a compleat relief in this condition two things are necessary 1 A discharge of Conscience from a sense of the guilt of sin or the condemning power of it whereby it deprives us of peace with God and of boldness in access unto him 2 The cleansing of the Conscience and consequently our whole persons from the inherent defilement of sin The first of these was typified by the blood of Bulls and Goats offered on the Altar to make Atonement The latter was represented by the sprinkling of the unclean with the Ashes of the Heiser unto their purification Both these the Apostle here expresly ascribes unto the Blood of Christ and we may briefly enquire into three things concerning it 1 On what ground it doth produce this blessed effect 2 The way of its operation and efficacy unto this end 3 The Reason whence the Apostle affirms that it shall much more do this than the legal Ordinances could sanctifying unto the purifying of the flesh 1. The grounds of its efficacy unto this purpose are three 1. That it was Blood offered unto God God had ordained that Blood should be offered on the Altar to make Atonement for sin or to purge Conscience from dead works That this could not be really effected by the Blood of Bulls and Goats is evident in the nature of the things themselves and demonstrated in the event Howbeit this must be done by Blood or all the institution of legal Sacrifices were nothing but means to deceive the minds of men and ruine their souls To say that at one time or other real Atonement is not to be made for Sin by Blood and Conscience thereby to be purged and purified is to make God a Lyar in all the Institutions of the Law But this must be done by the Blood of Christ or not at all 2 It was the Blood of Christ. Of Christ the Son of the living God Mat. 16. 18. whereby God purchased his Church with his own Blood Acts 20. 28. The dignity of his Person gave efficacy unto his Office and Offering No other person in the discharge of the same Offices that were committed unto him could have saved the Church and therefore all those by whom his Divine Person is denied do also evacuate his Offices By what they ascribe unto them it is impossible the Church should be either sanctified or saved They resolve all into a meer Act of Sovereign Power in God which make the Cross of Christ of none effect 3 He offered this Blood or himself by the eternal Spirit Though Christ in his Divine Person was the Eternal Son of God yet was it the humane nature only that was offered in Sacrifice Howbeit it was offered by and with the concurrent actings of the Divine Nature or Eternal Spirit as we have declared These things make the Blood of Christ as offered meet and fit for the accomplishment of this great effect 2. The second Enquiry is concernig the way whereby the Blood of Christ doth thus purge our Conscience from dead works Two things as we have seen are contained therein 1 The expiation or taking away the guilt of sin that Conscience should not be deterred thereby from an access unto God 2 The cleansing of our souls from vicious defiling habits inclinations and acts or all inherent uncleanness Wherefore under two considerations doth the Blood of Christ produce this double effect First As it was offered so it made Atonement for Sin by giving satisfaction unto the Justice and Law of God This all the expiatory Sacrifices of the Law did prefigure this the Prophets foretold and this the Gospel witnesseth unto To deny it is to deny any real efficacy in the Blood of Christ unto this end and so expresly to contradict the Apostle Sin is not purged from the Conscience unless the guilt of it be so removed as that we may have peace with God and boldness in access unto him This is given us by the Blood of Christ as offered Secondly As it is sprinkled it worketh the second part of this effect And this sprinkling of the Blood of Christ is the communication of its sanctifying vertue unto our souls see Eph. 5. 26 27. Tit. 2. 14. so doth the Blood of Christ the Son of God cleanse us from all our sins 1 John 1. 7. Zech. 13. 2. 3. The Reason why the Apostle affirms that this is much more to be expected from the Blood of Christ than the Purification of the Flesh was from legal Ordinances hath been before spoken unto The Socinians plead on this place that this effect of the death of Christ doth as unto us depend on our own duty If they intended no more but that there is duty required on our part unto an actual participation of it namely Faith whereby we receive the Atonement we should have no difference with them But they are otherwise minded This purging of the conscience from dead works they would have to consist in two things 1 Our own relinquishment of sin 2 The freeing us from the punishment due to sin by an act of power in Christ in Heaven The first they say hath therein respect unto the blood of Christ in that thereby his doctrine was confirmed in obedience whereunto we forsake sin and purge our minds from it The latter also relates thereunto in that the sufferings of Christ were antecedent unto his Exaltation and Power in Heaven Wherefore this effect of the blood of Christ is what we do our selves in obedience unto his doctrine and what he doth thereon by his power and therefore may well be said to depend on our duty But all this while there is nothing ascribed unto the blood of Christ as it was offered in Sacrifice unto God or shed in the offering of himself which alone the Apostle speaks unto in this place Others chuse thus to oppose it This purging of our consciences from dead works is not an immediate effect of the death of Christ but it is a benefit contained therein which upon our faith and obedience we are made partakers of But 1 This is not in my judgment to interpret the Apostles words with due reverence he affirms expresly that the blood of Christ doth purge our conscience from dead works that is it doth make such an Atonement for sin and Expiation of it as that conscience shall be no more pressed with it nor condemn the sinner for it 2 The blood of Christ is the immediate cause of every effect assigned unto it where there is no concurrent nor intermediate cause of the same kind with it in the production of that effect 3 It is granted that the actual communication of this effect of the death of Christ unto our Souls is wrought according unto the method which God in his sovereign wisdom and pleasure hath designed And herein 1 the Lord Christ by his blood made actual and absolute Atonement for the sins of all the Elect. 2 This Atonement is proposed unto us in the Gospel Rom. 3. 25. 3 It
is required of us unto an actual participation of the benefit of it and peace with God thereby that we receive this atonement by faith Rom. 5. 11. but as wrought with God it is the immediate effect of the blood of Christ. The last thing in these words is the consequent of this purging of our consciences or the advantage which we receive thereby To serve the living God The words should be rendred that we may serve that is have right and liberty so to do being no longer excluded from the priviledge of it as persons were under the Law whilest they were defiled and unclean And three things are required unto the opening of these words that we consider 1 why God is here called the living God 2 What it is to serve him 3 What is required that we may do so 1. God in the Scripture is called the living God 1 Absolutely and that 1 As he alone hath life in himself and of himself 2 As he is the onely Author and cause of life unto all others 2 Comparatively with respect unto Idols and false Gods which are dead things such as have neither life nor operation And this Title is in the Scripture applied unto God 1 To beget faith and trust in him as the Author of temporal spiritual and eternal life with all things that depend thereon 1 Tim. 1. 10. 2 To beget a due fear and reverence of him as he who lives and sees who hath all life in his power so it is a fearful thing to fall into the hands of the living God And this Epistle being written principally to warn the Hebrews of the danger of Unbelief and Apostasie from the Gospel the Apostle in several places makes mention of God with whom they had to do under this title as Chap. 3. 12. Chap. 10. 31. and in this place But there is something peculiar in the mention of it in this place For 1 the due consideration of God as the living God will discover how necessary it is that we be purged from dead works to serve him in a due manner 2 The nature of Gospel-worship and service is intimated to be such as becomes the living God our reasonable service Rom. 12. 1. 2. What is it to serve the living God I doubt not but the whole life of Faith in universal obedience is consequentially required hereunto That we may live unto the living God in all ways of holy obedience not any one act or duty of it can be performed as it ought without the antecedent purging of our consciences from dead works But yet it is sacred and solemn worship that is intended in the first place They had of old sacred Ordinances of worship or of Divine Service From all these those that were unclean were excluded and restored unto them upon their purification There is a solemn spiritual worship of God under the New Testament also and Ordinances for the due observance of it This none have a right to approach unto God by none can do so in a due manner unless their conscience be purged by the blood of Christ. And the whole of our relation unto God depends hereon For as we therein express or testifie the subjection of our souls and consciences unto him and solemnly engage into universal obedience for of these things all acts of outward worship are the solemn pledges so therein doth God testifie his acceptance of us and delight in us by Jesus Christ. 3. What is required on our part hereunto is included in the manner of the expression of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may serve And two things are required hereunto 1. Liberty 2. Ability The first includes right and boldness and is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our holy worship is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an access with freedom and confidence This we must treat of on Chap. 10. v. 19 20 21. The other respects all the supplies of the holy Spirit in grace and gifts Both these we receive by the blood of Christ that we may be meet and able in a due manner to serve the living God We may yet take some observations from the words 1. Faith hath ground of Triumph in the certain efficacy of the blood of Christ for the expiation of sin How much more The Holy Ghost here and elsewhere teacheth Faith to argue it self into a full assurance The reasonings which he proposeth and insisteth unto this end are admirable Rom. 8. 31 32 33 34 35 36 37 38 39. Many Objections will arise against believing many difficulties do lie in its way By them are the generality of Believers left under doubts fears and temptations all their days One great relief provided in this case is a direction to argue à minore ad majus If the blood of Bulls and Goats did so purifie the unclean how much more will the blood of Christ purge our Consciences How heavenly how divine is that way of arguing unto this end which our blessed Saviour proposeth unto us in the Parable of the unjust Judge and the Widow Luke 18. 1 2 3. And in that other of the man and his friend that came to seek bread by night Chap. 11. 5 6 7. Who can read them but his Soul is surprized into some kind of confidence of being heard in his supplication if in any measure compliant with the Rule prescribed And the Argument here managed by the Apostle leaves no room for doubt or objection Would we be more diligent in the same way of the exercise of Faith by arguings and expostulations upon Scripture Principles we should be more firm in our assent unto the Conclusions which arise from them and be enabled more to triumph against the assault of unbelief 2. Nothing could expiate sin and free conscience from dead works but the blood of Christ alone and that in the offering himself to God through the eternal Spirit The redemption of the souls of men is precious and must have ceased for ever had not infinite wisdom found out this way for its accomplishment The work was too great for any other to undertake or for any other means to effect And the glory of God is hid herein only unto them that perish 3. It was God as the Supreme Ruler and Lawgiver with whom atonement for sin was to be made He offered himself unto God It was he whose Law was violated whose Justice was provoked to whom it belonged to require and receive satisfaction And who was meet to tender it unto him but the man that was his Fellow who gave efficacy unto his oblation by the dignity of his Person In the contemplation of the glory of God herein the life of Faith doth principally consist 4. The Souls and Consciences of men are wholly polluted before they are purged by the blood of Christ. And this Pollution is such as excludes them from all right of access unto God in his worship as it was with them who were legally unclean 5. Even
〈◊〉 which is the word constantly used to declare the frame of mind which is or ought to be in Gospel Worshippers in opposition unto that of the Law And it hath two things in it 1. An open view of the spiritual Glories of the way and End of our Approach unto God which they had not 2. Liberty and confidence Liberty of speech and confidence of being accepted which in their Bondage condition they had not Therefore the Apostle thus expresseth the way and manner of our approaching to God by Christ in opposition unto that under the Law and affirms it to be in the full assurance and spiritual boldness of Faith This is the Plerophorie of it which frame of Mind is plainly directed unto 2. A firm and unmoveable Perswasion concerning the Priesthood of Christ whereby we have this Access unto God with the glory and efficacy of it Faith without wavering For many of the Hebrews who had received in general the Faith of the Gospel yet wavered up and down in their minds about this Office of Christ and the glorious things related of it by the Apostle supposing that there might some place be yet left for the Administration of the Legal High Priest This frame the Apostle confutes and shews that under it men could have no access to God nor acceptance with him Wherefore the full assurance of faith here respects not the assurance that any have of their own salvation nor any degree of such an assurance it is only the full satisfaction of our souls and Consciences in the reality and efficacy of the Priesthood of Christ to give us acceptance with God in opposition unto all other ways and means thereof that is intended But withall this perswasion is accompanied with an assured trust of our own acceptance with God in and by him with an acquiescence of our Souls therein 1. The actual exercise of Faith is required in all our approaches unto God in every particular duty of his Worship Without this no outward Solemnity of Worship no exercise of it will avail us 2. It is Faith in Christ alone that gives us boldness of access unto God 3. The Person and Office of Christ are to be rested in with full assurance in all our Accesses to the Throne of Grace IV. There is a two-fold preparation prescribed unto us for the right discharge of this Duty 1. That our Hearts be sprinkled from an evil Conscience 2. That our Bodies are washed with pure Water It is plain that the Apostle in these expressions alludeth unto the necessary preparations for Divine Service under the Law For whereas there were various ways whereby Men were Legally defiled so there were means appointed for their Legal purification which we have declared on Chap. 9. Without the Use and Application of those Purifications if any of them that were so defiled did draw nigh unto the Worship of God he was to dye or be cut off These Institutions the Apostle doth not only allude unto and make Application of things outward and Carnal unto things inward and Spiritual but withal declares what was their Nature and Typical Administration They were not appointed for their own sakes but to typifie and represent the Spiritual Grace and its Efficacy which we receive by the Sacrifice of Christ. The Subject spoken of is two-fold 1. The Heart 2. The Body That is the inward and outward Man As unto the First it is required that with respect unto it it be separated from an evil Conscience There is no doubt but in this place as in many others the Heart is taken for all the Faculties of our Souls with our Affections For it is that wherein Conscience is seated wherein it acts its power which it doth especially in the practical understanding as the Affections are ruled and guided thereby This Conscience is affirmed to be evil antecedently unto the means proposed for the taking it away Conscience as Conscience is not to be separated from the heart but as it is evil it must be so Conscience may be said to be evil on two accounts 1. As it disquieteth perplexeth judgeth and condemneth for Sin In this sence the Apostle speaks of Conscience ver 2. A Conscience condemning us for sin which the Sacrifices of the Law could not take away so an Heart with an evil Conscience is a Heart terrified and condemning for Sin 2. On account of a vitiated principle in the Conscience not performing its duty but secure when 't is filled with all unclean vitious habits And hereon it signifies also all those secret latent sins in the Heart which are known only to a Man 's own Conscience opposed unto the Body or external known Sins which he speaks of afterwards I take it here in the latter sence 1. Because it is said to be evil which it cannot be with respect unto its former Acts and Power for it doth therein but perform its duty and is evil not in it self but unto them in whom it is And 2. The way of its removal is by sprinkling and not by an oblation or offering now sprinkling is the efficacious application of the Blood of Attonement unto Sanctification or internal Purification And this is the last thing in particular namely the Way or Means of the removal of this evil Conscience which is by sprinkling of our Hearts The expression is taken from the sprinkling of Blood upon the Offering of the Sacrifices Exod. 29. 16 21. Lev. 4. 17. Chap. 14. 7. The Spiritual Interpretation and Application whereof is given us Ezek. 36. 25. And whereas this sprinkling from Sin and cleansing thereby is in Ezekiel ascribed unto pure water whereas it was in the Type the Blood of the Sacrifice that was sprinkled it gives us the sence of the whole For as the Blood of the Sacrifice was a Type of the Blood and Sacrifice of Christ as Offered unto God so it is the Holy Spirit and his efficacious work that is denoted by pure water as is frequently produced Wherefore this sprinkling of our hearts is an Act of the Sanctifying power of the Holy Ghost by virtue of the Blood and Sacrifice of Christ in making of that Application of them unto our Souls wherein the Blood of Christ the Son of God cleanseth us from all our sins Hereby are our hearts sprinkled from an evil Conscience 1. Originally in the Communication of regenerating Sanctifying Grace 2. Continually in fresh Applications of the virtue of the Blood of Christ for the taking away of the defilement by internal actual Sin 1. Although that Worship whereby we draw nigh unto God be wrought with respect to Institution and Rule yet without internal Sanctification of heart we are not accepted in it 2. Due Preparations by fresh Applications of our Souls unto the efficacy of the Blood of Christ for the Purification of our hearts that we may be meet to draw nigh to God is required of us This the Apostle hath especial respect unto and the
it is represented in its terror and glory that they may be excited and stirred up to deal effectually with the Souls of men that they fall not under the Vengeance of that day So our Apostle affirms that it was with himself for having asserted the truth and certainty hereof in those words For we must all appear before the Judgement-seat of Christ that every one may receive the things done in his body according to that he hath done he adds thereunto Knowing therefore the terror of the Lord we perswade men 2 Cor. 5. 10 11. Duely considering what will be the state of things with all men in that day how dreadful the Lord Christ will be therein unto impenitent sinners and what a fearful thing it is to fall into the hands of the living God I use all diligence to prevail with men to get such an interest in the Peace and Reconciliation tendred in the Gospel that they may be accounted worthy to stand in that day See Col. 1. 28. And without a continual due apprehension hereof it cannot be but that men will grow cold and dead and formal in their Ministry If the Judgement-seat of Jesus Christ be not continually in our eye whatever other motives we may have unto diligence in our work we shall have little regard to the Souls of men whether they live or die in their Sins or no without which whatever we do is of no acceptance with God 2. The consideration of it is peculiarly applied by the Holy Ghost against security in worldly enjoyments and those Evils wherewith it is usually accompanied So it is made use of by our blessed Saviour Luke 21. 34 35 36. And so by our Apostle 1 Thes. 5. 5 6 7 8. And this also is expressed in the Type of it or the Flood in the days of Noah nothing in it was more terrible unto men than that they were surprised in the midst of their enjoyments and employments Matth. 24. 38 39. 3. It is in like manner frequently applied unto the consolation of Believers under the troubles difficulties and persecutions which in this life they undergo 2 Thes. 1. 6 7 8 9 10. even the terror and the glory of it with the Vengeance which shall be executed in it are proposed as the matter of highest consolation unto Believers as indeed they are on many accounts not here to be insisted on See Isa. 35. 3 4. Luke 21. 31. Rev. 19. 7. 2 Tim. 4. 8. Rev. 22. 17. And therefore are we required to look for long for and what lies in us hasten to this day of the Lord when on all accounts our Joy shall be full 4. It is in like manner every where applied to the terror of ungodly and impenitent sinners 1 Thes. 5. 2 3. 2 Thes. 1. 6 7 8. Jude 14 15. and in many other places not to be numbred And unto these ends in an especial manner is the consideration of it to be by us improved These therefore that we may return to the Text are those fundamental principles of Christian Religion which the Apostle calls the Doctrine of Baptismes and the laying on of hands This was a summary of that Doctrine wherein they were to be instructed who were to be baptized and to have Imposition of hands thereon But there occurs no small difficulty from the use of the word Baptismes in the plural number For it is not any where else in the Scripture so used when the Baptism of the Gospel is intended and the Jewish washings are often so expressed The Syriack Interpreter which is our most ancient translation renders it in the singular number Baptism But because there is a full agreement in all Original Copies and the ancient Expositions also concur therein none have yet adventured to leave the Original and follow that translation but all generally who have commented on the place have considered how the word may be understood and explained And herein they have fallen into such various conjectures as I shall not spend time in the consideration and refutation of but content my self with the naming of them that the Reader may use his own judgement about them Some therefore suppose that mention is made of Baptisms because of the Baptism of John and Christ which as they judge were not only distinct but different But the Jews were indifferently baptized by the one or the other and it was but one Ordinance unto them Some because of the many Baptisms or washings among the Jews into the room of all which the mystery of our Baptism doth succeed But this of all other conjectures is the least probable and if any respect could be had thereunto it would have been necessary to have mentioned Baptism in the singular number Some think respect is had unto the several sorts of Gospel Baptism which are usually referred unto three heads fluminis flaminis sanguinis of the Water by external washing of the Spirit by internal purifying of Afflictions unto blood by both And thus the Apostle should not only intend the Baptism of Water but also the whole spiritual cleansing of the Soul and Conscience which was required of men at their initiation into Christian Religion called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 3. 21. with a purpose to seal their Confession with their Blood if called thereunto and therein being baptized with the Baptism wherewith the Lord Christ in his suffering was baptized Matth. 20. 23. And this hath in it much of probability and which next unto what I have fixed on I should embrace Some suppose regard may be had unto the stated times of Baptism which were fixed and observed in the Primitive Church when they baptized persons publickly but twice or thrice in the year But it is certain that this custom was not then introduced Some be take themselves unto an Enalogie of number which indeed is not unusual but there is nothing here in the Tet to give countenance unto a supposition of it Wherefore the most general interpretation of the words and meaning of the Apostle is that although Baptism be but one and the same never to be repeated or reiterated on the same subject nor is there any other Baptism or Washing of the same kind yet because the Subjects of it or those who were baptized were many every one of them being made partakers of the same Baptism in special that of them all is called Baptisms or the Baptism of the many All persons who began to attend unto the Gospel were diligently instructed in the fore-mentioned principles with others of an alike nature for they are mentioned only as instances before they were admitted unto a participation of this Ordinance with imposition of hands that ensued thereon these therefore are called the Doctrine of Baptisms or the Catechetical fundamental truths wherein those to be baptized were instructed as being the things whereof they were to make a solemn profession But if we shall follow the other interpretation and suppose that this Doctrine of Baptisms
