first Covenant was Moses It was ordained by Angels in the hand of a Mediator Gal. 3. 19. And this was no other but Moses who was a Servant in the House of God Hebr. 3. 6. And he was a Mediator as designed of God so chosen of the people in that dread and consternation which befell them upon the terrible promulgation of the Law For they saw that they could no way bear the immediate presence of God nor treat with him in their own persons Wherefore they desired that there might be an Internuntius a Mediator between God and them and that Moses might be the person Deut. 5. 25 26 27. But the Mediator of the New Covenant is the Son of God himself For there is one God and one Mediator between God and man the man Christ Jesus who gave himself a ransom for all 1 Tim. 2. 4 5. He who is the Son and the Lord over his own House graciously undertook in his own Person to be the Mediator of this Covenant and herein it is unspeakably preferred before the Old Covenant 5. They differ in their subject matter both as unto Precepts and Promises the advantage being still on the part of the New Covenant For 1 The Old Covenant in the preceptive part of it renewed the Command of the Covenant of Works and that on their original terms Sin it forbad that is all and every sin in matter and manner on the pain of death and gave the promise of life unto perfect sinless obedience only Whence the Decalogue itself which is a Transcript of the Law of Works is called the Covenant Exod. 34. 28. And besides this as we observed before it had other Precepts innumerable accommodated unto the present condition of the People and imposed on them with rigor But in the New Covenant the very first thing that is proposed is the accomplishment and establishment of the Covenant of Works both as unto its Commands and Sanction in the obedience and suffering of the Mediator Hereon the Commands of it as unto the obedience of the Covenanters are not grievous the yoke of Christ being easie and his burden light 2. The Old Testament absolutely considered had 1 No promise of grace to communicate spiritual strength or to assist us in obedience nor 2 Any of eternal life no otherwise but as it was contained in the promise of the Covenant of Works The man that doth these things shall live in them and 3 Had promises of temporal things in the Land of Canaan inseparable from it In the New Covenant all things are otherwise as will be declared in the Exposition of the ensuing Verses 6. They differ and that principally in the manner of their Dedication and Sanction This is that which gives any thing the formal nature of a Covenant or Testament There may be a Promise there may be an Agreement in general which hath not the formal nature of a Covenant or Testament and such was the Covenant of Grace before the death of Christ. But it is the solemnity and manner of the Confirmation Dedication and Sanction of any Promise or Agreement that gives it the formal nature of a Covenant or Testament And this is by a Sacrifice wherein there is both Bloodshedding and Death ensuing thereon Now this in the confirmation of the Old Covenant was only the Sacrifice of Beasts whose blood was sprinkled on all the People Exod. 24. 5 6 7 8 9. But the New Testament was solemnly confirmed by the Sacrifice and Blood of Christ himself Zech. 9. 11. Hebr. 10. 29. Chap. 13. 20. And the Lord Christ dying as the Mediator and Surety of the Covenant he purchased all good things for the Church and as a Testator bequeathed them unto it Hence he says of the Sacramental Cup that it is the New Testament in his Blood or the Pledge of his bequeathing unto the Church all the Promises and Mercies of the Covenant which is the New Testament or the disposition of his Goods unto his Children But because the Apostle expresly handleth this difference between these two Covenants Chap. 9. v. 18 19. we must thither refer the full consideration of it 7. They differ in the Priests that were to officiate before God in the behalf of the People In the Old Covenant Aaron and his Posterity alone were to discharge that Office in the New the Son of God himself is the only Priest of the Church This difference with the advantage of the Gospel state thereon we have handled at large in the Exposition of the Chapter foregoing 8. They differ in the Sacrifices whereon the Peace and Reconciliation with God which is tendred in them doth depend And this also must be spoken unto in the ensuing Chapter if God permit 9. They differ in the way and manner of their solemn writing or enrollment All Covenants were of old solemnly written in Tables of Brass or Stone where they might be faithfully preserved for the use of the Parties concerned So the Old Covenant as to the principal fundamental part of it was engraven in Tables of Stone which were kept in the Ark Exod. 31. 18. Deut. 9. 10. 2 Cor. 3. 7. And God did so order it in his Providence that the first draught of them should be broken to intimate that the Covenant contained in them was not everlasting nor unalterable But the New Covenant is written in the fleshly Tables of the hearts of them that do believe 2 Cor. 3. 3. Jer. 31. 33. 10. They differ in their ends The principal end of the first Covenant was to discover sin to condemn it and to set Bounds unto it So saith the Apostle It was added because of transgressions And this it did several ways 1 By Conviction for the knowledge of sin is by the Law it convinced sinners and caused every mouth to be stopped before God 2 By condemning the Sinner in an application of the Sanction of the Law unto his Conscience 3 By the judgments and punishments wherewith on all occasions it was accompanied In all it manifested and represented the justice and severity of God The end of the New Covenant is to declare the love grace and mercy of God and therewith to give Repentance Remission of Sin and Life Eternal 11. They differed in their effects For the first Covenant being the ministration of death and condemnation it brought the minds and spirits of them that were under it into servitude and bondage whereas spiritual liberty is the immediate effect of the New Testament And there is no one thing wherein the Spirit of God doth more frequently give us an account of the difference between these two Covenants than this of the liberty of the one and the bondage of the other see Rom. 8. 15. 2 Cor. 3. 17. Gal. 4. 1 2 3 4 24 25 30 31. Heb. 2. 14 15. This therefore we must a little explain Wherefore the bondage which was the effect of the Old Covenant arose from several causes concurring unto the effecting of it 1.
be partaker of it In the Promise itself we may consider 1 Who it is made unto 2 What it is that is promised The first is expressed in the Pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their three times repeated All those absolutely and only those with whom God makes this Covenant are intended Those whose sins are not pardoned do in no sense partake of this Covenant it is not made with them For this is the Covenant that God makes with them that he will be merciful unto their sins that is unto them in the pardon of them Some speak of an universal conditional Covenant made with all Mankind If there be any such thing it is not that here intended For they are all actually pardoned with whom this Covenant is made And the indefinite declaration of the nature and terms of the Covenant is not the making of a Covenant with any And what should be the condition of this grace here promised of the pardon of sin It is say they that men repent and believe and turn to God and yield obedience unto the Gospel If so then men must do all these things before they receive the remission of sins yes Then must they do them whilest they are under the Law and the curse of it for so are all men whose sins are not pardoned This is to make obedience unto the Law and that to be performed by men whilest under the curse of it to be the condition of Gospel-mercy which is to overthrow both the Law and Gospel But then on the other hand it will follow they say that men are pardoned before they do believe which is expresly contrary unto the Scripture And 1 The communication and donation of faith unto us is an effect of the same grace whereby our sins are pardoned and they are both bestowed on us by virtue of the same Covenant 2 The application of pardoning mercy unto our souls is in order of nature consequent unto believing but in time they go together 3 Faith is not required unto the procuring of the pardon of our sins but unto the receiving of it That they may receive the remission of sins But that which we shall observe from hence is That The New Covenant is made with them alone who effectually and eventually are made partakers of the grace of it This is my Covenant that I will make with them I will be merciful unto their unrighteousness c. Those with whom the Old Covenant was made were all of them actual Partakers of the benefits of it and if they are not so with whom the New is made it comes short of the Old in efficacy and may be utterly frustrate Neither doth the indefinite Proposal of the terms of the Covenant prove that the Covenant is made with them or any who enjoy not the benefits of it Indeed this is the excellency of this Covenant and so it is here declared that it doth effectually communicate all the grace and mercy contained in it unto all and every one with whom it is made whoever it is made withall his sins are pardoned Secondly The subject matter of this Promise is the pardon of sin And that which we have to consider for the exposition of the words is 1 What is meant by sins 2 What by the pardon of them 3 What is the reason of the peculiar expression in this place Sin is spoken of with respect unto its guilt especially so is it the object of mercy and grace Guilt is the desert of punishment or the obligation of the sinner unto punishment by and according unto the sentence of the Law Pardon is the dissolution of that obligation Sin is here expressed by three terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrighteousness sin and transgression as we render the words In the Prophet there is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting But they are elsewhere all three used where mention is made of the pardon of sin or the causes of it As 1 in the declaration of the Name of God with respect thereunto Exod. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pardoning iniquity transgression and sin 2 In the confession of sin for the removal of it by the expiatory Sacrifice Lev. 16. 21. Aaron shall confess over him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all their iniquities all their transgressions in all their sins 3 In the expression of the forgiveness of sin in justification Psal. 32. 1 2. Wherefore the Apostle might justly make up the expression and general enumeration of sins here defective in the Prophet seeing it is elsewhere so constantly used to the same purpose and on the like occasion Nor are those terms needlesly multiplied but sundry things we are taught thereby As 1 That those whom God graciously takes into Covenant are many of them antecedently obnoxious unto all sorts of sins 2 That in the grace of the Covenant there is mercy provided for the pardon of them all even of them from which they could not be justified by the Law of Moses Acts 13. 42. And that 3 Therefore none should be discouraged from resting on the faithfulness of God in this Covenant who are invited unto a compliance therewith But there is yet more intended in the use of these words For they do distinctly express all those respects of sin in general by which the Conscience of a sinner is affected burdened and terrified as also whereon the equity of the curse and punishment for sin doth depend The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrighteousness This is usually taken for sins against the second Table or the transgression of that rule of righteousness amongst men which is given by the Moral Law But here as in many other places it expresseth a general affection of sin with respect unto God A thing unequal and unrighteous it is that man should sin against God his Sovereign Ruler and Benefactor As God is the Supreme Lord and Governor of all as he is our onely Benefactor and Rewarder as all his laws and ways towards us are just and equal the first notion of Righteousness in us is the rendering unto God what is due unto him that is universal Obedience unto all his Commands Righteousness towards man is but a branch springing from this root and where this is not there is no Righteousness amongst men whatever is pretended If we give not unto God the things that are Gods it will not avail us to give unto Caesar the things that are Caesars nor unto other men what is their own And this is the first consideration of sin that renders the sinner obnoxious unto punishment and manifests the equity of the sanction of the Law It is an unrighteous thing Herewith the Conscience of the sinner is affected if he be convinced of sin in a due manner The original perfection of his nature consisted in this Righteousness towards God by rendering his due unto him in a way of obedience This is overthrown by sin which is therefore both shameful and ruinous which distresseth
the New Testament Ephes. 3. 5. 3. In the Effectual Illumination of the Minds of them that do Believe enabling them Spiritually to discern the Mysteries so revealed every one according to the measure of his gift and grace See concerning it 1 Pet. 2. 9. Ephes. 3. 17 18 19. Chap. 5. 8. Fourthly There belongs unto this Perfection that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Liberty and Boldness which Believers have in their Approaches unto God This is frequently mentioned as an especial Priviledge and Advantage of the Gospel-state Ephes. 3. 12. Heb. 3. 6. Chap. 4. 16. Chap. 10. 19 35. 1 John 3. 21. Chap. 4 17. Chap. 5. 14. And on the contrary the state under the Levitical Priesthood is described as a state of Fear and Bondage that is comparatively Rom. 8. 15. 2 Tim. 1. 7. Heb. 2. 15. And this Bondage or Fear arose from sundry Causes inseparable from that Priesthood and the Administrations of it As 1. From the Dreadful manner of giving the Law This filled the whole People with Terror and Amazement Upon the Administration of the Spirit by the Gospel Believers do immediately cry Abba Father Rom. 8. 16. Gal 4 6. They have the Liberty and Boldness to draw nigh unto God and to call him Father But there was such an Administration of a Spirit of Dread and Terror in the giving of the Law as that the People were not able to bear the Approaches of God unto them nor the thought of an Access unto him And therefore they desired that all things for the future might be Transacted by an Internuncius one that might go between God and them whilst they kept at their distance Deut. 5. 23 24 25 26 27. VVhen any first hear the Law they are afraid of God and desire nothing more than not to come near him They would be saved by a distance from him VVhen any first hear the Gospel that is so as to believe it their Hearts are opened with Love to God and all their desire is to be near unto him to draw nigh unto his Throne Hence it is called the Joyful sound Nothing can be more opposite than these two frames And this Spirit of Fear and Dread thus first given out in the giving of the Law was communicated unto them in all their Generations whilst the Levitical Priesthood continued For as there was nothing to remove it so it self was one of the Ordinances provided for its continuance This are we now wholly delivered from See Chap. 12. 18 19 20 21. 2. It arose from the Revelation of the Sanction of the Law in the Curse Hereby principally the Law gendered unto Bondage Gal. 4. 25. For all the People were in some sence put under the Curse namely so far as they would seek for Righteousness by the Works of the Law So saith our Apostle As many as are of the Works of the Law are under the Curse Gal. 3. 10. This Curse was plainly and openly denounced as due to the breach of the Law as our Apostle adds It is written Cursed is every one who continueth not in all things which are written in the Book of the Law to do them And all their Capital Punishments were Representations thereof This could not but take a deep impression on their minds and render them obnoxious unto Bondage Hence although on the account of the Promise they were Heirs yet by the Law they were made as Servants and kept in Fear Gal. 4. 1. Neither had they such a Prospect into the Nature Signification of their Types as to set them at perfect Liberty from this cause of dread For as there was a veil on the Face of Moses that is all the Revelations of the Mind and Will of God by him were veiled with Types and Shadows so there was a veil on their Hearts also in the weakness of their Spiritual light that they could not look stedfastly unto the End of that which is abolished 2 Cor. 3. 13. that is unto him who is the end of the Law for Righteousness unto them that do Believe Rom. 10. 4. It was therefore impossible but that their Minds must Ordinarily be filled with Anxiety and Fear But there is now no more Curse in the Gospel-state Rev. 22. 2. The Curse abideth only on the Serpent and his Seed Isa. 65. 25. The Blessing of the Promise doth wholly possess the place of it Gal. 3. 13 14. Only they who will choose still to be under the Law by living in the sins that it condemneth or seeking for Righteousness by the works which it commands are under the Curse 3. Under the Levitical Priesthood even their Holy Worship was so appointed and Ordered as to keep them partly in Fear and partly at a Distance from the Presence of God The continual Multiplication of their Sacrifices one day after another one week after another one moneth after another one year after another taught them that by them all there was not an end made of sin nor Everlasting Righteousness brought in by any of them This Argument our Apostle makes use of to this purpose Chap. 10. 1. The Law saith he could never by those Sacrifices which they Offered Year by Year continually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bring the Worshippers unto this Perfection And he gives this Reason for it namely because they had still a Conscience of Sin that is a Conscience condemning them for sin and therefore there was a Remembrance made of sin again every Year ver 2 3. Hereby they were kept in Dread and Fear And in their Worship they were minded of nothing so much as their Distance from God and that they had not as yet a Right to an immediate Access unto him For they were not so much as once to come into the Holyest where were the Pledges and Tokens of Gods Presence And the Prohibitions of their Approaches unto God were attended with such severe Penalties that the People cryed out they were not able to bear them Numb 17. 12 13. which Peter reflects upon Acts 15. 10. The Holy Ghost thereby signifying that the way into the Holyest of all was not made manifest whilst the first Tabernacle was standing Chap 9. 8. No Man had yet Right to enter into it with boldness which Believers now have Chap. 10. 19 20. 4. God had designed the whole Dispensation of the Law under that Priesthood unto this very End that it should give the People neither Rest nor Liberty but press and urge them to be looking after their full Relief in the Promised Seed Gal. 4. 1 2. Chap. 3. 24. It pressed them with a sense of sin with a Yoke of Ceremonious Observances presenting them with the Hand-writing of Ordinances which was against them Col. 2. 14. It urged their Consciences not to seek after Rest in or by that state Here could be no Perfection because there could be no Liberty The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Boldness we speak of is opposed unto all these causes of Bondage and Fear It was
