latter in the close of the Verse In these words for after he had spoken before Of the Testimony it self which is declarative of the Nature of the New Covenant made in Christ and Confirmed in him there are two general parts 1. That which concerns the Sanctification of the Elect by the Communication of effectual Grace unto them for their Conversion and Obedience The 2. is concerning the compleat pardon of their sins and the casting them into everlasting Oblivion The First of these the Holy Ghost witnesseth in the First place but he stays not there afterwards he adds the Latter concerning the pardon of Sin and Iniquities this being that alone wherein at present the Apostle is concerned and from thence he confirms his present Argument he distinguisheth it from the other as that which was of particular use in it self And therefore ver 17. is to be supplied by and thence or thereon also their Sins and Iniquities I will pardon The words themselves have in both parts of them been explained at large on chap. 8. where they are first produced as the great foundation of the ensuing discourses of the Apostle so that they are not here again to be opened We are only to consider the Argument of the Apostle from the latter part of them And this is that the Covenant being Confirmed and Established that is in the Blood and by the one Sacrifice of Christ there can be no more Offering for Sin For God will never appoint nor accept of any thing that is needless and useless in his Service least of all in things of so great importance as is the Offering for Sin Yea the Continuation of such Sacrifices would overthrow the Faith of the Church and all the Grace of the New Covenant For saith the Apostle in the New Covenant and by it the Holy Ghost testifieth that as it was Confirmed by the one Sacrifice of Christ perfect pardon and forgiveness of Sin is prepared for and tendered unto the whole Church and every one that believes To what purpose then should there be any more Offerings for Sin Yea they who look for and trust unto any other they fall into that Sin for which there is no remission provided in this Covenant nor shall any other Offering be accepted for them for ever For they despise both the Wisdom and Grace of God the Blood of Christ and the Witness of the Holy Ghost whereof there is no remission so he disputes ver 28 29. of this Chapter And here we are come unto a full end of the Dogmatical part of this Epistle A Portion of Scripture filled with Heavenly and Glorious Mysteries the Light of the Church of the Gentiles the Glory of the People Israel the Foundation and Bulwark of Faith Evangelical I do therefore here with all humility and sense of my own weakness and utter disability for so great a work thankfully own the Guidance and Assistance which hath been given me in the interpretation of it so far as it is or may be of use unto the Church as a mere effect of Soveraign and Undeserved Grace From that alone it is that having many and many a time been at an utter loss as to the mind of the Holy Ghost and finding no relief in the worthy Labours of others he hath graciously answered my poor weak supplications in supplies of the light and evidence of Truth VERSE XIX XX XXI XXII XXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VERSE 19 20 21 22 23. Having therefore Brethren boldness to enter into the Holiest by the Blood of Jesus By a new and living way which he hath Consecrated for us through the Vail that is to say his Flesh And having an High Priest over the House of God Let us draw near with a true Heart in full assurance of Faith having our Hearts sprinkled from an evil Conscience and our Bodies washed with pure water Let us hold fast the profession of our Faith without wavering for he is faithful that promised IN these Words the Apostle enters on the last part of the Epistle which is wholly Paraenetical or Hortatory For though there be some occasional intermixtures of Doctrines consonant unto them before insisted on yet the professed design of the whole remainder of the Epistle is to propose unto and press on the Hebrews such duties of various sorts as the Truth he had insisted upon do direct unto and make necessary unto all that believe And in all his Exhortations there is a mixture of the ground of the duties exhorted unto of their necessity and of the priviledge which we have in being admitted unto them and accepted with them all taken from the Priest-hood and Sacrifice of Christ with the effects of them and the benefits which we receive thereby In these words there are Three things 1. The Ground and Reason of the Duty exhorted unto with the foundation of it as the special priviledge of the Gospel ver 19 20 21. 2. The way and manner of our using this priviledge unto that end ver 22. 3. The special Duty exhorted unto which is Perseverance and constancy in believing ver 23. In the First we have 1. A note of Inference or deduction of the following Exhortation from what was before discoursed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore 2. A friendly compellation of them to whom he spake used formerly but now restrained after a long interruption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brethren 3. The priviledge it self which is the foundation of the Exhortation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having boldness to enter into the holiest 4. The means whereby we attain the priviledge which fits us for this duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is by the Blood of Jesus 5. The means of using and exercising it as a priviledge in a way of duty ver 20. the way is Consecrated for us 6. A further encouragement unto it from the consideration of our High Priest having a High Priest ver 21. 1. The Apostle repeats his obliging compellation Brethren And herein he hath a peculiar respect unto those among the Hebrews who had received the Gospel in sincerity For although there was a Natural Brotherhood between him and the whole People of Israel and they were always wonted to call themselves Brethren in general on the account of their Original stock and separation from the rest of the World as Acts 28. 27. yet this Word and Name is used by the Apostle on the account of that spiritual Relation which was between them Which believe in God through Jesus Christ. See Chap. 3. ver 1. and the exposition of it And the Apostle by the use of it here testifies unto two things 1. That although they had not as yet a full understanding of the Nature and Use of all Legal Institutions and Sacrifices nor of their abolishing by the coming of Christ and the discharge of his Office yet this had not forfeited their interest in the Heavenly calling on account whereof he dealt with them as with Brethren 2.