could not subsist one moment For hereon depends 1. All saving Light to understand the word of God or spiritual things in a spiritual manner wherein he continueth the exercise of his Prophetical Office 2. All Habitual Grace whereby the souls of the Elect are quickned and regenerated 3 All supplyes of actual Grace which the whole Church hath from him every moment and without which it could yield no Obedience unto God 4. All spiritual Gifts the sole foundation and means of the Churches edification and without which it can have no real benefit by any Gospel Ordinances or Administrations 5. All Comfort and all Consolation which in all variety of occurrences the Church doth stand in need of which things I have elsewhere spoken unto at large 2. His Actings by vertue of his Mediatory Life for the Church in the world are also various wherein he exerciseth his Kingly Power that Power which is given unto him as he is Head over all things unto the Church Ephes. 1. 22. Hence is the whole preservation of the Church in this world by glorious effects of divine wisdom and power Hence doth proceed the present controuls that are given unto its Adversaries and hence will proceed their future Destruction for he must raign until all his Enemies be made his footstool In the exercise of this Life wherein the Keys of Hell and Death are committed unto him doth he put forth his Mighty power over the World Sathan Death the Grave and Hell for the Eternal security and Salvation of the Church Did he not live this Life for us in Heaven neither the whole Church nor any one member of it could be preserved one moment from utter ruine But hereby are all their adversaries continually disappointed 3. By vertue of this Life he Acts with God on the behalf of the Church And the only way whereby he doth this in the Discharge of his Priestly Office is expressed here in the Text He lives for ever to make intercession for them Now this expression containing the whole of what the Lord Christ as the High Priest of the Church doth now with God for them and whereon the certainty of our Salvadoth depend it must with some diligence be enquired into Expositors especially those of the Roman Church enquire with many Disputes into the External form of the Intercession of Christ as namely whether it be oral and vocal or no. And they produce many Testimonies out of the Antients upon the one side and the other And great weight is laid by some on the Difference and Determination of it For whereas Ribera grants that the Dispute is more about words and the manner of Expression than the matter it self Tena affirms that what he says is most false And it is evident that the Testimonies produced by themselves out of the Antients as Chrysostome Theophylact Ambrose Austin and so to Ruperuâ—s and Thomas are expresly contradictory to one another Now although our principal concernment lyeth in the internal form and efficacy of the Intercession of our High Priest rather than in the outward manner of it yet so far as that also is revealed we may enquire into it And we shall find that the true stating of it tends unto the encouragement and establishment of our Faith And the things ensuing may be observed unto this purpose 1. The Socinian Figment about the Nature of the Intercession of Christ is of no consideration For by a strange violence offered unto the nature of things and the signification of words they contend that this Intercession is nothing but the Power of Christ to communicate actually all good things the whole effect of his Mediation unto Believers That Christ hath such a Power is no way questioned But that this Power in the exercise of it is his Intercession is a most fond Imagination That which casts them on this absurd conception of things is their hatred of the Priestly Office of Christ as exercised towards God on our behalf But I have elsewhere sufficiently disputed against this fiction 2. The Intercession of Christ was under the Old Testament Typed out three ways 1. By the Living fire that was continually on the Altar Herewith were all sacrifices to be kindled and burned which thence were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Firings But this principally Typified his Prayers when he offered himself unto God through the Eternal Spirit which he did with strong cryes and Supplications or Intercessions Heb. 5. 7. Hereby and the Actings of the Eternal Spirit therein he kindled and fired in himself a sacrifice of a sweet smelling savour unto God Eph. 5. 2. 2. By the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dayly sacrifice of morning and evening for the whole People See the Institution of it Exod. 29. ver 38 39 40 41 42. For although that sacrifice had in it the nature of an expiatory Oblation because it was by blood yet the principal end of it was to make continual Application of the great solemn annual expiation unto the Consciences of the People 3. By the Incense that was burned in the Sanctuary And this was of two sorts 1. That wherewith the High Priest entred once a year into the most holy place on the Day of Expiation For he might not enter in yea he was to dye if he did unless in his entrance he filled the place and covered the Ark and Mercy-Seat with a cloud of Incense Levit. 16. 12 13. Which Incense was to be fired with burning coals from the Altar of burnt-offerings So did our High Priest He filled Heaven at his entrance with the sweet savour of his Intercession kindled with the Coals of that Eternal Fire wherewith he offered himself unto God 2. The Incense that was burned every day in the Sanctuary by the Priests in their courses This represented Prayer Psal. 141. 2. and was always accompanied with it Luke 1. 9 10. This also was a Type of the continual efficacy of the Intercession of Christ Revel 8. 4. But this was the most solemn representation of it In that anniversary Sacrifice whereof we must treat afterwards at large there was Attonement made for all the Sins and Transgressions of the People Levit. 16. 21. And it was consummated by carrying some of the Blood as a representation of it into the most holy place sprinkling it before the Ark of the Covenant and the Mercy-Seat This was done but once in the year To keep this in Remembrance and to make Application of the Benefits of it unto the Consciences of the Worshippers the dayly sacrifice was appointed So doth the intercession of Christ make continual Application of his great sacrifice and Attonement whence it derives its efficacy And as the Fire on the Altar kindled all the renewed sacrifices which were to be repeated and multiplyed because of their weakness and imperfection so doth the Intercession of Christ make effectual the one perfect sacrifice which he offered once for all in the varions applications of it unto the Consciences
which was necessary for every High Priest by Gods Institution There never was any High Priest but his Office and Duty it was to Offer Gifts and Sacrifices for unto that end was he ordained of God Hence he infers that it was necessary that This Man should have somewhat to Offer For being a Minister of the Heavenly Sanctuary and the true Tabernacle an High Priest he was But this he could not be unless he had somewhat to offer unto God A Priest that had nothing to offer that was not ordained unto that end is indeed no Priest at all And in this Assumption of the Apostle we may observe 1. The note of inference Wherefore 2. The Designation of the Person spoken of This man 3. The Manner of the Asscription made unto him He must have 4. The matter of it somewhat to offer 1. The note of Inference is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore It is frequently used by the Apostle in this Epistle when he proves his present Assertions from the Old Institutions of the Law and their signification Chap. 2. 17. 3. 1. 25. 9 18. And the whole force of this Inference especially that in this place depends on this Supposition that all the Old Typical Institutions did represent what was really to be accomplished in Christ whence it was necessary that he should be what they did signify and represent Hence it is often observed in the Gospel that he did or suffered such things or in such a manner because things were so ordered under the Law 2. The Designation of the Person is expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Man He of whom we speak this High Priest of the New Testament whom he had before described and specified by his Name Jesus and by his Dignity the Son of God That this Man this Jesus the High Priest of the New Testament 3. The subject being stated that which he affirmes thereof is that He this Priest must have somewhat to offer And this was of necessity that so it should be For what ever otherwise this Glorious Person were or might be yet an High Priest he could not be unless he had somewhat to offer for to offer Gifts and Sacrifices is the sole end of that office This necessity then was absolute For without this no Office of Priesthood could be discharged and consequently no Attonement be made nor could we be brought unto God And it is said that it was thus necessary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he should have And it is not Possession only that is intended but Possession with respect unto use He was so to have somewhat to offer as to offer it accordingly For it would not avail the Church to have an high Priest that should have somewhat to offer if it were not actually offered Wherefore respect is had both unto the meetness of Christ unto his Office and his Faithfulness therein He had what to offer and he did offer it 3. The matter of his offering is expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somewhat to offer that is in Sacrifice unto God The Apostle expresseth it indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but what it is which he was to have he doth not as yet declare He was not ingaged farther by his present Argument But he elsewhere declares expressly what this was that he had to offer what was the matter of his Sacrifice and what it was necessary that it should be And this was himself His whole Humane Nature Soul and Body It may be it will be said that it doth not necessarily follow that if he have somewhat to offer it must be himself For he might offer somewhat else out of the Flocks and Herds as they did of old Nor indeed doth the Apostle intend directly to prove it in this place namely that it must be himself which he must offer But it doth necessarily follow from the Arguments before insisted on Chap. 7. For whatever else God had appointed or approved of to be offered in Sacrifice he had ordained the Levitical Priesthood to offer and appropriated the offering of it unto them so as no such Sacrifice could ever be offered by any who was not of the seed of Aaron Whereas therefore our High Priest was not of the Tribe of Levi but of Judah it is evident that he could not offer any of the things which were appropriated unto their ministry and service And hence our Apostle in the next verse affirmes directly that if he was on the Earth that is to officiate in his Office with the things of the Earth after the manner of other Priests he could not be so much as a Priest at all seeing all such services were appropriated unto and performed by the Priests of another Order Again if he might have done so and accordingly had done so our Apostle manifests that his Priesthood must have been ineffectual as unto the proper ends of it For the Law could make nothing perfect not only because of the Infirmity and Imperfection of its Priests but also because of the Insufficiency of its Sacrifices unto the great ends of expiating sin by whomsoever they were offered For it is impossible as he declares that the Blood of Bulls or Goats should ever take away sin or purge the conscience of the sinner Chap. 10. 1 2 3. c. Wherefore as it was necessary that he should have somewhat to offer so it was necessary that this somewhat should be himself and nothing else Something must yet be added as unto the reading of the words themselves which influenceth their proper sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 necessary of necessity must have the verb substantive added to determine its signification Erasmus adds est it is necessary and we render it it is of necessity Beza supplies fuit as doth the Syriack Interpreter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuit erat it was necessary And so he renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by quod offerret which he should offer in both respecting the time past Others render it by quod offerat which he may offer with respect unto the time present or to come And Beza gives this account of his Translation namely that the Apostle having respect unto the Sacrifice of Christ which was past affirms that it was necessary that he should have somewhat that he might offer and not that it is necessary that he should have somewhat to offer And although I will not deny but that the Lord by reason of the perpetual efficacy of his Oblation and the Representation of it in his Intercession may be said to offer himself yet his Sacrifice and Oblation of himself were properly on the Earth as I have fully proved elsewhere This Text being urged by Grotius with respect unto the Offering and Sacrifice of Christ Crellius replies Concludit Scriptor Divinus ex eo quod Christus sit Sacerdos necesse esse ut habeat quod offerat non ut loquitur Grotius necesse fuisse ut haberet quod offerret quasi de
The Renovation of the terms and sanction of the Covenant of Works contributed much thereunto For the People saw not how the Commands of that Covenant could be observed nor how its Curse could be avoided They saw it not I say by any thing in the Covenant of Sinai which therefore gendred unto bondage All the prospect they had of deliverance was from the Promise 2. It arose from the manner of the delivery of the Law and Gods entring thereon into Covenant with them This was ordered on purpose to fill them with dread and fear And it could not but do so when ever they called it to remembrance 3. From the severity of the Penalties annexed unto the Transgression of the Law And God had taken upon himself that where punishment was not exacted according to the Law he himself would cut them off This kept them always anxious and sollicitous not knowing when they were safe or secure 4. From the Nature of the whole Ministry of the Law which was the ministration of death and condemnation 2 Cor. 3. 16. which declared the desert of every sin to be death and denounced death unto every Sinner administring by its self no relief unto the minds and consciences of men So was it the letter that killed them that were under its power 5. From the Darkness of their own minds in the means ways and causes of deliverance from all these things It is true they had a promise before of Life and Salvation which was not abolished by this Covenant even the Promise made unto Abraham But this belonged not unto this Covenant And the way of its accomplishment by the Incarnation and Mediation of the Son of God was much hidden from them yea from the Prophets themselves who yet foretold them This left them under much bondage For the principal cause and means of the liberty of Believers under the Gospel ariseth from the clear light they have into the mystery of the love and grace of God in Christ. This faith and knowledge of his Incarnation Humiliation Sufferings and Sacrifice whereby he made Attonement for Sin and brought in everlasting Righteousness is that which gives them liberty and boldness in their Obedience 2 Cor. 3. 17 18. whilest they of old were in the dark as unto these things they must needs be kept under much bondage 6. It was increased by the yoke of a multitude of Laws Rites and Ceremonies imposed on them which made the whole of their Worship a burden unto them and unsupportable Acts 15. 9. In and by all these ways and means there was a Spirit of Bondage and Fear administred unto them And this God did thus he dealt with them to the end that they might not rest in that state but continually look out after deliverance On the other hand the New Covenant gives liberty and boldness the liberty and boldness of Children unto all Believers It is the Son in it that makes us free or gives us universally all that liberty which is any way needful for us or useful unto us For where the Spirit of God is there is liberty namely to serve God not in the oldness of the Letter but in the newness of the Spirit And it is declared that this was the great end of bringing in the New Covenant in the accomplishment of the Promise made unto Abraham namely that we being delivered from the hands of all our enemies might serve God without fear all the days of our lives Luke 1. 72 73 74 75. And we may briefly consider wherein this Deliverance and Liberty by the New Covenant doth consist which it doth in the things ensuing 1. In our freedom from the commanding power of the Law as to sinless perfect Obedience in order unto Righteousness and Justification before God Its commands we are still subject unto but not in order unto life and salvation For unto those ends it is fulfilled in and by the Mediator of the New Covenant who is the end of the Law for Righteousness to every one that believeth Rom. 10. 4. 2. In our freedom from the condemning power of the Law and the Sanction of it in the Curse This being undergone and answered by him who was made a curse for us we are freed from it Rom. 7. 6. Gal. 3 13 14. And therein also are we delivered from the fear of death Heb. 2. 15. as it was paenal and an entrance into judgment or condemnation John 5. 24. 3. In our freedom from conscience for sin Heb. 10. 2. That is Conscience disquieting perplexing and condemning our persons the hearts of all that believe being sprinkled from an evil conscience by the blood of Christ. 4. In our freedom from the whole System of Mosaical Worship in all the Rites and Ceremonies and Ordinances of it which what a burden it was the Apostles do declare Acts 15. and our Apostle at large in his Epistle to the Galatians 5. From all the Laws of men in things appertaining unto the Worship of God 1 Cor. 7. 23. And by all these and the like instances of spiritual liberty doth the Gospel free Believers from that Spirit of bondage unto fear which was administred under the Old Covenant It remains only that we point at the Heads of those Ways whereby this Liberty is communicated unto us under the New Covenant And it is done 1. Principally by the grant and communication of the Spirit of the Son as a Spirit of Adoption giving the freedom boldness and liberty of children John 1. 12. Rom. 8. 15 16 17. Gal. 4. 6 7. From hence the Apostle lays it down as a certain Rule that where the Spirit of God is there is liberty 2 Cor. 3. 17. Let men pretend what they will let them boast of the freedom of their outward condition in this world and of the inward liberty or freedom of their wills there is indeed no true liberty where the Spirit of God is not The ways whereby he giveth freedom power a sound mind spiritual boldness courage and contempt of the Cross holy confidence before God a readiness for obedience and enlargedness of heart in duties with all other things wherein true liberty doth consist or which any way belongs unto it I must not here divert to declare The world judges that there is no bondage but where the Spirit of God is For that gives that conscientious fear of Sin that awe of God in all our Thoughts Actions and Ways that careful and circumspect walking that temperance in things lawful that abstinence from all appearance of evil wherein they judge the greatest bondage on the earth to consist But those who have received him do know that the whole world doth lie in evil and that all those unto whom spiritual liberty is a bondage are the Servants and Slaves of Satan 2. It is obtained by the evidence of our justification before God and the causes of it This men were greatly in the dark unto under the first Covenant although all stable peace with