made Gal. 3. 19. It had a manifold necessary respect unto Transgression As 1 to discover the nature of Sin that the Consciences of men might be made sensible thereof 2 To Coerce and Restrain it by its Prohibition and Threatnings that it might not run out into such an excess as to deluge the whole Church 3 To represent the way and means though obscurely whereby Sin might be expiated And these things were of so great use that the very being of the Church depended on them Secondly There was another Reason for it which he declares in the same place ver 23 24 It was to shut up men under a sense of the Guilt of Sin and so with some severity drive them out of themselves and from all expectation of a Righteousness by their own works that so they might be brought unto Christ first in the Promise and then as he was actually exhibited This brief Account of the weakness and unprofitableness of the Law whereon it was disanulled and taken away may at present suffice The Consideration of some other things in particular will afterwards occur unto us Only in our passage we may a little examine or reflect on the senses that some others have given unto these words Schlictingius in his Comment on the next verse gives this Account of the state of the Law Lex expiationem concedebat leviorum delictorum idque ratione poenae alicujus arbitrariae tantum gravioribus autem peccatis quibus mortis poenam fixerat nullam reliquer at veniam maledictionis fulmen vibrans in omnes qui graviùs peccássent But these things are neither accommodate unto the Purpose of the Apostle nor true in themselves For 1 The Law denounced the Curse equally unto every Transgression be it small or great Cursed is he who continueth not in all things 2 It expiated absolutely no Sin small nor great by its own power and efficacy neither did it properly take away any punishment temporal or eternal That some sins were punished with Death and some were not belonged unto the Politie of the Government erected among that People But 3 As unto the Expiation of Sin the Law had an equal respect unto all the Sins of Believers great and small it Typically represented the Expiation of them all in the Sacrifice of Christ and so confirmed their Faith as to the Forgiveness of Sin but farther it could not proceed And Grotius on the place Non perduxit homines ad justitiam illam veram internam sed intra ritus facta externa constitit Promissa terrestria non operantur mortis contemptum sed eum operatur melior spes vitae aeternae caelestis Which is thus enlarged by another The Mosaical Law got no man freedom from Sin was able to give no man strength to fulfill the Will of God and could not purchase Pardon for any that had broken it This therefore was to be done now afterwards by the Gospel which gives more sublime and plain Promises of pardon of Sin which the Law could not Promise of an Eternal and Heavenly Life to all true penitent Believers which gracious tenders now made by Christ give us a freedom of access unto God and Confidence to come and expect such mercy from him Ans. 1 What is here spoken if it intend the Law in it self and its carnal Ordinances without any respect unto the Lord Christ and his Mediation may in some sense be true For in it self it could neither Justifie nor Sanctifie the Worshippers nor spiritually or eternally expiate Sin But 2 Under the Law and by it there was a Dispensation of the Covenant of Grace which was accompanied with Promises of eternal life For it did not only repeat and re-inforce the Promise inseparably annexed unto the Law of Creation do this and live but it had also other Promises of Spiritual and eternal things annexed unto it as it contained a legal Dispensation of the first Promise or the Covenant of Grace But 3 The Opposition here made by the Apostle is not between the precepts of the Law and the precepts of the Gospel the Promises of the Law and the Promises of the Gospel outward Righteousness and inward Obedience but between the efficacy of the Law unto Righteousness and Salvation by the Priesthood and Sacrifices ordained therein on the one hand and the Priesthood of Christ with his Sacrifice which was promised before and now manifested in the Gospel on the other And herein he doth not only shew the Preference and Dignity of the latter above the former but also that the former of it self could do nothing unto these Ends but whereas they had represented the Accomplishment of them for a Season and so directed the Faith of the Church unto what was future that now being come and exhibited it was of no more use nor Advantage nor meet to be retained Thus then was the Law disanulled and it was so actually by the means before mentioned But that the Church might not be surprized there were many warnings given of it before it came to pass As 1 A Mark was put upon it from the very Beginning that it had not a Perpetuity in its Nature nor inseparably annexed unto it For it had no small presignification in it that immediately upon the giving of it as a Covenant with that People they brake the Covenant in making the Golden Calf in Horeb and thereon Moses brake the Tables of Stone wherein the Law was written Had God intended that this Law should have been perpetual he would not have suffered its first constitution to have been accompanied with an express Embleme of its disanulling 2 Moses expresly foretells that after the giving of the Law God would provoke them to jealously by a foolish People Deut. 32. 21. Rom. 10. 19. that is by the calling of the Gentiles whereon the Wall of Partition that was between them even the Law of Commandements contained in Ordinances was of necessity to be taken out of the way 3 The Prophets frequently declared that it was of it self utterly insufficient for the expiation of Sin or the Sanctification of Sinners and thereon preferred moral Obedience above all its Institutions whence it necessarily follows that seeing God did intend a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or state of Perfection for his Church that this Law was at last to be disanulled 4 All the Promises concerning the coming of Christ as the end of the Law did declare its station in the Church not to be perpetual especially that insisted on by our Apostle of his being a Priest after the Order of Melchisedec 5 The Promises and Predictions are express that a New Covcnant should be established with the Church unto the removal of the Old whereof we must treat in the next Chapter By all these ways was the Church of the Hebrews fòrewarned that the Time would come when the whole Mosaical Law as to its Legal or Covenant Efficacy should be disannulled unto the unspeakable Advantage of the Church
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
the Conscience when awaken'd by Conviction The second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is properly a missing of an erring from that end and scope which it is our duty to aim at There is a certain end for which we were made and a certain rule proper unto us whereby we may attain it And this end being our onely blessedness it is our interest as it was in the principles of our natures to be always in a tendency towards it This is the glory of God and our eternal salvation in the enjoyment of him Thereunto the Law of God is a perfect Guide To sin therefore is to forsake that Rule and to forgo therein our aim at that end It is to place self and the world as our end in the place of God and his glory and to take the imaginations of our hearts for our Rule Wherefore the perverse folly that is in sin in wandering away from the chiefest good as our end and the best guide as our rule embracing the greatest evils in their stead is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendering punishment righteous and filling the sinner with shame and fear 3. There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have no one word in our language properly to express the sense hereof nor is there so in the Latine We render it Transgression of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a lawless person whom the Hebrews call a Son of Belial one who owns no yoke nor rule And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a voluntary unconformity unto the Law Herein the formal nature of sin consists as the Apostle tells us 1 Joh. 3. 4. And this is that which in the first place passeth on the Conscience of a sinner Wherefore as all sorts of particular sins are included in these multiplied names of sin so the general nature of sin in all its causes and respects terrifying the sinner and manifesting the righteousness of the Curse of the Law are declared and represented by them And we may learn 1. That the aggravations of Sin are great and many which the Consciences of convinced Sinners ought to have regard unto 2. There is grace and mercy in the New Covenant provided for all sorts of sins and all aggravations of them if they be received in a due manner 3. Aggravations of Sin do glorifie grace in pardon Therefore doth God here so express them that he may declare the glory of his grace in their remission 4. We cannot understand aright the glory and excellency of pardoning mercy unless we are convinced of the greatness and vileness of our sins in all their aggravations Secondly That which is promised with respect unto these sins is two ways expressed 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be merciful 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will remember no more It is pardon of sin that is intended in both these expressions the one respecting the cause of it the other its perfection and assurance And two things are considerable in the pardon of sin 1 A respect unto the Mediator of the Covenant and the propitiation for sin made by him Without this there can be no remission nor is any promised 2 The dissolution of the obligation of the Law binding over the guilty sinner unto punishment These are the essential parts of Evangelical Pardon and respect is had in these words unto them both 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate merciful is propitious gracious through a propitiation But the Lord Christ is the onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or propitiation under the New Testament Rom. 3. 25. 1 John 2. 2. And he died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to propitiate God for sin to render him propitious unto sinners Heb. 2. 17. in him alone God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merciful unto our sins 2. The Law with the sanction of it was the means appointed of God to bring sin unto a judicial remembrance and tryal Wherefore the dissolution of the obligation of the Law unto punishment which is an Act of God the Supreme Rector and Judge of all belongeth unto the pardon of sin This is variously expressed in the Scripture here by remembring sin no more The Assertion whereof is fortified by a double Negative Sin shall never be called legally to remembrance But the whole Doctrine of the Pardon of Sin I have so largely handled in the Exposition of Psalm 130. that I must not here again reassume the same Argument VER XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 HAving in the foregoing Verses proved in general the insufficiency of the Old Covenant the necessity of the New the difference between the one and the other with the preference of the later above the former in all confirming the excellency of the Priesthood of Christ above that of Aaron In this last Verse of the Chapter he maketh an especial inference from one word in the Prophetical Testimony wherein the main truth which he endeavoured to confirm with respect unto these Hebrews was asserted It was their persuasion that of what sort soever this promised Covenant should be yet the former was still to continue in force obliging the Church unto all the Institutions of Worship thereunto appertaining Hereon depended the main Controversie that the Apostle had with them For he knew that this persuasion was destructive to the Faith of the Gospel and would if pertinaciously adhered unto prove ruinous unto their own Souls Wherefore the contrary hereunto or the total cessation of the first Covenant he presseth on them with all sorts of Arguments as from the nature use and end of it from its insufficiency to consecrate or make perfect the state of the Church from the various Prefigurations and certain Predictions of the introduction of another Covenant Priesthood and Ordinances of Worship which were better than those that belonged unto it and inconsistent with them with many other cogent evidences to the same purpose Here he fixeth on a new argument in particular to prove the necessity and certainty of its abolition and hereby according unto his wonted manner he makes a transition unto his following discourses wherein he proves the same truth from the distinct consideration of the use and end of the Institutions Ordinances and Sacrifices belonging unto that Covenant This he pursues unto the 24 ver of the Tenth Chapter and so returns unto the paraenetical part of the Epistle making due applications of what he had now fully evinced In that he saith a new Covenant he hath made the first old Now that which decayeth and waxeth old is ready to vanish away A double Argument the Apostle here maketh use of 1 From a special word or testimony 2 From a general Maxim of truth in all kinds In the former we may consider 1 The Testimony he makes use of 2 The Inference unto his own purpose which he makes from it 1. The first consisteth in the Adjunct of this other promised Covenant It is by God himself called New 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in
a Type or Figure was unto them of no use but so far as it was instructive which was obscurely and mystically And that this is the sense of the word the Apostle declares ver 8. Where he shews the substance of what the Holy Ghost signified by the building disposal and services of the Tabernacle that is what he taught the Church thereby parabolically and figuratively This kind of Instruction whatever now it seem to us was meet and fit for them unto whom it was given And by the administration of Grace in it it was a blessed means to ingenerate Faith Love and Obedience in the hearts and lives of many unto an eminent degree And we may consider from hence what is required of us unto whom the clear Revelation of the Wisdom Grace and Love of God are made known from the Bosome of the Father by the Son himself 4. The especial nature and use of this Tabernacle and its service is declared In which were offered both gifts and sacrifices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vulgar Latine reads juxta quam making the Relative to answer unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Gender will not allow it in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which time during which season For immediately upon the setting up of the Tabernacle God gave unto Moses Laws and Institutions for all the Gifts and Sacrisices of the People which were to be offered therein This was the first direction which God gave after the setting up of the Tabernacle namely the way and manner of offering all sorts of Gifts and Sacrifices unto him And the Apostle here distributes all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the sacred offerings into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is unbloody and bloody Sacrifices as he did before chap. 5. 10. where the distinction hath been explained Of them all he affirms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are offered not that they were so For the Apostle erects a Scheme at the first Tabernacle and all its services at its first Institution and presents it unto the consideration of the Hebrews as if it were then first erected He doth indeed sometimes speak of the Priests and Sacrifices as then in being with respect unto that continuance of the Temple and its worship which it had in the Patience of God as we have shewed on chap. 8. ver 4. But here treating only of the Tabernacle and its worship as that which was granted in the confirmation and for the administration of the old Covenant then entred into as the Tabernacle Priesthood and Sacrifice of Christ were given in the confirmation of the new he represents that as present which was past long before The Tabernacle served aptly for the use whereunto it was designed It was meet for the offering of gifts and sacrifices And so alone is the Tabernacle of Christ for its proper end also 5. On these concessions the Apostle declares the imperfection of this whole order of things and its impotency as unto the great end that might be expected from it For these Gifts and Sacrifices could not make perfect him that did the service as pertaining unto the conscience This was the end aimed at this was represented in them and by them And if they could not really effect it they were weak and imperfect and so not always to be continued The end represented in and by them was to make Atonement for Sin that the Anger of God being pacified they might have Peace with him The Covenant was then newly established between God and the Church before any Laws were given about these Offerings and Sacrifices Exod. 24. God knew that there would be among the People and even the Priests themselves many sins and transgressions against the Rules and Laws of that Covenant This of it self it could not dispense withal For its Sanction was the Curse against every one that continued not in all things written in the Book of it wherefore if this Curse on all just and righteous occasions should rigidly havebeen put in execution the Covenant would only have proved the means and cause of the utter destruction and excision of the whole People For there is no man that liveth and sinneth not And on many occasions sin abounded in that state of the Church wherein Light and Grace were but sparingly dispensed in comparison of the times of the New Covenant Wherefore God in his Mercy and Patience provided that by sacred Gifts and Offerings atonement should be made for sin so as that the Curse of the Covenant should not be put in immediate execution against the sinner Lev. 17. 11. But there were two things to be considered in those sins which God had appointed that atonement should be made for The first was the external temporal Punishment which was due unto them according unto the Place which the Law or Covenant had in the Politie or Commonwealth of Israel The other that eternal Punishment was due unto every sin by the Law as the Rule of all Moral Obedience For the wages of sin is death In the first of these the Person of the Sinner in all his outward circumstances his Life his Goods his Liberty and the like were concerned In the latter here his Conscience or the inward man alone was so And as unto the first of them the Gifts and Sacrifices mentioned being rightly offered were able in themselves ex opere operato to free the Sinner from all temporal political inconvenience or detriment so as that his Life and Inheritance should be continued in the Land of Canaan or his state preserved entire in the Commonwealth of Israel This the Apostle here tacitely acknowledgeth namely that the Gifts and Sacrifices were able to free the Sinner from temporal Punishment and give him outward Peace in his Possessions But as unto the latter wherein Conscience was concerned he denies that they had any such efficacy They were not able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It agrees in Gender with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only and not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being of the Neuter Gender usually regulates the construction in such conjunctions But as most think it equally respects both the antecedent Substantives And instances may be given where a Participle respecting more antecedent Substantives than one may agree in Gender with either of them As Leges Plebiscita coactae But I rather think that the Apostle confines the Impotency he mentions unto Sacrifices only that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slain and bloody Sacrifices For these things which were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gifts and no more were not designed to make Atonement for Sin that was to be done by Blood and no otherwise so the words should be read offered Gifts and Sacrifices that could not persect These Sacrifices were impotent and ineffectual unto this end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What the 〈◊〉 〈◊〉 〈◊〉
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
