A Short Explanation of Hebrews, Chapter 9
The summe of Chap. IX.
THEN, That you may see this more clearlie, Let vsus take a view of the typicall Ordinances, in the olde Covenant, and of their accomplishment in CHRIST. VnderUnder the olde Covenant, and typicall Tabernacle, there were sundrie shadowes, Vers. 1.2. The Tabernacle divided in two rowmes, and their furniture within them both, Vers. 3.4.5. In the vtter rowme the Priestes resorted daylie, Vers. 6. In the inner rowme, onelie the high Priest, once a-yeare, Vers. 7. The close-keeping of which rowme, signified, That the Way to Heaven, was not to bee fullie cleare, during the tyme of those shadowes, Vers. 8. Nothing done then, externallie, could quyet the Conscience, Vers. 9. All beeing but tempora…ie shadowes, imposed till CHRIST came, to reforme all, Vers. 10. But when CHRIST came, Hee gaue to those shadowes, accomplishment. For, Hee was Priest of the true Tabernacle of His owne Bodie, signified by the typicall Tabernacle, Vers. 11. And, by His owne Bloode, entered into Heaven, for our aeternall Redemption, Vers. 12. For, if the Types procured a Ceremoniall cleansing, Vers. 13. Howe much more shall His Bloode, truelie, and in effect, procure our Iustification, and Sanctification? Vers. 14. And, therefore, that Remission of Sinnes, and aeternall Lyfe, might bee given to the Faythfull, both then of olde, and nowe, Hee behooved, by His Office, to make His Testament, and die, Vers. 15. For, so requyreth the nature of a Testament, Vers. 16.17. Wherefore, the typicall Testament, of olde, also behooved to hauehave a typicall death, as LEVIT. xvj. maketh playne, Vers. 18.19.20.21. Yea, everie Cleansing of the Types, and everie Remission, behooved to bee with Bloode, Vers. 22. Therefore, the thinges represented by the Types, behooved to bee cleansed by better Bloode, even the BLOOD of the MESSIAS, Vers. 23. For, CHRIST entered not into the typicall Sanctuarie; but into Heaven it selfe, Vers. 24. And, offered not Himselfe often, as the imperfect Leviticall Sacrifice was offered, Vers. 25. For, then should Hee hauehave often died. But His once Offering, was sufficient for ever, Vers. 26. And, as GOD appoynted men but once to die, Vers. 27. So CHRIST was but once offered, till the Tyme Hee come to Iudgement, for the Salvation of the Faythfull▪ Vers. 28.
The doctrines of Chap. IX.
VERS. 1. THEN, verilie, the first Covenant had also Ordinances of Divine Service, and a worldlie Sanctuarie.
THE word [Ordinances] in the Originall, is also Iustifications, in the plurall number: so called, because they represented our Iustification.
WHEREOF WEE LEARNE, 1. That as other thinges were typed vnderunder the Lawe; so also was our Iustification, and the manner of obtayning the same, shadowed foorth. 2. That those things which then were called IVSTIFICATIONS, were so called onelie because they were the Representations of the way of obtayning IVSTIFICATION: for they did not justifie. 3. That albeit IVSTIFICATION bee onelie one; yet the types thereof were manie: no one of them beeing able to expresse the Trueth, but in parte.
2. By calling them Ordinances of Divine Service, hee teacheth vsus, That, sometyme, those Ceremonies which are nowe abolished, were, during their owne tyme, partes of GOD'S externall Worship, in regarde of the Commaundement of GOD injoyning them.
3. By calling the Sanctuarie Worldlie, hee teacheth vsus, To thinke of all the externall Glorie of Leviticall Service, onlie as the earthlie representation of Heavenlie things: and, vnderunder all these earthlie shadowes, to seeke in, to an Heavenlie signification.
Vers. 2. For, there was a Tabernacle made, the first, wherein was the Candle-sticke, and the Table, and the Shew-bread, which is called the Sanctuarie.
Vers. 3. And after the second Vayle, the Tabernacle, which is called the Holiest of all▪
Vers. 4. Which had the Golden Censer, and the Arke of the Covenant, overlayd round about with Golde; wherein was the Golden Pot that had Manna, and Aaron's Rod that budded, and the Tables of the Covenant.
Vers. 5. And, over it, the Cherubims of Glorie, shadowing the MercieMercy-Seate: of which wee can not nowe speake particularlie.
Vers. 6. Nowe, when these thinges were thus ordayned, the Priestes went alwayes into the first Tabernacle, accomplishing the Service of GOD.
Vers. 7. But into the second, went the high Priest alone, once everie yeare; not without Blood, which hee offered for himselfe, and for the errours of the people.