necessary unto it in its present condition so as that it might be guided in its faith and encouraged unto obedience 4. Though the standing of the first Tabernacle was a great Mercy and Priviledge yet the removal of it was a greater for it made way for the bringing in of that which was better 5. The divine wisdom in the Oeconomy and disposal of the Revelation of the way into the Holiest or of Grace and acceptance with himself is a blessed object of our contemplation The several degrees of it we have considered on chap. 1. ver 1. 6. The clear manifestation of the way of Redemption of the Expiation of sin and peace with God thereon is the great Priviledge of the Gospel 7. There is no access into the gracious Presence of God but by the sacrifice of Christ alone VER IX X. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. quae Parabola est Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Exemplar or Example so all render it though it answer the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Parable or Proverb Quod erat Exemplar so Beza and others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. Tempor is instantis of the instant time or season which Arias rectifies into in tempus praesens for the time present Beza pro tempore illo praesente for that present time pro tempore tum praesente for the time that was then present Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that time omitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. juxta quam it being uncertain what he refers quam unto Arias rectifieth it juxta quod for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answereth unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quo wherein Syr. in quo wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. Munera Hostiae Dona Sacrificia Syr. Gifts that is Meat and Drink Offerings and Sacrifices by Blood Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oblations and Victims or bloody Sacrifices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vul Lat. juxta Conscientiam perfectum facere servientem make him that did the service perfect according to Conscience others in Conscientia sanctificare cultorem others consummare of the sense of the word we have spoken before Syr. Perfect the Conscience of him that offered them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. in Meat and Drink in the singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the washing of kinds Kinds that is various kinds with respect not unto the various rites of washing but the various kinds of things that were washed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. Iustitiis Carnis so it renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Iustitia or Iustificatio constantly but very improperly Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Precepts of the flesh Ritibus carnalibus Ordinances Institutions Rites of the flesh concerning fleshly things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. Impositis others Imposita incumbent on lying on them VER IX X. Which was a figure for the time then present in which were offered both Gifts and Sacrifices that could not make him that did the service perfect as pertaining to the Conscience Which stood onely in meats and drinks and divers washings and carnal Ordinances imposed until the time of Reformation I shall not alter the Translation but shew what might be more properly expressed as unto some Instances in our Exposition Expositors have made use of various Conjectures in their Commentaries on this place What is material in the most eminent of them the Reader may see in Mr. Pool's Collections But I must needs say that in my judgment they have brought more difficulty unto the Text than they have freed it from Wherefore I shall not detain the Reader in the examination of them but I shall give that interpretation of the Text which I hope will evidence its Truth unto such who impartially seek after it and are in any measure acquainted with the things treated of The Apostle in these two Verses gives a summary Account and Reason of the Imperfection of the Tabernacle and all its Services wherein the Administration of the Old Covenant did consist This was direct and proper unto his present Argument For his design is to prove the Preeminence of the New Covenant above the Old from the excellency of the High Priest thereof with his Tabernacle and Sacrifice Unto this end a discovery of the imperfections and weakness of the first Tabernacle and Services was indispensably necessary And if notwithstanding its outward Excellency and Glory it was no other but what it is here declared to be as evidently it was not then was it not only an unreasonable thing and a plain rejection of the Wisdom and Grace of God to adhere unto it in opposition unto the Gospel which was done by the most of the Hebrews but it was altogether unmeet and useless to be retained with the Profession of the Gospel which the residue of them earnestly contended for This was that which the Apostle designed ultimately to convince them of and a work herein both great and difficult was committed unto him For there is nothing more difficult than to dispossess the minds of men of such Persuasions in Religion as they have been bred up in and received by a long Tract of Tradition from their Fathers So we find it to be in such Persuasions and Observances as are evidently false and impious unto the understandings of all that are not under the power of such Prejudices So is it at present with them of the Roman Church and others But these Hebrews had a Pretence or Plea for their obstinacy herein which none other ever had in the like case but themselves For the things which they adhered unto were confessedly of Divine Institution Wherefore the Apostle labours principally to prove that in the Will and Wisdom of God they were to continue only for a season and also that the season of their Expiration was now come And this he doth in this place by a declaration of their nature and use whil'st they did continue whence it is evident that God never designed them a perpetual station in the Church and that because they could not effect what he purposed and had promised to do for it This is the substance of his present Argument There is in the words themselves 1. The Subject spoken of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which 2. The proper Use and End of it It was a Figure 3. The limitation of that Use as unto Time For the Time then present 4. The especial Nature of it The offering of Gifts and Sacrifices 5. The Imperfection of it therein They could not consummate the Worshippers in Conscience 6. The reason of that Imperfection It stood only in Meats and Drinks c. 7. The manner of its Establishment It was imposed 8. The time alotted for its Continuance Until the Time of Reformation 1. The Subject spoken of is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which
by the Apostle is destroyed by this Artifice especially if it be not considered as a meer Comparison but as the Relation that was between the Type and the Antitype For that is the nature of the Comparison that the Apostle makes between the entrance of the High Priest into the Holy Place and the entrance of Christ into Heaven That there may be such a Comparison that there may be such a Relation between these things it is needful that they should really agree in that wherein they are compared and not by Force or Artifice be fitted to make some kind of Resemblance the one of the other For it is to no purpose to compare things together which disagree in all things much less can such things be the Types one of another Wherefore the Apostle declares and allows a treble dissimilitude in the Comparates or between the Type and the Antitype For Christ entred by his own Blood the High Priest by the Blood of Calves and Goats Christ onely once the High Priest every year Christ into Heaven the High Priest into the Tabernacle made with hands But in other things he confirms a similitude between them namely in the entrance of the High Priest into the Holy Place by the Blood of his Sacrifice or with it But by these men this is taken away and so no ground of any Comparison left only the Apostle makes use of an ambiguous word to frame an appearance of some similitude in the things compared whereas indeed there is none at all For unto these ends he says by the Blood whereas he ought to have said with the Blood but if he had said so there would have been no appearance of any similitude between the things compared For they allow not Christ to enter into the Holy Place by or with his own Blood in any sense not by vertue of it as offered in Sacrifice for us nor to make application of it unto us in the fruits of his Oblation for us And what similitude is there between the High Priest entring into the Holy Place by the Blood of the Sacrifice that he had offered and the Lord Christ's entring into Heaven without his own Blood or any respect unto the vertue of it as offered in Sacrifice 3 This Notion of the Sacrifice or Oblation of Christ to consist onely in his appearance in Heaven without Flesh or Blood as they speak overthrows all the Relation of Types or Representations between it and the Sacrifices of old Nay on that supposition they were suited rather to deceive the Church than instruct it in the Nature of the great Expiatory Sacrifice that was to be made by Christ. For the universal Testimony of them all was that Atonement and Expiation of Sin was to be made by Blood and no otherwise But according unto these men Christ offered not himself unto God for the Expiation of our Sins until he had neither Flesh nor Blood 4 They say it 's true he offered himself in Heaven fuso prius sanguine But it is an order of Time and not of Causality which they intend His Blood was shed before but therein was no part of his Offering or Sacrifice But herein they expresly contradict the Scripture and themselves It is by the Offering of Christ that our Sins are expiated and Redemption obtained This the Scripture doth so expresly declare as that they cannot directly deny it But these things are constantly ascribed unto the Blood of Christ and the shedding of it and yet they would have it that Christ offered himself then only when he had neither Flesh nor Blood They encrease this confusion in their ensuing Discourse Aliter enim ex parte Christi res sese habuit quam in illo antiquo In antiquo illo ut in aliis quae pro peccato lege divina constituta erant non offerebatur ipsum animal mactatum hoc est nec in odorem suavitatis ut Scriptura loquitur adolebatur sed renes ejus adeps tantum nec inferebatur in Sancta sed illius sanguis tantum In Christi autem Sacrificio non sanguis ipsius quem mactatus effudit sed ipse offerri in illa Sancta coelestia ingredi debuit Idcirco infra ver 14. dicitur seipsum non vero sanguinem suum Deo obtulisse licet alias comparatio cum Sacrificiis expiatoriis postulare videretur ut hoc posterius potius doceretur 1. Here they fully declare that according to their Notion there was indeed no manner of similitude between the things compared but that as to what they are compared in they were opposite and had no agreement at all The ground of the comparison in the Apostle is that they were both by Blood and this alone For herein he allows a dissimilitude in that Christ was by his own Blood that of the High Priests by the Blood of Calves and Goats But according unto the sense of these men herein consists the difference between them that the one was with Blood and the other without which is expresly contradictory to the Apostle 2. What they observe of the Sacrifices of old that not the Bodies of them but only the Kidneys and Fat were burned and the Blood only carried into the Holy Place is neither true nor any thing to their purpose For 1 the whole Bodies of the Expiatory Sacrifices were burnt and consumed with fire and this was done without the Camp Lev. 16. 27. to signifie the suffering of Christ and therein the offering of his Body without the City as the Apostle observes Chap. 13. 11 12. 2 They allow of no use of the Blood in Sacrifices but only as to the carrying of it into the Holy Place which is expresly contradictory unto the main end of the Institution of Expiatory Sacrifices For it was that by their Blood Atonement should be made on the Altar Lev. 17. 11. Wherefore there is no Relation of Type and Antitype no similitude for a ground of comparison between the Sacrifice of Christ and that of the High Priest if it was not made by his Blood 3 Their observation that in ver 14. the Lord Christ is said to offer Himself and not to offer his Blood is of no value For in the offering of his Blood Christ offered himself or he offered himself by the offering of his Blood his Person giving the efficacy of a Sacrifice unto what he offered And this is undeniably asserted in that very Verse For the purging of our Consciences from dead works is the Expiation of Sin But Christ even according to the Socinians procured the Expiation of Sin by the offering of himself Yet is this here expresly assigned unto his Blood How much more shall the Blood of Christ purge your Consciences from dead works Wherefore in the offering of himself he offered his Blood They add as the Exposition of these words He entred into the Holiest Ingressus in Sancta necessario ad Sacrificium istud requiritur Nec ante Oblatio in qua
Sacrificii ratio potissimum consistit peragi potuit cum ea in Sanct is ipsis fieri debuerit Hinc manifestum est Pontificis nostri Oblationem Sacrificium non in Cruce sed in Coelis per actam esse adhuc per agi Ans. 1 What they say at first is true but what they intend and infer from thence is false It is true that the entrance into the Holy Place and carrying of the Blood in thither did belong unto the Anniversary Sacrifice intended For God had prescribed that Order unto its Consummation and Complement But that the Sacrifice or Oblation did consist therein is false For it is directly affirmed that both the Bullock and Goat for the Sin-offering were offered before it at the Altar Lev. 16. 6 9. 2 It doth not therefore hence follow as is pretended that the Lord Christ offered not himself a Sacrifice unto God on the earth but did so in Heaven only but the direct contrary doth follow For the Blood of the Sin-offering was offered on the Altar before it was carried into the Holy Place which was the Type of Christ's entrance into Heaven 3 What they say that the Sacrifice of Christ was performed or offered in Heaven and is yet so offered utterly overthrows the whole Nature of his Sacrifice For the Apostle everywhere represents that to consist absolutely in one Offering once offered not repeated or continued Herein lies the foundation of all his Arguments for its excellency and efficacy Hereof the making of it to be nothing but a continued Act of Power in Heaven as is done by them is utterly destructive What they add in the same place about the Nature of Redemption will be removed in the consideration of it immediately In the close of the whole they affirm that the obtaining of everlasting salvation by Christ was not an Act antecedent unto his entering into Heaven as the word seems to import 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having obtained but it was done by his entrance it self into that Holy Place whence they would rather read the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present tense Obtaining But whereas our Redemption is everywhere constantly in the Scripture assigned unto the Blood of Christ and that alone Eph. 1. 7. Col. 1. 14. 1 Pet. 1. 18 19. Rev. 5. 9. hast redeemed us unto God by thy Blood it is too great a confidence to confine this work unto his entrance into Heaven without any offering of his Blood and when he had no Blood to offer And in this place the Redemption obtained is the same upon the matter with the purging of our Consciences from dead works ver 14. which is ascribed directly unto his Blood These Glosses being removed I shall proceed unto the Exposition of the words The Apostle hath a double design in this Verse and those two that follow 1. To declare the Dignity of the Person of Christ in the discharge of his Priestly Office above the High Priest of old And this he doth 1 From the excellency of his Sacrifice which was his own Blood 2 The Holy Place whereinto he entred by vertue of it which was Heaven it self And 3 the effect of it in that by it he procured Eternal Redemption which he doth in this Verse 2. To prefer the efficacy of this Sacrifice of Christ for the purging of Sin or the purification of Sinners above all the Sacrifices and Ordinances of the Law ver 13 14. In this Verse with respect unto the end mentioned the entrance of Christ into the Holy Place in answer unto that of the Legal High Priest described v. 7. is declared And it is so 1 As unto the way or means of it 2 As unto its season 3 As unto its effects in all which respects Christ was manifested in and by it to be far more excellent than the Legal High Priest 1. The manner and way of it is expressed 1 Negatively It was not by the blood of Goats and Calves 2 Positively it was by his own blood 2. For the Time of it it was once and but once 3. The Effect of that blood of his as offered in Sacrifice was that he obtained thereby eternal Redemption The thing asserted is the entrance of Christ the High Priest into the Holy Place That he should do so was necessary both to answer the Type and for the rendring his sacrifice effectual in the Application of the Benefits of it unto the Church as it is afterwards declared at large And I shall open the words not in the order wherein they lie in the Text but in the natural order of the things themselves And we must shew 1 What is the Holy Place whereinto Christ entred 2 What was that Entrance 3 How he did it once whereon will follow the consideration of the means whereby he did it with the effect of that means 1. For the Place whereinto he entred it is said he did so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into the Holies It is the same word whereby he expresseth the Sanctuary the second Part of the Tabernacle whereinto the High Priest entred once a year But in the Application of it unto Christ the signification of it is changed He had nothing to do with he had no right to enter into that Holy Place as the Apostle affirms chap. 8. 4. That therefore he intends which was signified thereby that is Heaven itself as he explains it in ver 24. The Heaven of Heavens the Place of the glorious Residence of the Presence or Majesty of God is that whereinto he entred 2. His Entrance itself into this Place is asserted He entred This entrance of Christ into Heaven upon his Ascension may be considered two ways 1 As it was Regal Glorious and Triumphant so it belonged properly unto his Kingly Office as that wherein he triumphed over all the enemies of the Church See it described Ephes. 4. 8 9 10. from Psal. 68. 18. Satan the World Death and Hell being conquered and all power committed unto him he entred triumphantly into Heaven So it was Regal 2 As it was Sacerdotal Peace and Reconciliation being made by the blood of the Cross the Covenant being confirmed eternal Redemption obtained He entred as our High Priest into the Holy Place the Temple of God above to make his Sacrifice effectual unto the Church and to apply the benefits of it thereunto This he did once only once for all In the foregoing description of the service of the High Priest he shews how he went into the Holy Place once every year that is on one day wherein he went to offer And the repetition of this service every year proved its imperfection seeing it could never accomplish perfectly that whereunto it was designed as he argues in the next chapter In opposition hereunto our High Priest entred once only into the Holy Place a full demonstration that his one Sacrifice had fully expiated the sins of the Church Of this entrance of Christ into it is said 1 Negatively
many accounts 1 Of the Subject Matter of it which are things eternal none of them are carnal or temporal The state of Bondage from which we are delivered by it in all its causes was spiritual not temporal and the effects of it in liberty grace and glory are eternal 2 Of its Duration It was not for a season like that of the people out of Egypt or the deliverances which they had afterwards under the Judges and on other occasions They endured in their effects only for a season and afterwards new troubles of the same kind overtook them But this was eternal in all the effects of it none that are partakers of it do ever return into a state of Bondage So 3 it endures in those effects unto all eternity in Heaven it self 3. This Redemption Christ obtained by his Blood Having done all in the Sacrifice of himself that was in the Justice Holiness and Wisdom of God required thereunto it was wholly in his power to confer all the benefits and effects of it on the Church on them that do believe And sundry things we may observe from this Verse 1. The Entrance of our Lord Iesus Christ as our High Priest into Heaven to appear in the presence of God for us and to save us thereby unto the uttermost was a thing so great and glorious as could not be accomplished but by his own blood No other Sacrifice was sufficient unto this end Not by the Blood of Bulls and Goats The reason hereof the Apostle declares at large Chap. 10. 5 6 7 8 9 10. Men seldom rise in their thoughts unto the greatness of this Mystery Yea with the most this Blood of the Covenant wherewith he was sanctified unto the remainder of his work is a common thing The ruine of Christian Religion lies in the slight thoughts of men about the Blood of Christ and pernicious Errors do abound in opposition unto the true nature of the Sacrifice which he made thereby Even the faith of the best is weak and imperfect as to the comprehension of the glory of it Our relief is that the uninterrupted contemplation of it will be a part of our blessedness unto eternity But yet whil'st we are here we can neither understand how great is the salvation which is tendred unto us thereby nor be thankful for it without a due consideration of the way whereby the Lord Christ entred into the Holy Place And he will be the most humble and most fruitful Christian whose faith is most exercised most conversant about it 2. Whatever difficulty lay in the way of Christ as unto the accomplishment and perfection of the work of our Redemption he would not decline them nor desist from his undertaking whatever it cost him Sacrifice and Burnt-offering thou would'st not have then said I Lo I come to do thy Will O God He made his way into the Holy Place by his own Blood What was required of him for us that we might be saved he would not decline though never so great and dreadful and surely we ought not to decline what he requires of us that he may be honoured 3. There was an Holy Place meet to receive the Lord Christ after the Sacrifice of himself and a sutable Reception for such a Person after so glorious a Performance It was a place of great glory and beauty whereinto the High Priest of old entred by the Blood of Calves and Goats the visible pledges of the presence of God were in it whereunto no other person might approach But our High Priest was not to enter into any Holy Place made with hands unto outward visible pledges of the presence of God but into the Heaven of Heavens the place of the glorious residence of the Majesty of God it self 4. If the Lord Christ entred not into the Holy Place until he had finished his work we may not expect an entrance thereinto until we have finished ours He fainted not nor waxed weary until all was finished And it is our duty to arm our selves with the same mind 5. It must be a glorious Effect which had so glorious a Cause and so it was even Eternal Redemption 6. The Nature of our Redemption the way of its procurement with the Duties required of us with respect thereunto are greatly to be considered by us VER XIII XIV 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 unto 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 doth 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 doth 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from ver 11. instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used And both that and the Vulgar place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the foregoing Verse contrary unto all Copies of the Original as to the order of the words For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vulgar reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per Spiritum Sanctum The Syriac follows the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Eternal Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Original Copies vary some reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our but most 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your which our Translators follow For if the blood of Bulls and of Goats and the ashes of an Heifer sprinkling the unclean sanctifieth unto the purifying of the flesh How much more shall the blood of Christ who through the eternal Spirit offered himself without spot unto 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 Iesus Christ by his blood hath obtained for us eternal redemption This the Causal Redditive Conjunction For doth manifest whereunto the Note of a Supposition If is premised as a Note of an Hypothetical Argumentation There are two Parts of