The Redemption or Expiation of Sins is confined unto those under the Old Testament whence it should seem that there is none made for those under the New Ans. The Emphasis of the Expression Sins under the Old Testament respect either the Time when the sins intended were committed or the Testament against which they were committed And the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will admit of either sense Take it in the first way and the Argument follows à fortiori as unto the Sins committed under the New Testament though there be no Expiation of Sins against it which properly are only final Unbelief and Impenitency For the Expiation intended is made by the Mediator of the New Testament And if he expiated the Sins that were under the first Testament that is of those who lived and dyed whil'st that Covenant was in force much more doth he do so for them who live under the Administration of that Testament whereof he is the Mediator For Sins are taken away by vertue of that Testament whereunto they do belong And it is with peculiar respect unto them that the blood of Christ is called the blood of the New Testament for the Redemption of Sins But yet more probably the meaning may be the Sins that were and are committed against that first Covenant or the Law and Rule of it For whereas that Covenant did in its Administration comprise the Moral Law which was the substance and foundation of it all Sins whatever have their form and nature with respect thereunto So Sins under the first Covenant are all Sins whatever For there is no Sin committed under the Gospel but it is a Sin against that Law which requires us to love the Lord our God with all our hearts and all our strength Either way the Sins of them who are called under the New Testament are included 2. It is enquired whether it is the Nature of the Sins intended that is respected or the Persons guilty of them also under that Testament The Syriac Translation avoids this difficulty by rendring the words of the Abstract the Redemption of Transgressions in the Concrete a Redeemer unto them who had transgressed That it is a certain sort of Sins that is intended Socinus was the first that invented And his invention is the foundation of the Exposition not only of Schlictingius but of Grotius also on this place Such Sins they say they are as for which no Expiation was to be made by the Sacrifices of the Law Sins of a greater Nature than could be expiated by them For they only made Expiation of some smaller Sins as Sins of Ignorance or the like But there is no respect unto the Persons of them who lived under that Testament whom they will not grant to be redeemed by the blood of Christ. Wherefore according unto them the difference between the Expiation of Sin by the Sacrifices of the Law and that by the Sacrifice of Christ doth not consist in their nature that the one did it only typically and in an external representation by the purifying of the flesh the other really and effectually but in this that the one expiated lesser Sins only the other greater also But there is nothing sound or consonant unto the Truth in this Interpretation of the words For 1 It proceeds on a false Supposition that there were Sins of the people not only presumptuous Sins and which had impenitency in them for which no Atonement was made nor Expiation of them allowed which is expresly contrary unto Lev. 16. 16 21. And whereas some offences were capital amongst them for which no Atonement was allowed to free the Sinner from death yet that belonged unto the Political Rule of the people and hindred not but that typically all sorts of Sins were to be expiated 2 It is contrary unto the express design of the Apostle For he had proved before by all sorts of Arguments that the Sacrifices of the Law could not expiate any Sin could not purge the Conscience from dead works that they made nothing perfect And this he speaks not of this or that Sin but of every Sin wherein the Conscience of a Sinner is concerned Chap. 10. 2. Hence two things follow First That they did not in and of themselves really expiate any one Sin small or great It was impossible saith the Apostle that they should do so Heb. 10. 4. only they sanctified to the purifying of the flesh which overthrows the foundation of this Exposition Secondly That they did typifie and represent the Expiation of all sorts of Sins whatever and made application of it unto their Souls For if it was so that there was no Atonement for their Sins that their Consciences were not purged from dead works nor themselves consummate but only had some outward purification of the flesh it cannot be but they must all eternally perish But that this was not their condition the Apostle proves from hence because they were called of God unto an eternal Inheritance as he had proved at large concerning Abraham Chap. 6. Hence he infers the necessity of the mediation and death of Christ as without the vertue whereof all the called under the first Covenant must perish eternally there being no other way to come to the Inheritance 3. Whereas the Apostle mentions only the Sins under the first Covenant as unto the time passed before the Exhibition of Christ in the flesh or the death of the Mediator of the New Testament what is to be thought of them who lived during that season who belonged not unto the Covenant but were strangers from it such as are described Eph. 4. 12. I answer The Apostle takes no notice of them and that because taking them generally Christ dyed not for them Yea that he did not so is sufficiently proved from this place Those who live and dye strangers from God's Covenant have no interest in the Mediation of Christ. Wherein the Redemption of these Transgressions did consist shall be declared in its proper place And we may observe 1. Such is the malignant Nature of Sin of all Transgression of the Law that unless it be removed unless it be taken out of the way no Person can enjoy the Promise of the Eternal Inheritance 2. It was the Work of God alone to contrive and it was the Effect of infinite Wisdom and Grace to provide a way for the removal of Sin that it might not be an everlasting Obstacle against the Communication of an Eternal Inheritance unto them that are called Fifthly We have declared the design of God here represented unto us who are the Persons towards whom it was to be accomplished and what lay in the way as an hindrance of it That which remains in the words is the way that God took and the means that he used for the removal of that hindrance and the effectual accomplishment of his design This in general was first the making of a New Testament He had fully proved before that this could not
offer himself often not absolutely as though the Reiteration of any kind of Oblation were impossible but from the Nature of his especial Offering or Sacrifice which was with and by suffering that is his death and blood-shedding And this wholly explodes the Socinian Imagination of the Nature of the Offering of Christ. For if his Offering might be separated from his Suffering and were nothing but the Presentation of himself in the Presence of God in Heaven it might have been reiterated without any Inconvenience nor would there have been any force in the Arguing of the Apostle For if his Oblation be only that Presentation of himself if God had ordered that it should have been done only at certain seasons as once every year nothing inconvenient would have ensued But the Argument of the Apostle against the Repetition of the Sacrifice of Christ from the necessity of his suffering therein is full of Light and Evidence For 1. It was inconsistent with the Wisdom Goodness Grace and Love of God that Christ should often suffer in that way which was necessary unto the offering of himself namely by his Death and Bloodshedding It was not consistent with the Wisdom of God to provide that as the ultimate and only effectual Means of the Expiation of Sin which was insufficient for it For so it would have been if the Repetition of it had been necessary Nor was it so with his unspeakable love unto his Son namely that he should frequently suffer an ignominious and cursed death It is the Eternal Object of the Admiration of Men and Angels that he should do it once Had it been done often who could have understood the Love of the Father unto the Son and not rather have conceived that he regarded him not in comparison of the Church Whereas indeed his Love to him is greater than that unto all others and the Cause of it And moreover it would have been highly dishonourable unto the Son of God giving an Appearance that his Blood was of no more Value or Excellency then the blood of Beasts the Sacrifice whereof was often repeated 2. It was impossible from the Dignity of his Person Such a Repetition of Suffering was not consistent with the Glory of his Person especially as it was necessary to be demonstrated unto the Salvation of the Church That he once emptied himself and made himself of no Reputation that he might be obedient unto the Death the Death of the Cross proved a stumbling block unto the unbelieving Jews and Gentiles The Faith of the Church was secured by the Evident Demonstration of his Divine Glory which immediately ensued thereon But as the frequent Repetition hereof would have been utterly inconsistent with the Dignity of his Divine Person so the most raised Faith could never have attained a prospect of his Glory 3. It was altogether needless and would have been useless For as the Apostle Demonstrates by One offering of himself and that once offered he took away sin and for ever perfected them that are Sanctified Wherefore the Argument of the Apostle is firm on this Supposition that if he were often to offer himself then was he often to suffer also But that he should so do was as inconsistent with the Wisdom of God and the Dignity of his own Person as altogether needless as unto the End of his Offering And As the sufferings of Christ were necessary unto the Expiation of Sin so he suffered neither more nor oftener then was necessary 2dly The Argument is also built on another Supposition namely that there was a necessity of the Expiation of the Sin of all that were to be saved from the Foundation of the World For otherwise it might be objected that there was no need at all that Christ should either offer or suffer before he did so and that now it may be yet necessary that he should often offer himself seeing that all Sins before were either punished absolutely or their sins were expiated and themselves saved some other way And those by whom this supposition is rejected as it is by the Socinians can give no colour of Force unto the Argument of the Apostle although they invent many Allusions whereby they endeavour to give countenance unto it But whereas he discourseth of the only way and means of the Expiation of Sin to prove that it was done at once by the One offering of Christ which needed no Repetition He supposeth 1 That sin entred into the World from the Foundation of it or immediately upon its Foundation namely in the Sin and Apostacy of our first Parents 2 That notwithstanding this Entrance of it that many who were sinners as the Patriarchs from the Beginning and the whole Israel of God under the Old Testament had their sins expiated pardoned and were eternally saved 3 That None of the Sacrifices which they offered themselves none of the Religious Services which they performed either before or under the Law could expiate sin or procure the pardon thereof or consummate them in Conscience before God 4 That all this therefore was effected by Vertue of the Sacrifice or one offering of Christ. Hence it follows unavoidably that if the Vertue of this One offering did not extend unto the taking away of all their sins that then he must often have suffered and offered from the Foundation of the World or they must all have perished at least all but only those of that Generation wherein he might have once suffered But this he did not he did not thus often offer himself and therefore there was no need that he should so do though it were necessary that the High Priest under the Law should repeat his every year For if the Vertue of his one offering did extend it self unto the expiation of the sins of the Church from the Foundation of the World before it was offered much more might and would it extend it self without any Repetition unto the Expiation of the Sins of the whole Church unto the end of the World now it is actually offered This is the true Force and Reason of the Argument in these words which is cogent and conclusive And we may hence observe That The assured Salvation of the Church of Old from the Foundation of the World by Vertue of the one offering of Christ is a strong Confirmation of the Faith of the Church at present to look for and expect everlasting Salvation thereby To this End we may consider First That their Faith had all the Difficulties to conflict withal that our Faith is to be exercised with and yet it carried them through them all and was Victorious This Argument for the strengthening of our Faith the Apostle insists upon in the whole eleventh Chapter throughout In particular 1 They had all the Trials Afflictions and Temptations that we have Some of them unto such a Degree as the Community of Believers met not withal Yet was not their Faith by any of them prevailed against And why should we despond under
And these if any might be made perfect by the Sacrifices of the Law namely those that came unto God by them or through the use of them according unto his institution 3. That wherein the Law failed as unto the appearance it made of the Expiation of sin was that it could not effect it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Absolutely compleatly and for ever It made an expiation but it was temporary only not for ever It did so both in respect unto the consciences of the worshippers and the outward effects of its Sacrifices Their effect on the consciences of the Worshippers was temporary for a sense of sin returned on them which forced them unto a Repetition of the same Sacrifices again as the Apostle declares in the next verse And as unto the outward effects of them they consisted in the removal of temporal punishments and judgments which God had threatned unto the transgressors of the old Covenant This they could reach unto but no further To expiate sin fully and that with respect unto eternal punishment so as to take away the guilt of sin from the consciences and all punishments from the persons of men which is to perfect them for ever which was done by the Sacrifice of Christ this they could not do but only represent what was to be done afterwards If any shall think meet to retain the ordinary distinction of the words and refer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to what goes before so taking the word Adverbially they offered them year by year continually then the necessity of the Annual Repetition of those Sacrifices is intended in it This they did and this they were to do always whilst the Tebernacle was standing or the Worship of the Law continued And from the whole verse sundry things may be observed 1. Whatever hath the least Representation of Christ or Relation unto him the obscurest way of teaching the things concerning his Person and Grace whilest it is in force hath a Glory in it He alone in himself originally bears the whole Glory of God in the Worship and Salvation of the Church and he gives Glory unto all institutions of Divine Worship The Law had but a shadow of Him and his Office yet was the Ministration of it Glorious And much more is that of the Gospel and its ordinances so if we have faith to discern their relation unto him and experience of his exhibition of himself and the benefits of his mediation unto us by them Without this they have no Glory whatever order or pomp may be applied unto their outward Administration 2. Christ and his Grace were the only good things that were absolutely so from the foundation of the world or the giving of the first Promise In and by them there is not only a Deliverance from the curse which made all things evil and a Restoration of all the good that was lost by sin in a sanctified blessed use of the Creatures but an Encrease and Addition is made unto all that was good in the State of Innocency above what can be expressed Those who put such a valuation on the meaner uncertain enjoyment of other things as to judge them their Good things their Goods as they are commonly called so as not to see that all which is absolutely good is to be found in him alone much more they who seem to judge almost all things Good besides and Christ with his Grace Good for nothing will be filled with the fruit of their own wayes when it is too late to change their minds 3. There is a great difference between the shadow of good things to come and the good things themselves actually exhibited and granted unto the Church This is the Fundamental difference between the two Testaments the Law and the Gospel from whence all others do arise and whereinto they are resolved Some when they hear that there was Justification Sanctification and Eternal Life to be obtained under the Old Covenant and its administrations by vertue of the Promise which they all had respect unto are ready to think that there was no material difference between the two Covenants I have spoken at large hereunto in the 8th chapter I shall now only say that he who sees not who finds not a Glory excellency and satisfaction producing peace rest and joy in his soul from the actual exhibition of these good things as declared and tendred in the Gospel above what might be obtained from an obscure representation of them as future is a stranger unto Gospel Light and Grace 4. The principal interest and design of them that come to God is to have assured Evidence of the perfect Expiation of sin This of Old they came unto God by the Sacrifices of the Law for which could only represent the way whereby it was to be done Until assurance be given hereof no Sinner can have the least Encouragement to approach unto God For no guilty person can stand before him Where this foundation is not laid in the soul and Conscience all attempts of Access unto God are presumptuous This therefore is that which the Gospel in the first place proposeth unto the Faith of them that do receive it 5. What cannot be effected for the Expiation of Sin at once by any Duty or Sacrifice cannot be effected by its reiteration or repetition Those generally who seek for Attonement and Acceptation with God by their own Duties do quickly find that no one of them will effect their desire Wherefore they place all their confidence in the repetition and multiplication of them what is not done at one time they hope may be done at another what one will not do many shall But after all they find themselves mistaken For 6. The Kepetition of the same Sacrifices doth of it self demonstrate their insufficiency unto the end sought after Wherefore those of the Roman Church who would give countenance unto the Sacrifice of the Masse by assirming that it is not another Sacrifice but the very same that Christ himself offered do prove if the Argument of the Apostle here insisted on be good and cogent an insufficiency in the Sacrifice of Christ for the expiation of sin For so he affirms it is with all Sacrifices that are to be repeated whereof he esteems the repetition it self a sufficient demonstration 7. God alone Limiteth the ends and efficacy of his own Institutions It may be said that if these Sacrifices did not make perfect them that came unto God by them then their so coming unto him was lost labour and to no purpose But there were other ends and other uses of this their coming unto God as we have declared and unto them all they were effectual There never was there never shall be any loss in what is done according unto the Command of God Other things however we may esteem them are but Hay and Stubble which have no power or efficacy unto any Spiritual ends VERSE II III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THe Syriack Translation refers that unto the