HEE setteth before our Eyes, the pleasant Face of GOD'S outward Worship; that, in the wyse appoynting of everie thing, for place, for division of rowmes, for Furniture, for Ornamentes, for Materialls, for Persons, for Actions, for order of doing, wee may beholde the Glorie, not onelie of the Appoynter of them; but, also, the Glorie of the Church, and of Heaven, and of CHRIST, and of His Saynctes, represented there-by; as farre aboue the Glorie of those outward thinges, as Heavenlie, and Spirituall thinges, are aboue earthlie; as the particular Exposition of the meaning of the Types, in their owne proper place, will make playne; which wee can not meddle with heere, seeing the Apostle judgeth it, not pertinent.
Vers. 8. The holie Ghost this signifying, that the way into the Holiest of all, was not yet made manifest, whyle as the first Tabernacle was yet standing.
HEE expoundeth, what the high Priest's going through the Vayle, but once a-yeare, did meane, saying, The holie Ghost signified some-thing there-by. THEN, 1. The holie Ghost, is the Author of these Ordinances of LEVI, and of Matters appoyncted about that Olde Tabernacle, as of the Expressions of His owne Mynd to the Church: and, so, Hee is verie GOD. 2. The holie Ghost, is a distinct person of the Godhead, exercising the proper actions of a person, subsisting by Himselfe; directing the Ordinances of the Church, teaching the Church, and interpreting the meaning of the Types vntounto the Church. 3. The Church vnderunder the Lawe, was not altogether ignorant of the Spirituall Signification of the Leviticall Ordinances; because the holie Ghost was then teaching them the meaning. 4. Those Rites, and Ceremonies, were not so darke in themselues, as they could not bee, in anie sorte, vnderstoode: but were Expressions of the Mynde of GOD, to the Church of that tyme.
2. That which the holie Ghost did signifie, was this, That the way vntounto the Holiest of all, was not yet made manifest, whyle as the first Tabernacle was yet standing. THEN,
That the Holiest of all, represented Heaven, the Olde Church did knowe.
3. Hee sayeth not that the way to Heaven was closed▪ but not clearlie manifested. THEN,
They knewe the way to Heaven, darklie, through the Vayle of Types. 2. They knewe there was a tyme of clearer Light comming.
4. The tyme of the endurance of this not cleare manifestation of the way to Heaven, is set downe to bee, Whyle the first Tabernacle was standing.
THEN, The Olde Church was taught, 1. That the cleare light of the way to Heaven, was not to bee revealed whyle those shadowes, and that Tabernacle endured. 2. That when the cleare Manifestation of that way should come by the MESSIAS, that Tabernacle was not to stand. 3. That when GOD should cause that first Tabernacle to bee remooved, the true Light was at hand. 4. That none should receaue the cleare light of the way to Heaven, but such as should renounce the Ordinances of the first Tabernacle.
And so the Apostle, by the authoritie of the holie Ghost, enforceth these Hebrewes, eyther to renounce the Leviticall Ordinances, or to bee depryved of the true light of the way to Heaven now revealed.
5. Whyle he calleth this Typicall Tabernacle, The first Tabernacle, bee importeth, 1. That Christ's Bodie was the next Tabernacle: 2. That the Temple is comprehended vnderunder the name of the Tabernacle, in this Dispute.
Vers. 9. Which was a Figure, for the time then present, in which were offered both giftes and sacrifices, that could not make him that did the service, perfect, as pertayning to the conscience.
HEE showeth the vse of the Tabernacle, and the imperfection of the service thereof, saying, The Tabernacle was a Figure for the tyme then present. Whereby hee giveth vsus to vnderstand, 1. That the Tabernacle was a Type, and Figure of CHRIST. 2. That it was not appoynted for all tyme to come, but for that present tyme of the Churches Non-age. 3. That how-so-ever it was an obscure Figure; yet, having some resemblance of the thing signified, it was fitte for those of that tyme.
2. Next, hee showeth the weaknesse of the Offeringes, offered in the Tabernacle; that they could not make the man that did the service, perfect, as concerning the Conscience: That is, They could not perfectlie satisfie the Conscience, that Sinne was forgiven, and Lyfe granted, for anie worthinesse of those Offeringes: they could not furnish the Conscience with a good Aunswere towardes GOD, for saving of them who did that Service, 1. Pet. iij.21. Because the Conscience could not hauehave sound ground of satisfaction, how GOD'S Iustice would bee made quyet by those Offeringes. And, that which doeth not satisfie GOD'S Iustice, can no… satisfie the Conscience: because the Conscience is GOD'S Deputie, and will not be quyet, if it bee well informed, till it see GOD pacified.
