ticle uv, our,-' our sins,'-he maketh a difference therein also betwixt the priests under the law, with their sacrifices, and Christ with his. For they offered for their own sins, Lev. xvi. 6, as well as for others; but Christ had no sin of his own to offer for. His sacrifice was to purge away our sins; our sins only, not his own. Thus is this phrase to be taken exclusively in relation to Christ himself; but in relation to others, inclusively none, no, not the best, excepted. For the apostle, using the plural number indefinitely, includes all of all sorts, and, using the first person, puts in also himself, though an apostle, and so one of the most eminent Christians.

Sec. 29. Of Christ's purging our sins by himself.

A third difference betwixt Christ and the legal priest is in the sacrifice by which the one and the other purged people. The priest's sacrifice was of unreasonable beasts; Christ of himself: he 'by himself purged our sins.'

The first particle of this verse, ös, who, having reference to that excellent person who is described in the words before it and after it, noteth out the priest. This clause, di avrou, by himself, sheweth the sacrifice or means of purging. The Son of God,1 the creator of all things, the sustainer and governor of all, is the priest; and this priest offered himself, and so by himself purged our sins.

6

True it is that the human nature of Christ only was offered up, whereupon it is said that he was put to death in the flesh,' 1 Peter iii. 18, and suffered for us in the flesh,' 1 Peter iv. 1; yet by reason of the hypostatical union of his two natures in one person, he is said to give himself,' Eph. v. 2, and to offer up himself,' Heb. vii. 27; and thereupon it is said that he put away sin by the sacrifice of himself,' Heb. ix. 26; and, as here, purged our sins by himself. Forasmuch as it was impossible that the Word should die, being the immortal Son of the Father, he assumed a body that he might die for all, and yet remain the incorruptible Word.2

Great is the emphasis of that phrase; it sheweth that this work of purging our sins was above human strain, though an human act, or rather passion, were requisite thereto, as to suffer, to shed blood, to die; yet a divine value and virtue must needs accompany the same, to purge sin. It must be done even by him himself, who is God-man. He himself must be offered up. In which respect it is said that God 'hath purchased the church with his own blood,' Acts xx. 28.

This title himself, having reference to that person who 1 See more hereof in Domest. Duties, treat. 1, sec. 31, on Eph. v. 25.

2 Cum non esset possibile ipsum Verbum mori, quippe immortalem patris filium, corpus sibi quod mori possit accepit, ita corpus Verbi particeps factum, et moreretur pro omnibus, et inhabitans Verbum incorruptibile maneret.-Athanas. lib. de Incarn.

is both God and man, includes both the natures. This person, himself, offered up himself to purge our sins by himself. This is a great mystery; the like was never heard of. The priest that offereth, the sacrifice that is offered, one and the same. The same mystery is implied under this phrase, Christ 'sanctified the people with his own blood,' Heb. xiii. 12. But this of sanctifying or purging with or by himself hath the greater emphasis. More cannot be said to set out the invaluable price of our redemption, the indelible stain of sin, and available means of purging it. See Chap. ix. 12, Sec. 57.

Sec. 30. Of Christ's glory after his suffering.

A fourth difference betwixt Christ and the Levitical priesthood, is in these words, He sat down at the right hand of the Majesty on high.

Hereby is implied a continuance of Christ's priesthood after his death. This is denied of the priesthood under the law, chap. vii. 23. But Christ having by his death offered up a sufficient sacrifice for all our sins, and by his burial sanctified the grave, and that estate wherein the bodies of believers after death are detained till the day of consummating all things, rose from the dead, and ascended into heaven, there to continue an high priest for ever.

This then notes out another part of Christ's priesthood. The former was of subjection and suffering, this of dignity and reigning. By that was the work wrought, and price laid down; by this is the efficacy and virtue thereof applied, and the benefit conferred.

Fitly is this added to the former, to shew that Christ was so far from being vanquished and swallowed up by his sufferings for our sins, as thereby way was made for an entrance into the highest degree of glory that could be attained unto.

Sec. 31. Of Christ's sitting and standing in heaven. The apostle, in setting down the high degree of Christ's exaltation, well poised his words, for every word hath its weight.