nor was there any constraint on Christ but he offered himself willingly through the eternal Spirit 2 She was to be had forth without the Camp ver 3. which the Apostle alludes unto Chap. 13. 11. representing Christ going out of the City unto his Suffering and Oblation 3 One did slay her before the face of the Priest and not the Priest himself So the hands of others Iews and Gentiles were used in the slaying of our Sacrifice 4 The Blood of the Heifer being slain was sprinkled by the Priest seven times directly before the Tabernacle of the Congregation ver 4. So is the whole Church purified by the sprinkling of the Blood of Christ. 5 The whole Heifer was to be burned in the sight of the Priest ver 5. So was whole Christ Soul and Body offered up to God in the fire of love kindled in him by the eternal Spirit 6 Cedar wood Hysop and Scarlet were to be cast into the midst of the burning of the Heifer ver 6. which were all used by God's Institution in the purification of the unclean or the sanctification and dedication of any thing unto sacred use to teach us that all spiritual vertue unto these ends really and eternally was contained in the one offering of Christ. 7 Both the Priest who sprinkled the Blood the men that slew the Heifer and he that burned her and he that gathered her ashes were all unclean until they were washed ver 7 8 9 10. So when Christ was made a Sin-offering all the legal Uncleannesses that is the Guilt of the Church were on him and he took them away But it is the use of this Ordinance which is principally intended The Ashes of this Heifer being burned was preserved that being mixed with pure water it might be sprinkled on persons who on any occasion were legally unclean Whoever was so was excluded from all the Solemn Worship of the Church Wherefore without this Ordinance the worship of God and the holy state of the Church could not have been continued For the means causes and ways of legal defilements among them were very many and some of them unavoidable In particular every Tent and House and all persons in them were defiled if any one died among them which could not but continually fall out in their Families Hereon they were excluded from the Tabernacle and Congregation and all Duties of the Solemn Worship of God until they were purified Had not therefore these Ashes which were to be mingled with living water been always preserved and in a readiness the whole worship of God must quickly have ceased amongst them It is so in the Church of Christ. The Spiritual Defilements which befal Believers are many and some of them unavoidable unto them whil'st they are in this world yea their Duties the best of them have defilements adhering unto them Were it not but that the Blood of Christ in its purifying vertue is in a continual readiness unto Faith that God therein had opened a Fountain for Sin and Uncleanness the Worship of the Church would not be acceptable unto him In a constant application thereunto doth the exercise of Faith much consist The nature and use of this Ordinance is farther described by its object the unclean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is those that were made common All those who had a liberty of approach unto God in his Solemn Worship were so far sanctified that is separated and dedicated And such as were deprived of this priviledge were made common and so unclean The Unclean especially intended in the Institution were those who were defiled by the dead Every one that by any means touched a dead body whether dying naturally or slain whether in the house or field or did bear it or assist in the bearing of it or were in the Tent or House where it was were all defiled no such person was to come into the Congregation or near the Tabernacle But it is certain that many Offices about the dead are works of Humanity and Mercy which morally defile not Wherefore there was a peculiar reason of the constitution of this defilement and this severe Interdiction of them that were so defiled from Divine Worship And this was to represent unto the People the Curse of the Law whereof Death was the great visible effect The present Iews have this Notion that defilement by the dead arose from the poyson that is dropt into them that dye by the Angel of death whereof see our Exposition on Chap. 2. 14. The meaning of it is that Death came in by Sin from the poysonous temptation of the old Serpent and befel men by the Curse which took hold of them thereon But they have lost the understanding of their own Tradition This belonged unto the bondage under which it was the Will of God to keep that People that they should dread Death as an effect of the Curse of the Law and the fruit of Sin which is taken away in Christ Heb. 2. 14. 1 Cor. 15. 47. And these works which were unto them so full of defilement are now unto us accepted Duties of Piety and Mercy These and many others were excluded from an interest in the Solemn Worship of God upon ceremonial defilements And some vehemently contend that none were so excluded for moral defilements and it may be it is true for the matter is dubious But that it should thence follow that none under the Gospel should be so excluded for moral and spiritual Evils is a fond imagination Yea the Argument is firm that if God did so severely shut out from a participation in his Solemn Worship all those who were legally or ceremonially defiled much more is it his Will that those who live in spiritual or moral defilements should not approach unto him by the holy Ordinances of the Gospel The manner of the application of this purifying water was by sprinkling Being sprinkled or rather transitively sprinkling the unclean Not only the Act but the Efficacy of it is intended The manner of it is declared Numb 19. 17 18. The Ashes was kept by it self Where use was to be made of it it was to be mingled with clean living water water from the Spring The vertue was from the Ashes as it was the Ashes of the Heifer slain and burnt as a Sin-offering The water was used as the means of its application Being so mingled any clean person might dip a Bunch of Hysop see Psal. 51. 7. into it and sprinkle any thing or person that was defiled For it was not confined unto the Office of the Priest but was left unto every private person as is the continual application of the Blood of Christ. And this Rite of sprinkling was that alone in all Sacrifices whereby their continued efficacy unto Sanctification and Purification was expressed Thence is the Blood of Christ called the blood of sprinkling because of its efficacy unto our Sanctification as applied by Faith unto our Souls and Consciences The effect of
the things mentioned is that they sanctified unto the purifying of the flesh namely that those unto whom they were applied might be made Levitically clean be so freed from the carnal defilements as to have an admission unto the Solemn Worship of God and Society of the Church Sanctifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament doth signifie for the most part to purifie and sanctifie internally and spiritually Sometimes it is used in the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Old Testament to separate dedicate consecrate So is it by our Saviour Iohn 17. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And for them I sanctifie my self that is separate and dedicate my self to be a Sacrifice So is it here used Every defiled person was made common excluded from the priviledge of a right to draw nigh unto God in his Solemn Worship But in his Purification he was again separated to him and restored unto his sacred Right The word is of the singular number and seems only to respect the next Antecedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ashes of an Heifer But if so the Apostle mentions the Blood of Bulls and Goats without the ascription of any effect or efficacy thereunto This therefore is not likely as being the more Solemn Ordinance Wherefore the word is distinctly to be referred by a Zeugma unto the one and the other The whole effect of all the Sacrifices and Institutions of the Law is comprised in this word All the Sacrifices of Expiation and Ordinances of Purification had this effect and no more They sanctified unto the purifying of the flesh That is those who were legally defiled and were therefore excluded from an interest in the worship of God and were made obnoxious unto the curse of the Law thereon were so legally purified justified and cleansed by them as that they had free admission into the Society of the Church and the Solemn Worship thereof This they did this they were able to effect by vertue of Divine Institution This was the state of things under the Law when there was a Church-Purity Holiness and Sanctification to be obtained by the due observance of external Rites and Ordinances without internal purity or holiness Wherefore these things were in themselves of no worth nor value And as God himself doth often in the Prophets declare that meerly on their own account he had no regard unto them so by the Apostle they are called worldly carnal and beggarly Rudiments Why then it will be said did God appoint and ordain them Why did he oblige the People unto their observance I answer It was not at all on the account of their outward use and efficacy as unto the purifying of the flesh which as it was alone God always despised but it was because of the representation of good things to come which the wisdom of God had inlaid them withal With respect hereunto they were glorious and of exceeding advantage unto the Faith and Obedience of the Church This state of things is changed under the New Testament For now neither Circumcision availeth any thing nor Uncircumcision but a new Creature The thing signified namely internal Purity and Holiness is no less necessary unto a Right unto the Priviledges of the Gospel than the observance of these external Rites was unto the Priviledges of the Law Yet is there no countenance given hereby unto the impious opinion of some that God by the Law required only external Obedience without respect unto the inward spiritual part of it For although the Rites and Sacrifices of the Law by their own vertue purified externally and delivered only from temporary Punishments yet the Precepts and the Promises of the Law required the same Holiness and Obedience unto God as doth the Gospel VER XIV How much more shall the Blood of Christ who through the eternal Spirit offered himself without spot unto God purifie your Conscience from dead works to serve the living God THis Verse contains the Inference or Argument of the Apostle from the preceding Propositions and Concessions The Nature of the Argument is à minori and à proportione From the first the Inference follows as unto its truth and formally from the latter as to its greater evidence and materially There are in the words considerable 1. The Subject treated of in opposition unto that before spoken unto and that is the Blood of Christ. 2. The means whereby this Blood of Christ was effectual unto the end designed in opposition unto the way and means of the efficacy of legal Ordinances He offered himself that is in the shedding of it unto God without spot through the eternal Spirit 3. The end assigned unto this Blood of Christ in that offering of himself or the effect wrought thereby in opposition unto the end and effect of legal Ordinances which is to purge our Consciences from dead works 4. The benefit and advantage which we receive thereby in opposition unto the benefit which was obtained by those legal administrations that we may serve the living God All which must be considered and explained 1. The Nature of the Inference is expressed by How much more This is usual with the Apostle when he draws any Inference or Conclusion from a Comparison between Christ and the High Priest the Gospel and the Law to use an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in expression to manifest their absolute pre-eminence above them See Chap. 2. 2 3. Chap. 3. 3. Chap. 10. 28 29. Chap. 12. 25. Although these things agreed in their general Nature whence a Comparison is founded yet were the one incomparably more glorious than the other Hence elsewhere although he alloweth the administration of the Law to be glorious yet he affirms that it had no Glory in comparison of what doth excel 2 Cor. 3. 10. The Person of Christ is the Spring of all the Glory in the Church and the more nearly any thing relates thereunto the more glorious it is There are two things included in this way of the Introduction of the present Inference How much more 1. An equal certainty of the Event and Effect ascribed unto the Blood of Christ with the effect of the legal Sacrifices is included in it So the Argument is à minori And the Inference of such an Argument is expressed by much more though an equal certainty be all that is evinced by it If these Sacrifices and Ordinances of the Law were effectual unto the ends of legal Expiation and Purification then is the Blood of Christ assuredly so unto the spiritual and eternal effects whereunto it is designed And the force of the Argument is not meerly as was observed before à comparatis and à minori but from the nature of the things themselves as the one was appointed to be typical of the other 2. The Argument is taken from a Proportion between the things themselves that are compared as to their efficacy This gives a greater evidence and validity unto the Argument than if it were
taken meerly à minori For there is a greater reason in the nature of things that the Blood of Christ should purge our Consciences from dead works than there is that the Blood of Bulls and Goats should sanctifie unto the purifying of the flesh For that had all its efficacy unto this end from the sovereign pleasure of God in its Institution In it self it had neither worth nor dignity whence in any proportion of Justice or Reason men should be legally sanctified by it The Sacrifice of Christ also as unto its Original depended on the sovereign pleasure wisdom and grace of God But being so appointed upon the account of the infinite dignity of his Person and the nature of his Oblation it had a real efficacy in the justice and wisdom of God to procure the effect mentioned in the way of purchase and merit This the Apostle refers unto in these words Who through the eternal Spirit offered himself unto God That the Offering was himself that he offered himself through the eternal Spirit in his Divine Person is that which gives assurance of the accomplishing the effect assigned unto it by his Blood above any grounds we have to believe that the Blood of Bulls and Goats should sanctifie unto the purifying of the flesh And we may observe from this How much more That There is such an Evidence of Wisdom and Righteousness unto a spiritual Eye in the whole Mystery of our Redemption Sanctification and Salvation by Christ as gives an immoveable foundation unto Faith to rest upon in its receiving of it The Faith of the Church of Old was resolved into the meer sovereign pleasure of God as to the efficacy of their Ordinances nothing in the nature of the things themselves did tend unto their establishment But in the dispensation of God by Christ in the work of our Redemption by him there is such an Evidence of the Wisdom and Righteousness of God in the things themselves as gives the highest security unto Faith It is Unbelief alone made obstinate by prejudices insinuated by the Devil that hides these things from any as the Apostle declares 2 Cor. 4. 3. 4. And hence will arise the great aggravation of the Sin and condemnation of them that perish 2. We must consider the things themselves The Subject spoken of and whereunto the Effect mentioned is ascribed is the Blood of Christ. The Person unto whom these things relate is Christ. I have given an account before on sundry occasions of the great variety used by the Apostle in this Epistle in the naming of him And a peculiar Reason of every one of them is to be taken from the place where it is used Here he calls him Christ For on his being Christ the Messias depends the principal force of his present Argument It is the Blood of him who was promised of Old to be the High-Priest of the Church and the Sacrifice for their Sins In whom was the Faith of all the Saints of Old that by him their Sins should be expiated that in him they should be justified and glorified Christ who is the Son of the living God in whose Person God purchased his Church with his own Blood And we may observe That The Efficacy of all the Offices of Christ towards the Church depends on the Dignity of his Person The Offering of his Blood was prevalent for the Expiation of Sin because it was his Blood and for no other Reason But this is a Subject which I have handled at large elsewhere A late learned Commentator on this Epistle takes occasion in this place to reflect on Dr. Gouge for affirming that Christ was a Priest in both Natures which as he says cannot be true I have not Dr. Gouge's Exposition by me and so know not in what sense it is affirmed by him But that Christ is a Priest in his entire Person and so in both Natures is true and the constant Opinion of all Protestant Divines And the following words of this learned Author being well explained will clear the difficulty For he saith that He that is a Priest is God yet as God he is not he cannot be a Priest For that Christ is a Priest in both Natures is no more but that in the discharge of his Priestly Office he acts as God and Man in one Person from whence the Dignity and Efficacy of his Sacerdotal Actings do proceed It is not hence required that whatever he doth in the discharge of his Office must be an immediate Act of the Divine as well as of the Humane Nature No more is required unto it but that the Person whose Acts they are is God and Man and acts as God and Man in each Nature sutably unto its essential Properties Hence although God cannot dye that is the Divine Nature cannot do so yet God purchased his Church with his own Blood and so also the Lord of Glory was Crucified for us The sum is That the Person of Christ is the Principle of all his Mediatory Acts although those Act◠be immediately performed in and by vertue of his distinct Natures some of one some of another according unto their distinct Properties and Powers Hence are they all Theandrical which could not be if he were not a Priest in both Natures Nor is this impeached by what ensues in the same Author namely That a Priest is an Officer and all Officers as Officers are made such by Commission from the Sovereign Power and are Servants under them For 1 It may be this doth not hold among the Divine Persons it may be no more is required in the dispensation of God towards the Church unto an Office in any of them but their own infinite condescension with respect unto the order of their subsistence So the Holy Ghost is in peculiar the Comforter of the Church by the way of Office and is sent thereon by the Father and Son Yet is there no more required hereunto but that the order of the operation of the Persons in the blessed Trinity should answer the order of their subsistence and so he who in his Person proceedeth from the Father and the Son is sent unto his work by the Father and the Son no new Act of Authority being required thereunto but only the determination of the Divine Will to act sutably unto the order of their subsistence 2 The Divine Nature considered in the Abstract cannot serve in an Office yet He who was in the Form of God and counted it no robbery to be equal unto God took on him the form of a Servant and was obedient unto death It was in the Humane Nature that he was a Servant nevertheless it was the Son of God he who in his Divine Nature was in the Form of God who so served in Office and yielded that Obedience Wherefore he was so far a Mediator and Priest in both his Natures as that whatever he did in the discharge of those Offices was the Act of his entire Person whereon the