THEN, It followeth, from this Ground, seeing those Offeringes could not perfect a man in his Conscience, 1. That CHRIST'S Sacrifice, signified by them, must perfectlie satisfie GOD'S Iustice, and the Conscience also, and purge the filthinesse of it, and heale its woundes. 2. That as manie as were justified before GOD, and in their Conscience truelie quyeted vnderunder the Lawe, behooved, of necessitie, to see through these Offerings, and flee in to the Offering of the Sacrifice represented by them, as PSAL. Lj.7. For, otherwayes, the Apostle testifieth heere, the outward Offeringes could not perfect them in the Conscience. 3. That when Remission of Sinne, and Attonement, is promised in the Lawe, vponupon the Offering of these Giftes, as LEVIT. XIV.9. and XVII.11. the forme of speach is Sacramentall, joyning the Vertue of the Sacrifice of Christ, signified with the Offering of the figuratiue Sacrifices vntounto the Believer. 4. That true Believers, notwithstanding of manie inperfections of their lyfe, may bee perfected, as concerning their Conscience, by fleeing to the Mediation, and Sacrifice of Christ, which washeth the Conscience throughlie.
Vers. 10. Which stoode onelie in meates and drinkes, and diverse washinges, and carnall ordinances, imposed on them, vntill the tyme of Reformation.
HEE giveth a Reason, why those Ceremonies could not perfect the Conscience; Because they stoode in Meates, and Drinkes, and diverse Washinges, and carnall Ordinances: To wit, If they bee considered by themselues, separate from their signification, as manie of the Iewes tooke them.
THEN, There is a two-folde Consideration to bee had, of the Leviticall Ceremonies: One, as they are joyned with the Significations; and, so, Promises were made of Attonement, by them, in the Lawe. Another, As they were looked vponupon, by themselues, separate from their signification, as the carnall Iewes tooke them, and rested on them; and, so, they could not perfect the Conscience.
2. Hee showeth their endurance, saying, They were imposed on them, vntill the tyme of Reformation: That is, Till the tyme of the Gospell, that CHRIST came, with cleare light, to perfect Matters. THEN, 1. These Ceremonies were by GOD imposed vponupon no people, but them; That is, The Iewes onelie. 2. Neyther were they imposed on the Iewes for ever, but for a tyme onelie▪ vntill the tyme of Reformation. 3. Seeing the tyme of Reformation by Christ is come, these Ceremonies are expyred, and abolished.
3. Seeing the tyme of the Gospell, is the tyme of Reformation, or Correction; THEN,
1. The Shadowes are fulfilled, and the Substance is come. 2. The Darknesse of Teaching is remooved, and the tyme of Clearnesse is come. 3. The Pryce of Redemption, promised to bee layde downe, is nowe payed. 4. The Difficultie, and Impossibilitie, of bearing the Yoake of GOD'S externall Worship, is remooved; and CHRIST'S easie Yoake, in place thereof, is come. In a worde, What-so-ever was then wanting vnderunder the Lawe, of the measure of the Spirit, or the meanes to get the Spirit, and Fruites thereof, is nowe helped, in the Frame of the Gospell.
Vers. 11. But CHRIST beeing come an High Priest of good thinges to come, by a greater and more perfect Tabernacle, not made with handes; that is to say, not of this building.
TO showe the Accomplishment of these thinges, in CHRIST'S Priesthoode, hee opposeth His Excellencie, to the Imperfection of the Leviticall high Priest's Service, thus: 1. The Leviticall Priest, was Priest of the Shadowes of good thinges: but CHRIST, Priest of the good thinges Themselues; keeping the Dispensation of them proper to His owne person; such as are Reconciliation, Redemption, Righteousnesse, and Lyfe, &c.
2. The Leviticall high Priest, had a Tabernacle builded with hands, wherein hee served: but CHRIST served in a Greater, and more Perfect Tabernacle, not made with handes: That is, In the precious Tabernacle of his owne Bodie, wherein hee dwelt amongst vsus, IOHN I.14. represented by the materiall Tabernacle.
3. Hee expoundeth, howe the Tabernacle of Christ's Bodie is not made with handes, by this, That it is not of this building: First, Because it was not formed by the Arte of anie Bezaleel, or Aholiab, but by the holie Ghost. 2. Albeit the Tabernacle of his Bodie was lyke ours, in substance; yet, for the manner of his holie Conception, hee is of another building nor ours. For, our Tabernacles are builded by naturall Generation, of Man and Woman, with propagation of Originall Sinne: But, CHRIST'S Bodie, in a singular manner, even by the speciall Operation of the holie Ghost, in the Wombe of the Virgine: And, so, without Originall Sinne.
Vers. 12. Neyther by the blood of Goats and Calues: but by His owne Blood Hee entered in, once, into the Holie Place; having obtayned aeternall Redemption for vsus.
THE Opposition goeth on: 1. The Leviticall high Priest entered into the Typicall holie place: But CHRIST entered into the Holie Place properlie so called: That is, into Heaven.
2. The Leviticall Priest entered often into the holie Place: CHRIST entered but once into Heaven. Heereby the Leviticall Priest's entrie was declared to bee imperfect, because it behooved to bee repeated: But CHRIST'S entrie into Heaven, to bee perfect, because but once, not to bee repeated.
