Verse 13, 14

There is in these Verses an Argument and Comparison. But the Comparison is such, as that the ground of it is laid in the Relation of the Comparates the one to the other; namely, that the one was the Type, and the other the Antitype, otherwise the Argument will not hold. For although it follows, that he who can do the greater, can do the less, whereon an Argument will hold à majori ad minus; yet it does not absolutely do so, that if that which is less can do that which is less, then that which is greater can do that which is greater; which would be the force of the Argument, if there were nothing but a naked comparison in it. But it necessarily follows hereon, if that which is less, in that less thing which it does or did, was therein a Type of that which was greater, in that greater thing which it was to effect. And this was the case in the thing here proposed by the Apostle. The words are:

[〈 in non-Latin alphabet 〉];

The words have no difficulty in them as to their Grammatical Sense; nor is there any considerable variation in the rendring of them in the old Translations. Only the Syriac retains [〈 in non-Latin alphabet 〉] that is [〈 in non-Latin alphabet 〉], from ver. 11. instead of [〈 in non-Latin alphabet 〉] here used. And both that and the Vulgar, place [〈 in non-Latin alphabet 〉] here before [〈 in non-Latin alphabet 〉], as in the foregoing Verse, contrary to all Copies of the Original, as to the order of the words.

For [〈 in non-Latin alphabet 〉], the Vulgar reads [〈 in non-Latin alphabet 〉], per Spiritum Sanctum. The Syriac follows the Original, [〈 in non-Latin alphabet 〉] by the Eternal Spirit.

[〈 in non-Latin alphabet 〉], the Original Copies vary, some reading [〈 in non-Latin alphabet 〉], our, but most [〈 in non-Latin alphabet 〉], your; which our Translators follow.

For if the blood of Bulls and of Goats, and the ashes of an Heifer sprinkling the unclean, sanctifieth to the purifying of the flesh:

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

The words are Argumentative, in the form of an Hypothetical Syllogism; wherein the Assumption of the Proposition is supposed, as proved before. That which is to be confirmed, is what was asserted in the words foregoing; namely, That the Lord Jesus Christ by his blood has obtained for us eternal redemption. This the Causal Redditive Conjunction, For, does manifest; whereunto the Note of a Supposition, If, is premised as a Note of an Hypothetical Argumentation.

There are two Parts of this Confirmation: (1) A most full declaration of the way and means whereby he obtained that Redemption; it was by the offering himself through the Eternal Spirit without spot to God. (2) By comparing this way of it with the Typical Sacrifices and Ordinances of God. For arguing ad homines, that is, to the satisfaction and conviction of the Hebrews, the Apostle makes use of their Confessions, to confirm his own Assertions. And his Argument consists of two Parts. (1) A Concession of their efficacy to their proper end. (2) An Inference from there to the greater and more noble efficacy of the Sacrifice of Christ, taken partly from the relation of Type and Antitype that was between them, but principally from the different nature of the things themselves.

To make evident the force of his Argument in general, we must observe, (1) That what he had proved before, he takes here for granted, on the one side and the other. And this was that all the Levitical Services and Ordinances were in themselves carnal, and had carnal ends assigned to them, and had only an obscure representation of things spiritual and eternal; and on the other side, that the Tabernacle, Office and Sacrifice of Christ were spiritual, and had their effects in eternal things. (2) That those other carnal earthly things were Types and Resemblances in God's appointment of them, of these which are spiritual and eternal.

From these Suppositions the Argument is firm and stable, and there are two Parts of it; (1) That as the Ordinances of old being carnal, had an efficacy to their proper end to purifie the unclean as to the flesh; so the Sacrifice of Christ has a certain efficacy to its proper end; namely, the purging of our Consciences from dead works. The force of this Inference depends on the Relation that was between them in the appointment of God. (2) That there was a greater efficacy; and that which gave a greater evidence of it self in the Sacrifice of Christ with respect to its proper end, than theirs was in those Sacrifices and Ordinances with respect to their proper end. How much more. And the reason hereof is, because all their efficacy depended on a meer arbitrary Institution. In themselves, that is, in their own Nature, they had neither worth, value nor efficacy, no not as to those Ends whereunto they were by Divine Institution designed: But in the Sacrifice of Christ, who is therefore here said to offer himself to God through the eternal Spirit, there is an innate glorious worth and efficacy, which sutably to the Rules of Eternal Reason and Righteousness, will accomplish and procure its effects.