this encouragement is given unto whom this Motive of drawing nigh is proposed namely as they have an High Priest And it is in the Heavenly Sanctuary wherein he administreth or in the House of God above into which also we do enter by our Prayers and sacred worship so is he for ever over his own house The Lord Christ doth peculiarly preside over all the persons Duties and worship of Believers in the Church of God 1. In that all their worship is of his appointment and what is not so belongs not to the house of God 2. In that he assists the worshippers by his Spirit for the performance of this duty 3. That he makes their services accepted with God 4. In rendring their worship glorious by the administration of his Spirit and effectual through the addition of the Incense of his Intercession For other things that may be hence educed see our Exposition of chap. 4. v. 14 15 16. VERSE 22. Let us draw near with a true heart in full assurance of Faith having our hearts sprinkled from an evil conscience and our Bodies washed with pure water The Duty is here exprest whereunto these encouragements and priviledges do direct and lead And this Duty is described 1. By the nature of it Let us draw near 2. The Qualification of the persons by whom it is to be performed With a true Heart 3. The manner of its performance in full assurance of Faith 4. The preparation for it which is twofold 1. That our hearts are sprinkled from an evil conscience 2. That our bodies are washt with pure Water I. The Duty it self is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word whereby the whole performance of all Divine solemn worship was constantly expressed For God having fixed the residence of the signs of his presence unto a certain place namely that of the Tabernacle and Altar none could worship him but it was by an approach an access a drawing nigh unto that place the means of their Worship and the pledges of Gods presence therein So were they to bring their Gifts their Offerings their Sacrifices every thing wherewith they worshipped in it was an approximation unto God Now all thele things Tabernacle Temple Altar as we have shewed were Types of Christ and the gracious presence of God in him and they were appointed only unto this end to teach the Church to look for an access to God in and by him alone Wherefore the Apostle tells the Hebrews that as they had under the old Testament an approach unto God and were then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that came and drew nigh unto him yet it was defective in three things 1. That it was by carnal means the Blood of Bulls and Goats 2. That it was not unto God himself but only some outward pledges of his presence 3. That in this access they were alwayes excluded from an entrance into the Holiest This way being now removed there is that appointed in the room thereof which is lyable to none of these Defects For 1. It is not by things carnal but in a Holy Spiritual way and Manner as the enfuing description of it doth manifest 2. It is not unto any outward pledges of the divine presence but immediately unto God himself even the Father 3. It is into the most holy place it self the special residence of God and of our High Priest Christ Jesus Wherefore this drawing near containeth all the holy worship of the Church both publique and private all the ways of our access unto God by Christ. And the charge given for this Duty is the first inference the Apostle maketh from the consideration of the Benefits we receive by the Priesthood and Sacrifice of Christ. II. The principall qualification of the Persons exhorted unto this duty is a true heart God in an especiall manner requireth truth in the inward parts in all that come unto him Ps. 51. 6. Especially he doth so in his worship Joh. 4. 24. Now Truth respects either the mind and is opposed unto falsehood or respects the Heart and Affections and is opposed to Hypocrisie In the first may all false Worship is rejected all means of the worship of God not of his own institution But the Truth of the Heart here intended is the sincerity of heart which is opposed unto all hypocrisie Two things are therefore comprized in this qualification 1. That the Heart is that which God principally respects in our Access unto him The Hebrews in their degenerate condition rested in the outward performance of Duties so as that they made their access outwardly according to the Institutions and Directions of the Law they were regardless of themselves and of the inner man and of the frame thereof But it is the heart that God requires and accordingly that it be under the conduct of Doctrinal Truth in the Light of the Mind and not only that it be true and free from Hypocrisie in the acts of Worship that it goes about but also that in its habitual Frame it be holy and throughout leavened with sincerity Thence it is denominated a true heart If men be sincere in the Acts of Worship but fail of it in point of walking in Conversation they will not be accepted in it 2. Universal internal Sincerity of heart is required of all those that draw nigh unto God in his holy Worship It is so 1. From the Nature of God 2. From the nature of the Worship it self 3. From the Conscience of the Worshippers which can have neither boldness nor confidence without it What is required unto that sincerity or true heart without which we cannot fully draw nigh unto God in any duty of his Worship I cannot now declare III. There is the way and manner together with the Principle to be acted in all our accesses unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the full assurance of faith 1. Without Faith it is impossible to please God Wherefore faith is required in this access on a twofold account 1. Of the qualification of the Person he must be a true Believer who hath this Access all others are utterly excluded from it 2. Of its actual exercise in every Particular duty of access Abel by faith offered his sacrifice And there is no duty acceptable unto God which is not quickned and enlivened by Faith 2. As unto this Access unto God by Christ the Apostle requires that there be a full assurance of faith Many have disputed wherein this assurance of faith doth consist what it is that belongs thereunto We must consider the design of the Apostle and scope of the place and what they do require The word is used only in this place though the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be elsewhere Rom. 4. 