3. The Leviticall Priest entered by the bloode of Goates, and Calues: But CHRIST entered by His owne Bloode.
1. AND if CHRIST entered but once into Heaven, after His Suffering; THEN, Wee must not thinke, that His Bodie is anie-where else, but in Heaven onelie, wherein it is once onelie entered.
2. If the Bloode whereby CHRIST entered into Heaven, was His owne Bloode: THEN, 1. Verilie, CHRIST'S Bodie was lyke ours, in substance; having BLOOD in it, as ours: and, wee must not conceaue otherwayes of His Bodie, than to bee of the same substance, and substantiall properties, with ours. 2. The Bloode belonged to the same person, to whome the properties of GOD belongeth, so often in this EPISTLE attributed vntounto CHRIST. His Bloode, was the Bloode of GOD, ACT. XX.28. That is, The same IESVS, vvas GOD and Man, with Flesh and Bloode, in one person.
3. The Fruit of CHRIST'S bloodie Sacrifice, hee maketh, The aeternall Redemption of those for whom Hee offered it: And, to the Typicall Sacrifice, hee ascrybeth no Redemption at all, in the Comparison. There-by giving vsus to vnderstand,
1. That from the Worldes beginning, to the ende thereof, Salvation of Sinners is by way of CHRIST'S Redemption: That is, By His loosing them, through Payment of a Pryce. 2. That the Redemption was manifested to hauehave force, when after His bloodie Sacrifice Hee entered into Heaven. 3. That such as are once redeemed by CHRIST, are aeternallie redeemed: not for a tyme, to fall away agayne: but aeternallie to bee saved, most certaynlie.
Vers. 13. For, if the blood of Bulles, and of Goates, and the ashes of an Heyfer, sprinkling the vncleane, sanctifieth to the purifying of the flesh:
Vers. 14. Howe much more shall the Blood of CHRIST, who, through the aeternall Spirit, offered Himselfe, without spot, to GOD, purge your conscience from dead workes, to serue the Living GOD?
TO prooue, that aeternall Redemption is the Fruit of CHRIST'S Sacrifice, hee resoneth thus: If the Typicall Sacrifices, and Rites of olde, were able to worke that for which they were ordayned; that is, externall Sanctification: Much more shall CHRIST'S true Sacrifice bee able to worke that for which it was appoyncted: That is, Eternall Remission of Sinnes, and inward Sanctification, vntounto aeternall Lyfe.
THEN, There are two sortes of Sanctification: One, externall, of the flesh, which maketh a man holie to the Church, what-so-ever hee bee within. Another, internall, of the Conscience, and inner man; which maketh a man holie before GOD.
2. The purifying of the flesh, hee maketh to bee by the exercyse of such and such Ordinances of Divine Service for the tyme. THEN,
Externall, or Church-holinesse, of the outward man, is procured by such and such Exercyses of Divine Ordinances in the Church, as serue to make a man to bee reputed, and holden for cleane, before men; and, so, to bee receaved, for a member of the Church: as is to bee seene NVMB. XIX.
3. From his forme of reasoning, WEE LEARNE, That what-so-ever libertie, and accesse of comming to the Church, was made to the Iew of olde, by those Ceremonies of the Law; as much, and more libertie is made to the Christian, to come in to GOD, by the Blood of CHRIST.
4. In descrybing CHRIST'S Sacrifice, hee sayth, Christ, through the aeternall Spirit, offered Himselfe, without spot, to God.
THEN, 1. CHRIST is both the Sacrifice, and the Priest, in one person. Hee offered Himselfe as Man, through the aeternall Spirit: that is, By the vertue and power of His owne Godhead, by which Hee preached, before His Incarnation, to Sinners, I. PET. III.19. 2. His Sacrifice was without spotte. Hee was that spotlesse Lambe, in whome was no sinne, nor imperfection, nor defect of anie thing that the Sacrifice requyred. 3. The vertue of the Sacrifice, which made it to purchase aeternall Redemption vntounto vsus, floweth from the infinite worth of His aeternall Godhead. 4. Albeit CHRIST'S two natures, hauehave their distinct respectes in the actions of His Office; yet CHRIST is one, and vndivided, in the execution of His Office.
5. The fruite and force of the Sacrifice, is set downe in this, that this Bloode shall purge our Conscience from dead workes, to serue the living GOD: That is, Shall both absolue a man from by-gone Sinne, and also inable him to serue GOD for tyme to come. THEN,
1. Sinnes are but dead workes, flowing from nature dead in sinne; and, not onelie deserving, but also drawing on Death, vponupon the Sinner. 2. The Conscience lyeth polluted, with the filthinesse of dead workes, till the vertue of the Blood of IESVS applyed, bring intimation of Absolution. 3. Christ's Bloode doeth not purge the Conscience from dead workes, that a man should goe wallowe in them agayne: but, that hee may serue the living GOD more acceptablie. 4. The purging vertue of Christ's Bloode, is joyned with the Sanctifying, and Renewing of the absolved Sinner: and, what GOD hath conjoyned, let no man put a-sunder.