This, ixálov, he sat down, importeth high honour, and a settled continuance therein. Sitting is a posture of dignity: superiors sit when inferiors stand, Job xxix. 7, 8. Thus is the Ancient of days,' said to sit; and ten thousand thousands (ministering spirits) to stand before him, Dan. vii. 9, 10. In way of honour is the Highest thus set out, He that sitteth upon the throne,' Rev. v. 13. In this sense saith God to his Son, 'Sit at my right hand,' Ps. cx. 1. The authority also and power which Christ hath over all is hereby noted. For in this sense is this phrase oft used, as Ps. ix. 4, and xxix. 10, and xlvii. 8, Rev. xxi. 5.

Obj. Christ is said to stand on the right hand of God, Acts vii. 55.

1 Sedere magistri demonstrat personam.-Aug. lib. lxxx. Quest. q. 64. Sedere Dei est potentialiter super omnem creaturam rationalem præsidere.-Aug. de essent, divin.

Ans. Divers phrases may be used of the same thing in divers respects, and imply no contradiction; for, first, to speak according to the letter, a king may be said to sit on his throne, because that is his ordinary posture; and to stand at some special times; as Eglon arose out of his seat when Ehud said to him, I have a message from God to thee, Judges iii. 20.

There are three limitations wherein different acts cannot be attributed to the same thing.

1. In the same part, xarà rò avrò, secundum idem. In the very same part a man cannot be sore and sound.

2. In the same respect, gòs rò durò, ad idem, a man cannot be alive and dead together in the same respect, but in different respects one may be so; for 'she that liveth in pleasure is dead while she liveth,' 1 Tim. v. 6.

3. At the same time, iv rã äurw Xgóvw, eodem tempore, one cannot sit and stand together at the same time; at several times he may.

Again, to take this phrase metaphorically (as it is here to be taken), Christ may be said to sit, to shew his authority (as before); and to stand, to shew his readiness to hear and help. In this respect did Christ most fitly present himself standing to Stephen, Acts vii. 55.

1

Sitting doth further set out continuance in a thing:2 where Jacob saith of Joseph, 'His bow sat in strength,'

, et sedit, we fitly, according to the true sense, translate it thus, his bow abode,' &c., Gen. xlix. 24. In like manner where Moses saith to Aaron and his sons, 'ye shall sit at the door of the tabernacle seven days,' we, according to the true meaning of the word in that place, thus turn it, 'ye shall abide,' Lev. viii. 35.

Standing also importeth as much, namely, continuance and perseverance in a thing.3 To express this emphasis of the word, we do oft translate it thus, 'stand fast;' as 1 Cor. xvi. 13, 'Stand fast in the faith;' and Gal. v. 1, 'Stand fast in the liberty,' &c. Where the original Greek saith of the devil, John viii. 44, 'he stood not in the truth,' our English hath it thus, 'he abode not,' &c.

Wherefore by both these metaphors (sitting and standing) Christ's abode and continuance in heaven, as our high priest, prince, and prophet, and that for us, is plainly set out.

And to shew that this, his abode and continuance, hath no set date, this indefinite and everlasting phrase, for ever, is in other places added; as chap. vii. 25, and x. 12.

'Sedere judicantis est: stare adjuvantis.-Greg. Mag. Hom. 29, in. fest. ascen. vide plura ibid. Stare Deus dicitur cum infirmos sustinet, &c. Stetit ad subveniendum.-Aug. de Essent, Divin.

2 Locutio Scripturarum sessionem pro commoratione posuit. -Aug. quæst. super Lev. lib. iii. cap. xxiv. Vide plura ibid. hac de re.

3 Quid est, qui statis? Qui perseveratis: quia dicitur de quodam qui archangelus fuit, et in veritate stetit.— Aug. enarr. n Ps cxxxiii.

By the Majesty is meant God himself, as more plainly is expressed in other places, where Christ is said to be at the right hand of God,' Rom. viii. 34, and to be 'set down on the right hand of God,' Heb. x. 12.

Majesty, syaлwouvn, importeth such greatness and excellency as makes one to be honoured of all, and preferred before all. It is a title proper to kings, who, in their dominions, are above all and over all. By way of excellency1 a king is styled majesty itself;2 as when we speak of a king, we say, His Majesty ; when to him, Your Majesty. A word like to this coming from the same root, meyaλórn, Acts xix. 27, is translated magnificence,' which also is applied to God, and translated, as the word here, Majesty, 2 Peter i. 16.