renewed participation of the thing Signified is the only use of the frequent repetition of the Sign So renewed Acts of Faith and Repentance are continually necessary upon the incursions of new acts of sin and defilement But by none of these is there any attonement made for sin or an expiation of it only the one the great Sacrifice of Attonement is applyed unto us not to be repeated by us But the Apostle treats only of that we mentioned in the first place the efficacy of Sacrifices to make Reconciliation and Attonement for sin before God which the Jews expected from them And actings towards God need no repetition to make Application of them unto him Wherefore God himself being the only object of Sacrifices for the Expiation of sin what cannot be effected towards him and with him by one and at once can never be done by Repetition of the same Supposing therefore the end of Sacrifices to be the making of Attonement with God for sin and the procurement of all the priviledges wherewith it is accompanied which was the faith of the Jews concerning them and the Repetition of them doth invincibly prove that they could not of themselves effect what they were applyed unto or used for especially considering that this repetition of them was enjoyned to be perpetual whilst the Law continued in force If they could at any time have perfected the Worshippers they would have ceased to be offered for unto what end should that continuance serve To abide in a shew or pretence of doing that which is done already doth no way answer the wisdom of Divine Institutions And we may see herein both the obstinacy and miserable state thereon of the present Jews The Law doth plainly declare that without Attonement by blood there is no Remission of sins to be obtained This they expect by the sacrifices of the Law and their frequent repetition not by any thing which was more perfect and which they did represent But all these they have been utterly deprived of for many Generations and therefore must all of them on their own principles dye in their sins and under the Curse The woful superstitious follies whereby they endeavour to supply the want of those Sacrifices are nothing but so many Evidences of their obstinate blindness And it is hence also evident that the superstition of the Church of Rome in their Masse wherein they pretend to offer and every day to repeat a propitiatory Sacrifice for the sins of the living and the dead doth evidently demonstrate that they disbelieve the efficacy of the one Sacrifice of Christ as once offered for the expiation of sin For if it be so neither can it be repeated nor any other used for that end if we believe the Apostle The remaining words of this verse confirm the Argument insisted on namely that these Sacrifices would have ceased to be offered if they could have made the Church perfect for saith he the worshippers being once purged they should have had no more conscience of Sin And we must enquire 1. who are intended by the worshippers 2. what it is to be purged 3. what is the effect of this purging in having no more conscience of sins 4. How the Apostle proves his intention hereby The Worshippers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Comers in the Verse foregoing And in neither place the Priests who offered the Sacrifices but the people for whom they were offered are intended They it was who made use of these Sacrifices for the Expiation of Sin Concerning these persons it is supposed that if the Sacrifices of the Law could make them perfect then would they have been purged wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the effect of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be purged of being made perfect For the Apostle supposeth the Negation of the latter from the Negation of the former If the Law did not make them perfect then were they not purged This Sacred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respects either the guilt of Sin or the filth of it The one is removed by Justification the other by Sanctification The one is the effect of the Sacerdotal actings of Christ towards God in making attonement for Sin the other of the application of the Virtue and Efficacy of that Sacrifice unto our Souls and Consciences whereby they are purged cleansed renewed and changed It is the purging of the first sort that is here intended such a purging of Sin as takes away the Condemning Power of Sin from the Conscience on the account of the guilt of it If they had been purged as they would have been had the Law made the Comers unto its Sacrifices perfect that is if there had been a compleat Expiation of Sin made for them And the supposition denyed hath its qualification and limitation in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once By this word he expresseth the efficacy of the Sacrifice of Christ which being one at once effected what it was designed unto And it doth not design only the doing of a thing at one time but the so doing of it as that it should never more be done That these Worshippers were not thus purged by any of the Sacrifices which were offered for them the Apostle proves from hence because they had not the necessary effect and consequence of such a Purification For if they had been so purged they would have had no more conscience of sins but that they had so he proves in the next Verse from the Legal Recognition that was made of them every year And if they had had no more conscience of Sin there would have been no need of offering Sacrifices for their Expiation any more 1. The Introduction of the Assertion is by the Particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because that which directs unto the Argument that is in the words they would have ceased to be offered because their end would have been accomplished and so themselves taken away 2. On the Supposition made there would have been an alteration made in the state of the Worshippers When they came unto the Sacrifices they came with conscience of Sin This is unavoidable unto a Sinner before Expiation and Attonement be made for it Afterwards if they were purged it should be so no more with them they should no more have conscience of Sin They should no more have conscience of Sin or rather they should not any more or farther have any conscience of Sins or they should have no conscience of Sins any more The meaning of the word is singularly well expressed in the Syriack Translation They should have no conscience agitating tossing disquieting perplexing for Sins no conscience judging and condemning their persons for the Guilt of Sin so depriving them of Solid Peace with God It is conscience with respect unto the Guilt of Sin as it binds over the Sinner unto punishment in the judgment of God Now this is not to be measured by
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
Sin as should manifest that they stood in need of a farther Expiation than could be attained by them But a difficulty doth here arise of no small Importance For what the Apostle denys unto these Offerings of the Law that he ascribes unto the One only Sacrifice of Christ. Yet notwithstanding this Sacrifice and its Efficacy it is certain that Believers ought not only once a year but every day to call sins to remembrance and to make Confession thereof Yea our Lord Jesus Christ himself hath taught us to pray every day for the pardon of our sins wherein there is a calling of them unto Remembrance It doth not therefore appear wherein the difference lyes between the Efficacy of their Sacrifices and that of Christ seeing after both of them there is equally a Remembrance of Sin again to be made An. The difference is evident between these things Their Confession of Sin was in order unto and preparatory for a new Attonement and Expiation of it This sufficiently proves the insufficiency of those that were offered before For they were to come unto the new Offerings as if there had never been any before them Our remembrance of Sin and confession of it respects only the Application of the Virtue and Efficacy of the Attonement once made without the least desire or expectation of a new propitiation In their remembrance of Sin respect was had unto the curse of the Law which was to be answered and the wrath of God which was to be appeased it belonged unto the Sacrifice it self whose Object was God Ours respects only the application of the benefits of the Sacrifice of Christ unto our own Consciences whereby we may have assured peace with God The Sentence or Curse of the Law was on them until a new Attonement was made for the Soul that did not joyn in this Sacrifice was to be cut off But the Sentence and Curse of the Law was at once taken away Eph. 2. 14 15 16. And we may observe 1. An Obligation unto such Ordinances of Worship as could not expiate sin nor testifie that it was perfectly expiated was part of the Bondage of the Church under the Old Testament 2. It belongs unto the Light and Wisdom of Faith so to remember Sin and make Confession of it as not therein or thereby to seek after a new Attonement for it which is made once for all Confession of Sin is no less necessary under the New Testament than it was under the Old but not for the same end And it is an eminent difference between the spirit of Bondage and that of Liberty by Christ. The one so confesseth Sin as to make that very Confession a part of Attonement for it the other is encouraged unto Confession because of the Attonement already made as a means of coming unto a participation of the benefits of it Wherefore the causes and reasons of the Confession of Sin under the New Testament are 1. To affect our own Minds and Consciences with a sense of the Guilt of Sin in it self so as to keep us humble and filled with self-abasement He who hath no sense of Sin but only what consists in dread of future judgment knows little of the mystery of our Walk before God and Obedience unto him according unto the Gospel 2. To engage our Souls unto watchfulness for the future against the sins we do confess for in confession we make an abrenuntiation of them 3. To give unto God the glory of his Righteousness Holiness and Aversation from Sin This is included in every Confession we make of Sin for the reason why we acknowledge the Evil of it why we detest and abhor it is its contrariety unto the Nature holy Properties and Will of God 4. To give unto him the glory of his infinite Grace and Mercy in the pardon of it 5. We use it as an instituted means to let in a sense of the pardon of Sin into our own Souls and Consciences through a fresh Application of the Sacrifice of Christ and the benefits thereof whereunto Confession of Sin is required 6. To exalt Jesus Christ in our Hearts by the application of our selves unto him as the only procurer and purchaser of Mercy and Pardon without which Confession of Sins is neither acceptable unto God nor useful unto our own Souls But we do not make Confession of Sin as a part of a Compensation for the Guilt of it nor as a means to give some present pacification unto Conscience that we may go on in Sin as the manner of some is VERSE IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THere is no difficulty in the Words and very little difference in the Translations of them The vulgar renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Passive Impossibile est enim sanguine taurorum hircorum auferri peccata It is impossible that Sins should be taken away by the blood of Bulls and Goats The Syriack renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to purge or cleanse unto the same purpose For it is impossible that the Blood of Bulls and Goats should take away Sin This is the last determinate resolution of the Apostle concerning the insufficiency of the Law and its Sacrifices for the Expiation of Sin and the perfecting them who come unto God as unto their Consciences And there is in the Argument used unto this end an inference from what was spoken before and a new enforcement from the Nature or subject matter of these Sacrifices Something must be observed concerning this Assertion in general and an Objection that it is liable unto For by the Blood of Bulls and Goats he intends all the Sacrifices of the Law Now if it be impossible that they should take away Sin for what end then were they appointed Especially considering that in the Institution of them God told the Church that he had given the Blood to make Attonement on the Altar Levit. 17. 11. It may therefore be said as the Apostle doth in another place with respect unto the Law it self if it could not by the works of it justifie us before God to what end then served the Law To what end serve these Sacrifices if they could not take away Sin The Answer which the Apostle gives with respect unto the Law in general may be applyed unto the Sacrifices of it with a small Addition from a respect unto their special Nature For as unto the Law he answers two things 1. That it was added because of Transgressions Gal. 3. 19. 2. That it was a Schoolmaster to guide and direct us unto Christ because of the severities wherewith it was accompanied like those of a School-master not in the Spirit of a tender Father And thus it was as unto the end of these Sacrifices 1. They were added unto the promise because of Transgressions For God in them and by them did continually represent unto Sinners the Curse and Sentence of the Law namely that the Soul that sinneth must dye or
that Death was the Wages of Sin For although there was allowed in them a Commutation that the Sinner himself should not dye but the Beast that was Sacrificed in his stead which belonged unto their Second end of leading unto Christ yet they all testified unto that Sacred Truth that it is the Judgment of God that they who commit Sin are worthy of Death And this was as the whole Law an Ordinance of God to deterr Men from Sin and so put bounds unto Transgressions For when God passed by Sin with a kind of Connivance winking at the Ignorance of Men in their iniquities not giving them continual warnings of their Guilt and the consequents thereof in Death the World was filled and covered with a Deluge of Impieties Men saw not Judgment speedily executed nor any Tokens or Indications that so it would be therefore was their Heart wholly set in them to do Evil. But God dealt not thus with the Church He let no Sin pass without a Representation of his displeasure against it though mixed with Mercy in a direction unto the Relief against it in the Blood of the Sacrifice And therefore he did not only appoint these Sacrifices on all the especial occasions of such Sins and Uncleanness as the Consciences of particular Sinners were pressed with a sense of but also once a year there was gathered up a Remembrance of all the Sins Iniquities and Transgressions of the whole Congregation Levit. 16. 2. They were added as the Teaching of a School-master to lead unto Christ. By them was the Church taught and directed to look continually unto and after that Sacrifice which alone could really purge and take away all Iniquity For God appointed no Sacrifices until after the Promise of sending the Seed of the Woman to break the Head of the Serpent In his so doing was his own Heel to be bruised in the suffering of his Humane Nature which he offered in Sacrifice unto God which these Sacrifices did represent Wherefore the Church knowing that these Sacrifices did call Sin to remembrance representing the displeasure of God against Sin which was their First end and that although there was an Intimation of Grace and Mercy in them by the commutation and substitution which they allowed yet that they could not of themselves take away Sin it made them the more earnestly and with longing desires look after him and his Sacrifice who should perfectly take away Sin and make peace with God wherein the principal exercise of Grace under the Old Testament did consist 3. As unto their especial nature they were added as the great instruction in the way and manner whereby Sin was to be taken away For although this arose originally from Gods meer Grace and Mercy yet was it not to be executed and accomplished by Soveraign Grace and Power alone Such a taking away of Sin would have been inconsistent with his Truth Holiness and Righteous Government of Mankind as I have elsewhere at large demonstrated It must be done by the Interposition of a Ransome and Attonement by the substitution of one who was no Sinner in the room of Sinners to make satisfaction unto the Law and Justice of God for Sin Hereby they became the principal direction of the Faith of the Saints under the Old Testament and the means whereby they acted it on the original promise of their Recovery from Apostasie These things do evidently express the Wisdom of God in their Institution although of themselves they could not take away Sin And those by whom these ends of them are denyed as they are by the Jews and Socinians can give no account of any end of them which should answer the Wisdom Grace and Holiness of God This Objection being removed I shall proceed unto the Exposition of the words in particular And there are Four things in them as a Negative Proposition 1. The Illative Conjunction declaring its respects unto what went before 2. The subject matter spoken of The Blood of Bulls and Goats 3. What is denyed concerning it it could not take away Sin 4. The Modification of this Negative Proposition it was impossible they should do so 1. The Illative Conjunction For declares what is spoken to be introduced in the Proof and Confirmation of what was before affirmed And it is the closing Argument against the Imperfection and Impotency of the Old Covenant the Law Priesthood and Sacrifices of it which the Apostle maketh use of And indeed it is comprehensive of all that he had before insisted on yea it is the Foundation of all his other Reasonings unto this purpose For if in the Nature of the thing it self it was impossible that the Sacrifices consisting of the Blood of Rulls and Goats should take away Sin then however whensoever and by whomsoever they were offered this effect could not be produced by them Wherefore in these words the Apostle puts a Close unto his Argument and reassumes it no more in this Epistle but only Once or Twice makes mention of it in the way of an Illustration to set forth the excellency of the Sacrifice of Christ as v. 11. of this Chapter and Chap. 13. 10 11 12. 2. The subject spoken of is the Blood of Bulls and Goats The reason why the Apostle expresseth them by Bulls and Goats which were Calves and Kids of the Goats hath been declared on Chap. 9. ver 11 12. And some things must be observed conceruing this Description of the Old Sacrifices 1. That he makes mention of the Blood of the Sacrifices only whereas in many of them the whole Bodies were offered and the Fat of them all was burned on the Altar And thus he doth for the ensuing Reasons 1. Because it was the Blood alone whereby Attonement was made for Sin and Sinners The Fat was burned with Incense only to shew that it was accepted as a sweet savour with God 2. Because he had respect principally unto the Anniversary Sacrifice unto the Consummation whereof and Attonement thereby the carrying the Blood into the Holy Place did belong 3. Because Life Natural is in an especial manner in the Blood which signified that Attonement was to be made by Death and that by the effusion of Blood as it was in the Sacrifice of Christ. See Levit. 17. 11 12. And in the shedding of it there was an Indication of the Desert of Sin in the Offerer 2. He recalls them by this Expression of their Sacrifices the Blood of Bulls and Goats unto a due consideration of what effect might be produced by them They were Accompanied with great Solemnity and Pomp of Ceremony in their Celebration Hence arose a great Esteem and Veneration of them in the Minds of the People But when all was done that which was Offered was but the Blood of Bulls and Goats And there is a Tacit Opposition unto the matter of that Sacrifice whereby Sin was really to be Expiated which was the precious Blood of Christ as Chap. 9. 13 14. 3. That which