Vers. 15. And, for this cause, Hee is the Mediator of the New Testament; that, by meanes of death, for the redemption of the transgressions which were vnderunder the first Testament, they which are called, might receaue the promise of aeternall inheritance.
NOw, lest anie man should stumble a… Christ's Death, hee showeth a necessitie thereof, in respect of His Office of Mediation, and the Purchase to bee made by His Redemption. The force of the Reason, is this: Remission of Sinnes could not hauehave beene given vnderunder the Lawe, except the Mediatour had beene to pay the pryce of the same vnderunder the Gospell: Nor could the Faythfull, and called Ones, eyther then, … now, obtayne aeternall Lyfe for an Inheritance, otherwayes than by the Mediatour's Death. Therefore, it behooved the true Mediatour, by meanes of Death, to pay the promised Pryce of the Purchase of Remission of Sinnes, and aeternall Lyfe.
THEN, 1. The Remission of Transgressions, and the Inheritance of aeternall Lyfe, are both Fruits of Christ's Passion. 2. The Fruites of His Passion, extended themselues vntounto them who were vnderunder the Olde Testament, as well as vntounto vsus vnderunder the New. 3. The Way of Purchase of these Benefites, was by Redemption: that is to say, by lawfull Purchase, such as might satisfie Iustice. 4. The Way in speciall, was by Meanes of the Mediatour's Death: His lyfe was layde downe, to redeeme ours: His one lyfe, as good as all ours. 5. For this cause, Christ …oke the Office of a Mediatour vntounto Himselfe, that Hee might hauehave Right, and Enteresse by Death, to make this Purchase. 6. And, therefore, except Hee had reallie died, the Purchase could not hauehave beene lawfullie made.
Vers. 16. For, where a Testament is, there must also, of necessitie, bee the death of the Testatour.
ANother Reason, to prooue the necessitie of Christ's death, from the force of the word COVENANT, which signifieth also a Testament. The force of the Reason, is this: CHRIST (IER. xxxj.31.) promised, to make a New Covenant; and therefore, also, a New Testament: and, if to make a New Testament, then also Hee promised to die. The Articles of the Covenant also evinceth it to bee a Testament; and the Promiser bound, to make His Word good, and so to die. For, IER. xxxj. the Lord Christ promiseth, to reconcile his People to GOD, to take away their sinnes, and to bee their GOD. Iustice requyred satisfaction of them, before they could bee reconciled: Satisfaction they could not make themselues; therefore, hee who promised to make the Reconciliation with GOD, was bound to make the Satisfaction for them to GOD: and if Satisfaction for them, then to vnderl…e the Curse of the Lawe for them, and so to die.
THEN, 1. The Newe Covenant, is of the nature of a Testament; and the Benefites promised …herein, to wit, Remission of Sinnes, Reconciliation, Sanctification, and Lyfe aeternall, are Legacie, freelie left vntounto vsus, by our Defunct LORD, who was dead, and is alyue, to execute His owne Will for evermore. The Scripture is the Instrument, and Evidence; the Apostles, Notares; the Sacraments, are Seales; Witnesses from Heaven, the Father, the Word, and the Spirit; Witnesses on earth, the Water, the Bloode, and the Spirit. 2. Christ Iesus, is both the Maker of the Covenant which is in I…REMIE xxxj▪ and the Mediatour thereof also: the Testatour, and Executour, of that blessed Testament. 3. Christ's Death was concluded, and resolved vponupon, and intimated, before Hee came into the World.
Vers. 17. For, a Testament is of force after men are dead: otherwyse, it is of no strength at all, whylest the Testatour liveth.
HEE cleareth his reasoning, from the nature of Testaments amongst men; which, not before, but after a man's death, hauehave force. But heere it may bee objected, How can this bee, seeing by vertue of the Testament of Christ, Benefites not a fewe, were bestowed vponupon the Church, before his death, from the beginning of the Worlde; not onelie Remission of Sinnes, and aeternall Lyfe; but also manie Graces and Blessings in this lyfe, both bodilie, and Spirituall? I aunswere: Albeit CHRIST'S death was not accomplished in act till of late, yet, for the certayntie of his death to followe, and the vnchaungeablenesse of his Mynde towardes his Church, before his death, hee was reckoned, both with GOD, and the Church, for dead; and the Promise, of laying downe his lyfe for his People, accepted, for the tyme, as if it had beene performed. For which cause hee is called, (Revel. xiij.8.) The Lambe slayne from the beginning of the worlde. And Christ was still represented as a slayne man, in all these Sacrifices, which the Apostle poynteth at; as meeting this Doubt, in the next words which follow heere-after, Vers. 18.