dignity and efficacy of all that he did did depend That which the Effect intended is ascribed unto is the Blood of Christ. And two things are to be enquired hereon 1 What is meant by the Blood of Christ. 2 How this Effect was wrought by it 1. It is not only that Material Blood which he shed absolutely considered that is here and elsewhere called the Blood of Christ when the work of our Redemption is ascribed unto it that is intended But there is a double consideration of it with respect unto its Efficacy unto this End 1 That it was the pledge and the sign of all the internal Obedience and Sufferings of the Soul of Christ of his Person He became obedient unto death the death of the Cross whereon his blood was shed This was the great instance of his Obedience and of his Sufferings whereby he made Reconciliation and Atonement for Sin Hence the Effects of all his Sufferings and of all Obedience in his Sufferings are ascribed unto his Blood 2 Respect is had unto the Sacrifice and Offering of Blood under the Law The reason why God gave the People the Blood to make Atonement on the Altar was because the life of the flesh was in it Lev. 17. 11 14. So was the life of Christ in his Blood by the shedding whereof he laid it down And by his death it is as he was the Son of God that we are redeemed Herein he made his Soul an Offering for Sin Isa. 53. 10. Wherefore this Expression of the Blood of Christ in order unto our Redemption or the Expiation of Sin is comprehensive of all that he did and suffered for those Ends inasmuch as the shedding of it was the way and means whereby he offered it or himself in and by it unto God 2. The second Enquiry is How the Effect here mentioned was wrought by the Blood of Christ. And this we cannot determine without a general consideration of the Effect it self and this is the purging of our Conscience from dead works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall purge That is say some shall purifie and sanctifie by internal inherent sanctification But neither the sense of the word nor the Context nor the Exposition given by the Apostle of this very expression Chap. 10. 1 2. will admit of this restrained sense I grant it is included herein but there is somewhat else principally intended namely the Expiation of Sin with our Justification and Peace with God thereon 1 For the proper sense of the word here used see our Exposition on Chap. 1. 3. Expiation Lustration carrying away punishment by making Atonement are expressed by it in all good Authors 2 The Context requires this sense in the first place For First The Argument here used is immediately applied to prove that Christ hath obtained for us eternal Redemption But Redemption consists not in internal Sanctification only although that be a necessary consequent of it But it is the pardon of Sin through the Aronement made or a price paid In whom we have redemption through his blood even the forgiveness of sins Eph. 1. 7. Secondly In the Comparison insisted on there is distinct mention made of the Blood of Bulls and Goats as well as of the Ashes of an Heifer sprinkled But the first and principal use of Blood in Sacrifice was to make Atonement for sin Lev. 17. 11. Thirdly The End of this Purging is to give boldness in the service of God and peace with him therein that we may serve the living God But this is done by the expiation and pardon of Sin with justification thereon Fourthly It is Conscience that is said to be purged Now Conscience is the proper seat of the guilt of Sin it is that which chargeth it on the Soul and which hinders all approach unto God in his service with liberty and boldness unless it be removed which Fifthly Gives us the best consideration of the Apostle's Exposition of this expression Chap. 10. 1 2. For he there declares that to have the Conscience purged is to have its condemning power for sin taken away and cease There is therefore under the same name a twofold Effect here ascribed unto the Blood of Christ the one in answer and opposition unto the Effect of the Blood of Bulls and Goats being offered the other in answer unto the Effect of the Ashes of an Heifer being sprinkled The first consisting in making Atonement for our sins the other in the sanctification of our persons And there are two ways whereby these things are procured by the Blood of Christ. 1 By its offering whereby Sin is expiated 2 By its sprinkling whereby our persons are sanctified The first ariseth from the satisfaction he made unto the justice of God by undergoing in his death the punishment due to us being made therein a Curse for us that the blessing might come upon us therein as his death was a Sacrifice as he offered himself unto God in the shedding of his Blood he made Atonement The other from the vertue of his Sacrifice applied unto us by the Holy Spirit which is the sprinkling of it so doth the Blood of Jesus Christ the Son of God cleanse us from all our Sins The Socinian Expositor on this place endeavors by a long perplexed discourse to evade the force of this testimony wherein the expiation of Sin is directly assigned unto the Blood of Christ. His pretence is to shew how many ways it may be so but his design is to prove that really it can be so by none at all For the Assertion as it lies in terms is destructive of their Heresie Wherefore he proceeds on these Suppositions 1 That the Expiation of Sin is our deliverance from the punishment due unto Sin by the power of Christ in Heaven But this is diametrically as opposite unto the true Nature of it so unto its Representation in the Sacrifices of old whereunto it is compared by the Apostle and from whence he argueth Neither is this a tolerable Exposition of the words The Blood of Christ in answer unto what was represented by the Blood of the Sacrifices of the Law doth purge our Consciences from dead works that is Christ by his power in Heaven doth free us from the punishment due to Sin 2 That Christ was not a Priest until after his Ascension into Heaven That this Supposition destroys the whole Nature of that Office hath been sufficiently before declared 3 That his offering himself unto God was the presenting of himself in Heaven before God as having done the Will of God on the earth But as this hath nothing in it of the nature of a Sacrifice so what is asserted by it can according to these men be no way said to be done by his Blood seeing they affirm that when Christ doth this he hath neither flesh nor blood 4 That the Resurrection of Christ gave all Efficacy unto his Death But the truth is it was his Death and what he effected therein
that was the ground of his Resurrection He was brought again from the dead through the blood of the Covenant And the efficacy of his death depends on his Resurrection only as the evidence of his acceptance with God therein 5 That Christ confirmed his Doctrine by his Blood that is because he rose again All these Principles I have at large refuted in the Exercitations about the Priesthood of Christ and shall not here again insist on their examination This is plain and evident in the words unless violence be offered unto them namely that the Blood of Christ that is his suffering in Soul and Body and his obedience therein testified and expressed in the shedding of his Blood was the procuring cause of the expiation of our Sins the purging of our Consciences from dead works our justification sanctification and acceptance with God thereon And There is nothing more destructive unto the whole Faith of the Gospel than by any means to evacuate the immediate efficacy of the Blood of Christ. Every opinion of that tendency breaks in upon the whole mystery of the wisdom and grace of God in him It renders all the Institutions and Sacrifices of the Law whereby God instructed the Church of Old in the Mystery of his Grace useless and unintelligible and overthrows the foundation of the Gospel The second thing in the words is the means whereby the Blood of Christ came to be of this efficacy or to produce this effect And that is because in the shedding of it he offered himself unto God through the eternal Spirit without spot Every word is of great importance and the whole Assertion filled with the mystery of the wisdom and grace of God and must therefore be distinctly considered There is declared what Christ did unto the End mentioned and that is expressed in the matter and manner of it 1 He offered himself 2 To whom that is to God 3 How or from what principle by what means by the eternal Spirit 4 With what qualifications without spot He offered himself To prove that his Blood purgeth our Sins he affirms that he offered himself His whole Humane Nature was the Offering the way of its Offering was by the shedding of his Blood So the Beast was the Sacrifice when the Blood alone or principally was offered on the Altar For it was the Blood that made Atonement So it was by his Blood that Christ made Atonement but it was his Person that gave it efficacy unto that end Wherefore by Himself the whole Humane Nature of Christ is intended And that 1 Not in distinction or separation from the Divine For although the Humane Nature of Christ his Soul and Body only was offered yet he offered himself through his own eternal Spirit This Offering of himself therefore was the Act of his whole Person both Natures concurred in the Offering though one alone was offered 2 All that he did or suffered in his Soul and Body when his Blood was shed is comprised in this Offering of himself His Obedience in Suffering was that which rendred this Offering of himself a Sacrifice of a sweet smelling savor unto God And he is said thus to offer himself in opposition unto the Sacrifices of the High Priest under the Law They offered Goats and Bulls or their blood but he offered himself This therefore was the Nature of the Offering of Christ It was a Sacred Act of the Lord Christ as the High Priest of the Church wherein according unto the Will of God and what was required of him by vertue of the eternal Compact between the Father and him concerning the Redemption of the Church he gave up himself in the way of most profound Obedience to do and suffer whatever the Iustice and Law of God required unto the expiation of Sin expressing the whole by the shedding of his Blood in answer unto all the Typical Representations of this his Sacrifice in all the Institutions of the Law And this Offering of Christ was proper Sacrifice 1 From the Office whereof it was an Act it was so of his Sacerdotal Office he was made a Priest of God for this end that he might thus offer himself and that this Offering of himself should be a Sacrifice 2 From the Nature of it For it consisted in the sacred giving up unto God the thing that was offered in the present destruction or consumption of it This is the Nature of a Sacrifice it was the destruction and consumption by Death and Fire by a sacred Action of what was dedicated and offered unto God So was it in this Sacrifice of Christ. As he suffered in it so in the giving himself up unto God in it there was an effusion of his Blood and the destruction of his Life 3 From the End of it which was assigned unto it in the wisdom and sovereignty of God and in his own intention which was to make Atonement for Sin which gives an Offering the formal Nature of an Expiatory Sacrifice 4 From the way and manner of it For therein 1. He sanctified or dedicated himself unto God to be an Offering Iohn 17. 19. 2. He accompanied it with Prayers and Supplications Heb. 5. 7. 3. There was an Altar which sanctified the Offering which bore it up in its Oblation which was his own Divine Nature as we shall see immediately 4. He kindled the Sacrifice with the fire of Divine Love acting it self by zeal unto God's Glory and compassion unto the souls of men 5. He tendred all this unto God as an Atonement for Sin as we shall see in the next words This was the free real proper Sacrifice of Christ whereof those of old were only Types and obscure Representations the Prefiguration hereof was the sole cause of their Institution And what the Socinians pretend namely that the Lord Christ offered no real Sacrifice but only what he did was called so Metaphorically by the way of allusion unto the Sacrifices of the Law is so far from truth as that there never had been any such Sacrifices of Divine Appointment but only to prefigure this which alone was really and substantially so The Holy Ghost doth not make a forced accommodation of what Christ did unto those Sacrifices of old by way of allusion and by reason of some resemblances but shews the uselesness and weakness of those Sacrifices in themselves any farther but as they represented this of Christ. The Nature of this Oblation and Sacrifice of Christ is utterly overthrown by the Socinians They deny that in all this there was any offering at all they deny that his shedding of his Blood or any thing which he did or suffered therein either actually or passively his obedience or giving himself up unto God therein was his Sacrifice or any part of it but only somewhat required previously thereunto and that without any necessary cause or reason But his Sacrifice his Offering of himself they say is nothing but his appearance in Heaven and the Presentation of himself before
the Throne of God whereon he receiveth power to deliver them that believe in him from the punishment due to sin But 1 This appearance of Christ in Heaven is no where called his Oblation his Sacrifice or his Offering of himself The places wherein some grant it may be so do assert no such thing as we shall see in the Explanation of them for they occur unto us in this Chapter 2 It no ways answers the Atonement that was made by the Blood of the Sacrifices at the Altar which was never carried into the Holy Place yea it overthrows all Analogy all Resemblance and Typical Representation between those Sacrifices and this of Christ there being no similitude nothing alike between them And this renders all the reasoning of the Apostle not only invalid but altogether impertinent 3 The Supposition of it utterly overthrows the true Nature of a proper and real Sacrifice substituting that in the room of it which is only metaphorical and improperly so called Nor can it be evidenced wherein the Metaphor doth consist or that there is any ground why it should be called an Offering or a Sacrifice For all things belonging to it are distinct from yea contrary unto a true real Sacrifice 4 It overthrows the Nature of the Priesthood of Christ making it to consist in his actings from God towards us in a way of power whereas the Nature of the Priesthood is to act with God for and on the behalf of the Church 5 It offers violence unto the Text For herein Christ's offering of himself is expressive of the way whereby his Blood purgeth our Consciences which in their sense is excluded But we may observe unto our purpose 1. This was the greatest expression of the unexpressible love of Christ he offered himself What was required thereunto what he underwent therein have on various occasions been spoken unto His condescension and love in the undertaking and discharge of this work we inay we ought to admire but we cannot comprehend And they do what lies in them to weaken the Faith of the Church in him and its love towards him who would change the Nature of his Sacrifice in the offering of himself who would make less of difficulty or suffering in it or ascribe less efficacy unto it This is the foundation of our faith and boldness in approaching unto God that Christ hath offered himself for us Whatsoever might be effected by the glorious dignity of his Divine Person by his profound Obedience by his unspeakable Sufferings all offered as a Sacrifice unto God in our behalf is really accomplished 2. It is hence evident how vain and insufficient are all other ways of the expiation of sin with the purging of our consciences before God The sum of all false Religion consisted always in contrivances for the expiation of sin what is false in any Religion hath respect principally thereunto And as Superstition is restless so the Inventions of men have been endless in finding out means unto this end But if any thing within the power or ability of men any thing they could invent or accomplish had been useful unto this end there would have been no need that the Son of God should have offered himself To this purpose see Chap. 10. 5 6 7 8. Micah 6. 8 9. 2dly The next thing in the words is unto whom he offered himself that is to God He gave himself an Offering and a Sacrifice to God A Sacrifice is the highest and chiefest Act of Sacred Worship especially it must be so when one offereth himself according unto the Will of God God as God or the Divine Nature is the proper Object of all Religious Worship unto whom as such alone any Sacrifice may be offered To offer Sacrifice unto any under any other Notion but as he is God is the highest Idolatry But an offering an expiatory Sacrifice for Sin is made to God as God under a peculiar Notion or Consideration For God is therein considered as the Author of the Law against which Sin is committed as the Supreme Ruler and Governor of all unto whom it belongs to inflict the punishment which is due unto sin For the end of such Sacrifices is averruncare malum to avert displeasure and punishment by making atonement for sin With respect hereunto the Divine Nature is considered as peculiarly subsisting in the person of the Father For so is he constantly represented unto our Faith as the Judge of all Heb. 12. 23. With him as such the Lord Christ had to do in the offering of himself concerning which see our Exposition on Chap. 5. v. 7. It is said if Christ was God himself how could he offer himself unto God That one and the same Person should be the Offerer the Oblation and he unto whom it is offered seems not so much a mystery as a weak imagination Ans. 1. If there were one Nature onely in the Person of Christ it may be this might seem impertinent Howbeit there may be cases wherein the same individual Person under several capacities as of a good man on the one hand and a Ruler or Judge on the other may for the benefit of the Publick and the preservation of the Laws of the Community both give and take satisfaction himself But whereas in the one Person of Christ there are two Natures so infinitely distinct as they are both acting under such distinct capacities as they did there is nothing unbecoming this mystery of God that the one of them might be offered unto the other But 2. It is not the same Person that offereth the Sacrifice and unto whom it is offered For it is the Person of the Father or the Divine Nature considered as acting it self in the Person of the Father unto whom the Offering was made And although the Person of the Son is Partaker of the same Nature with the Father yet that Nature is not the object of this Divine Worship as in him but as in the Person of the Father Wherefore the Son did not formally offer himself unto himself but unto God as acting Supreme Rule Government and Judgment in the Person of the Father As these things are plainly and fully testified unto in the Scripture so the way to come unto a blessed satisfaction in them unto the due use and comfort of them is not to consult the cavils of carnal wisdom but to pray that the God of our Lord Jesus Christ the Father of Glory would give unto us the Spirit of wisdom and revelation in the knowledge of him that the eyes of our understandings being enlightned we may come unto the full assurance of understanding to the acknowledgment of the mystery of God and of the Father and of Christ. 3dly How he offered himself is also expressed it was by the eternal Spirit By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It denotes a concurrent operation when one works with another Nor doth it always denote a subservient instrumental cause but sometimes that which is principally
Divine Nature But I shall leave the Reader to chuse whether sense he judgeth suitable unto the scope of the place either of them being so unto the Analogy of Faith The Socinians understanding that both these Interpretations are equally destructive to their Opinions the one concerning the Person of Christ the other about the Nature of the Holy Ghost have invented a sense of these words never before heard of among Christians For they say that by the Eternal Spirit a certain Divine Power is intended whereby the Lord Christ was freed from Mortality and made Eternal that is no more obnoxious unto death By virtue of this Power they say he offered himself unto God when he entred into Heaven than which nothing can be spoken more fond or impious or contrary unto the design of the Apostle For 1 Such a Power as they pretend is no where called the Spirit much less the Eternal Spirit and to feign significations of words without any countenance from their use elsewhere is to wrest them at our pleasure 2 The Apostle is so far from requiring a Divine Power rendering him immortal antecedently unto the offering of himself as that he declares that he offered himself by the Eternal Spirit in his death when he shed his blood whereby our consciences are purged from dead works 3 This Divine Power rendering Christ immortal is not peculiar unto him but shall be communicated unto all that are raised unto glory at the last day And there is no colour of an opposition herein unto what was done by the High Priests of old 4 It proceeds on their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this matter which is that the Lord Christ offered not himself unto God before he was made immortal which is utterly to exclude his death and blood from any concernment therein which is as contrary unto the truth and scope of the place as darkness is to light 5 Wherever there is mention made elsewhere in the Scripture of the Holy Spirit or the Eternal Spirit or the Spirit absolutely with reference unto any actings of the Person of Christ or on it either the Holy Spirit or his own Divine Nature is intended See Isa. 61. 1 2. Rom. 1. 3. 1 Pet. 3. 18. Wherefore Grotius forsakes this Notion and otherwise explains the words Spiritus Christi qui non tantum fuit vivus ut in vita terrena sed in aeternum corpus sibi adjunctum vivificans If there be any sense in these words it is the rational Soul of Christ that is intended And it is most true that the Lord Christ offered himself in and by the actings of it For there are no other in the Humane Nature as to any duties of obedience unto God But that this here should be called the Eternal Spirit is a vain conjecture For the spirits of all men are equally eternal and do not only live here below but quicken their Bodies after the Resurrection for ever This therefore cannot be the ground of the especial efficacy of the blood of Christ. This is the second thing wherein the Apostle opposeth the Offering of Christ unto the offerings of the Priests under the Law 1 They offered Bulls and Goats He offered Himself 2 They offered by a material Altar and Fire He by the Eternal Spirit That Christ should thus offer Himself unto God and that by the Eternal Spirit is the center of the mystery of the Gospel An attempt to corrupt to pervert this glorious Truth are designs against the Glory of God and Faith of the Church The depth of this mystery we cannot dive into the height we cannot comprehend We cannot search out the greatness of it of the wisdom the love the grace that is in it And those who chuse rather to reject it than to live by Faith in an humble admiration of it do it at the peril of their souls Unto the Reason of some men it may be Folly unto Faith it is full of Glory In the consideration of the Divine Actings of the Eternal Spirit of Christ in the offering of himself of the holy exercise of all grace in the humane nature that was offered of the nature dignity and efficacy of this Sacrifice Faith finds life food and refreshment Herein doth it contemplate the wisdom the righteousness the holiness and grace of God herein doth it view the wonderful condescension and love of Christ and from the whole is strengthned and encouraged Thirdly It is added that he thus offered himself without spot This Adjunct is descriptive not of the Priest but of the Sacrifice it is not a qualification of his Person but of the Offering Schlictingius would have it that this word denotes not what Christ was in himself but what he was freed from For now in Heaven where he offered himself he is freed from all infirmities and from any spot of mortality which the High Priest was not when he entered into the Holy Place such irrational fancies do false Opinions force men to take up withal But 1 There was no spot in the mortality of Christ that he should be said to be freed from it when he was made immortal A spot signifies not so much a desect as a fault And there was no fault in Christ from which he was freed 2 The Allusion and respect herein unto the legal institutions is evident and manifest The Lamb that was to be slain and offered was antecedently thereunto to be without blemish it was to be neither lame nor blind nor have any other defect With express respect hereunto the Apostle Peter affirms that we were redeemed with the precious blood of Christ as of a Lamb without blemish and without spot 1 Pet. 1. 18. And Christ is not only called the Lamb of God which taketh away the sins of the world John 1. 29. that is by his being slain and offered but is represented in the worship of the Church as a Lamb slain Rev. 5. 6. It is therefore to offer violence unto the Scripture and common understanding to seek for this qualification any where but in the humane nature of Christ antecedently unto his death and blood-shedding Wherefore this expression without spot respects in the first place the purity of his Nature and the holiness of his Life For although this principally belonged unto the necessary qualifications of his Person yet were they required unto him as he was to be the Sacrifice He was the Holy One of God holy barmless undefiled separate from sinners he did no sin neither was guile found in his mouth he was without spot This is the moral sense and signification of the word But there is a legal sense of it also It is that which is meet and fit to be a Sacrifice For it respects all that was signified by the legal institution concerning the integrity and perfection of the Creatures Lambs or Kids that were to be sacrificed Hence were all those Laws fulfilled and accomplished There was nothing in him nothing wanting unto him that