impossible that the Blood of Bulls and Goats should take away Sin partly in giving various intimations first and then express Declaration of his Will that they were only prescribed for a season and that a time would come when their Observance should utterly cease which the Apostle proves Chap. 7. and 8. and partly by evidencing that they were all but Types and Figures of good things to come as we have at large declared By these and sundry other ways of the like kind God had in the Institution and Command of these Sacrifices themselves sufficiently manifested that he did neither design them nor require them nor approve of them as unto this end of the Expiation of Sin Wherefore there is in the words no new Revelation absolutely but only a meer express Declaration of that Will and Counsel of God which he had by various ways given intimation of before And we may observe 1. No Sacrifices of the Law not all of them together were a means for the Expiation of Sin suited unto the Glory of God or necessities of the Souls of Men. From the First appointment of Sacrifices immediately after the entrance of Sin and the giving of the promise the observation of them in one kind or another spread it self over the whole Earth The Gentiles retained them by Tradition helped on by some Conviction on a Guilty Conscience that by some way or other Attonement must be made for Sin On the Jews they were imposed by Law There are no Footsteps of Light or Testimony that those of the former sort namely the Gentiles did ever retain any sense of the true Reason and end of their Original Institution and the practice of Mankind thereon which was only the Confirmation of the First promise by a prefiguration of the means and way of its accomplishment The Church of Israel being Carnal also had very much lost the Understanding and Knowledge hereof Hence both sorts looked for the real Expiation of Sin the pardon of it and the taking away of its punishment by the Offering of those Sacrifices As for the Gentiles God suffered them to walk in their own ways and winked at the time of their Ignorance But as unto the Jews he had before variously intimated his Mind concerning them and at length by the Mouth of David in the person of Christ absolutely declares their Insufficiency with his disapprobation of them as unto the end which they in their Minds applied them unto 2. Our utmost diligence with the most Sedulous improvement of the Light and Wisdom of Faith is necessary in our search into and enquiry after the Mind and Will of God in the Kevelation he makes of them The Apostle in this Epistle proves by all sorts of Arguments taken from the Scriptures of the Old Testament from many other things that God had done and spoken and from the Nature of these Institutions themselves as here also by the express words of the Holy Ghost that these Sacrifices of the Law which were of Gods own appointment were never designed nor approved by him as the way and means of the Eternal Expiation of Sin And he doth not deal herein with these Hebrews on his Apostolical Authority and by new Evangelical Revelation as he did with the Church of the Gentiles but pleads the undeniable Truth of what he asserts from these direct Records and Testimonies which themselves owned and embraced Howbeit although the Books of Moses the Psalms and the Prophets were read unto them and among them continually as they are unto this day they neither understood nor do yet understand the things that are so plainly revealed in them And as the great Reason hereof is the Veil of blindness and darkness that is on their Minds 2 Cor. 3. 13 14. So in all their search into the Scripture they are indeed Supinely slothful and negligent For they cleave alone unto the outward Husk or Shell of the Letter utterly despising the Mysteries of Truth contained therein And so it is at present with the most of Men whose search into the Mind of God especially as unto what concerns his Worship keeps them in the Ignorance and Contempt of it all their days 3. The constant use of Sacrifices to signifie these things which they could not effect or really exhibit unto the Worshippers was a great part of the Bondage that the Church was kept in under the Old Testament And hereon as those who were Carnal bowed down their Backs unto the Burthen and their Necks unto the Yoke so those who had received the Spirit of Adoption did continually Pant and Groan after the coming of him in and by whom all was to be fulfilled So was the Law their Schoolmaster unto Christ. 4. God may in his Wisdom appoint and accept of Ordinances and Duties unto one end which he will refuse and reject when they are applyed unto another So he doth plainly in these Words those Sacrifices which in other places he most strictly enjoyns How express how multiplyed are his Commands for good works and our abounding in them Yet when they are made the matter of our Righteousness before him they are as unto that end namely of our Justification rejected and disapproved The First Part of ver 5. declares the Will of God concerning the Sacrifices of the Law The latter contains the supply that God in his Wisdom and Grace made of the defect and insufficiency of these Sacrifices And this is not any thing that should help assist or make them effectual but somewhat brought in in opposition unto them and for their Removal This he expresseth in the last clause of this Verse But a Body hast thou prepared me The Adversative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but declares that the way designed of God for this end was of another Nature than those Sacrifices were But yet this way must be such as should not render those Sacrifices utterly useless from their First Institution which would reflect on the Wisdom of God by whom they were appointed For if God did never approve of them never delight in them unto what end were they Ordained Wherefore although the real way of the Expiation of Sin be in it self of another Nature than those Sacrifices were yet was it such as those Sacrifices were meet to prefigure and represent unto the Faith of the Church The Church was taught by them that without a Sacrifice there could be no Attonement made for Sin wherefore the way of our Deliverance must be by a Sacrifice It is so saith the Lord Christ and therefore the First thing God did in the preparation of this new way was the Preparation of a Body for me which was to be Offered in Sacrifice And in the Antithesis intimated in this Adversative Conjunction respect is had unto the Will of God As Sacrifices were that which he would not unto this end so this preparation of the Body of Christ was that which he would which he delighted in and was well pleased withal So the
〈◊〉 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
Gods Promise wherefore God expresseth the sense of his Indignation against them with that Scheme of Reproach Ye shall bear your Iniquities and you shall know my breach of Promise chap. 14. 34. or see what your Unbelief hath brought you unto And no otherwise is it with all Unbelievers at present as our Apostle at large declares chap. 3. of this Epistle Other things are pretended as the causes of their Unbelief but it is their dissatisfaction in the Truth of God that is the true and only cause of it And as this sufficiently manifests the hainousness of Unbelief so it Glorifies the Righteousness of God in the Condemnation of Unbelievers 2. The Curse of the Law having by the guilt of Sin been admitted unto a Dominion over the whole Soul it is a great thing to receive and admit of a Testimony to the contrary such as the Promise is What the Law speaks it speaks unto them that are under it as all men are by Nature And it speaks in the Heart of every man that the sinner must dye Conscience complies also and adds its suffrage thereunto This fixeth a conclusion in the mind that so it will be whatever may be offered unto the contrary But so is the Testimony of God in the Promise namely that there is a way of Life and Salvation for sinners and that God offereth this way and an Interest therein unto us Nothing but the exceeding greatness of the power of Grace can enable a guilty sinner in this case to set his Seal that God is true 3. When the Promise comes and is proposed unto us for the most part it finds us deeply engaged into and as to our selves Immutably fixed on other things that are inconsistent with Faith in the Promises Some are interested in divers Lusts and Pleasures Some are filled with inveterate prejudices through a vain Conversation received by Tradition from their Fathers and some have some good hopes in themselves that in the way wherein they are by the Religion which they profess and the Duties which they perform they may in time arrive unto what they aim at When the Promise is proposed the first thing included therein is an utter relinquishment of all these things As it is a Promise of Grace so it excludes every thing but Grace Wherefore when it is proposed unto any it doth not only require that it be believed or God be believed therein but also that in order thereunto we part with and utterly renounce all hopes and confidences in our selves from what we are or expect to be and betake our selves for Life and Salvation unto the Promise alone Some imagine that it is a very easie thing to believe and that the Souls of men are but deceived when they are called off from the Duties that Light and Conviction put them upon to the way of Faith in the Promise But the truth is that what from its own Nature and from what is required thereunto or comprised therein it is as the most important so the highest and greatest Duty that we are called unto And which men would of their own choice rather grind in a Mill of the most burdensome Duties than once apply their minds unto 4. The guilt of sin hath filled the mind of every sinner with innumerable fears doubts and Confusions that are very difficultly satisfied or removed Yea the remainders of them do abide in Believers themselves and oft-times fill them with great perplexities And these when the Promise is proposed unto them arise and follow one another like the Waves of the Sea James 1. 6. No sooner is one of them answered or waved but immediately another supplies its room And in them all doth Unbelief put forth its power And on these grounds it is that poor sinners have such need of the Reduplication of Divine Assurances that notwithstanding all pretences unto the contrary the Promise of Grace in Christ shall be made good and be accomplished unto them 5. The especial Design of God in this Dispensation and Condescension is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That we might have a strong Consolation Being engaged in the Application of his Instance in the Promise and Faith of God given unto Abraham the Apostle here plainly dismisseth the consideration of things past under the Old Testament in those Blessings and temporal things which were Typical of things spiritual and applies the whole unto present Believers and therein unto all those of future Ages That we might have And herein he builds on this Principle That whatever God promised designed sware unto Abraham that he did so promise unto all Believers whatever so that every Promise of the Covenant belongeth equally unto them with him or any other And two things the Apostle lays down concerning such Believers 1 What God designs unto them 2 Such a Description of them as contains the Qualifications necessary unto a Participation of what is so designed The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It sometimes signifies Exhortation an encouraging perswasive Exhortation And in that sense it is here taken by some Expositors as Theophylact and Oecumenius That we might have thereby a prevalent Exhortation unto Faith and Patience in Believing But Comfort or Consolation is the most usual signification of the Word in the New Testament as I have shewed elsewhere and that sense of the Word alone can be here intended A Consolation it is that ariseth from the Assurance of Faith and of our Interest thereby in the Promises of God This is that which relieves our Souls against all Fears Doubts and Troubles For it either obviates and prevents them or it out-ballanceth them and bears up our Souls against them For Comfort is the Relief of the mind whatever it be against sorrow and trouble And this Consolation which God intends and designs Believers is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solamen fortissimum forte validum potens Strong powerful prevalent Strong so as to be prevalent against Opposition is that which is intended There are Comforts to be taken or are often taken from earthly things But they are weak languid and such as fade and dye upon the first appearance of a vigorous opposition But this Consolation is strong and prevalent against all Creature Oppositions whatever Strong that is such as will abide against all Opposition A strong Tower an impregnable Fortress Munition of Rocks For it is not the abounding of Consolation in us but the prevalency of the Causes of it against Opposition that is intended 6. There is the Description of the Persons unto whom God designs this Consolation by the Promise confirmed with his Oath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are three things in this Description of Believers or the Heirs of the Promise 1 The way whereby they seek for Relief they fly for Refuge 2 The Relief it self which they seek after which is the Hope set before them 3 The way whereby they are made Partakers of it they lay hold upon it 1. They are
to a perfect Man or that perfection of state which it is capable of in this Life So the Apostle informs us that what he aimed at in his Ministry by warning every Man and teaching them in all Wisdom was that he might present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1. 28. every Man that is all Believers perfect in Christ Jesus For in him we are compleat Chap. 2. 10. Where though another word be used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet the same thing is intended namely that perfect compleat state of the Church which God designed to bring it unto in Christ. And that our Apostle useth the same word in the same sence in sundry places in this Epistle we shall see in our Progress Thirdly This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Perfection may be considered two ways 1. As to its absolute compleatness in its final Issue This the Apostle denies that he himself had as yet attained Phil. 3. 12. Not as though I had already attained or received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely the whole of what is purchased for me by Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or were already made perfect which could not be without attaining the Resurrection of the Dead ver 11. though the substance be so already in the Saints departed whence he calls them the Spirits of Just Men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12. 23. made perfect And this he calls absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 13. 10. That which is perfect or that state of absolute Perfection which we shall enjoy in Heaven 2. It may be considered as to its initial state in this World expressed in the Testimonies before recited and this is that which we enquire after And the Lord Christ as the sole procurer of this state is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Consummator the Perfecter the Finisher of our Faith or Religious Worship Heb. 12. 2. as having brought us into a state 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Perfection This is that whatever it be which we shall immediately enquire into that is denyed unto the Levitical Priesthood and afterwards unto the Law as that which they could not effect They could not by their utmost Efficacy nor by the strictest Attendance unto them bring the Church into that state of Perfection which God had designed for it in this World and without which the Glory of his Grace had not been demonstrated 4. The Chief thing before us therefore is to enquire What this state of Perfection is wherein it doth consist and what is required unto the Constitution of it and in the whole to shew that it could not be by the Levitical Priesthood or Law Now the things that belong unto it are of two sorts 1. Such as belong unto the Souls and Consciences of Believers that is of the Church And 2. Such as belong to the Worship of God it self For with respect unto these two doth the Apostle Discourse and asserts a state of Perfection in opposition unto the imperfect state of the Church under the Law with respect unto them both And as unto the first there are seven things concurring unto the Constitution of this state 1. Righteousness 2. Peace 3. Light or Knowledge 4. Liberty with boldness 5. A clear Prospect into a future state of Blessedness 6. Joy 7. Confidence and Glorying in the Lord. And the Latter or the Worship of the Gospel becomes a part of this state of Perfection 1. By its being Spiritual 2. Easie as absolutely suited unto the Principles of the New Creature 3. In that it is Instructive 4. From its Relation unto Christ as the High Priest 5. From the Entrance we have therein into the Holy place In these things consists that state of Perfection which the Church is called unto under the New Testament which it could never attain by the Levitical Priesthood This is that Kingdom of God which is not Meat and Drink but Righteousness and Peace and Joy in the Holy Ghost Rom. 14. 17. But because these things are of great Importance although the Particulars are many I shall briefly consider them all apart 1. The first thing constituting this Gospel-state of Perfection is Righteousness The Introduction of all Imperfection and weakness in the Church was by sin This made the Law weak Rom. 8. 3. and Sinners to be without strength Rom. 5. 7. VVherefore the Reduction of Perfection must in the first place be by Righteousness This was the great Fundamental Promise of the times of the New Testament Isa. 60. 21. Psal. 72. 7. Psal. 85. 10 11. And this was to be brought in by Christ alone VVherefore one Name whereby he was Promised unto the Church was The Lord our Righteousness Jer. 23 6. Righteousness of our own we had none nor could any thing in the whole Creation supply us with the least of its Concerns with any thing that belongs thereunto Yet without it must we perish for ever VVherefore Jehovah himself becomes our Righteousness that we might say In Jehovah have we Righteousness and Strength and that in him all the Seed of Israel might be Justified and Glory Isa. 45. 25. For by him are all that Believe Justified from all things from which they could not be Justified by the Law of Moses Acts 13 39. To this end he brought in Everlasting Righteousness Dan. 9. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not a Temporary Righteousness suited unto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Age of the Church under the Old Covenant which is often said to be Everlasting in a limited sence but that which was for all Ages to make the Church Blessed unto Eternity So is he made unto us of God Righteousness 1 Cor. 1. 30. This is the Foundation of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Perfection and it was procured for us by the Lord Christ Offering up himself in Sacrifice as our great High Priest For we have Redemption through his Blood even the Forgiveness of Sins Ephes. 1. 7. God having set him forth to be a Propitiation through Faith in his Blood to declare his Righteousness for the forgiveness of sins And this he is in Opposition unto whatever the Law could effect taking away that Condemnation which issued from a Conjunction of Sin and the Law For what the Law could not do in that it was weak through the Flesh God sending his own Son in the likeness of sinful Flesh and for sin Condemned sin in the Flesh that the Righteousness of the Law might be fulfilled in us Rom. 8. 3 4. The end of the Law in the first place was to be a means and Instrument of Righteousness unto those to whom it was given But after the entrance of sin it became weak and utterly insufficient unto any such purpose for by the deeds of the Law can no Flesh be Justified VVherefore Christ is become the end of the Law for Righteousness to every one that Believeth Rom. 10. 4. And by whomsoever this is denyed namely that Christ is our Righteousness which he cannot
