenant is explained before the seal be an∣nexed.
• * 1.379

  Ministers must teach what God com∣mands.
• * 1.380

  Ministers im∣partiality.
• * 1.381

  The whole will of God to be declared.
• * 1.382

  Gods word to he delivered to all.
• * 1.383

  Law and pre∣cept how differ.
• * 1.384

  Good to be well done.
• * 1.385

  Bullocks.
• * 1.386

  Goats.
• * 1.387

  Sheep.
• * 1.388

  Doves.
• * 1.389

  Little birds.
• * 1.390

  Water and blood sprink∣led.
• * 1.391

  Blood. Water.
• * 1.392

  Scarlet.
• * 1.393

  (a) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est granum quo purpu∣•…•…a tingitur.
• c 1.394

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 se∣cundu•…•….
• * 1.395

  (b) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. ravit.
• d 1.396

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 c•…•…∣cineus. Faith resem∣bled to scarlet.
• * 1.397

  The Spirit re∣sembled to scarlet.
• * 1.398

  Christ typified by scarlet.
• * 1.399

  Wool.
• * 1.400

  Hysop.
• * 1.401

  Why the hook sprink∣led.
• * 1.402

  Against justifi∣cation by the law.
• * 1.403

  Pure things impure to the impure, Tit. 1. 15.
• * 1.404

  All are un∣clean.
• * 1.405

  Means of cleansing af∣forded to all.
• a 1.406

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.407

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.408

  (c) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.409

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.410

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Matth. 15. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Matth. 15. 3.
• * 1.411

  Rhem: in An∣no•…•…. on Heb. 9. 2•…•…▪
• * 1.412

  Particular Sa∣craments af∣forded to the Church in se∣veral ages.
• * 1.413

  Why Sacra∣ments must •…•…e of divine in∣stitution.
• a 1.414

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.415

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.416

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.417

  were What of the ministry.
• d 1.418

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.419

  Apply Christs sacrifice.
• * 1.420

  Do all in saith.
• a 1.421

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.422

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See Chap. 7. v. 5. Sect. 38. and Chap. 8. v. 4. Sect. 11.
• c 1.423

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.424

  See v. 18. Sect. 99.
• a 1.425

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.426

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.427

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.428

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fund•…•….
• * 1.429

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 effund•…•….
• * 1.430

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.431

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. mitto. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 re∣mitto, inde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 remissie.
• a 1.432

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.433

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.434

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.435

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.436

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.437

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.438

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.439

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• * 1.440

  What a Sacri∣fies is
• a 1.441

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.442

  How heaven∣ly things are purified by Sacrifice.
• b 1.443

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Wherein the true Sacrifice is better then typicall Sa∣crifices.
• b 1.444

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.445

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.446

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.447

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.448

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.449

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.450

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.451

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.452

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.453

  (f) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.454

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.455

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.456

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.457

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.458

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 See more of this word, Chap. 14. v. 14. Sect. •…•…0.
• b 1.459

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.460

  (c) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. vultus.
• d 1.461

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.462

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.463

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.464

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.465

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.466

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.467

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.468

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.469

  Why blood of beasts ordai∣ned.
• * 1.470

  Why Priests offered not themselves.
• a 1.471

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.472

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.473

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.474

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.475

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.476

  What suffe∣rings of Christ are behind.
• a 1.477

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.478

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.479

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.480

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.481

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.482

  (f) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.483

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• h 1.484

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.485

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.486

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.487

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.488

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.489

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.490

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• g 1.491

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• h 1.492

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.493

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.494

  An errour, tha•…•… God seeth nor sin in the justified. An errour that there is no sin in the justified.
• * 1.495