21. chap. 14. 15. to signifie a full satisfaction of mind in what we are perswaded of Here two things seem to be included in it 1. That which in other places the Apostle expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 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
and do as at other times But they will quickly find their Locks cut and their Spiritual strength so decayed as that they have no power for what they thought would prove so easie unto them at any time They will find their Wills and Affections so intangled and engaged that without a fresh supply of Grace scarce less than that administred in their first Conversion they cannot be delivered So is it with all Lusts Sins and Negligences that are consequences of a provoking barrenness under the Gospel 3 A total want of some Graces both in their principle and exercise is a great Evidence of such a Condition Where there is any true saving Grace there is the Root and Principle of all Some Graces may be more tried and exercised than others and so be made more evident and conspicuous For the occasions of their Exercise may much more frequently occur But yet where there is any true Grace at least where it is kept unrusty vigorous and active as it ought to be in all profiting hearers of the Word there every Grace of the Spirit is so far kept alive as to be in some readiness for exercise when occasion and opportunity do occur But if in any there are some Graces that are totally wanting that no occasion doth excite or draw forth to Exercise they have just reason to fear that either those Graces which they seem to have are not genuine and saving but meer common Effects of Illumination or that if they are true they are under a dangerous declension on the Account of their unanswerableness unto the Dispensation of the Gospel For instance suppose a man to satisfie himself that he hath the Graces of Faith and Prayer and the like but yet cannot find that he hath any grain of true Zeal for the Glory of God nor any readiness for Works of Charity with an Eye to Gods Glory and Love to his Commands he hath great reason to fear lest his other Graces are false and perishing or at least that he is signally fallen under the sin of barrenness for in common Grace one single Grace may appear very evident and win great honour to the Profession of them in whom it is whilst there is a total want of all or many others but in saving Grace it is not so For though different Graces may exceedingly differ in their Exercise yet all of them are equal in their Root and Principle By these and the like considerations may Professors try their own concernment in this Commination Ordinarily God proceeds to the rejection and destruction of barren Professors by degrees although they are seldom sensible of it until they fall irrecoverably into ruine This ground here is first disapproved or rejected then it is nigh to Cursing the Curse ensues after which it is burned And God doth thus proceed with them 1 In compliance with his own Patience Goodness and long-suffering whereby they ought to be lead unto Repentance This is the natural tendency of the goodness and patience of God towards sinners though it be often abused Rom. 2. 4 5. let men and their sin be what they will God will not deal otherwise with them than as becomes his own goodness and patience And this is that Property of God without a due Conception whereof we can never understand aright his Righteousness in the Government of the world Ignorance of the Nature of it and how Essential it is unto the Divine Being is the occasion of Security in sinning and Atheism unto ungodly men Ecclesiast 8. 11 12 13. 2 Pet. 3. 3 4. And a great Temptation it is oft-times unto them that are godly Habb 1. 12 13. Jer. 12. 1 2. Psal. 73. 11 12 13 14 15 16 21 22. Wherefore to direct our minds unto a due posture herein we may consider 1 That the Patience of God never came to a general issue with mankind but once since the Creation and that was in the Flood 1 Pet. 3. 20. And this one Example God will have to be a sufficient warning unto all ungodly sinners of the certainty and severity of his future Judgement so that no men have just Reason to be secure in their sin 2 Pet. 3. 5 6 7. and therefore he hath engaged himself by promise that he will no more deal so with mankind be their sins what they will until the Consummation of all things shall come Gen. 8. 21 22. While the Earth remaineth there shall be no more such a Curse But there is a limited time contained therein The Earth it self shall at length cease and then he will execute his Judgements fully on the world of Ungodly sinners Blessed be God for that publick record of his Purpose and Patience without which his continuance of mankind in the world would be matter of Astonishment 2 The Patience of God shall not come to an Issue with any Apostate Church or Nation until he himself declares and determines that all due means have been used for their Recovery And the Judgement hereof he will not leave unto the best of men he would not do so unto Elijab himself 2 Chron. 36. 15 16 17. 