should any way hinder his Sacrifice from being accepted with God and really expiatory of Sin And this was the Church instructed to expect by all those legal Institutions It may be not unuseful to give here a brief Scheme of this great Sacrifice of Christ to fix the thoughts of Faith the more distinctly upon it 1. God herein in the Person of the Father is considered as the Law-giver the Governor and Judge of all and that as on a Throne of Judgment the Throne of grace being not as yet erected And two things are ascribed or do belong unto him 1 A Denunciation of the sentence of the Law against Mankind Dying ye shall dye and cursed be every one that continues not in all things written in the Law to do them 2 A Resusal of all such ways of Atonement Satisfaction and Reconciliation that might be offered from any thing that all or any creatures could perform sacrifice and offerings and whole burnt-offerings for sin he would not have Heb. 10. 5 6. he rejected them as insufficient to make Atonement for sin 2. Satan appeared before this Throne with his Prisoners he had the power of death Heb. 2. 14. and entered into judgment as unto his right and title and therein was judged John 16. 11. And he put forth all his power and policy in opposition unto the deliverance of his Prisoners and to the way or means of it That was his hour wherein he put forth the power of darkness Luke 22. 53. 3. The Lord Christ the Son of God out of his infinite love and compassion appears in our Natures before the Throne of God and takes it on himself to answer for the sins of all the Elect to make Atonement for them by doing and suffering whatever the holiness righteousness and wisdom of God required thereunto Then said I Lo I come to do thy Will O God Above when he said Sacrifice and Offerings and Burnt-offerings for sin thou wouldst not neither hadst pleasure therein which are offered by the Law then said he Lo I come to do thy Will O God he taketh away the first that he might establish the second Heb. 10. 7 8 9. 4. This stipulation and engagement of his God accepteth of and withal as the sovereign Lord and Ruler of all prescribeth the way and means whereby he should make Atonement for sin and Reconciliation with God thereon And this was that he should make his soul an offering for sin and therein bear their iniquities Isa. 53. 10 11. 5. The Lord Christ was prepared with a Sacrifice to offer unto God unto this end For whereas every High Priest was ordained to offer Gifts and Sacrifices it was of necessity that he also should have somewhat to offer Heb. 8. 3. This was not to be the Blood of Bulls and Goats or such things as were offered by the Law ver 4. But this was and was to be himself his humane nature or his body For 1 this body or humane nature was prepared for him and given unto him for this very end that he might have somewhat of his own to offer Heb. 10. 5. 2 He took it he assumed it unto himself to be his own for this very end that he might be a sacrifice in it Heb. 2. 14. 3 He had full power and authority over his own body his whole humane nature to dispose of it in any way and into any condition unto the glory of God No man saith he taketh my life from me I lay it down of my self I have power to lay it down and I have power to take it again John 10. 18. 6. This therefore he gave up to do and suffer according unto the Will of God And this he did 1 In the Will Grace and Love of his Divine Nature he offered himself unto God through the eternal Spirit 2 In the gracious holy actings of his humane nature in the way of zeal love obedience patience and all other graces of the Holy Spirit which dwelt in him without measure acted unto their utmost glory and efficacy Hereby he gave himself up unto God to be a Sacrifice for Sin his own Divine Nature being the Altar and Fire whereby his Offering was supported and confirmed or brought unto the Ashes of Death This was the most glorious spectacle unto God and all his holy Angels Hereby he set a Crown of Glory on the head of the Law fulfilling its precepts in matter and manner unto the uttermost and undergoing its penalty or curse establishing the truth and righteousness of God in it Hereby he glorified the holiness and justice of God in the demonstration of their nature and compliance with their demands Herein issued the eternal Councils of God for the salvation of the Church and way was made for the exercise of grace and mercy unto sinners For 7. Herewith God was well pleased satisfied and reconciled unto sinners Thus was he in Christ reconciling the world unto himself not imputing our sins unto us in that he was made sin for us that we might become the righteousness of God in him For in this tender of himself a Sacrifice to God 1. God was well pleased with and delighted in his obedience it was a Sacrifice unto him of a well-smelling savor He was more glorified in that one instance of the Obedience of his onely Son than he was dishonoured by the sin of Adam and all his Posterity as I have elsewhere declared 2. All the demands of his Justice were satisfied unto his eternal glory Wherefore 8. Hereon Satan is judged and destroyed as unto his power over sinners who receive this Atonement all the grounds and occasions of it are hereby removed his Kingdom is overthrown his Usurpation and unjust Dominion defeated his Arms spoiled and Captivity led captive For of the anger of the Lord against sin it was that he obtained his power over sinners which he abused unto his own ends This being atoned the Prince of this world was judged and cast out 9. Hereon the poor condemned sinners are discharged God says deliver them for I have found a ransom But we must return to the Text. The effect of the Blood of Christ through the offering of himself is the purging of our Consciences from dead works This was somewhat spoken unto in general before especially as unto the nature of this purging But the words require a more particular Explication And The word is in the Future Tense Shall purge The blood of Christ as offered hath a double respect and effect 1 Towards God in making Atonement for sin This was done once and at once and was now past Herein by one Offering he for ever perfected them that are sanctified 2 Towards the Consciences of men in the application of the vertue of it unto them this is here intended And this is expressed as future not as though it had not this effect already on them that did believe but upon a double account 1. To declare the certainty of the event or
the infallible connexion of these things the blood of Christ and the purging of the Conscience that is in all that betake themselves thereunto It shall do it that is effectually and infallibly 2. Respect is had herein unto the generality of the Hebrews whether already professing the Gospel or now invited unto it And he proposeth this unto them as the advantage they should be made partakers of by the relinquishment of Mosaical Ceremonies and betaking themselves unto the Faith of the Gospel For whereas before by the best of legal Ordinances they attained no more but an outward sanctification as unto the flesh they should now have their Conscience infallibly purged from dead works Hence it is said your Conscience Some Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our But there is no difference in the sense I shall retain the common reading as that which refers unto the Hebrews who had been always exercised unto thoughts of Purification and Sanctification by one means or another For the Explication of the words we must enquire 1 What is meant by dead works 2 What is their relation unto Conscience 3 How Conscience is purged of them by the blood of Christ. 1. By dead works sins as unto their guilt and defilement are intended as all acknowledge And several Reasons are given why they are so called As 1 Because they proceed from a principle of spiritual death or are the works of them who have no vital principle of holiness in them Eph. 2. 1 5. Col. 2. 13. 2 Because they are useless and fruitless as all dead things are 3 They deserve death and tend thereunto Hence they are like rotten bones in the Grave accompanied with worms and corruption And these things are true Howbeit I judge there is a peculiar reason why the Apostle calls them dead works in this place For there is an allusion herein unto dead bodies and legal defilement by them For he hath respect unto Purification by the Ashes of the Heifer And this respected principally uncleanness by the dead as is fully declared in the institution of that Ordinance As men were purified by the sprinkling of the Ashes of an Heifer mingled with living water from defilements contracted by the dead without which they were separated from God and the Church so unless men are really purged from their moral defilements by the blood of Christ they must perish for ever Now this defilement from the dead as we have shewed arose from hence that Death was the effect of the Curse of the Law wherefore the guilt of sin with respect unto the Curse of the Law is here intended in the first place and consequently its pollution This gives us the state of all men who are not interessed in the Sacrifice of Christ and the purging vertue thereof As they are dead in themselves dead in trespasses and sins so all their works are dead works Other works they have none They are as a Sepulchre filled with bones and corruption Every thing they do is unclean in it self and unclean unto them Unto them that are defiled nothing is pure but even their mind and conscience is defiled Tit. 1. 15. Their works come from spiritual death and tend unto eternal death and are dead in themselves Let them deck and trim their carkases whil'st they please let them â—end their faces with paintings and multiply their ornaments with all excess of bravery within they are full of dead bones of rotten defiled polluting works That world which appears with so much outward beauty lustre and glory is all polluted and defiled under the eye of the most Holy 2. These dead works are further described by their relation unto our persons as unto what is peculiarly affected with them where they have as it were their seat and residence And this is the Conscience He doth not say purge your souls or your minds or your persons but your conscience And this he doth 1 In general in opposition unto the purification by the Law It was there the dead body that did defile it was the body that was defiled it was the body that was purified those Ordinances sanctified to the purifying of the flesh But the defilements here intended are spiritual internal relating unto Conscience and therefore such is the purification also 2 He mentions the respect of these dead works unto Conscience in particular because it is Conscience which is concerned in peace with God and confidence of approach unto him Sin variously affects all the faculties of the soul and there is in it a peculiar defilement of Conscience Tit. 1. 15. But that wherein Conscience in the first place is concerned and wherein it is alone concerned is a sense of guilt This brings along with it fear and dread whence the sinner dares not approach into the presence of God It was Conscience which reduced Adam into the condition of hiding himself from God his eyes being opened by a sense of the guilt of sin So he that was unclean by the touching of a dead body was excluded from all approach unto God in his worship Hereunto the Apostle alludes in the following words That we may serve the living God For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly denotes that service which consists in the observation and performance of solemn worship As he who was unclean by a dead body might not approach unto the worship of God until he was purified So a guilty sinner whose Conscience is affected with a sense of the guilt of sin dares not to draw nigh unto or appear in the presence of God It is by the working of Conscience that sin deprives the soul of peace with God of boldness or confidence before him of all right to draw nigh unto him Until this relation of sin unto the Conscience be taken away until there be no more conscience of sin as the Apostle speaks Chap. 10. 2. that is Conscience absolutely judging and condemning the person of the sinner in the sight of God there is no right no liberty of access unto God in his service nor any acceptance to be obtained with him Wherefore the purging of Conscience from dead works doth first respect the guilt of sin and the vertue of the blood of Christ in the removal of it But 2dly there is also an inherent defilement of Conscience by sin as of all other faculties of the soul. Hereby it is rendred unmeet for the discharge of its office in any particular duties With respect hereunto Conscience is here used Synecdochically for the whole soul and all the faculties of it yea our whole spirit souls and bodies which are all to be cleansed and sanctified 1 Thes. 5. 23. To purge our Conscience is to purge us in our whole persons This being the state of our Conscience this being the respect of dead works and their defilement to it and us we may consider the relief that is necessary in this case and what that is which is here proposed 1. Unto
the best works of men antecedently unto the purging of their Consciences by the blood of Christ are but dead works However men may please themselves in them perhaps think to merit by them yet from death they come and unto death they tend 6. Justification and Sanctification are inseparably conjoined in the design of God's grace by the blood of Christ. Purge our Consciences that we may serve the living God 7. Gospel-worship is such in its spirituality and holiness as becometh the living God and our duty it is always to consider that with him we have to do in all that we perform therein VER XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Et ideo and therefore Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter hoc For this or propterea itaque ob id And for this cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He himself was the Mediator He is the Mediator Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man coming between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. ut morte intercedente by the Interposition of death The Syriac reads the passage who by his death was a redeemer unto them who had transgressed against the first Testament probably to avoid the difficulty of that Expression For the Redemption of transgressions The Aethiopic corrupts the whole Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Redemptionem eorum praevaricationum Vul. Ad Redemptionem eorum transgressionum properly for the Redemption of transgressions or those transgressions which were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Syr. That they may receive the promise who are called to the eternal Inheritance But in the Original and in the Vulgar eternal inheritance is joyned unto and regulated by the Promise the promise of an eternal Inheritance VER XV. And for this cause he is the Mediator of the new Testament that by means of death for the Redemption of the transgressions under the first Testament they who are called might receive the promise of eternal Inheritance THe things which are to be considered in this verse are 1 The note of Connexion in the Conjunction And. 2 The Ground of the ensuing Assertion For this cause 3 The Assertion itself He is the Mediator of the new Testament 4 The especial Reason why he should be so For the Redemption of Transgressions under the first Testament 5 The way whereby that was to be effected By the means of death 6 The End of the whole That those who are called might receive the promise of eternal Inheritance But before we proceed unto the Exposition of the whole or any part of it a difficulty must be removed from the words as they lie in our Translation For an enquiry may be justly moved why we render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Testament in this place whereas before we have constantly rendred it by a Covenant And the plain reason of it is because from this verse unto the end of the Chapter the Apostle argues from the nature and use of a Testament among men as he directly affirms in the next verse Hereby he confirms our faith in the expectation of the Benefits of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Covenant or Testament We may answer he doth it because it is the true and proper signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly a Testamentary disposition of things as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Covenant For in the Composition of the word there is nothing to intimate a mutual compact or agreement which is necessary unto a Covenant and is expressed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 However there is a great affinity in the things themselves For there are Covenants which have in them free Grants and Donations which is of the nature of a Testament And there are Testaments whose force is resolved into some Conventions Conditions and Agreements which they borrow from the nature of Covenants So there is such an affinity between them as one name may be expressive of them both But against this it will be replied that what the Apostle speaks unto is in the Hebrew called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a Covenant and no where signifies a Testament so that from thence the Apostle could not argue from the nature of a Testament what is required thereunto and what doth depend thereon Hereunto it is answered that the LXX constantly rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle made use of that Translation and that signification of the word But this will not solve the difficulty For it would resolve all the Apostles arguings in this great and important Mystery into the Authority of that Translation which is fallible throughout and at least as it is come to us filled with actual mistakes We must therefore give another answer unto this Objection Wherefore I say 1 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 could not be more properly rendred by any one word than by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it being mostly used to express the Covenant between God and Man it is of that nature as cannot properly be termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a Covenant or Compact upon equal terms of distributive Iustice between distinct parties But Gods Covenant with man is only the way and the declaration of the terms whereby God will dispose and communicate Good things unto us which hath more of the nature of a Testament than of a Covenant in it 2 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used to express a free promise with an effectual donation and communication of the thing promised as hath been declared in the foregoing chapter But this hath more of the nature of a Testament than of a Covenant 3 There is no word in the Hebrew language whereby to express a Testament but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only Nor is there so in the Syriack Their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrews express the thing by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to order dispose give command concerning the house or houshold of a dying man Isa. 38. 2. 2 Sam. 17. 23. But they have no other word but Berith to signifie it and therefore where the nature of the thing spoken of requires it it is properly rendred a Testament and ought so to be Wherefore there is no force used unto the signification of the word in this place by the Apostle But that which makes the proper use of it by him evident in this place is that he had respect unto its signification in the making of the Covenant with the people at Sinai For this he compares the New Testament unto in all its causes and effects And in that Covenant there were three things 1. The Prescription of Obedience unto the People on the part of God which was received by their consent in an express compliance with the Law and Terms of it Deut. 5. 14. Herein the nature of it so far as it