  Believers are so acquitted of sin, as if they had no sin.
• * 1.496

  Christ came to put away sin.
• * 1.497

  How far sin is put away.
• b 1.498

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.499

  The scope of the two last verses.
• * 1.500

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.501

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.502

  Christ subject to death.
• * 1.503

  Men must die.
• * 1.504

  Why justified persons die.
• * 1.505

  All men must dye.
• * 1.506

  Who shall not die.
• * 1.507

  Enoch died not.
• * 1.508

  Nor Eliah.
• * 1.509

  How the righ∣teous are deli∣vered from death.
• * 1.510

  Mortality should humble men.
• * 1.511

  Who live as if they should never die.
• * 1.512

  Duties from mortality.
• * 1.513

  Mortality mi∣nistreth com∣fort to belie∣vers.
• * 1.514

  All sorts to apply uses of mortality.
• * 1.515

  Men die but once.
• * 1.516

  Some raised, died again.
• * 1.517

  Courage against mans sury.
• * 1.518

  Well use this life.
• a 1.519

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.520

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.521

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.522

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.523

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.524

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.525

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• g 1.526

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• h 1.527

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 condemn•…•… 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 condemnati•…•…
• * 1.528

  Judgement to come is most sure.
• * 1.529

  Nor body nor soul are utter∣ly destroyed by death.
• * 1.530

  The day of judgement terrible to wicked.
• * 1.531

  The day of judgement comfortable to believers:
• * 1.532

  Duties arising from the con∣sideration of judgement.
• a 1.533

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The second part of the comparison.
• b 1.534

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.535

  The same things may be repeated.
• * 1.536

  Affecting new matter dange∣rous.
• * 1.537

  Itching eares.
• * 1.538

  Put difference betwixt points
• * 1.539

  Patiently fear the same things.
• a 1.540

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.541

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 offerd
• b 1.542

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.543

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.544

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.545

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.546

  Christ by bearing sin put it away. How the scope-goat typified Christ.
• f 1.547

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.548

  The burthen of sin laid on Christ should humble sin∣ners.
• * 1.549

  The burthen of sin laid on Christ, agg•…•…∣vateth mens multiplying of sins.
• * 1.550

  Christs bear∣ing of sin an ease to loadon consciences.
• * 1.551

  Beare Christ•…•… Crosse.
• * 1.552

  Beare one an∣others bur∣then.
• a 1.553

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See Chap. 2. v. 10. Sect. 91. & Chap. 6. v. 14. Sect. 107 Many shall be saved.
• * 1.554

  The price of redemption sufficient for all.
• * 1.555

  Christ offered to all.
• * 1.556

  Difference be∣twixt Gods secret and re∣vealed will.
• * 1.557

  Whether Christ intenti∣onally died for all.
• * 1.558

  Interpellet pro 〈◊〉〈◊〉 in coelo qui mortuus est pr•…•… te in terra, Aug.
• * 1.559

  Objections answered.
• * 1.560

  Acceptions of the word, world.
• a 1.561

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.562

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.563

  Christ at the last day shall be seen of all.
• c 1.564

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.565

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.566

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.567

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.568

  The manner of Christs comming to judgement.
• * 1.569

  Of Christs last comming, see Chap. 10. v. 37. Sect. 139.
• a 1.570

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.571

  Christs second appearing is his last.
• * 1.572

  Christ abids in heaven till the last day.
• b 1.573

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.574

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.575

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.576

  •…•…ui 〈◊〉〈◊〉? 〈◊〉〈◊〉 argumen∣tum.
• * 1.577

  Against Ubi∣quitaries.
• f 1.578

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• g 1.579

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.580

  Wait for Christs second comming.
• a 1.581

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.582

  Difference be∣twixt Christs first and se∣cond com∣ming.
• * 1.583

  Sin utterly abolished at Christs second comming.
• a 1.584

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.585

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.586

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.587

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.588

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.589

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, How be∣lievers look for Christ.
• * 1.590

  How belie∣vers may be afraid of Christs com∣ming.
• * 1.591

  How believer•…•… may look for Christs com∣ming.
• g 1.592

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hunc egosi po∣tui tantum spe∣rare dolorem, Virg. Aened. 4.
• * 1.593

  Looking for Christ an evi∣dence of faith.
• h 1.594

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.595

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.596

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.597

  Difference be∣twixt person•…•… at the last day.
• * 1.598

  To whom the last day is ter∣rible.
• * 1.599

  Why the last day to be looked for.