3 It is a difficult glorious and great Fruit or Effect of Faith not to repine at but to glorifie God in his Patience towards a wicked provoking Generation of sinners Even the Souls of the Saints in Heaven seem to express a little too much haste in this matter Rev. 6. 9 10 11. The thing which they desired was suited unto the Holiness Righteousness and Faithfulness of God and wherein he had designed to Glorifie himself in his appointed season Rev. 19. 1 2 3. but the time of it seemed long unto them wherefore to Glorifie God herein is a Fruit of Faith Rev. 13. 10. The Faith and Patience of the Saints is most eminent in waiting quietly until the time of the Destruction of the Enemies of the Church be fully come And it is so 1 Because it is accompanied with self-denial as unto all our interest in this world and all the desires of Nature 2 Because the Apprehension is most true and infallible that the Righteousness Holiness and Faithfulness of God will be exceedingly glorified in the Destruction of Apostate provoking and ungodly sinners and this will be in particular in the Ruine of Babylon and its whole interest in the world And this may make our desires inordinate if not regulated by Faith It is therefore an eminent act of Faith to give Glory unto God in the exercise of his Patience towards Apostate barren Professors and that which alone can in these latter days of the world give Rest and Peace unto our own Souls 2 God will do so to evince the Righteousness of his Judgements both in the Hearts and Consciences of them who shall be finally destroyed whose End is to be burned as also of all others who shall wisely consider of his ways God endureth all things from the world that he may be justified in his sayings and may overcome when
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
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
and Ministerial Administration of the Sacraments as the only outward Causes and Means thereof Herein do Ministers Bless the People in the Name and Authority of God 3. They do it by the particular Ministerial applications of the Word unto the Souls and Consciences of Men. This Authority hath Christ given unto them saith he VVhose soever sins ye remit they are remitted unto them and whose soever sins ye retain they are retained John 20. 23. I know what Use hath been made of these words that is how they have been abused to give Countenance unto the necessity of private Confession of all Sins unto the Priests and of their Power of Absolution or Remission thereon But yet the real intention of the words and the Truth that is in them must not be waved or over-looked It is not therefore the meer Preaching of the VVord and therein a Doctrinal Declaration of whose Sins are remitted and whose Sins are retained according to the Gospel which Men are respectively interested in by their Faith or Unbelief that is here intended the Commission giving Power whereunto is of a more general Nature But an especial Application of the word unto the Consciences of Men with respect unto their Sins is included therein And this is done two ways 1. VVith respect unto the Judgment of the Church 2. VVith respect unto the Judgment of God The first is that binding or loosing which the Lord Christ hath given Power for unto the Ministers and Guides of the Church as to the Communion thereof Mat. 18. 18. For by the Ministerial Application of the Word unto the Sins and Consciences of Men are they to be continued in or excluded from the Communion of the Church which is called the binding or loosing of them The other respects God himself and the sense which the Conscience of a Sinner hath of the guilt of Sin before him In this case the Ministers of the Gospel are Authorized in the Name of Christ to remit their Sins that is so to apply the Promises of Mercy and Grace unto their Souls and Consciences as that being received by Faith they may have Peace with God So are they Authorized to remit or retain Sins according to the tenor and terms of the Gospel Not that the Remission of Sins absolutely doth depend on an Act of Office but the Release of the Conscience of a Sinner from the sense of guilt doth sometimes much depend upon it rightly performed that is by due Application of the Promises of the Gospel unto such as Believe and Repent 4. How they Bless the Church by Prayer and Example may be understood from what hath been spoken concerning those things with respect unto Parents The Authority that is in them depends on Gods especial Institution which exempts them from and exalts them above the common Order of mutual Charitative Benedictions 5. They Bless the People Declaratively as a Pledge whereof it hath been always of Use in the Church that at the Close of the Solemn Duties of its Assemblies wherein the Name of God is put upon it to Bless the People by express mention of the Blessing of God which they pray for upon them But yet because the same thing is done in the Administration of all other Ordinances and this Benediction is only Euctical or by the way of Prayer I shall not plead for the Necessity of it And we may yet infer two things from hence 1. That those who are thus appointed to Bless others in the Name of God and thereby exalted into a Preeminence above those that are Blessed by his appointment ought to be accordingly regarded by all that are so Blessed by them It is well if Christians do rightly consider what their Duty is unto them who are appointed as a means to communicate all Spiritual Blessings unto them And 2. Let those who are so appointed take heed lest by their miscarriage they prove not a Curse unto them whom they ought to Bless For if they are negligent in the Performance of their Duties in the things mentioned much more if therewithal they put the Name of any false god upon them they are no otherwise VER 8. The Eighth Verse carrieth on the same Argument