To none can this title be so properly applied as to God himself, for all created greatness and excellency is derived from, and dependeth upon, God's greatness and excellency. Whereas majesty is attributed to created monarchs, it is because they bear God's image, and stand in God's stead. In this respect they are also styled gods, Ps. lxxxii, 6.

In this place this title is used,

1. To set out the high and supreme sovereignty of God, importing him to be King of kings, and Lord of lords; for, to speak properly, God only hath majesty; and therefore by a property is styled the Majesty.

2. To magnify the exaltation of Christ, which is the highest degree that possibly can be, even to the right hand of him, or next to him, that only and justly is styled the Majesty.

3. To shew an especial end of Christ's high advancement, which was to reign and rule. This is the property of majesty; and for this end was Christ advanced next to the Majesty.

So is it read, chaps. viii. 1 and xii. 2, and that with an unanimous consent of all copies; so in Mat. xix. 28, and xxv. 31, and Acts ii. 30. So much also is here without question intended.

Now to sit on a throne of majesty, is to have power of reigning and ruling. This is yet further made clear by the end which the Holy Ghost setteth down hereof, Ps. cx. 1, which is to subdue his enemies; wherefore the apostle thus explaineth that phrase, 1 Cor. xv. 25, 'He must reign till he hath put all his enemies under his feet. For sitting on the right hand of Majesty, the apostle puts reigning. So as to sit on the right hand of Majesty, and to reign, are equivalent terms.

Sec. 33. Of Christ's advancement to God's right hand.

This phrase right hand, attributed to God, must needs be metaphorically spoken; for God is not a body, nor hath any parts of a body properly appertaining unto him. He is a simple, pure, spiritual, indivisible essence. To imagine that God hath a body, or any parts of a body properly, is to make him no God. Whosoever doth conceit any such thing of God, doth frame an idol for God in his heart. Such things are attributed to God in sacred Scripture for teaching's sake, to make us somewhat the better conceive divine things by such human resemblances as are familiar to us, and we well acquainted withal.

As for this particular metaphor of a right hand, it is very frequently attributed to God; and that in two respects:

1. To set out his power; 2. his glory.

There is no part of the body whereby men can better manifest their power than by their right hand. By their hands they lift, they strike, they do the things which require and declare strength. Of the two hands, the right useth to be the more ready, steady, and strong, in acting this or that. Therefore after the manner of men, ἀνθρωποπαθῶς, thus speaketh Moses of God, Thy right hand, O Lord, is become glorious in power: thy right hand, O Lord, hath dashed in pieces the enemy,' Exod. xv. 6. In like manner many admirable works are in other places attributed to God's right hand, that is, to his power. Again, Because God's majesty is of all the most glorious, his right hand is accounted the greatest glory that can be." In this latter respect is the metaphor here used. It is taken from monarchs, whose throne is the highest place for dignity in a kingdom.

To set one at the right hand of his majesty, is to advance him above all subjects, next to the king himself as Pharaoh said to Joseph, Gen. xli. 40, Thou shalt be over my house, and according to thy word

1 Si quis in Deo humana membra, seu motus animæ more humano inesse credit, proculdubio in corde suo idola fabricat.-Aug. de Essent. Divinit.

2 Dextra domini gloriam Patris significat.- Aug. de Essent. Divinit.

shall all my people be ruled I be greater than thou.'

only in the throne will

In places of state, the middle useth to be the highest; the right hand the next, the left the third.' In this respect the mother of Zebedee's children, leaving to Christ the highest place, desireth that one of her sons might be at his right hand, the other at his left, in his kingdom, Mat. xx. 21. Solomon, to shew he preferred his mother before all his subjects, set her on his right hand, 1 Kings ii. 16. So doth Christ manifest his respect to his spouse, Ps. xlv. 9. So doth God here in this place to his Son. For to sit on the right hand of the divine Majesty, highest honour that any can be advanced to.