Language which the People understood and commonly spake And a Rule was herein prescribed unto the Church in all Ages if so be the Example of the Wisdom and Care of God towards his Church may be a Rule unto us 3. God never required the Observance of any Rites or Duties of Worship without a previous warranty from his Word The People took not on them they were not obliged unto Obedience with respect unto any positive Institutions until Moses had read unto them every precept out of the Book 4. The writing of this Book was an eminent Priviledge now first granted unto the Church leading unto a more perfect and stable condition then formerly it had enjoyed Hitherto it had lived on Oral Instructions from Traditions and by new immediate Revelations the evident Defects whereof were now removed and a standard of Divine Truth and Instruction set up and fixed among them 3dly There is the Rule whereby Moses proceeded herein or the Warranty he had for what he did According to the Law He read every Precept according to the Law It cannot be the Law in general that the Apostle intends for the greatest part of that Doctrine which is so called was not yet given or written nor doth it in any place contain any Precept unto this purpose Wherefore it is a particular Law Rule or Command that is intended According unto the Ordinance or Appointment of God Such was the Command that God gave unto Moses for the framing of the Tabernacle See thou make all things according to the Pattern shewed thee in the Mount Particularly it seems to be the Agreement between God and the People that Moses should be the Internuntius the Interpreter between them According unto this Rule Order or divine Constitution Moses read all the words from God out of the Book unto the People Or it may be the Law may here be taken for the whole Design of God in giving of the Law so as that according unto the Law is no more but according unto the Soveraign Wisdom and Pleasure of God in giving of the Law with all things that belong unto its Order and Use. And it is Good for us to look for Gods especial warranty for what we undertake to do in his service The second thing in the words is what Moses did immediately and Directly towards the Dedication or Consecration of this Covenant And there are three things to this purpose mentioned 1 What he made use of 2 How he used it 3 With respect unto what and whom 1. The first is expressed in these words He took the Blood of Calves and Goats with water and Scarlet-wool and Hyssop He took the Blood of the Beasts that were offered for Burnt-offerings and Peace-offerings ver 5 6. Unto this End in their slaying he took all their Blood in Basons and made an equal Division of it The one half he sprinkled on the Altar and the other half he sprinkled on the People That which was sprinkled on the Altar was Gods Part and the other was put on the People Both the Mutual stipulation of God and the Congregation in this Covenant and the Equality of it or the Equity of its Terms were denoted hereby And herein lies the principal force of the Apostles Argument in these words Blood was used in the Dedication of the first Covenant This was the Blood of the Beasts offered in Sacrifice unto God Wherefore both Death and Death by blood-sheding was required unto the Confirmation of a Covenant So also therefore must the new Covenant be confirmed but with Blood and a Sacrifice far more precious than they were This Distribution of Blood that half of it was on the Altar and half of it on the People the one to make Attonement the other to purifie or Sanctifie was to teach the two-fold Efficacy of the Blood of Christ in making Attonement for Sin unto our Justification and the purifying of our Natures in Sanctification 2. With this Blood he took the things mentioned with respect unto its Use which was Sprinkling The manner of it was in part declared before The Blood being put into Basons and having water mixed with it to keep it fluid and aspersible He took a bunch or bundle of Hyssop bound up with Scarlet wool and dipping it into the Basons sprinkled the Blood until it was all spent in that Service This Rite or way of Sprinkling was chosen of God as an expressive token or sign of the effectual Communication of the Benefits of the Covenant unto them that were sprinkled Hence the Communication of the Benefits of the Death of Christ unto Sanctification is called the Sprinkling of his Blood 1 Pet. 1. 2. And our Apostle comprizeth all the effects of it unto that end under the name of the blood of Sprinkling chap. 12. 24. And I fear that those who have used the expression with some contempt when applyed by themselves unto the sign of the Communication of the Benefits of the Death of Christ in Baptisme have not observed that Reverence of Holy things that is required of us For this Symbol of Sprinkling was that which God himself chose and appointed as a meet and apt token of the Communication of Covenant-Mercy that is of his Grace in Christ Jesus unto our Souls And The Blood of the Covenant will not benefit or advantage us without an especial and particular Application of it unto our own Souls and Consciences If it be not as well Sprinkled upon us as it was offered unto God it will not avail us The Blood of Christ was not divided as was that of these Sacrifices the one half being on the Altar the other on the People but the Efficacy of the whole produced both these effects yet so as that the one will not profit us without the other We shall have no Benefit of the Attonement made at the Altar unless we have its efficacy on our own Souls unto their Purification And this we cannot have unless it be sprinkled on us unless particular Application be made of it unto us by the Holy Ghost in and by an especial Act of Faith in our selves 3. The Object of this Act of Sprinkling was the Book it self and all the People The same Blood was on the Book wherein the Covenant was recorded and the People that entred into it But whereas this Sprinkling was for purifying and purging it may be enquired Unto what end the Book it self was sprinkled which was holy and undefiled I Answer There were two things necessary unto the Dedication of the Covenant with all that belonged unto it 1 Attonement 2 Purification and in both these respects it was necessary that the Book it self should be sprinkled 1 As we observed before it was sprinkled as it lay upon the Altar where Attonement was made And this was plainly to signifie that Attonement was to be made by blood for sins committed against that book or the Law contained in it Without this that book would have
so 1 From Gods Institution he appointed it so to be as is express in the words of Moses 2 From an Implication of the Interest of both Parties in the blood of the Sacrifice God unto whom it was offered and the People on whom it was sprinkled For it being the blood of Beasts that were slain in this use of it each Party as it were engaged their lives unto the Observation and Performance of what was respectively undertaken by them 3 Typically in that it represented the blood of Christ and fore-signified the Necessity of it unto the confirmation of the New Covenant See Zech. 9. 11. Matth. 26. 28. Luk. 22. 20. 1 Cor. 11. 15. So was it the blood of the Covenant in that it was a sign between God and the People of their mutual consent unto it and their taking on themselves the Performance of the Terms of it on the one side and the other The Condescension of God in making a Covenant with men especially in the ways of the Confirmation of it is a blessed Object of all holy Admiration For 1 The infinite Distance and disproportion that is between him and us both in Nature and State or Condition 2 The Ends of this Covenant which are all unto our Eternal Advantage he standing in no need of us or our Obedience 3 The Obligation that he takes upon himself unto the Performance of the Terms of it whereas he might righteously deal with us in a way of meer Soveraignity 4 The Nature of the Assurance he gives us thereof by the blood of the Sacrifice confirmed with his Oath Do all set forth the ineffable Glory of this Condescension And this will at length be made manifest in the Eternal Blessedness of them by whom this Covenant is Embraced and the Eternal Misery of them by whom it is Refused The Apostle having given this full Confirmation unto his principal Assertion he adds for the Illustration of it the use and efficacy of blood that is the blood of Sacrifices unto Purification and Attonement VER XXI XXII Moreover he sprinkled with Blood both the Tabernacle and all the Vessels of the Ministry And almost all things are by the Law purged with Blood and without shedding of Blood is no Remission The manner of the Introduction of this Observation ver 21. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in like manner do manifest that this is not a continuation of the former Instance in that which belongs thereunto but that there is a Proceed unto another Argument to evince the farther use of the sprinkling of blood unto Purification and Attonement under the Old Testament For the Design of the Apostle is not only to prove the Necessity of the Blood of Christ in Sacrifice but also the Efficacy of it in the taking away of Sins Wherefore he shews that as the Covenant it self was dedicated with blood which proves the Necessity of the blood of Christ unto the confirmation of the New Covenant so all the ways and means of Solemn Worship were purged and purified by the same means which demonstrates its Efficacy I will not absolutely oppose the usual Interpretation of these words namely that at the Erection of the Tabernacle and the Dedication of it with all its Vessels and Utensils there was a Sprinkling with Blood though not expresly mentioned by Moses for he only declares the Unction of them with the Holy Oyl Exod. 40. 9 10 11. For as unto the Garments of Aaron and his Sons which belonged unto the Service of the Tabernacle and were laid up in the holy places it is expresly declared that they were sprinkled with Blood Exod. 29. 21. And of the Altar that it was Sprinkled when it was Anointed though it be not said wherewith And Josephus who was himself a Priest affirms that all the things belonging unto the Sanctuary were dedicated with the sprinkling of the blood of the Sacrifices which things are usually pleaded for this Interpretation I shall not as I said absolutely reject it yet because it is Evident that the Apostle makes a Progress in these words from the Necessity of the Dedication of the Covenant with blood unto the use and efficacy of the Sprinkling of blood in all holy Administrations that they might be accepted with God I choose rather to referre the words unto that solemn sprinkling of the Tabernacle and all the Vessels of it by the High Priest with blood of the Expiatory Sacrifice which was made annually on the day of Attonement This the Introduction of these words by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth declare As the Covenant was dedicated with the sprinkling of blood so in like manner afterwards the Tabernacle and all the Vessels of it were sprinkled with blood unto their sacred use All the Difficulty in this Interpretation is that Moses is said to do it But that which we intend was done by Aaron and his Successors But this is no way to be compared with that of applying it unto the Dedication of the Tabernacle wherein there was no mention made of blood or its sprinkling but of anointing only Wherefore Moses is said to do what he appointed to be done what the Law required which was given by him So Moses is frequently used for the Law given by him Act. 15. 21. For Moses of old time hath in every City them that preach him being read in the Synagogues every Sabbath-day that is the Law Moses then sprinkled the Tabernacle in that by an everlasting Ordinance he appointed that it should be done And the words following ver 22. declare that the Apostle speaks not of Dedication but of Expiation and Purification This Sprinkling therefore of the Tabernacle and its Vessels was that which was done annually on the Day of Attonement Levit. 16. 14 16 18. For therein as the Apostle speaks both the Tabernacle and all the Vessels of the Ministry were sprinkled with blood as the Ark the Mercy-seat and the Altar of Incense And the End of it was to purge them because of the Uncleannesses of the People which is that the Apostle intends And that which we are taught herein is that I. In all things wherein we have to do with God whereby we approach unto him it is the blood of Christ and the Application of it unto our Consciences that gives us a gracious Acceptance with him Without this all is unclean and defiled II. Even Holy things and Institutions that are in themselves clean and unpolluted are relatively defiled by the unholiness of them that use them defiled unto them So was the Tabernacle because of the uncleannesses of the People among whom it was For unto the unclean all things are unclean From this whole Discourse the Apostle makes an Inference which he afterwards applies at large unto his present Purpose VER XXII And almost all things are by the Law purged with blood And without shedding of Blood is no Remission There are two Parts of this Verse or there is a
otherwise The Covenant the Book of the Law and the Tabernacle with all its Vessels were purified in their sacred Dedication unto God and his service Thus were all the Heavenly things themselves purified Christ himself was Sanctified Consecrated Dedicated unto God in his own Blood He Sanctified himself Joh. 17. 19. and that by the Blood of the Covenant Heb. 10. 29. even when he was Consecrated or made perfect through sufferings chap. 2. 10. So was the Church and the whole worship of it dedicated unto God made holy unto him Ephes. 5. 25 26. And Heaven it self was dedicated to be an habitation for ever unto the Mystical Body of Christ in perfect Peace with the Angels above who had never sinned Eph. 1. 10. Heb. 12. 22 23 24. But yet there was moreover a real Purification of the most of these things The Church or the Souls and Consciences of Men were really Cleansed Purified and Sanctified with an internal Spiritual Purification Eph. 5. 25 26. Tit. 2. 14. It was washed in the blood of Christ Rev. 1. 5. and is thereby cleansed from Sin 1 Joh. 1. 7. And Heaven it self was in some sense so Purified as the Tabernacle was because of the sins of the People among whom it was Levit. 16. 16. Sin had entered into Heaven it self in the Apostacy of Angels whence it was not pure in the sight of God Job 15. 15. And upon the sin of man a state of Enmity ensued between the Angels above and Men below so that Heaven was no meet Place for an habitation unto them both until they were reconciled which was done only in the Sacrifice of Christ Eph. 1. 10. Hence if the Heavenly things were not defiled in themselves yet in Relation unto us they were so which is now taken away The Summ is As the Covenant the Book the People the Tabernacle were all purified and dedicated unto their especial ends by the Blood of Calves and Goats wherein was laid the Foundation of all gracious entercourse between God and the Church under the Old Covenant So all things whatever that in the Counsel of God belonged unto the New Covenant the whole Mediation of Christ with all the Spiritual and Eternal Effects of it were Confirmed Dedicated unto God and made effectual unto the ends of the Covenant by the Blood of the Sacrifice of Christ which is the spring from whence Efficacy is communicated unto them all and Moreover the Souls and Consciences of the Elect are Purified and Sanctified from all defilements thereby which work is gradually carried on in them by renewed Applications of the same Blood unto them until they are all presented unto God Glorious without spot or wrinkle or any such thing And we are taught that The one Sacrifice of Christ with what ensued thereon was the only means to render effectual all the Counsels of God concerning the Redemption and Salvation of the Church Eph. 1. 3 4 5 6 7. Rom. 3. 24 25 26. Of these Heavenly things it is said that they were purified with better Sacrifices than these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added to encrease the signification All sober Expositors agree that here is an Enallage of Number the plural put for the singular The one Sacrifice of Christ is alone intended But because it answered all other Sacrifices exceeded them all in Dignity was of more Use and Efficacy than they all it is so expressed That one Sacrifice which comprized the Vertue Benefit and Signification of all other The Gloss of Grotius on these words is intolerable and justly offensive unto all Pious Souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he quia non tantum Christi perpessiones intelligit sed eorum qui ipsum sectantur unà cum precibus operibus Misericordiae Is it possible that any Christian should not tremble to joyn the Sufferings of Men and their works with the Sacrifice of Christ as unto the same kind of Efficacy in purifying of these Heavenly things Do they make Attonement for Sin Are they offered unto God for that end Are they sprinkled on these things for their Purification 4. The Modification of the former Proposition belongs unto this also It was necessary these things should be thus purified 1 As that which the Holiness of God required and which therefore in his Wisdom and Grace he appointed 2 As that which in it self was meet and becoming the Righteousness of God Heb. 2. 10. Nothing but the Sacrifice of Christ with the everlasting Efficacy of his most precious Blood could thus purifie the Heavenly things and dedicate the whole new Creation unto God The last thing we shall observe hereon is that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that this Dedication and Purification is ascribed unto Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a slain Sacrifice a Sacrifice as slain a Sacrifice by Mactation Killing or shedding of blood so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also Wherefore it is the Sacrifice of Christ in his Death and Blood-shedding that is the Cause of these things Other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of him there was none he offered none For the vindication hereof we must examine the Comment of Schlictingius on this Place His Words are Licet enim non Sanguinem suum Christus deo obtulerit sed se ipsum tamen sine sanguinis effusione offerre se ipsum non potuit neque debuit Ex eo veró quod diximus sit ut Autor Divinus Christum cum victimis legalibus conferens perpetuò fugiat dicere Christi sanguinem fuisse oblatum et nihilominus ut similitudini serviat perpetuò Christi sanguinis fusionem insinuet quae nisi antecessisset haud quaquam tam plena tamque concinna inter Christum victimas antiquas comparatio institui potuisset Ex his ergo manifestum est in illa sancta celestia ad eorum dedicationem emundationemque peragendam victimam pretiosissimam proinde non sanguinem hircorum vitulorum imò ne sanguinem quidem ullum sed ipsum Dei filium idque omnibus mortalis naturae exuviis depositis quo nulla pretiosior sanctior victima cogitari potuit debuisse inferri Ans. 1 The Distinction between Christ offering his Blood and offering himself to God the Foundation of this Discourse is coyned on purpose to pervert the Truth For neither did Christ offer his Blood unto God but in the offering of himself nor did he offer himself unto God but in and by the shedding and offering of his Blood There is no Distinction between Christ offering of himself and offering of his Blood other then between the Being of any thing and the Form and manner of its being what it is 2 That he could not offer himself without the antecedent effusion of his Blood seems a kind concession but it hath the same Design with the preceding Distinction But in the offering of himself he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a slain Sacrifice which was in and by the effusion of his Blood in the very shedding of
Sin as should manifest that they stood in need of a farther Expiation than could be attained by them But a difficulty doth here arise of no small Importance For what the Apostle denys unto these Offerings of the Law that he ascribes unto the One only Sacrifice of Christ. Yet notwithstanding this Sacrifice and its Efficacy it is certain that Believers ought not only once a year but every day to call sins to remembrance and to make Confession thereof Yea our Lord Jesus Christ himself hath taught us to pray every day for the pardon of our sins wherein there is a calling of them unto Remembrance It doth not therefore appear wherein the difference lyes between the Efficacy of their Sacrifices and that of Christ seeing after both of them there is equally a Remembrance of Sin again to be made An. The difference is evident between these things Their Confession of Sin was in order unto and preparatory for a new Attonement and Expiation of it This sufficiently proves the insufficiency of those that were offered before For they were to come unto the new Offerings as if there had never been any before them Our remembrance of Sin and confession of it respects only the Application of the Virtue and Efficacy of the Attonement once made without the least desire or expectation of a new propitiation In their remembrance of Sin respect was had unto the curse of the Law which was to be answered and the wrath of God which was to be appeased it belonged unto the Sacrifice it self whose Object was God Ours respects only the application of the benefits of the Sacrifice of Christ unto our own Consciences whereby we may have assured peace with God The Sentence or Curse of the Law was on them until a new Attonement was made for the Soul that did not joyn in this Sacrifice was to be cut off But the Sentence and Curse of the Law was at once taken away Eph. 2. 14 15 16. And we may observe 1. An Obligation unto such Ordinances of Worship as could not expiate sin nor testifie that it was perfectly expiated was part of the Bondage of the Church under the Old Testament 2. It belongs unto the Light and Wisdom of Faith so to remember Sin and make Confession of it as not therein or thereby to seek after a new Attonement for it which is made once for all Confession of Sin is no less necessary under the New Testament than it was under the Old but not for the same end And it is an eminent difference between the spirit of Bondage and that of Liberty by Christ. The one so confesseth Sin as to make that very Confession a part of Attonement for it the other is encouraged unto Confession because of the Attonement already made as a means of coming unto a participation of the benefits of it Wherefore the causes and reasons of the Confession of Sin under the New Testament are 1. To affect our own Minds and Consciences with a sense of the Guilt of Sin in it self so as to keep us humble and filled with self-abasement He who hath no sense of Sin but only what consists in dread of future judgment knows little of the mystery of our Walk before God and Obedience unto him according unto the Gospel 2. To engage our Souls unto watchfulness for the future against the sins we do confess for in confession we make an abrenuntiation of them 3. To give unto God the glory of his Righteousness Holiness and Aversation from Sin This is included in every Confession we make of Sin for the reason why we acknowledge the Evil of it why we detest and abhor it is its contrariety unto the Nature holy Properties and Will of God 4. To give unto him the glory of his infinite Grace and Mercy in the pardon of it 5. We use it as an instituted means to let in a sense of the pardon of Sin into our own Souls and Consciences through a fresh Application of the Sacrifice of Christ and the benefits thereof whereunto Confession of Sin is required 6. To exalt Jesus Christ in our Hearts by the application of our selves unto him as the only procurer and purchaser of Mercy and Pardon without which Confession of Sins is neither acceptable unto God nor useful unto our own Souls But we do not make Confession of Sin as a part of a Compensation for the Guilt of it nor as a means to give some present pacification unto Conscience that we may go on in Sin as the manner of some is VERSE IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THere is no difficulty in the Words and very little difference in the Translations of them The vulgar renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Passive Impossibile est enim sanguine taurorum hircorum auferri peccata It is impossible that Sins should be taken away by the blood of Bulls and Goats The Syriack renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to purge or cleanse unto the same purpose For it is impossible that the Blood of Bulls and Goats should take away Sin This is the last determinate resolution of the Apostle concerning the insufficiency of the Law and its Sacrifices for the Expiation of Sin and the perfecting them who come unto God as unto their Consciences And there is in the Argument used unto this end an inference from what was spoken before and a new enforcement from the Nature or subject matter of these Sacrifices Something must be observed concerning this Assertion in general and an Objection that it is liable unto For by the Blood of Bulls and Goats he intends all the Sacrifices of the Law Now if it be impossible that they should take away Sin for what end then were they appointed Especially considering that in the Institution of them God told the Church that he had given the Blood to make Attonement on the Altar Levit. 17. 11. It may therefore be said as the Apostle doth in another place with respect unto the Law it self if it could not by the works of it justifie us before God to what end then served the Law To what end serve these Sacrifices if they could not take away Sin The Answer which the Apostle gives with respect unto the Law in general may be applyed unto the Sacrifices of it with a small Addition from a respect unto their special Nature For as unto the Law he answers two things 1. That it was added because of Transgressions Gal. 3. 19. 2. That it was a Schoolmaster to guide and direct us unto Christ because of the severities wherewith it was accompanied like those of a School-master not in the Spirit of a tender Father And thus it was as unto the end of these Sacrifices 1. They were added unto the promise because of Transgressions For God in them and by them did continually represent unto Sinners the Curse and Sentence of the Law namely that the Soul that sinneth must dye or