by a particular Application unto the Matter in hand of the things which he had in general observed before in Melchisedec For whereas the Apostle had before declared that he was without Father without Mother without Beginning of Days or End of Life he now shews how all this conduced unto his purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. by an usual Idiotisme of that Language the Sons of Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui moriuntur who dye Vul. Lat. Homines morientes dying men of which difference we must speak afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generally de quo testatum est quod vivat Vul. Lat. Ibi autem contestatur quia vivit which the Rhemists render but there he hath witness that he Liveth both obscurely Arius Testatione dictus quia vivit to no Advantage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly is de quo testatur as Erasmus Beza Castalia Smidle render it The Arabick concurs with the Vulgar The Syriack by way of Paraphrase He of whom the Scripture witnesseth that he Liveth And here men verily that dye receive Tithes but there he of whom it is witnessed that he Liveth There is in the words a Comparison and Opposition between the Levitical Priests and Melchisedec in this matter of receiving Tithes which in general was common to them both And we may consider in them 1. The Circumstances of the Comparison 2. The general Agreement of both sorts which is the ground of the Comparison 3. The parts of the Antithesis or Opposition or dissimilitude between them The Circumstances of the Comparison are two 1. The manner of its Introduction in the earnestness of the Assertion in the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is as much as quidem or equidem truly verily which is omitted in our Translation though elsewhere the same Particle is so rendred This moreover is the state of the Case in this matter And the Insertion of it is proper unto an Affirmation upon a Concession as this here is Secondly The Determination of the Time or Place or Manner of the Opposition in those Adverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usually refers unto place And some think that the Apostle hath respect unto Hierusalem the Seat of the Levitical Priesthood and the Land of Canaan which alone was Tithable according to the Law For the Jews do Judge and that rightly that the Law of Legal Tithing extended not it self beyond the Bounds of the Land of Canaan a sufficient Evidence that it was Positive and Ceremonial In Opposition hereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there must signifie some other places or any place where the Priesthood of Melchisedec hath its signification that is in Christian
they believed and in the hopes of it walked with God as our Apostle proves at large chap. 11. Howbeit the way that is the means and cause of communicating the Heavenly Inheritance unto them namely by the Mediation and Sacrifice of Christ was but obscurely represented not illustriously manifested as it is now Life and Immortality being brought to Light by the Gospel And as these things are true so this Interpretation of the words being consonant unto the Analogy of faith is safe only we may enquire whether it be that which is peculiarly intended by the Apostle in this Place or no The Comment of Grotius on these words is that the Apostle signifies super aetherias sedes via eò ducens est evangelium praecepta habens verè coelestia Eam viam Christus primus patefecit aditumque fecit omnibus ad summum coelum Pervenit quidem eò Abrahamus Jacobus ut videre est Mat. 8. 11. alii viri eximii ut videbimus infra cap. 11. 40. Sed hi eò pervenerunt quasi per machinam non viam extraordinariâ quâdum et rarâ Dei dispensatione But these things are most remote from the mind of the Holy Ghost not only in this Place but in the whole Scripture also For 1. How far the Gospel is this way into the Holiest shall be declared immediately That it is so because of the Heavenly precepts which it gives that is which were not given under the old Testament is most untrue For the Gospel gives no precepts of Holiness and obedience that were not for the substance of them contained in the Law There is no precept in the Gospel exceeding that of the Law thou shalt love the Lord thy God with all thy heart and thy Neighbour as thy self Only the Gospel adds new motives unto Obedience new encouragements and enforcements of it with directions for its due performance 2. That Christ should be no otherwise the way but only as he revealed and declared the Gospel and the precepts of it is not only untrue and injurous unto the honour of Christ but directly contrary unto the design of the Apostle in this Place For he is treating of the Sacerdotal office of Christ only and the Benefit which the Church doth receive thereby But the revelation of the Doctrine or precepts of the Gospel was no duty of that office nor did it belong thereunto That he did as the Prophet of the Church But all his Sacerdotal Actings are towards God in the behalf of the Church as hath been proved 3. That the antient Patriarchs went to Heaven by a secret Engine and that some of them only in an extraordinary way is plainly to deny that they were saved by faith in the promised seed that is that they were not saved by the mediation of Christ which is contrary unto the whole Oeconomy of God in the salvation of the Church and many express Testimonies of the Scripture These Socinian fictions do not cure but corrupt the Word of God and turn away the minds of men from the truth unto fables We shall therefore yet farther enquire into the true meaning of the Holy Ghost in these words The Apostle by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intends the same with ver 3. he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy of Holies the second part of the Sanctuary whereinto the High Priest alone could enter once a year as he declares in the foregoing Verse Only whereas he there spake of the material Fabrick of the Tabernacle and the things contained in it here he designs what was signified thereby For he declares not what these things were but what the Holy Ghost did signifie in and by them Now in that most Holy Place were all the Signs and Pledges of the gracious Presence of God the Testimonies of our Reconciliation by the Blood of the Atonement and our Peace with him thereby Wherefore to enter into these Holies is nothing but an Access with liberty freedom and boldness into the gracious Presence of God on the account of Reconciliation and Peace made with him This the Apostle doth so plainly and positively declare Chap. 10. 