Vers. 18. Wherevpon, neyther the first Testament was dedicated vvithout blood.
HEE prooveth the necessitie of Christ's death yet farther. VnderUnder the Law his Bloodshed was represented by types of bloodie Sacrifices: therefore, it behooved those Types to bee aunswered by his reall bloodshed and death. THEN,
1. What the types of the Lawe did signifie, Christ behooved to accomplish in veritie. 2. The Olde Church was taught, that by vertue of the blood signified by these types, the Covenant stoode betwixt GOD, and them.
Vers. 19. For, when Moses had spoken everie Precept, to all the people, according to the Lawe, hee tooke the blood of Calues, and of Goates, with Water, and Scarlet Wooll, and Hyssope, and sprinkled both the Booke, and all the people;
Vers. 20. Saying, This is the Bloode of the Testament, which GOD hath enjoyned vntounto you.
Vers. 21. More-over, hee sprinkled with bloode, both the Tabernacle, and all the Vessels of the Ministerie.
FRom Moses Example, WEE LEARNE, 1. That the LORD'S Word should bee manifested to all the people; and none of them debarred from …aking knowledge thereof. 2. That the Word must bee spoken playnlie, with a distinct Voyce, in the common Languague; and not muttered, in an vnknowne Tongue. 3. That with the vse of holie Rites, appoynted of GOD, the Preaching of GOD'S Word should bee joyned, to showe the Institution, and Force of GOD'S Ordinances, to His People.
2. In that the Booke, and the People, and Instrumentes of Service, were all to bee sprinkled, WEE LEARNE, That everie thing which wee touch, or meddle with, or make vse of, is vncleane vntounto vsus, were it never so holie in it selfe, except the Blood of IESVS make it cleane vntounto vsus, and cleanse vsus in the vsing of it.
Vers. 22. And, almost all thinges are by the Lawe purged with bloode: and, without shedding of bloode, is no Remission.
HEE sayeth, ALMOST, because of some Purging which was done by Washing; and yet even that Washing, also, drew the Vertue of Ceremoniall Purging from the Sacrifice where-vntounto the Washing was annexed.
2. In saying, Without shedding of blood, there is no remission of sinnes, HEE TEACHETH VSUS, That wheresoever a Sacrifice is offred, for obtaining Remission of Sinne, there shedding of bloode must reallie be: and, where an vnbloodie Sacrifice is pretended to bee offered, for obtayning Remission, it serveth not the purpose; because, Without shedding of bloode, there is no Remission. Eyther, therefore, must such as pretende to offer Christ, for obtayning the Remission of sinne, graunt, that Christ is daylie murdered by them, and His Bloode shed of newe, in their pretended Offering; or else, that by their Offering, no newe Remission is purchased. But, the trueth is, Christ's Bloode is once shed, and never to bee shed agayne: and, that once Offering, and Blood-shedding, is sufficient for ever-lasting Remission, without anie newe Offering of Him agayne.
Vers. 23. It was, therefore, necessarie, that the Patternes of thinges in the Heavens, should bee purified with these: but the Heavenlie things themselues, with better Sacrifices than these.
ANother Reason, of the necessitie of Christ's Death, in force, thus much: If thinges figuratiuelie holie, behooved to bee cleansed, with the Typicall Blood of Beastes: Then, Thinges truelie holie, behooved to bee cleansed with better Blood; even the Blood of the MESSIAS.
HENCE WEE LEARNE, 1. That for the significations cause, GOD would not hauehave the Tabernacle, nor anie Instrument of Service about it, to bee esteemed holie, till bloode was shed, to sprinkle it: That it might bee knowne there-by, That without the shedding of CHRIST'S Blood, Hee would not accept of anie thing from vsus, as holie. 2. That the bloode of Beastes was sufficient, to make representation: but better Bloode; even the Bloode of the MESSIAH, behooved to bee shed, to giuegive the trueth of the signification. For, as farre as Heaven is a…oue the earthlie sanctuarie, and mens Soules aboue the vessels thereof; As farre better behooved to bee that Blood, which made Soules acceptable to GOD, and to get entresse into Heaven, than the blood of Leviticall sacrifices was.
Vers. 24. For, CHRIST is not entered into the Holie Places made with handes, which are the figures of the True; but into Heaven it selfe, now to appeare, in the presence of GOD, for vsus.
HEE cleareth the matter, howe CHRIST hath offered a better Sacrifice, than the Leviticall: yea, and behooved to offer a better, because Hee is entered into a better Sanctuarie; another Man, in another manner, and to another ende, than the high Priest vnderunder the Lawe entered. The Comparison goeth thus.
1. The Leviticall high Priest, entered into the materiall, and artificiall Sanctuarie; and a Typicall Sacrifice became him: But CHRIST entered not into that Typicall Sanctuarie: Therefore, a Typicall Sacrifice became not Him.