yet continued obstinate in this Perswasion That the Law of Moses was yet to continue in force Acts 20. 21. And with this Opinion some of them troubled the Peace and hindred the Edification of the Churches called from among the Gentiles as hath been at large elsewhere declared This matter therefore which the Apostle now entreth upon was to be managed with care and diligence This he enters upon in this Verse being a Transition from one point unto another having made way for his intentions in the verse foregoing That which hitherto he hath insisted on in this Chapter is the Excellency of the Priesthood of Christ above that of the Law manifested in the Representation made of it by Melchisedec In the pursuit of his Argument unto that purpose he proves that the Aaronical Priesthood was to be abolished because after its Institution there was a Promise of the Introduction of another wherewith it was inconsistent And herein observing the strict Conjunction that was between that Priesthood and the Law with their mutual dependance on one another he proves from thence that the Law it self was also to be abolished Herein therefore lay the Principal Design of the Apostle in this whole Epistle For the Law may be looked on under a double consideration 1. As unto what the Jews in that degenerate state of the Church obstinately looked for from it 2. As unto what it did really require of them whilst it stood in force and power And under both these Considerations it was utterly inconsistent with the Gospel The Jews at that time expected no less from it than Expiation of Sin by its Sacrifices and Justification by the works of it It is true they looked for these things by it unjustly seeing it promised no such thing nor was ever ordained unto any such purpose but yet these things they looked for and were resolved so to do until the Law should be removed out of the way And it is evident how inconsistent this is with the whole work of the Mediation of Christ which is the sum and substance of the Gospel But suppose they looked not absolutely for Attonement and Justification by the Sacrifices and VVorks of the Law yet the continuance of their observance was repugnant unto the Gospel For the Lord Christ by the One Offering of himself had made perfect Attonement for Sin so that the Sacrifices of the Law could be of no more Use or Signification And the continuance of them wherein there was renewed mention of the Expiation of Sin did declare that there was not a perfect Expiation already made which over-throws the Efficacy and Virtue of the Sacrifice of Christ. Even as the daily repetition of a Sacrifice in the Mass continueth to do Again VVhereas the Lord Christ by his Obedience and Righteousness had fulfilled the Law and was become the End of it for Righteousness unto them that do Believe the seeking after Justification as it were by the Works of the Law was wholly repugnant thereunto And in the next place the Law may be considered as it prescribed a way of Worship in its Ordinances and Institutions which God doth accept This the People were indispensably obliged unto whilst the Law stood in force But in the Gospel our Lord Jesus Christ had now appointed a new Spiritual Worship suited unto the Principles and Grace thereof And these were so inconsistent as that no Man could at once serve these two Masters VVherefore the whole Law of Moses as given unto the Jews whether as used or abused by them was repugnant unto and inconsistent with the Gospel and the Mediation of Christ especially his Priestly Office therein declared Neither did God either design appoint or direct that they should be co-existent If then the Law continue in its force and have Power to oblige the Consciences of Men and is still so to abide there is neither room nor place for Christ and his Priesthood in the Church nor indeed for the Discharge of his other Offices And this opposition between the Law and the Gospel VVorks and Grace our own Righteousness and that of Christ our Apostle doth not only grant but vehemently urge in all his Epistles allowing none to suppose that they may have both these strings unto their Bow One of them he is peremptory that all Mankind must betake themselves unto Here the Jews were entangled and knew not what to do The greatest part of them adhered unto the Law with an utter rejection of the Gospel and the Author of it perishing in their Unbelief Others of them endeavoured to make a composition of these things and retaining of Moses they would admit of Christ and the Gospel also And this the Holy Ghost in the Apostles did for a while bear withal But now whereas the whole Service of the Tabernacle was of it self fallen down and become as Useless so of no Force its Obliging Power ceasing in its Accomplishment by Christ and whereas the Time was drawing near wherein God by his Providence would utterly remove it the inconsistency of it with the Gospel-state of the Church was now fully to be declared This therefore our Apostle grants that there was such a Repugnancy between the Law and the Gospel as unto the Ends of Righteousness and Divine Worship as that one of them must of Necessity be parted withal Wherefore the whole Controversie turning on this hinge it was highly incumbent on him to manifest and prove that the Law did now cease according unto the Appointment of God and that God had of old designed fore-told and promised that so it should do and be abolished upon the Introduction of that which was the End and Substance of it And this I look upon as the greatest Trial the Faith of Men ever had in the concerns of Religion namely to believe that God should take away abolish and leave as dead and useless that whole System of Solemn Worship which he had appointed in so Glorious a manner and accepted for so many Generations But yet as we are to acquiesce in the Soveraign pleasure of God made known by Revelation against all Reasonings of our own whatsoever So it must be confessed that Faith was greatly bespoken and prepared by the Nature End and Use of all those Institutions which more than intimated that they were appointed only for a time and served to introduce a more Glorious Dispensation of Divine Wisdom and Grace The Proof therefore of the utter Cessation of the Law the Apostle enters upon by the Invincible Argument whose Foundation or Proposition is laid in this verse and the especial parts of it are explained confirmed and vindicated in those that follow And in his ensuing Discourse his Principal Design is to prove That the Church is so far from being a loser or disadvantaged by this Change as that she receiveth thereby the highest Priviledge and greatest Blessing that in this World she is capable of In the words of this verse there is a Supposition of the
were Good in themselves and Good unto the People so as if they did them they should live therein But after the People had broken the Covenant in making of a Golden Calf God gave them that whole System of Ordinances Institutions and Laws which ensued These they say in that place of Ezekiel God calls Ordinances that were not Good and Judgements whereby they should not live as being imposed on the People in the way of Punishment And with respect unto these they say it is that the Apostle affirms the Commandment was weak and unprofitable But as the Application of this Exposition unto this passage in the Apostle's Discourse is not consistent with the Design of it as will afterwards appear So indeed the Exposition it self is not defensible For it is plain that by the Laws and Statutes mentioned ver 11. not any part of them but the whole System of Ordinances and Commandments which God gave by Moses is intended And the two words in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do express the whole Law Ceremonial and Judicial And it was not from this or that part but from the whole Law that the People as far as they were Carnal looked for Righteousness and Salvation Rom. 10. 5. Gal. 3. 12. And as these Laws and Statutes mentioned ver 11. contained the whole Law given by Moses so those intended ver 25. whereof it is said that they were not Good nor could they live in the keeping of them cannot be the Laws and Statutes of God considered in themselves For it is inconsistent with the Holiness Goodness and Wisdom of God to give Laws which in themselves and their own Nature should not be Good but Evil. Nor on Supposition that he had given them Statutes that were not Good and Judgments wherein they should not live could he plead as he doth that his ways were equal and that their ways were unequal For in these Laws he evidently promised that those who did them should live therein Where is the Equality Equity and Righteousness if it were otherwise Wherefore if the Statutes of God be intended in the place it must be with respect unto the People their Unbelief and Obstinacy that it is said of them that they were not Good being made useless unto them by Reason of Sin In that sense the Apostle says that the Commandment which was Ordained unto life he found to be unto Death Rom. 7. 10. But I rather Judge that having charged the People with neglect and contempt of the Laws and Judgments of God which were Good Gods giving them up Judicially unto ways of Idolatry and false Worship which they made as Laws and Judgments unto themselves and willingly walked after the Commandment as Hos. 5. 11. is here so expressed But there is no Ground for such a Distinction between the Laws and Judgments of God in themselves that some of them should be Good and some of them should be not Good that in some of them Men might live but not in others Secondly I Answer That the whole Law may be considered two ways 1. Absolutely in it self 2. With Respect 1. Unto the End for which it was given 2. Unto the Persons unto whom it was given In it self no Reflection can be made upon it because it was an effect of the Wisdom Holiness and Truth of God But in the Respects mentioned it manifests its own weakness and unprofitableness For they were Sinners unto whom it was given and both defiled and guilty antecedently unto the giving of this Law being so by Nature and thereon Children of Wrath Two things they stood in need of in this Condition 1. Sanctification by an Inherent Purity and Holiness with a Compleat Righteousness from thence This the Moral Law was at first the Rule and Measure of and would have always effected it by its Observance It could never indeed take away any defilement of Sin from the Soul but it could have prevented any such defilement But now with respect unto the Persons unto whom it was given it became weak and unprofitable unto any such end It became so saith the Apostle by Reason of the Flesh Rom. 8. 3. For although in it self it was a perfect Rule of Righteousness Rom. 10. 5. Gal. 3. 12. 21. yet it could not be a cause or means of Righteousness unto them who were disenabled by the entrance of Sin to comply with it and fulfill it Wherefore the Moral Law which was in it self Efficacious and Useful was now become unto Sinners as unto the Ends of Holiness and Righteousness weak and unprofitable For by the deeds of the Law shall no Flesh be Justified 2. Sinners do stand in need of the Expiation of Sin For being actually guilty already it is to no purpose to think of a Righteousness for the future unless their present Guilt be first expiated Hereof there is not the least Intimation in the Moral Law It hath nothing in it nor accompanying of it that respects the Guilt of Sin but the Curse only This therefore was to be expected from the Ceremonial Law and the various ways of Attonement therein provided or no way at all But this of themselves they could not effect They did indeed represent and prefigure what would so do but of themselves they were insufficient unto any such end For it is not possible as our Apostle speakes that the Blood of Bulls and Goats should take away Sin chap. 10. 5. And this Law may be considered three ways 1 In Opposition unto Christ without respect unto its Typical Signification under which Notion it was now adhered unto by the unbelieving Hebrews This being no state of it by divine Appointment it became thereby not only of no use unto them but the occasion of their Ruin 2 In Competition and Conjunction with Christ and so it was adhered unto by many of these Hebrews who believed the Gospel And this also was a state not designed for it seeing it was appointed only unto the Time of Reformation and therefore was not only useless but noxious and hurtful 3 In Subordination unto Christ to Typifie and Represent what was to be obtained in him alone so during its own Season it was of use unto that End but yet could never effect the things which it did represent And in this state doth the Apostle pronounce it weak and unprofitable namely on a Supposition that Attonement and Expiation of Sin was actually to be made which it could not reach unto But it may be yet farther enquired Why God did give this Law unto the People which although it were Good in it self yet because of the condition of the People it could not attain the End which was intended The Apostle gives so full an answer unto this enquiry as that we need not farther to insist upon it For he giveth two Reasons why God gave this Law First he saith it was added because of Transgression till the seed should come to whom the Promise was
in the Tabernacle and the Temple were called and appointed by God unto their Office in the Law 3. Hereon ensued the main Difference between him and them They were perswaded and hoped that these Priests should continue for ever in the Church without change or Alteration He contends that there was a time designed wherein they were to be removed and a Priest of another order to be introduced in their room which would be so far from being any disadvantage unto the Church as that the whole safety glory and blessedness thereof did depend thereon And this he proves by many cogent and irrefragable Arguments unto them As 1. That before the erection of the Levitical Priesthood by the Law there was another priest of the High God who was far greater and more excellent than those Priests yea than Abraham himself from whom they derived all their Priviledges 2. Because after the giving of the Law and the setting up of the Levitical Priesthood thereby God again promiseth to raise up another Priest in another kind after another order after the manner of him who was called unto that office long before the giving of the Law Wherefore he was prefigured before the Law and promised after the Law so that his Introduction could not be prejudiced by the Law 3. That this High Priest thus promised neither was to be nor could be of the same stock Nature or Order with the Levitical priests but one that was not only distinct from them but really inconsistent with them He manifests that there was no possibility they should be priests together or that the Church should be under the conduct of them both 4. Whereas hereon it may be said who knows whether this change and Alteration will be to the Advantage of the Church or no whether it were not better to adhere unto these priests which we have already than relinquishing them and all Benefits by them to betake our selves unto this new High Priest the Apostle in answer unto this possible Objection declares in sundry instances the excellency of this other Priest above them And not only so but he proves undeniably that by all which those other Priests did perform in divine service and by all that the Law could effect whereby they were constituted and made Priests there was no Access unto God no Perfection nor Consummation in peace of Conscience to be obtained For there were so many defects and weaknesses that accompanied them and their services as rendred them wholly unable to attain those great Ends. On the other hand he manifesteth and proveth that by this one single High Priest now introduced and his one sacrifice offered once for all by reason of the perfection of the one and the other all those blessed Ends were compleatly accomplished This being the Design of the Apostles Discourse in this Chapter he giveth us a summary of the whole and of the principal Grounds which he proceeds upon with wonderful Brevity in this last verse For upon an acknowledgement of the different Principles mentioned he shews us in an elegant Antithesis 1. The different means of the constitution of these different Priests on the one hand the Law and on the other the Word of the Oath 2. The different times of their constitution the one in the giving of the Law the other after the Law 3. The difference of their Persons those of the first sort were Men and no more the other was the Son 4. The Difference in their state and condition the former had infirmities the later is consecrated for ever 5. This also is included in the words that those of the first sort were many men that had infirmities he of the later was one only And in these things as we shall briefly see be the springs of all the Arguments which the Apostle hath used in this case and a plain Representation is given us of the Truth he contended for 1. The first Difference is in the constituting Principles of these distinct Offices That on the part of the Levitical Priesthood was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law that is the ceremonial Law as we call it the Law given in Horeb concerning Religious Rites the way and manner of the Solemn worship of God in the Tabernacle It was not the Moral Law not immediatly the commands of the Decalogue but the especial Law of divine Service and Worship that is intended And what doth the Law do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It appointeth It did so Morally God appointed them in and by the Law And he speaks in the Present Tense So long as the Law continueth in force and Efficacy it appointeth such Priests None other are to be looked for in or expected from the Law Now a Moral Rule or Institution is sufficient to convey power and Authority of office unto men So is it under the New Testament It is the Gospel that makes Ministers and not the People or any others who have no power but only to act in Obedience unto the Laws thereof Hereby those other Priests came so to be Hereunto is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of the Oath as the constituting cause of this new Priest and Priesthood Thus much it had in common with the other way It was a word as that was also The Law was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word spoken by Angels chap. 2. 2. The word of God though spoken by them And a word in this sense is either a meer word of command or a word of Promise either of which is sufficient to constitute an office being Declarations of the Authority of God himself By this Word was both the Office of the Priesthood of Christ consecrated and himself called to be a Priest See the Exposition on chap. 5. ver 5 6. But herein especially did this Word excel the Word of the Law in that it was confirmed by the Oath of God It was the Word the Will the Promise of God declared in and by his Oath And herein hath it many Advantages above the Law which was not so As 1. An high federal Solemnity Things confirmed by an Oath are peculiarly Sacred and are distinguished from all things that are not so And therefore the Interposition of an Oath was originally it may be solely used in the confirmation of Covenants about things of moment and wherein several Parties were highly concerned 2. An Oath declares the immutability of that Counsel whence the matter sworn unto doth proceed In the giving of the Law God declared his will so far as to what he would have the People at present obliged unto But he did not by any means declare that he had in his unchangeable counsel determined that the kind of worship and state of the Church then erected should continue for ever Yea he did many ways intimate that he did reserve unto himself the power of altering the whole But now the Immutability of Gods Counsel is declared by his Oath What was this Oath of God and how