19 20 21 22. that I somewhat admire so many worthy and learned Expositors should utterly miss of his meaning in this place The Holies then is the Gracious Presence of God whereunto Believers draw nigh in the confidence of the Atonement made for them and acceptance thereon see Rom. 5. 1 2 3. Ephes. 2. 14 15 16 17 18. Heb. 4. 14 15. Chap. 10. 19. The Atonement being made and received by Faith Conscience being purged Bondage and Fear being removed Believers do now under the Gospel enter with Boldness into this Gracious Presence of God 2. We must consider what is the way into these Holies which was not yet made manifest And here also Expositors indulge unto many Conjectures very needlesly as I suppose For the Apostle doth elsewhere expresly declare himself and interpret his own meaning namely Chap. 10. 19 20. This way is no other but the Sacrifice of Christ the true High Priest of the Church For by the entrance of the High Priest into the most Holy Place with Blood the Holy Ghost did signifie that the way into it namely for Believers to enter by was only the one true Sacrifice which he was to offer and to be And accordingly to give an Indication of the accomplishment of their Type when he expired on the Cross having offered himself unto God for the Expiation of our Sins the Vail of the Temple which enclosed and secured this Holy Place from any entrance into it was rent from the top to the bottom whereby it was laid open unto all Matth. 27. 51. And an evidence this is that the Lord Christ offered his great expiatory Sacrifice in his Death here on Earth a true and real Sacrifice and that it was not an Act of Power after his Ascension metaphorically called a Sacrifice as the Socinians dream For until that Sacrifice was offered the way could not be opened into the Holies which it was immediately after his Death and signified by the renting of the Vail This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the onely way whereby we enter into the most Holy Place the Gracious Presence of God and that with boldness 3. Of this way it is affirmed that it was not yet made manifest whil'st the first Tabernacle was standing And a word is peculiarly chosen by the Apostle to signifie his intention He doth not say that there was no way then into the most Holy Place none made none provided none made use of But there was not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an open manifestation of it There was an entrance under the Old Testament into the Presence of God as unto Grace and Glory namely the vertue of the Oblation of Christ But this was not as yet made manifest Three things were wanting thereunto 1. It was not yet actually existent but only was vertually so The
〈◊〉 〈◊〉 which the Apostle so frequently mentions in this Epistle I have before declared and so what it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is indeed to persect to consummate to sanctifie to dedicate to consecrate But whereas these Sacrifices did all these things outwardly and as unto the flesh as the Apostle grants ver 7. he doth not here absolutely deny it unto them but in a certain respect only They could not do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as unto the Conscience of the Sinner before God What he intends hereby he doth more fully declare Chap. 10. ver 2. There is a Conscience condemning for sin This could not be taken away by these Sacrifices They were not able to do it for if they could have done so the sinner would have had compleat Peace with God and would not have had need to have offered these Sacrifices any more But they were multiplied and often repeated because of their disability unto this end wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to give Peace of Conscience unto men through a sense of perfect Atonement made for sin in the sight of God with an interest in his love and favor thereon This it is to be persect or consummate as pertaining to Conscience in the sight of God namely to have a Conscience condemning for sin taken away This those Sacrifices of the Law could not effect It will be said then Unto what end did they serve Were they of no use but only to free men from the Penalties of the Law or Covenant as it was a Rule of the Politie or Commonwealth of Israel and the Tenure of their Possessions in Canaan Yes they were moreover part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mystical instruction which God granted the Church in those days directing them unto the one Sacrifice and Offering of Christ typically representing it and through Faith applying the vertue and efficacy of it unto their Consciences every day 6. The Person is described towards whom this effect of purifying the Conscience is denied They could not thus perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Him that did the Service saith our Translation I think not so properly He that did the Service was the Priest only But respect is had unto every one that brought his Gift or Offering unto the Altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacredly to accomplish the Services was the work of the Priest alone ver 6. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 10. 1. that is every one who brought his Sacrifice to be offered that Atonement might be made for him And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehends the whole of Divine Worship in all Individuals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 4. 10. But he also may be said to do the Service on whose account and in whose stead it was performed But the Defect charged doth not in the first place reflect on the Persons as though it was by their default They worshiped God according unto his own Institutions but it was in the Sacrifices themselves And if they could not make the Worshipers those who did the Service perfect they could make none so for it was they alone who had the benefit of them The Note of Grotius on this place is Isti cultus non possunt Sectatorum suorum animos purgare à vitiis quemadmodum Evangelium most remote from the mind of the Holy Ghost For he speaks not of purging our minds from Vices but of purifying Conscience by Atonement made for the guilt of sin and opposeth not those Sacrifices unto the Doctrine of the Gospel but unto the Sacrifice of Christ. And we may hence observe 1. There is a state of perfect Peace with God to be attained under imperfect Obedience For it is charged as a weakness in the legal Administrations that they could not give such a Peace where any sin remained It is therefore to be found in the Sacrifice of Christ as is proved at large in the next Chapter Being justified by Faith we have peace with God 2. Nothing can give perfect peace of Conscience with God but what can make Atonement for sin And whoever attempt it any other way but by vertue of that Atonement will never attain it in this world nor hereafter VER X. Onely in Meats and Drinks and divers Washings and carnal Ordinances imposed on them until the time of Reformation IT is acknowledged that there is no small difficulty in the connexion of these words or their relation unto what doth immediately precede and therefore Expositors have multiplied conjectures about it in whose examination we are not concerned I shall therefore no farther consider any of them but as they relate unto what I judge to be their true Coherence Two things are plain and evident unto this purpose 1. That the design of the Apostle in the words themselves is to manifest and declare the weakness of the services of the Tabernacle and their insufficiency for attaining the end proposed in them This end in general was the perfecting of the Church-State in Religious Worship and in particular to make the Worshipers perfect as unto their Consciences before God And he gives such a description of them as of it self will sufficiently evince their weakness and insufficiency For what is it possible that things of that kind and nature which is here described can contribute unto these ends 2. That the things instanced in do comprise a great part of the Levitical Institutions and his Assertion concerning them may by a parity of Reason be extended unto them all For to render his description of them comprehensive the Apostle 1 expresseth them in a particular enumeration of the Heads whereunto they might be reduced Meats and Drinks and divers Washings And then 2 to shew that he intends all things of an alike nature with them he adds the general nature of them all they were carnal Ordinances 1. A great part of their Levitical Religious Observances may be reduced unto these Heads of Meats and Drinks and various Washings Laws and Institutions were multiplied about these things what they might eat and what they might not what was clean and what was unclean unto that end what they might drink and what vessels defiled all liquors what were to be their eatings and drinkings and when upon their Peace-offering and at their solemn Feasts their great variety of Washings of the Priests of the People of their Garments and their Flesh stated and occasional do take up a great part of the entire System of their Ordinances And as Laws were multiplied concerning these things so many of them were enforced with very severe Penalties Hence they were difficultly to be learned and always impossible to be observed The Mishna and Talmud that is the whole Religion of the present Iews consists almost wholly in scrupulous Enquiries and endless Determinations or rather Conjectures about these things and their Circumstances 2. All the Laws concerning these things were carnal Carnal
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 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
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
the apprehension of the Sinner but by the true Causes and Grounds of it Now these lye herein alone that Sin was not perfectly expiated for where this is not there must be a conscience of Sin that is disquieting judging condemning for Sin The Apostle speaks on the one side and the other of them who were really interested in the Sacrifices whereunto they might trust for the Expiation of Sin The way hereof as unto them of old and the Legal Sacrifices was the due attendance unto them and performance of them according unto Gods institution Hence are the persons so interested called the comers to them and the worshippers The way and means of our interest in the Sacrifice of Christ is by Faith only In this state it often falls out that true Believers have a conscience judging and condemning them for Sin no less than they had under the Law but this trouble and power of conscience doth not arise from hence that Sin is not perfectly expiated by the Sacrifice of Christ but only from an apprehension that they have not a due