2. The Leviticall high Priest, entered bodilie into the figuratiue Sanctuarie: But CHRIST did enter bodilie into the true Sanctuarie in Heaven it selfe.
3. The high Priest entered in behalfe of the people, with the names of the twelue Tribes vponupon his breast and sholders: But CHRIST is entered in, in behalfe of vsus all His People, to appeare for vsus; bearing the particular memoriall of everie Saynct in His Memorie.
4. The high Priest entered in, to appeare for a short tyme; and stayed not within the Sanctuarie: But CHRIST is entered in, to appeare now all the tyme from His Ascention, vntounto this day, and constantlie still, whyle it is called Now.
Vers. 25. Nor yet that Hee should offer Himselfe often, as the high Priest entereth into the Holie Place, everie yeare, with blood of others.
HEE prooveth, that Hee had offered a better Sacrifice, than the Leviticall; Because Hee behooved to offer an Offering, not to bee repeated, as the Leviticall: and, so, a more perfect Offering. The Comparison goeth in Dissimilitudes.
1. The high Priest entered in, with the bloode of others: But CHRIST entered in, with His owne Blood.
2. The high Priest, made an Offering of other thinges than himselfe: But CHRIST did offer Himselfe. THEN, The Offering of CHRIST, is the personall action of CHRIST Himselfe. None can, nor may, offer Him, but Himselfe. For, the Priest must bee eyther better than the Sacrifice, or as good, at least, as the Sacrifice: but none can bee so good as CHRIST, let bee more excellent, or better: Therefore, none can offer CHRIST, but Himselfe.
3. The high Priest offered his Sacrifice oftener: But CHRIST offered not Himselfe oftener than once. THEN, To imagine an Offering of CHRIST often, is both to giuegive the Lie to this Text, and to make CHRIST'S Offering, by repeating of it, imperfect, and lyke to the Levitall. For, if once offering of Christ bee sufficient, often offering is superfluous. And, if often offering bee needfull, then that once offering was not sufficient; and, so, was not perfect; which were blasphemie to say. 2. If anie man pretende to offer CHRIST often, it is not CHRIST that giveth him warrand so to doe: for, heere it is declared, That Hee hath no hand in offering Himselfe often.
Vers. 26. For, then, must Hee often hauehave suffered, since the foundation of the worlde: But, now, once, in the ende of the worlde, hath Hee appeared, to put away sinne, by the Sacrifice of Himselfe.
HEE prooveth, That Christ can not bee often offered; Because, then, (sayeth hee) must He often hauehave suffered. THEN,
1. No Offering of Christ, without the Suffering of Christ: His Passion and Death, is inseparable from His Sacrifice. If Christ were often offered, Hee behooved to bee often slayne, and put to death. But that can not bee, that Hee should suffer, and bee slayne oftener: therefore, Hee can not bee offered vp in a Sacrifice oftener. And, they who will take vponupon them, to offer Christ agayne, and agayne, take vponupon them, to slay Him, and put Him to new suffering agayne, and agayne. 2. The offering of Christ in an vnbloodie sacrifice, is a vayne imagination, which the Apostle acknowledgeth not: For, if that were possible, then were the Apostle's wordes heere false, and his reasoning ridiculous; which were blasphemie to say.
2. Hee sayeth, Hee behooved to hauehave suffered often, since the beginning of the worlde; Because, as often as new sinnes were committed, and new Remission was to bee bestowed; as often behooved hee to hauehave suffered, to expiate these sinnes, and to purchase the new Remission, since the beginning of the worlde: But this is impossible; Therefore, his Offering often, is impossible. THEN,
1. They who make it needfull, to offer Christ often, make it needfull, also, that Hee should hauehave taken on flesh sooner nor Hee did, and beene slayne sooner nor Hee was▪ and slayne as often as newe sinnes were to bee expiated, and forgiven, from the beginning of the worlde. And, so, by this vayne Conceat, they doe ranverse all the wisdome of God about Christ, and set to Him an Order, and Course of their owne; making themselues wyser than God. 2. It is, by the Apostle's esteemation, as vayne a Conceat, and as impossible, to offer Christ oftener nor once, nowe, in the ende of the worlde, as to hauehave offered Him before Hee came in the flesh, since the beginning of the worlde.
3. But, now, (sayeth hee) once, in the ende of the worlde, hee hath appeared, to put away Sinne, by the S…crifice of himselfe. THEN▪
1. No Sacrifice of Christ, doeth the Apostle acknowledge; but such as is joyned with His bodilie appearance in the worlde for that ende. Once hath Hee appeared; and once onelie hath Hee sacrificed Himselfe, sayeth the Apostle. 2. The Apostle vnderstoode no Offering of Christ, but onelie one; and once to bee offered, for tyme by-gone, or tyme to come, from the beginning of the worlde, vntounto the ende thereof. 3. This one Offering, once offered, was sufficient, to expiate the sinnes of the saved, before it was offered: and, therefore, must hauehave force also, to expiate the sinnes of the saved, without repetition nowe, after it is once offered. 4. Whose sinnes Christ doeth take away, for those Hee appeared, for those Hee made a Sacrifice of Himselfe: And, whose sinnes Hee doeth not put awaye, for those Hee appeared not, Hee sacrificed not.