is the

Sec. 34. Of Christ advanced as God-man. Christ's advancement is properly of his human nature. For the Son of man' is said to sit at God's right hand, Mat. xxvi. 64, and Stephen with his bodily eyes saw him there, Acts vii. 56. That nature wherein Christ was crucified, was exalted; for God, being the Most High, needs not be exalted." Yet the human nature, in this exaltation, is not singly and simply considered in itself, but united to the Deity; so as it is the person, consisting of two natures, even God-man, which is thus dignified, next to God, far above all mere creatures. For as the human nature of Christ is inferior to God, and is capable of advancement, so also the person, consisting of a divine and human nature. Christ, as the Son of God, the second person in the sacred Trinity, is in regard of his deity no whit inferior to his Father, but every way equal; yet as he assumed our nature, and became a mediator betwixt God and man, he humbled himself, and made himself inferior to his Father. His Father therefore exalted him above all creatures, Philip. ii. 8, 9. The Scripture expressly testifieth that the Father advanced his Son; for he said to his Son, 'Sit at my right hand,' Ps. cx. 1. He set him at his right hand,' Eph. i. 20. God exalted him,' Acts v. 31. 'God hath given him a name which is above every name,' Philip. ii. 9. Now he that giveth is greater than he that receiveth."

1 Ad dextram locari magnus est honos habitus, in medio verò maximus.-Alex. 1. ii. Genial. dierum.

2 Beatitudinis Christi munera acquisita non possunt secundum quod natura Deus est, sed secundum quod natura homo factus est convenire.-Vigil. cont. Eutych. lib. v. 8 In qua forma crucifixus est, ipsa exaltatus est.-Aug. contr. Maxim.

4 Ὁ Θεὸς ὑψωθῆναι οὐ δεῖται, ὕψιστος ὤν. Greg. Nys. cont. Eunom.

5 In statu exaltationis Pater Filium ad dextram suam collocavit, eique nomen donavit, &c. Donans autem major est accipiente donum.-Hilar. de Trin. lib. ix.

the word be but of the positive degree, yet is it to be understood of the highest degree that can be; so high as none higher. Therefore the superlative degree is elsewhere used to set out the very same place that is here meant; as where the angels say, glory to God in the highest, v píoros, Luke ii. 14. The apostle, to shew that this place, and withal this dignity whereunto Christ was exalted, far surpasseth all other, useth a compound word, insguwos, which is not throughout all the New Testament used, but in this only case; and it implieth an exaltation above all other exaltations. The word is used Philip. ii. 9; it may be thus translated, super-exalted.' Our English, to express the emphasis of that compound word, useth these two words, highly exalted.' If ever any were highly exalted, much more Christ. Therefore other translators' thus express the foresaid emphasis, exalted into the highest height. The word is used to set out the highest exaltation that can be, even beyond all expression or comprehension.

To shew that Christ's exaltation is indeed a superexaltation, the apostle advanceth it far above all other, even the highest and most excellent creatures that be, Eph. i. 21. Thus he is said to be higher than the heavens.' See Chap. vii. 26, Sec. 110.

The

More expressly this supereminent place is said to be the heavens, iv rois oùgavos, chap. viii. 1. plural number is used to shew that he meaneth the highest heavens; that which in Canaan's dialect is styled the heaven of heavens, 2 Chron. ii. 6, and vi. 18, Neh. ix. 6, even that which compriseth in it all the other heavens, it being over all. In relation to two inferior heavens, it is styled 'the third heaven,' 2 Cor. xii. 2. For the Scripture maketh mention of three heavens. The first and lowest is the airy heaven, in which feathered fowls fly, Gen. i. 8; the second and middlemost is the starry heaven, in which the sun, the moon, and all the stars are contained, Gen. xv. 5; the third and highest is that where Christ now sitteth. This distinction giveth light to that phrase, far above all heavens,' Eph. iv. 10, whereby the supereminent height of Christ's exaltation is set forth. He there meaneth all the visible heavens, whether under or above the moon. For the human nature of Christ is contained within the third heaven, Acts iii. 21.

This place, as well as the other fore-mentioned points, amplifieth the exaltation of Christ.

Sum up the particulars, and we shall find verified what was said before, that every word hath its weight, and adds something to the excellency of Christ's exaltation.