interest in that Sacrifice and the benefits of it Under the Old Testament they questioned not their due interest in their Sacrifices which depended on the performance of the Rites and Ordinances of Service belonging unto them but their consciences charged them with the Guilt of Sin through an apprehension that their Sacrifices could not perfectly expiate it And this they found themselves led unto by Gods institution of their Repetition which had not been done if they could ever make the Worshippers perfect It is quite otherwise as unto conscience for Sin remaining in Believers under the New Testament for they have not the least Sense or Fear concerning any insufficiency or imperfection in the Sacrifice whereby it is expiated God hath ordered all things concerning it so as to satisfie the consciences of all Men in the perfect Expiation of Sin by it only they who are really purged by it may be in the dark sometimes as unto their personal interest in it But it may be objected that if the Sacrifices neither by their native efficacy nor by the frequency of repetition could take away Sin so as that they who came unto God by them could have peace of conscience or be freed from the trouble of a continual Condemnatory Sentence in themselves then was there no true real peace with God under the Old Testament for other way of attaining it there was none But this is contrary unto innumerable Testimonies of Scripture and the promises of God made then unto the Church In answer hereunto I say the Apostle did not nor doth in these words declare what they did and could or could not attain unto under the Old Testament only what they could not attain by the means of their Sacrifices so he declares it in the next Verse for in them remembrance is made of Sins But in the use of them and by their frequent repetition they were taught to look continually unto the great Expiatory Sacrifice whose Virtue was laid up for them in the promise whereby they had peace with God Obser. 1. The discharge of conscience from its condemning Right and Power by vertue of the Sacrifice of Christ is the foundation of all other priviledges we receive by the Gospel Where this is not there is no real participation of any other of them 2. All peace with God is resolved into a purging Attonement made for sin Being once purged 3. It is by a principle of Gospel-light alone that conscience is directed to condemn all Sin and yet to acquit all Sinners that are purged It s own natural Light can give it no guidance herein VERSE 3. But in those Sacrifices there is a remembrance again made of Sins every year IT is the latter part of the foregoing assertion namely that the Worshippers were not purged or perfected by them in that they had still remaining a conscience for Sin which is proposed unto confirmation for this being a matter of fact might be denied by the Hebrews Wherefore the Apostle proves the truth of his Assertion from an inseparable adjunct of the yearly repetition of these Sacrifices according unto Divine Institution There are Four things to be opened in the words 1. The Introduction of the Reason intended by an adversative conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but. 2. The Subject spoken of those Sacrifices 3. What belonged unto them by Divine Institution which is a renewed remembrance of Sin 4. The seasons of it it was to be made every year 1. The note of introduction gives us the nature of the Argument insisted on Had the Worshippers been perfect they would have had no more conscience for Sins But saith he it was not so with them for God appoints nothing in vain And he had not only appointed the Repetition of these Sacrifices but also that in every Repetition of them there should be a Remembrance made of Sin as of that which was yet to be expiated 2. The Subject spoken of is expressed in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them But this Relative is remote from the Antecedent which is in the first Verse by the interposition of the second wherein it is repeated we transfer it hither from the first Verse in our Translation but in these Sacrifices And we supply the defect of the Verb Substantive by there is for there is no more in the Original than but in them a Remembrance again of Sins The Sacrifices intended are principally those of the Solemn day of Expiation For he speaks of them that were repeated yearly that is once every year Others were repeated every day or as often as occasion did require these only were so yearly And these are peculiarly fixed on because of the peculiar Solemnity of their Offering and the interest of the whole people at once in them By these therefore they looked for the perfect Expiation of Sin 3. That which is affirmed of these Sacrifices is their inseparable adjunct that in them there was a remembrance of Sin again That is there was so by virtue of Divine Institution whereon the force of the Argument doth depend For this remembrance of Sin by Gods own Institution was such as sufficiently evidenced that the Offerers had yet a conscience condemning them for sins Respect is had unto the command of God unto this purpose Levit. 16. 21 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an express remembrance or a remembrance expressed by Confession or Acknowledgment See Gen. 40. 9. chap. 42. 21. For where it respects Sin it is a recalling of it unto the Sentence of the Law and a sense of punishment See Num. 5. 15. 1 King 17 18. And hereby the Apostle proves effectually that these Sacrifices did not make the worshippers perfect For notwithstanding their Offering of them a sense of Sin still returned upon their Consciences and God himself had appointed that every year they should make such an acknowledgment and confession of
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