4. In calling the tyme of Christ's Suffering, The ende of the worlde, hee giveth vsus to vnderstand, That there can not bee so much tyme betwixt Christs First and Second Comming, as was betwixt the worldes beginning▪ and his first comming: But a great deale of lesse tyme, neede force: else, were not that tyme the ende of the worlde.
Vers. 27. And, as it is appoyncted vntounto men, once to die; but, after this, the Iudgement.
ANother Reason, to prooue, That Christ neyther could, nor should, offer oftener nor once, from the Common Lawe layde vponupon Man, of Once dying. Which Lawe, Christ having once satisfied, by dying, when hee offered vp himselfe; there is no reason, hee should offer himselfe agayne; and, so, die agayne.
1. It is appoyncted (sayth hee) for men once to die. THEN, 1. It is come by GOD'S just appoynctment, that men should die, since His Lawe is broken by men. 2. The Common Lawe of Nature appoyncteth but one Death, once to be suffered. And, though GOD, by singularitie of Miracles, make some Exceptions, yet the Common Lawe standeth for a Rule; beyonde which, no reason Christ should bee tyed, since His once dying is sufficient. 3. Everie man must take Death to him, and prepare himselfe to obey the Appoynctment.
2. Hee sayeth, After Death, commeth Iudgement. THEN, 1. Everie man's particular Iudgement Day, followeth his departure out of this lyfe; and Generall Iudgement▪ abydeth all, at length 2. The tyme of Grace and MercieMercy getting, is onelie in this lyfe: nothing but Iustice remayneth; eyther to absolue the Reconciled, or to condemne the vnreconciled sinner. Mens Devyses, for the Reliefe of the Dead, are but Delusions of the Living.
Vers. 28. So CHRIST was once offered, to beare the sinnes of manie: and vntounto them that looke for Him, shall Hee appeare the second tyme, without sinne, vntounto Salvation.
HEE applyeth the Common Lawe, of dying once, to CHRIST, saying, Christ was once offered, to beare the sinnes of manie. THEN, 1. It is as vnreasonable, that Christ should offer Himselfe oftener nor once, as it is to exact of Him, the laying downe of His lyfe oftener nor once: for, that is to exact more nor the severitie of GOD'S Iustice requyreth of Him. 2. Christ's Death was not for anie sinne in Him; but for our sinnes. 3. Hee tooke not away the sinnes of everie man in particular, (for, manie die in their sinnes, and beare their owne judgement) but the sinnes of manie: the sinnes of His owne elect People. MATTH. I.21. Hee shall saue his People from their sinnes.
2. Hee sayeth, that vntounto them that looke for him, hee shall appeare the second tyme.
THEN, 1. After that once Offering of Christ, and ascending to Heaven, Hee is not to bee corporallie present on earth agayne, till the Day of Iudgement. The Apostle acknowledgeth corporall presence no oftener. 2. To looke for Christ's corporall presence vponupon earth then, and not till then, is the propertie of true Believers. 3. Corporall presence, is joyned with Appearance: the one is put heere for the other.
3. Hee will appeare the second tyme, without sinne, THEN, In his first comming, hee was not without our sinne yet lying vponupon him, by imputation; as his basenesse and miserie declared. But the glorious manner of his second comming, shall make evident, That hee is without sinne; that is, Fullie exonored, by that one Offering, of the debt thereof, which hee tooke vponupon Him.
4. In stead of saying, that those who looke for him, shall bee without sinne, hee sayeth, that Christ shall appeare without sinne; To TEACH VSUS, 1. That the defraying the Debt of … sinnes, of such for whome CHRIST hath vnderunder…aken, lyeth vponupon CHRIST, and not vponupon the Be…evers, for whome Hee vndertooke. 2. And, that if … once sacrificing Himselfe for them, did not ex…ate their sinnes sufficientlie, then Sinne shoulde …aue vntounto CHRIST, vntlll His second comming. 3. That CHRIST'S freedome from Sinne, …all evidence our freedome from Sinne, for whome Hee became Suretie.
5. Hee will appeare vntounto them who looke for Him …nto Salvation. THEN,
1. The full accomplishment of the salvation of the Believers, shall not bee vntill CHRIST'S second comming: Though their soules bee blessed before, yet the full blessednesse of soule and bodie, is deferred till then. 2. As CHRIST'S Glorie shall testifie then, that His once offering fred Him of the Suretieship for our sinnes: So our Salvation shall testifie, that His offering was sufficient to exoner vsus. 3. They that louelove not His comming, can not looke for Salvation.