that Death was the Wages of Sin For although there was allowed in them a Commutation that the Sinner himself should not dye but the Beast that was Sacrificed in his stead which belonged unto their Second end of leading unto Christ yet they all testified unto that Sacred Truth that it is the Judgment of God that they who commit Sin are worthy of Death And this was as the whole Law an Ordinance of God to deterr Men from Sin and so put bounds unto Transgressions For when God passed by Sin with a kind of Connivance winking at the Ignorance of Men in their iniquities not giving them continual warnings of their Guilt and the consequents thereof in Death the World was filled and covered with a Deluge of Impieties Men saw not Judgment speedily executed nor any Tokens or Indications that so it would be therefore was their Heart wholly set in them to do Evil. But God dealt not thus with the Church He let no Sin pass without a Representation of his displeasure against it though mixed with Mercy in a direction unto the Relief against it in the Blood of the Sacrifice And therefore he did not only appoint these Sacrifices on all the especial occasions of such Sins and Uncleanness as the Consciences of particular Sinners were pressed with a sense of but also once a year there was gathered up a Remembrance of all the Sins Iniquities and Transgressions of the whole Congregation Levit. 16. 2. They were added as the Teaching of a School-master to lead unto Christ. By them was the Church taught and directed to look continually unto and after that Sacrifice which alone could really purge and take away all Iniquity For God appointed no Sacrifices until after the Promise of sending the Seed of the Woman to break the Head of the Serpent In his so doing was his own Heel to be bruised in the suffering of his Humane Nature which he offered in Sacrifice unto God which these Sacrifices did represent Wherefore the Church knowing that these Sacrifices did call Sin to remembrance representing the displeasure of God against Sin which was their First end and that although there was an Intimation of Grace and Mercy in them by the commutation and substitution which they allowed yet that they could not of themselves take away Sin it made them the more earnestly and with longing desires look after him and his Sacrifice who should perfectly take away Sin and make peace with God wherein the principal exercise of Grace under the Old Testament did consist 3. As unto their especial nature they were added as the great instruction in the way and manner whereby Sin was to be taken away For although this arose originally from Gods meer Grace and Mercy yet was it not to be executed and accomplished by Soveraign Grace and Power alone Such a taking away of Sin would have been inconsistent with his Truth Holiness and Righteous Government of Mankind as I have elsewhere at large demonstrated It must be done by the Interposition of a Ransome and Attonement by the substitution of one who was no Sinner in the room of Sinners to make satisfaction unto the Law and Justice of God for Sin Hereby they became the principal direction of the Faith of the Saints under the Old Testament and the means whereby they acted it on the original promise of their Recovery from Apostasie These things do evidently express the Wisdom of God in their Institution although of themselves they could not take away Sin And those by whom these ends of them are denyed as they are by the Jews and Socinians can give no account of any end of them which should answer the Wisdom Grace and Holiness of God This Objection being removed I shall proceed unto the Exposition of the words in particular And there are Four things in them as a Negative Proposition 1. The Illative Conjunction declaring its respects unto what went before 2. The subject matter spoken of The Blood of Bulls and Goats 3. What is denyed concerning it it could not take away Sin 4. The Modification of this Negative Proposition it was impossible they should do so 1. The Illative Conjunction For declares what is spoken to be introduced in the Proof and Confirmation of what was before affirmed And it is the closing Argument against the Imperfection and Impotency of the Old Covenant the Law Priesthood and Sacrifices of it which the Apostle maketh use of And indeed it is comprehensive of all that he had before insisted on yea it is the Foundation of all his other Reasonings unto this purpose For if in the Nature of the thing it self it was impossible that the Sacrifices consisting of the Blood of Rulls and Goats should take away Sin then however whensoever and by whomsoever they were offered this effect could not be produced by them Wherefore in these words the Apostle puts a Close unto his Argument and reassumes it no more in this Epistle but only Once or Twice makes mention of it in the way of an Illustration to set forth the excellency of the Sacrifice of Christ as v. 11. of this Chapter and Chap. 13. 10 11 12. 2. The subject spoken of is the Blood of Bulls and Goats The reason why the Apostle expresseth them by Bulls and Goats which were Calves and Kids of the Goats hath been declared on Chap. 9. ver 11 12. And some things must be observed conceruing this Description of the Old Sacrifices 1. That he makes mention of the Blood of the Sacrifices only whereas in many of them the whole Bodies were offered and the Fat of them all was burned on the Altar And thus he doth for the ensuing Reasons 1. Because it was the Blood alone whereby Attonement was made for Sin and Sinners The Fat was burned with Incense only to shew that it was accepted as a sweet savour with God 2. Because he had respect principally unto the Anniversary Sacrifice unto the Consummation whereof and Attonement thereby the carrying the Blood into the Holy Place did belong 3. Because Life Natural is in an especial manner in the Blood which signified that Attonement was to be made by Death and that by the effusion of Blood as it was in the Sacrifice of Christ. See Levit. 17. 11 12. And in the shedding of it there was an Indication of the Desert of Sin in the Offerer 2. He recalls them by this Expression of their Sacrifices the Blood of Bulls and Goats unto a due consideration of what effect might be produced by them They were Accompanied with great Solemnity and Pomp of Ceremony in their Celebration Hence arose a great Esteem and Veneration of them in the Minds of the People But when all was done that which was Offered was but the Blood of Bulls and Goats And there is a Tacit Opposition unto the matter of that Sacrifice whereby Sin was really to be Expiated which was the precious Blood of Christ as Chap. 9. 13 14. 3. That which
hand and a Reparation by the Blood of Bulls and Goats on the other No Man living can apprehend wherein any such proportion should lye or consist Nor was it possible that the Conscience of any Man could be freed from a Sense of the Guilt of Sin who had nothing to trust unto but this Blood to make Compensation or Attonement for it 2. The apprehension of it namely a suitableness unto Divine Justice in the Expiation of Sins by the Blood of Bulls and Goats must needs be a great Incentive unto prophane persons unto the Commission of Sin For if there be no more in Sin and the Guilt of it but what may be Expiated and taken away at so low a price but what may have Attonement made for it by the Blood of Beasts why should they not give satisfaction unto their Lusts by living in Sin 3. It would have had no consistency with the Sentence and Sanction of the Law of Nature In the day thou eatest thou shalt dye For although God reserved unto himself the Liberty and Right of substituting a Surety in the room of a Sinner to dye for him namely such an one as should by his Suffering and Dying bring more Glory unto the Righteousness Holiness and Law of God than either was derogated from them by the Sin of Man or could be restored unto them by his Eternal Ruin yet was it not consistent with the veracity of God in that Sanction of the Law that this substitution should be of a Nature no way Cognate but ineffably inferiour unto the Nature of him that was to be delivered For these and other Reasons of the same kind which I have handled at large elsewhere it was impossible as the Apostle assures us that the Blood of Bulls and Goats should take away Sin And we may observe 1. It is possible that things may usefully represent what it is impossible that in and by themselves they should effect This is the Fundamental Rule of all Institutions of the Old Testament Wherefore 2. There may be great and eminent uses of Divine Ordinances and Institutions although it be impossible that by themselves in their most exact and diligent use they should work out our Acceptance with God And it belongs unto the Wisdom of Faith to use them unto their proper end not to trust unto them as unto what they cannot of themselves effect 3. It was utterly impossible that Sin should be taken away before God and from the Conscience of the Sinner but by the Blood of Christ. Other ways Men are apt to betake themselves unto for this end but in vain It is the Blood of Jesus Christ alone that cleanseth us from all our Sins for he alone was the Propitiation for them 4. The Declaration of the Insufficiency of all other ways for the Expiation of Sin is an evidence of the Holiness Righteousnes and Severity of God against Sin with the unavoidable Ruin of all Unbelievers 5. Herein also consists the great Demonstration of the Love Grace and Mercy of God with an encouragement unto Faith in that when the Old Sacrifices neither would nor could perfectly Expiate Sin he would not suffer the work it self to fail but provided a way that should be infallibly effective of it as is declared in the following Verses VERSE V VI VII VIII IX X. THe Provision that God made to supply the Defect and Insufficiency of Legal Sacrifices as unto the Expiation of Sin peace of Conscience with himself and the Sanctification of the Souls of the Worshippers is declared in this Context For the words contain the blessed undertaking of our Lord Jesus Christ to do fulfil perform and suffer all things required in the Will and by the Wisdom Holiness Righteousness and Authority of God unto the compleat Salvation of the Church with the Reasons of the Efficacy of what he so did and suffered unto that end And we must consider both the words themselves so far especially as they consist in a Quotation out of the Old Testament with the Validity of his Inferences from the Testimony which he chuseth to insist on unto this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some few differences may be observed in the Antient and best Translations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. ideo quapropter Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this for this cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hostiam oblationem Sacrificium victimam The Syriack renders the words in the Plural Number Sacrifices and Offerings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aptâsti adaptâsti mihi praeparâsti perfecisti A Body hast thou prepà red i. e. fitted for me wherein I may do thy Will Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But thou hast Cloathed me with a Body very significantly as unto the thing intended which is the Incarnation of the Son of God The Aethiop renders this Verse somewhat strangely And when he entred into the World he saith Sacrifices and Offerings I would not thy Body he hath purified unto me Making them as I suppose the words of the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. non tibi placuerant reading the preceding words in the Nominative Case altering the Person and Number of the Verb. Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou didst not require non approbâsti that is they were not well pleasing nor accepted with God as unto the end of the Expiation of Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecce adsum venio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriack omitteth the last word which yet is Emphatical in the discourse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. tunc dixi then I said that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he said for the Apostle doth not speak these words but repeats the words of the Psalmist The reading of the words out of the Hebrew by the Apostle shall be considered in our passage VERSE 5 6 7 8 9 10. 5. Wherefore when he cometh into the World he saith Sacrifice and Offering thou wouldst not but a Body hast thou prepared fitted for me 6. In Burnt Offerings and Sacrifices for Sin thou hast had no pleasure 7. Then said I Lo I come in the Volume of the Book it is written of me to do thy Will O God that I should do thy Will 8. Above when he said Sacrifice and Offering and Burnt Offerings and Offerings for Sin thou wouldst not neither hadst pleasure therein which are Offered by the Law 9. Then said he Lo I come to do thy Will O God He taketh away the First that he may establish the Second 10. By the which Will we are Sanctified through the Offering of the Body of Jesus Christ once for all A Blessed and Divine Context this is Summarily representing unto us the Love Grace and Wisdom of the Father the Love Obedience and Suffering of the Son the Federal Agreement between the Father and the Son as unto the work of the Redemption and Salvation of the Church with the Blessed Harmony between the Old and New Testament in the Declaration of these things The Divine Authority
state in this World And the exercise and use of it doth consist in our drawing nigh unto God in Holy Services and Worship through Christ as the Apostle declares ver 22 23. There is then a two-fold opposition in these words unto the state of the people under the Law 1. As unto the Spirit and frame of mind in the Worshippers Or 2. As unto the place of the Worship from whence they were excluded and whereunto we are admitted 1. The First is in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldness There were two things with respect unto those Worshippers in this matter 1. A Legal Prohibition from entring into the holy place whereon they had no liberty or freedom so to do because they were forbidden on several penalties 2. Dread and fear which deprived them of all boldness or holy confidence in their approaches unto God therefore the Apostle expresseth the contrary frame of believers under the New Testament by a word that signifieth both Liberty or Freedom from any Prohibition and boldness with confidence in the exercise of that liberty I have spoken before of the various use and signification of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle both in this and other Epistles useth frequently to express both their right and liberty and confidence unto and in their access unto God of believers under the New Testament in opposition to the state of them under the Old We have a right unto it we have liberty without restraint by any Prohibition we have confidence and assurance without dread or fear 2. This liberty we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aditus introitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the true Sanctuary the holy place not made with hands See Chap. 9. 11 12. The immediate gracious presence of God himself in Christ Jesus Whatever was Typically represented in the most holy place of Old we have access unto that is unto God himself we have an access in one spirit by Christ. 1. This is the great fundamental priviledge of the Gospel that believers in all their holy Worship have liberty boldness and confidence to enter with it and by it into the gracious presence of God They are not hindred by any prohibition God set bounds unto Mount Sinai that none should pass or break through into his presence in the giving of the Law He hath set none to Mount Sion but all believers have Right Title and Liberty to approach unto him even unto this Throne There is no such Order now that he who draws nigh shall be cut off but on the contrary that he that doth not so do shall be destroyed 2. Hence there is no dread fear or terror in their Minds Hearts or Consciences when they make those approaches unto God This was a consequent of the same Interdict of the Law which is now taken away They have not received the Spirit of Bondage unto fear but the Spirit of the Son whereby with holy boldness they cry Abba Father for where the Spirit of the Lord is there is Liberty they have freedom unto and confidence in their duties and therein consists the greatest evidence of our interest in the Gospel and Priviledges thereof 3. The nature of Gospel Worship consists in this that it is an entrance with boldness into the presence of God However Men may multiply duties of what sort or nature soever they be if they design not in and by them to enter into the presence of God if they have not some experience that so they do if they are taken up with other thoughts and rest in the outward performance of them they belong not unto Evangelical Worship The only exercise of Faith in them is in an entrance into the presence of God 4. Our approach unto God in Gospel Worship is unto him as evidencing himself in a way of Grace and Mercy Hence it is said to be an entrance into the holiest for in the holy place were all the pledges and tokens of Gods grace and favour as we have manifested upon the foregoing Chapter And as the taking off of the old prohibition gives us liberty and the institution of the Worship of the Gospel gives us Title unto this priviledge so the consideration of the nature of that presence of God whereunto we approach gives us boldness thereunto 5. The procuring cause of this priviledge is in the next place exprest we have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Blood of Jesus say we It is the procuring cause of this priviledge that is intended which is often so proposed The Blood of Jesus Christ is the same with his Sacrifice the Offering of himself or the Offering of his Body once only For he Offered himself in and by the effusion of his Blood whereby he made attonement for Sin which could not be otherwise effected And it is here opposed as also in the whole preceding discourse unto the Blood of the Legal Sacrifices They could not procure they did not effect any such liberty of access unto God in the holy place This was done by the Blood of Jesus only whereby he accomplished what the Sacrifices of the Law could not do And it is a cause of this priviledge on a twofold account 1. In its respect unto God in its Oblation 2. In respect unto the Consciences of Believers in its Application 1. By its Oblation it removed and took away all causes of distance between God and Believers It made attonement for them answered the Law removed the Curse broke down the partition-wall or the Law of Commandments contained in Ordinances wherein were all the prohibitions of approaching unto God with boldness Hereby also he rent the Veil which interposed and hid the gracious presence of God from us And these things being removed out of the way by the Blood of the Oblation or Offering of Christ peace being thereby made with God he procured him to be reconciled unto us inviting us to accept and make use of that reconciliation by receiving the attonement Hence believers have boldness to appear before him and approach unto his presence See Rom. 5. 11. 2 Cor. 5. 18 19 20 21. Eph. 2. 13 14 15 16 17 18. Hereon was it the procuring the purchasing cause of this priviledge 2. It is the cause of it with respect unto the Consciences of Believers in the Application of it unto their Souls There are not only all the hindrances mentioned on the part of God lying in the way of our access unto him but also the Consciences of Men from a sense of the guilt of Sin were filled with fear and dread of God and durst not so much as desire an immediate access unto him The efficacy of the Blood of Christ being through believing communicated unto them takes away all this dread and fear And this is done principally by his bestowing on them the holy Spirit which is a Spirit of Liberty as our Apostle shews at large 2 Cor. 3. Wherefore we have boldness