to have been a distinct Covenant and not a meer administration of the Covenant of Grace 1. This Covenant called the Old Covenant was never intended to be of itself the absolute Rule and Law of Life and Salvation unto the Church but was made with a particular design and with respect unto particular ends This the Apostle proves undeniably in this Epistle especially in the Chapter foregoing and those two that follow Hence it follows that it could abrogate or disannul nothing which God at any time before had given as a general Rule unto the Church For that which is particular cannot abrogate any thing that was general and before it as that which is general doth abrogate all antecedent particulars as the New Covenant doth abrogate the Old And this we must consider in both the instances belonging hereunto For 1. God had before given the Covenant of Works or perfect Obedience unto all Mankind in the Law of Creation But this Covenant at Sinai did not abrogate or disannual that Covenant nor any way fulfill it And the reason is because it was never intended to come in the place or room thereof as a Covenant containing an entire Rule of all the Faith and Obedience of the whole Church God did not intend in it to abrogate the Covenant of Works and to substitute this in the place thereof Yea in sundry things it reinforced established and confirmed that Covenant For 1. It revived decIared and expressed all the Commands of that Covenant in the Decalogue For that is nothing but a Divine Summary of the Law written in the heart of man at his Creation And herein the dreadful manner of its delivery or promulgation with its Writings in Tables of Stone are also to be considered For in them the nature of that first Covenant with its inexorableness as unto perfect Obedience was represented And because none could answer its demands or comply with it therein it was called the Ministration of Death causing fear and bondage 2 Cor. 3. 7. 2. It revived the Sanction of the first Covenant in the Curse or Sentence of Death which it denounced against all Transgressors Death was the penalty of the transgression of the first Covenant In the day thou eatest thou shalt die the death And this Sentence was revived and represented anew in the Curse wherewith this Covenant was ratified Cursed be he that confirmeth not all the words of this Law to do them Deut. 27. 26. Gal. 3. 10. For the design of God in it was to bind a sense of that Curse on the Consciences of men until he came by whom it was taken away as the Apostle declares Gal. 3. 14 15 16. 3. It revived the Promise of that Covenant that of eternal Life upon perfect Obedience So the Apostle tells us that Moses thus describeth the Righteousness of the Law that the man which doth these things shall live by them Rom. 10. 5. as he doth Lev. 18. 5. Now this is no other but the Covenant of Works revived Nor had this Covenant of Sinai any Promise of eternal Life annexed unto it as such but only the Promise inseparable from the Covenant of Works which it revived saying Do this and live Hence it is that when our Apostle disputeth against Justification by the Law or by the Works of the Law he doth not intend the Works peculiar unto the Covenant of Sinai such as were the Rites and Ceremonies of the Worship then instituted but he intends also the Works of the first Covenant which alone had the Promise of Life annexed unto them And hence it follows also that it was not a New Covenant of Works established in the place of the Old for the absolute Rule of Faith and Obedience unto the whole Church for then would it have abrogated and taken away that Covenant and all the sorce of it which it did not 2. The other instance is in the Promise This also went before it neither was it abrogated or disannulled by the introduction of this Covenant This Promise was given unto our first Parents immediately after the entrance of sin and was established as containing the only way and means of the Salvation of Sinners Now this Promise could not be abrogated by the introduction of this Covenant and a new way of Justification and Salvation be thereby established For the Promise being given out in general for the whole Church as containing the way appointed by God for Righteousness Life and Salvation it could not be disannulled or changed without a change and alteration in the counsels of him with whom is no variableness or shadow of turning Much less could this be effected by a particular Covenant such as that was when it was given as a general and eternal Rule But whereas there was an especial Promise given unto Abraham in the Faith whereof he became the Father of the Faithful he being their Progenitor it should seem that this Covenant did wholly disannul or supersede that Promise and take off the Church of his Posterity from building on that foundation and to fix them wholly on this New Covenant now made with them So saith Moses The Lord made not this Covenant with our Fathers but with us even us who are all of us alive here this day Deut. 5. 3. God made not this Covenant on Mount Sinai with Abraham Isaac and Jacob but with the People then present and their Posterity as he declares Deut. 29. 14 15. This therefore should seem to take them off wholly from that Promise made to Abraham and so to disannul it But that this it did not nor could do the Apostle strictly proves Gal. 3. 17 18 19 20 21 22. Yea it did divers ways establish that Promise both as first given and as afterwards confirmed with the Oath of God unto Abraham two especially 1. It declared the impossibility of obtaining Reconciliation and Peace with God any other way but by the Promise For representing the Commands of the Covenant of Works requiring perfect sinless Obedience under the Penalty of the Curse it convinced men that this was no way for Sinners to seek for Life and Salvation by And herewith it so urged the Consciences of men that they could have no rest nor peace in themselves but what the Promise would afford them whereunto they saw a necessity of betaking themselves 2. By representing the ways and means of the Accomplishment of the Promise and of that whereon all the efficacy of it unto the Justification and Salvation of Sinners doth depend This was the Death Bloodshedding Oblation or Sacrifice of Christ the promised Seed This all its Offerings and Ordinances of Worship directed unto as his Incarnation with the Inhabitation of God in his Humane Nature was typed by the Tabernacle and Temple Wherefore it was so far from disannulling the Promise or diverting the minds of the People of God from it that by all means it established it and lead unto it But 3. It will be said as was before observed that
the Old Testament or dispensation of the Old Covenant Such a time there was appointed unto it in the counsel of God during this season things fell out as described ver 9. The certain period fixed unto these days is called by our Apostle the time of Reformation Chap. 9. 10. After those days that is in or at their expiration when they were coming unto their end whereby the first Covenant waxed old and decayed God would make this Covenant with them And although much was done towards it before those days came absolutely unto an end and did actually expire yet is the making of it said to be after those days because being made in the wane and declension of them it did by its making put a full and final end unto them This in general was the time here designed for the making and establishing of the New Covenant But we must yet farther enquire into the precise time of the accomplishment of this Promise And I say the whole of it cannot be limited unto any one season absolutely as though all that was intended in Gods making of this Covenant did consist in any one individual act The making of the Old Covenant with the Fathers is said to be in the day wherein God took them by the hand to bring them out of the Land of Egypt During the season intended there were many things that were preparatory to the making of that Covenant or to the solemn establishment of it So was it also in the making of the New Covenant It was gradually made and established and that by sundry Acts preparatory for it or confirmatory of it And there are six degrees observable in it 1. The first peculiar entrance into it was made by the Ministry of John the Baptist. Him had God raised to send under the name in the spirit and power of Elijah to prepare the way of the Lord Mal. 4. Hence is his Ministry called the beginning of the Gospel Mark 1. 1 2. Until his coming the People were bound absolutely and universally unto the Covenant in Horeb without alteration or addition in any Ordinance of Worship But his Ministry was designed to prepare them and to cause them to look out after the accomplishment of this promise of making the New Covenant Mal. 4. 4 5 6. And those by whom his Ministry was despised did reject the counsel of God against themselves that is unto their ruine and made themselves liable to that utter excision with the Threatnings whereof the Writings of the Old Testament are closed Mal. 4. 6. He therefore called the People off from resting in or trusting unto the Priviledges of the first Covenant Mat. 3. 8 9 10. preached unto them a Doctrine of Repentance and instituted a new Ordinance of Worship whereby they might be initiated into a new state or condition a new Relation unto God And in his whole Ministry he pointed at directed and gave Testimony unto him who was then to come to establish this New Covenant This was the beginning of the accomplishment of this Promise 2. The coming in the Flesh and personal Ministry of our Lord Jesus Christ himself was an eminent advance and degree therein The dispensation of the Old Covenant did yet continue For he himself as made of a Woman was made under the Law yielding Obedience unto it observing all its Precepts and Institutions But his coming in the Flesh laid an Axe unto the Root of that whole dispensation For therein the main end that God designed thereby towards that People was accomplished The interposition of the Law was now to be taken away and the Promise to become all unto the Church Hence upon his Nativity this Covenant was proclaimed from Heaven as that which was immediately to take place Luk. 2. 13 14. But it was more fully and evidently carried on in and by his personal Ministry The whole doctrine thereof was preparatory unto the immediate introduction of this Covenant But especially there was therein and thereby by the truth which he taught by the manner of his teaching by the miracles which he wrought in conjunction with an open accomplishment of the Prophesies concerning him evidence given that he was the Messiah the Mediator of the New Covenant Herein was a declaration made of the Person in and by whom it was to be established and therefore he told them That unless they believed it was he who was so promised they should dye in iheir sins 3. The way for the introduction of this Covenant being thus prepared it was solemnly enacted and confirmed in and by his death For herein he offered that Sacrifice to God whereby it was established And hereby the Promise properly became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Testament as our Apostle proves at large Chap. 9. 14 15 16. And he declares in the same place that it answered those Sacrifices whose blood was sprinkled on the People and the Book of the Law in the confirmation of the first Covenant which things must be treated of afterwards This was the Center wherein all the Promises of Grace did meet and from whence they derived their efficacy From henceforward the Old Covenant and all its administrations having received their full accomplishment did abide only in the patience of God to be taken down and removed out of the way in his own time and manner For really and in themselves their force and authority did then cease and was taken away See Eph. 2. 14 15 16. Col. 2. 14 15. But our obligation unto Obedience and the observance of Commands though formally and ultimately it be resolved into the Will of God yet immediately it respects the Revelation of it by which we are directly obliged Wherefore although the causes of the removal of the Old Covenant had already been applied thereunto yet the Law and its Institutions were still continued not only lawful but useful unto the Worshippers until the Will of God concerning their abrogation was fully declared 4. This New Covenant had the complement of its making and establishment in the Resurrection of Christ. For in order hereunto the Old was to have its perfect end God did not make the first Covenant and therein revive represent and confirm the Covenant of Works with the Promise annexed unto it meerly that it should continue for such a season and then die of its self and be arbitrarily removed But that whole dispensation had an end which was to be accomplished and without which it was not consistent with the wisdom or righteousness of God to remove it or take it away Yea nothing of it could be removed until all was fulfilled It was easier to remove Heaven and Earth than to remove the Law as unto its Right and Title to rule the Souls and Consciences of men before all was fulfilled And this end had two parts 1 The perfect fulfilling of the Righteousness which it required This was done in the Obedience of Christ the Surety of the New Covenant in the stead of them with whom
Ordinances such as for the matter manner of performance and end of them were Carnal This being their nature it evidently follows that they were instituted only for a time and were so far from being able themselves to perfect the state of the Church as that they were not consistent with that perfect state of spiritual things which God would introduce and had promised so to do The scope and design of the Apostle being thus fixed the Coherence and Interpretation of the words will not be so difficult as at first view they may appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Onely in Meats and Drinks c. Our Translators observing the sense Elliptical have supplied it with Which stood Which stood onely in Meats and Drinks And that Supplement may give a double sense 1 It may respect the substance of the things spoken of Which relates to Gifts and Sacrisices And so the sense intended is that they consisted in Meats and Drinks and divers Washings And this was the natural substance of them They consisted in such things as might be eat and drunk being duly prepared as Flesh Flower Salt Oyl and Wine Hence were they called Meat and Drink-offerings And they had Washings also that belonged unto them as the washing of the inwards Exod. 29. 17. and of the Burnt-offerings peculiarly Ezek. 40. 38. of the hands and feet of the Priests Exod. 30. 18. and of the Leper Lev. 14. 9. Howbeit it cannot be said that the Gifts and Sacrifices as they were such did consist in these things though in them things of this nature were offered unto God Wherefore the supplement of Which stood cannot be admitted in that sense 2 It may respect the consummation of these Gifts and Sacrifices or the Celebration of the whole Service that belonged unto them and all their necessary Circumstances or Consequents which stood in these things that is which were accompanied with them and not perfected without them The Argument in the words is to prove the insufficiency of the Gifts and Sacrifices of the Law unto the end mentioned of perfecting Conscience before God And this is evidenced by the consideration of their necessary Adjuncts or what belonged unto them and were inseparable from them It is not said that these Gifts and Sacrifices were onely Meats and Drinks and so things of no value For neither doth the Apostle treat of the old Institutions with such contempt nor would the truth of his assertion been evident unto the Hebrews But he argues unto a discovery of their use and end from the things that did always accompany them and were inseparable from them For those by whom they were offered were obliged by the same Divine Institution at the same time unto sundry Meats and Drinks and divers Washings which proves both the Gifts and Sacrifices to have been of the same kind and to have had respect unto carnal things as they had For if those Gifts and Sacrifices had an immediate effect on the Consciences of men unto their purification before God by any vertue inherent in them whence is it that the Observances which by the same Law accompanied them were onely about Meats and Drinks and divers Washings And this sense is not to be refused But whereas there is an Ellipsis in the Connexion of the words it may be otherwise supplied For having mentioned the Gifts and Sacrifices of the Law the Apostle makes an addition unto them of the remaining Institutions and Ceremonies of it whose very nature and use declared their insufficiency unto the end enquired after And other Laws onely concerning Meats and Drinks and divers Washings which in general he calls Carnal Rites Hereby is the Argument in hand carried on and compleated There are four things in the words 1 An Account of the legal Institutions under several Heads 2 Their Nature in general with that of others of the same kind they were carnal Ordinances or fleshly Rites 3 The way of the Relation of the People unto them they were imposed on them 4 The Time for which they were imposed or the measure of their duration which was until the time of Reformation 1. For the Nature of them they consisted in Meats and Drinks Take the words in their full extent and they may be comprehensive of four sorts of Institutions 1 Of all those which concerned meats or things to be eaten or not eaten as being clean or unclean an account whereof is given Lev. 11. throughout With reference thereunto doth the Apostle reflect on the Levitical Institutions in those words Touch not Taste not Handle not which all are to perish with their using Col. 2. 21 22. are all carnal things 2 The Portion of the Priests out of the Sacrifices especially what they were to eat in the Holy Place as the Portion of the Sin-offering Exod. 29. 31 32 33. Lev. 10. 12 13 17. and what they were to eat of the Peace-offerings in any clean place ver 14 15. And the prohibition of drinking wine or strong drink in the Holy Place ver 8 9. may be here respected in Drinks about which these Institutions were And these were such as without which the service of the Sacrifices could not be acceptably performed ver 17 18. And therefore are they intended in this place in an especial manner if it be the design of the Apostle to prove the insufficiency of the Sacrifices from the nature of their inseparable Adjuncts which were carnal and perishing things 3 The eating of the Remainder of the Peace-offering whether of a Vow or of Thanksgiving the Law whereof is given as an holy Ordinance Lev. 7. 14 15 16 17. 4 The Laws concerning the Feasts of the whole People with their eating and drinking before the Lord Lev. 23. All these Divine Ordinances were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning meats and drinks that were necessary to be observed with their offering of Gifts and Sacrifices declaring of what nature they were And the observation of them all was at the same time imposed on them 2. They consisted in or were concerning divers Washings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is any kind of washing whether by dipping or sprinkling putting the thing to be washed into the water or applying the water unto the thing it self to be washed Of these washings there were various sorts or kinds under the Law For the Priests were washed Exod. 29. 4. and the Levites Numb 8. 12. and the People after they had contracted any impurity Lev. 15. 8 16. But the Apostle seems to have particular respect unto the washings of the Priests and of the Offerings in the Court of the Tabernacle before the Altar For these were such as without which the Gifts and Sacrifices could not be rightly offered unto God 3. It is added in the description of these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 institutis carnalibus ritibus ceremoniis justitiis justificationibus carnis Carnal Ordinances say we The signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place hath been spoken unto