1. He sits: namely as a Lord; and so continueth. 2. He sits by the Majesty: a great honour.

1 In summam tulit sublimitatem.-Beza. izigu↓ów, Exalto supra quam dici possit.

In regia coelorum sedet Jesus ad dextram Patris.Tertul. de Resur. carn.

3. He sits on the right hand of the Majesty; next to him above all others.

4. He so sits on high: namely, as high as can be. 'When he had by himself purged our sins' (to do which, he humbled himself and became obedient unto death, even the death of the cross, Philip. ii. 8), 'he sat down on the right hand of the Majesty on high.'

Hitherto of the meaning of the words. The analysis or resolution of the three first verses followeth.

Sec. 36. Of the resolution of the three first verses. Ver. 1. The three first verses of the first chapter contain the substance of all those mysteries which are more largely prosecuted in the body of the epistle. The sum of all is, the excellency of the gospel. The argument whereby the apostle doth demonstrate this point is comparative. The comparison is of unequals; which are the law and the gospel.

This kind of argument the apostle doth here the rather use, because of that high account which the Hebrews had of the law.

1. The comparison is first propounded in the first verse and former part of the second verse.

2. It is amplified in the latter part of the second

2. They agree in the general matter, which is, a declaration of God's will, implied under this word spake,' or ' hath spoken.'

The distinct points wherein they differ are five :

1. The measure of that which was revealed. Then God's will was revealed part by part; one part at one time and another at another; but under the gospel all at once.

2. The manner of revealing it: then after divers manners; under the gospel after one constant manner.

3. The time that was the old time, which was to be translated into another, even a better time; this is styled the last days,' which shall have no better after them in this world.

4. The subject, or persons to whom the one and the other was delivered.

The former were the fathers,' so called by reason of their antiquity; but yet children who were in bondage under the elements of the world, Gal. iv. 3. The latter are comprised under this phrase unto us :' the least of whom is greater than the greatest of the fathers, Mat. xi. 11.

5. The ministers by whom the one and the other were delivered the law by prophets; the gospel by the Son.

Ver. 2. The amplification of the comparison is by

Testament, of which he saith, God spake ;' so as the Old Testament is of divine authority.

II. God hath been pleased to make known his will. This word spake intendeth as much. God's will is a secret kept close in himself, till he be pleased to make it known. In this respect it is said, that No man hath seen God at any time,' John i. 18; that is, no man hath known his mind, namely, till God make it known.

III. Of old God made known his will by parts, One time one part, another time another part, namely. as the church had need thereof, and as God in his wisdom saw it meet to be revealed.

IV. God's will was of old made known divers ways. Of the divers ways, see Sec. 11; for God ever accommodated himself to the capacity of his people.

V. God's will was made known to men even from the beginning. So far, even to the beginning, may this phrase, in time past, be extended. Thus the church was never without some means or other of knowing the will of God.

VI. The Old Testament was for such as lived in ancienter times, even before the fulness of time came, who are here called fathers; who, together with their seed, were but a little part of the world.

VII. God made sons of men to be his ministers before Christ's time. Thus much is intended under this word prophets, as here opposed to the Son of God. To them God first made known his mind, that they should declare it to his people.

VIII. God endued his choice ministers with extraordinary gifts. This word prophets intendeth as much. All these points are more fully opened, Sect. 11.

Sec. 38. Of the heads of doctrines raised out of the 2d verse.

IX. The best things are reserved for the last times. The opposition which the apostle here maketh betwixt the time past and these last days, demonstrateth as much.

X. The gospel also is of divine authority. It is the gospel which the apostle intendeth under this phrase hath spoken;' and it hath reference to God, mentioned in the former verse.

XI. The gospel was revealed to men by the Son of God. God spake by his Son. The Son of God incarnate was the first publisher of the gospel, John

i. 18.

XII. Under the gospel, God's whole will is revealed. Herein lieth the opposition betwixt that phrase, at sundry times,' ver. 1, being spoken of God's former dispensing of his will by parts, and his revealing of it under the gospel, John xiv. 26, Acts xx. 27. Hereupon a curse is denounced against such as shall teach any other gospel, Gal. i. 8, 9; and against such as shall take from or add to this gospel, Rev. xxii. 18, 19. XIII. Under the gospel, there is one only way of making known God's will. This appears by the oppo