before Rites of Worship arbitrarily imposed whose Ius or Right depended on the will or pleasure of God And they are said to be of the flesh for the reason given ver 13. they sanctified unto the purifying of the flesh and no more The words may be an expression of the nature in general of the Law about Meats Drinks and Washings they were carnal Ordinances But the distinctive copulative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and will not admit of that sense It seems therefore to contain an addition of all those other legal Ordinances which any way belonged unto the Purifications of the Law The force of the reasonings in these words is evident For the design of the Apostle is to prove that in the perfect Church-state which God would bring in under the New Covenant the Worshipers were to enjoy peace of Conscience with joy and boldness in the presence of God from a perfect Atonement and Purification of Sin How this is effected by the one Sacrifice of Christ he afterwards declares But the Ordinances of the Law and the Levitical Sacrifices were weak and imperfect as unto this end For in them and by them men were conversant wholly in carnal things in meats drinks washings and such like carnal observances which could reach no farther than the sanctification of the flesh as he evidenceth in the application of all these things unto his present argument ver 13. And the Faith of Believers is rather weakned than confirmed by all things of the like nature that divert their minds from an immediate respect unto and total dependance on the one Sacrifice of Christ. 3. Concerning all these things it is affirmed that they were imposed on the People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a difficulty in the Syntax of this word which all Interpreters take notice of If it refers unto the Substantives immediately foregoing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. it agrees not with them in Case if unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the other Verse it agrees not with it in Gender And the Apostle had before adjoined unto it a Participle of the Feminine Gender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some think that the letter Iota is added unto the first word or taken from the latter so that originally they were both of the same Gender But whereas the Apostle had put together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one of the Neuter the other of the Feminine Gender he might apply his Adjectives either to one or both without offence to Grammar Yet I rather judge that in this word he had respect unto all the things whereof he had discoursed from the very beginning of the Chapter Concerning them all he declares that they were thus imposed and so the use of the word in the Neuter Gender is proper Many judge that there is an Objection anticipated in these words For upon the description of the nature and use of the Tabernacle with all its Furniture and Services he declares that they could not all of them nor any of them perfect the Worshipers that attended unto them Hereon it might be well enquired To what purpose then were they appointed Unto what end did they serve Hereunto he replies That they were never designed unto perpetual use but only imposed on the people unto the time of Reformation But whether there be a respect unto any such Objection or no he plainly declares their use and duration according unto the mind of God which were such as their nature did require And hereby also he confirms his Argument of their insufficiency unto the great end of perfecting sanctifying or consecrating the state of the Church And hereof there are two evidences in these words 1. They were things imposed that is on the people under the Law They were laid on them as a Burden The word is properly incumbentia lying on them that is as a Burden There was a weight in all these legal Rites and Ceremonies which is called a Yoke and too heavy for the people to bear Acts 15. 10. And if the imposition of them be principally intended as we render the word imposed it respects the Bondage they were brought into by them Men may have a weight lying on them and yet not be brought into Bondage thereby But these things were so imposed on them as that they might feel their weight and groan under the burden of it Of this Bondage the Apostle treats at large in the Epistle unto the Galatians And it was impossible that those things should perfect a Church-state which in themselves were such a Burden and effective of such a Bondage 2. As unto the duration assigned unto them they were thus imposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a determined limited season They were never designed to continue for ever And this is the great Controversie which we have at this day with the Iews The principal foundation of their present unbelief is That the Law of Moses is eternal and that the observation of its Rites and Institutions is to be continued unto the end of the world The contrary hereunto the Apostle had evidently proved in the foregoing Chapters Whereas therefore he had undeniably demonstrated that they were not to be of perpetual use in the Church nor could ever effect that state of Perfection which God designed unto it he now declares that there was a certain determinate season fixed in the purpose and counsel of God for their cessation and removal And this he describes in the last word This was the season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Correction say some Direction others we of Reformation restraining the word unto the things spoken of and retaining its usual signification most improperly For Reformation is the amendment and reduction of any thing in the Church unto its primitive Institution by abolishing and taking away the Abuses that have crept into it or corrupt Additions that have been made unto it But nothing of that nature is here intended Many such seasons there were under the Old Testament wherein the things belonging unto the Worship of God were so reformed But now not the Reduction of the Tabernacle and its Services unto its first Institution is intended but its utter removal and taking away out of the Service of God in the Church But if respect be had unto the whole state of the Church in general and what God designed unto it taking the word Reformation in an universal sense for the Introduction of a new animating form and life with new means and ways of their expression and exercise in new Ordinances of Worship the word may be of use in this place Those who render it of Correction are no less out of the way For Correction might be applied unto the Abuses that had crept into the Worship of God so it was by our Saviour with respect unto Pharisaical Traditions But the Apostle treats here of the Worship it self as it was first instituted by God without respect unto any such Abuses This was not the
the things mentioned is that they sanctified unto the purifying of the flesh namely that those unto whom they were applied might be made Levitically clean be so freed from the carnal defilements as to have an admission unto the Solemn Worship of God and Society of the Church Sanctifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament doth signifie for the most part to purifie and sanctifie internally and spiritually Sometimes it is used in the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Old Testament to separate dedicate consecrate So is it by our Saviour Iohn 17. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And for them I sanctifie my self that is separate and dedicate my self to be a Sacrifice So is it here used Every defiled person was made common excluded from the priviledge of a right to draw nigh unto God in his Solemn Worship But in his Purification he was again separated to him and restored unto his sacred Right The word is of the singular number and seems only to respect the next Antecedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ashes of an Heifer But if so the Apostle mentions the Blood of Bulls and Goats without the ascription of any effect or efficacy thereunto This therefore is not likely as being the more Solemn Ordinance Wherefore the word is distinctly to be referred by a Zeugma unto the one and the other The whole effect of all the Sacrifices and Institutions of the Law is comprised in this word All the Sacrifices of Expiation and Ordinances of Purification had this effect and no more They sanctified unto the purifying of the flesh That is those who were legally defiled and were therefore excluded from an interest in the worship of God and were made obnoxious unto the curse of the Law thereon were so legally purified justified and cleansed by them as that they had free admission into the Society of the Church and the Solemn Worship thereof This they did this they were able to effect by vertue of Divine Institution This was the state of things under the Law when there was a Church-Purity Holiness and Sanctification to be obtained by the due observance of external Rites and Ordinances without internal purity or holiness Wherefore these things were in themselves of no worth nor value And as God himself doth often in the Prophets declare that meerly on their own account he had no regard unto them so by the Apostle they are called worldly carnal and beggarly Rudiments Why then it will be said did God appoint and ordain them Why did he oblige the People unto their observance I answer It was not at all on the account of their outward use and efficacy as unto the purifying of the flesh which as it was alone God always despised but it was because of the representation of good things to come which the wisdom of God had inlaid them withal With respect hereunto they were glorious and of exceeding advantage unto the Faith and Obedience of the Church This state of things is changed under the New Testament For now neither Circumcision availeth any thing nor Uncircumcision but a new Creature The thing signified namely internal Purity and Holiness is no less necessary unto a Right unto the Priviledges of the Gospel than the observance of these external Rites was unto the Priviledges of the Law Yet is there no countenance given hereby unto the impious opinion of some that God by the Law required only external Obedience without respect unto the inward spiritual part of it For although the Rites and Sacrifices of the Law by their own vertue purified externally and delivered only from temporary Punishments yet the Precepts and the Promises of the Law required the same Holiness and Obedience unto God as doth the Gospel VER XIV How much more shall the Blood of Christ who through the eternal Spirit offered himself without spot unto God purifie your Conscience from dead works to serve the living God THis Verse contains the Inference or Argument of the Apostle from the preceding Propositions and Concessions The Nature of the Argument is à minori and à proportione From the first the Inference follows as unto its truth and formally from the latter as to its greater evidence and materially There are in the words considerable 1. The Subject treated of in opposition unto that before spoken unto and that is the Blood of Christ. 2. The means whereby this Blood of Christ was effectual unto the end designed in opposition unto the way and means of the efficacy of legal Ordinances He offered himself that is in the shedding of it unto God without spot through the eternal Spirit 3. The end assigned unto this Blood of Christ in that offering of himself or the effect wrought thereby in opposition unto the end and effect of legal Ordinances which is to purge our Consciences from dead works 4. The benefit and advantage which we receive thereby in opposition unto the benefit which was obtained by those legal administrations that we may serve the living God All which must be considered and explained 1. The Nature of the Inference is expressed by How much more This is usual with the Apostle when he draws any Inference or Conclusion from a Comparison between Christ and the High Priest the Gospel and the Law to use an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in expression to manifest their absolute pre-eminence above them See Chap. 2. 2 3. Chap. 3. 3. Chap. 10. 28 29. Chap. 12. 25. Although these things agreed in their general Nature whence a Comparison is founded yet were the one incomparably more glorious than the other Hence elsewhere although he alloweth the administration of the Law to be glorious yet he affirms that it had no Glory in comparison of what doth excel 2 Cor. 3. 10. The Person of Christ is the Spring of all the Glory in the Church and the more nearly any thing relates thereunto the more glorious it is There are two things included in this way of the Introduction of the present Inference How much more 1. An equal certainty of the Event and Effect ascribed unto the Blood of Christ with the effect of the legal Sacrifices is included in it So the Argument is à minori And the Inference of such an Argument is expressed by much more though an equal certainty be all that is evinced by it If these Sacrifices and Ordinances of the Law were effectual unto the ends of legal Expiation and Purification then is the Blood of Christ assuredly so unto the spiritual and eternal effects whereunto it is designed And the force of the Argument is not meerly as was observed before à comparatis and à minori but from the nature of the things themselves as the one was appointed to be typical of the other 2. The Argument is taken from a Proportion between the things themselves that are compared as to their efficacy This gives a greater evidence and validity unto the Argument than if it were
dignity and efficacy of all that he did did depend That which the Effect intended is ascribed unto is the Blood of Christ. And two things are to be enquired hereon 1 What is meant by the Blood of Christ. 2 How this Effect was wrought by it 1. It is not only that Material Blood which he shed absolutely considered that is here and elsewhere called the Blood of Christ when the work of our Redemption is ascribed unto it that is intended But there is a double consideration of it with respect unto its Efficacy unto this End 1 That it was the pledge and the sign of all the internal Obedience and Sufferings of the Soul of Christ of his Person He became obedient unto death the death of the Cross whereon his blood was shed This was the great instance of his Obedience and of his Sufferings whereby he made Reconciliation and Atonement for Sin Hence the Effects of all his Sufferings and of all Obedience in his Sufferings are ascribed unto his Blood 2 Respect is had unto the Sacrifice and Offering of Blood under the Law The reason why God gave the People the Blood to make Atonement on the Altar was because the life of the flesh was in it Lev. 17. 11 14. So was the life of Christ in his Blood by the shedding whereof he laid it down And by his death it is as he was the Son of God that we are redeemed Herein he made his Soul an Offering for Sin Isa. 53. 10. Wherefore this Expression of the Blood of Christ in order unto our Redemption or the Expiation of Sin is comprehensive of all that he did and suffered for those Ends inasmuch as the shedding of it was the way and means whereby he offered it or himself in and by it unto God 2. The second Enquiry is How the Effect here mentioned was wrought by the Blood of Christ. And this we cannot determine without a general consideration of the Effect it self and this is the purging of our Conscience from dead works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall purge That is say some shall purifie and sanctifie by internal inherent sanctification But neither the sense of the word nor the Context nor the Exposition given by the Apostle of this very expression Chap. 10. 1 2. will admit of this restrained sense I grant it is included herein but there is somewhat else principally intended namely the Expiation of Sin with our Justification and Peace with God thereon 1 For the proper sense of the word here used see our Exposition on Chap. 1. 3. Expiation Lustration carrying away punishment by making Atonement are expressed by it in all good Authors 2 The Context requires this sense in the first place For First The Argument here used is immediately applied to prove that Christ hath obtained for us eternal Redemption But Redemption consists not in internal Sanctification only although that be a necessary consequent of it But it is the pardon of Sin through the Aronement made or a price paid In whom we have redemption through his blood even the forgiveness of sins Eph. 1. 7. Secondly In the Comparison insisted on there is distinct mention made of the Blood of Bulls and Goats as well as of the Ashes of an Heifer sprinkled But the first and principal use of Blood in Sacrifice was to make Atonement for sin Lev. 17. 11. Thirdly The End of this Purging is to give boldness in the service of God and peace with him therein that we may serve the living God But this is done by the expiation and pardon of Sin with justification thereon Fourthly It is Conscience that is said to be purged Now Conscience is the proper seat of the guilt of Sin it is that which chargeth it on the Soul and which hinders all approach unto God in his service with liberty and boldness unless it be removed which Fifthly Gives us the best consideration of the Apostle's Exposition of this expression Chap. 10. 1 2. For he there declares that to have the Conscience purged is to have its condemning power for sin taken away and cease There is therefore under the same name a twofold Effect here ascribed unto the Blood of Christ the one in answer and opposition unto the Effect of the Blood of Bulls and Goats being offered the other in answer unto the Effect of the Ashes of an Heifer being sprinkled The first consisting in making Atonement for our sins the other in the sanctification of our persons And there are two ways whereby these things are procured by the Blood of Christ. 1 By its offering whereby Sin is expiated 2 By its sprinkling whereby our persons are sanctified The first ariseth from the satisfaction he made unto the justice of God by undergoing in his death the punishment due to us being made therein a Curse for us that the blessing might come upon us therein as his death was a Sacrifice as he offered himself unto God in the shedding of his Blood he made Atonement The other from the vertue of his Sacrifice applied unto us by the Holy Spirit which is the sprinkling of it so doth the Blood of Jesus Christ the Son of God cleanse us from all our Sins The Socinian Expositor on this place endeavors by a long perplexed discourse to evade the force of this testimony wherein the expiation of Sin is directly assigned unto the Blood of Christ. His pretence is to shew how many ways it may be so but his design is to prove that really it can be so by none at all For the Assertion as it lies in terms is destructive of their Heresie Wherefore he proceeds on these Suppositions 1 That the Expiation of Sin is our deliverance from the punishment due unto Sin by the power of Christ in Heaven But this is diametrically as opposite unto the true Nature of it so unto its Representation in the Sacrifices of old whereunto it is compared by the Apostle and from whence he argueth Neither is this a tolerable Exposition of the words The Blood of Christ in answer unto what was represented by the Blood of the Sacrifices of the Law doth purge our Consciences from dead works that is Christ by his power in Heaven doth free us from the punishment due to Sin 2 That Christ was not a Priest until after his Ascension into Heaven That this Supposition destroys the whole Nature of that Office hath been sufficiently before declared 3 That his offering himself unto God was the presenting of himself in Heaven before God as having done the Will of God on the earth But as this hath nothing in it of the nature of a Sacrifice so what is asserted by it can according to these men be no way said to be done by his Blood seeing they affirm that when Christ doth this he hath neither flesh nor blood 4 That the Resurrection of Christ gave all Efficacy unto his Death But the truth is it was his Death and what he effected therein
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
was a Covenant did consist 2. There was a Promise and Conveyance of an Inheritance unto them namely of the Land of Canaan with all the Priviledges of it God declared that the land was his and that he gave it unto them for an Inheritance And this Promise or Grant was made unto them without any consideration of their previous Obedience out of meer love and Grace The principal design of the Book of Deuteronomy is to inlay this Principle in the foundation of their obedience Now the free Grant and Donation of an Inheritance of the Goods of him that makes the Grant is properly a Testament A free disposition it was of the Goods of the Testator 3. There was in the confirmation of this Grant the intervention of Death The Grant of the Inheritance of the Land that God made was confirmed by death and the Blood of the Beasts offered in sacrifice whereof we must treat on v. 18 19 20. And although Covenants were confirmed by Sacrifices as this was so far as it was a Covenant namely with the Blood of them yet as in those Sacrifices death was comprised it was to confirm the Testamentary Grant of the Inheritance For death is necessary unto the Confirmation of a Testament which then could only be in Type and Representation the Testator himself was not to die for the establishment of a Typical Inheritance Wherefore the Apostle having discoursed before concerning the Covenant as it prescribed and required Obedience with Promises and Penalties annexed unto it He now treats of it as unto the Donation and Communication of Good things by it with the Confirmation of the Grant of them by death in which sense it was a Testament and not a Covenant properly so called And the arguing of the Apostle from this word is not only just and reasonable but without it we could never have rightly understood the Typical Representation that was made of the Death Blood and Sacrifice of Christ in the Confirmation of the New Testament as we shall see immediately This difficulty being removed we may proceed in the Exposition of the words That which first occurs is the Note of Connexion in the Conjunction And. But it doth not here as sometimes infer a Reason of what was spoken before but is emphatically expletive and denotes a progress in the present Argument As much as Also Moreover 2. There is the Ground of the ensuing Assertion or the manner of its Introduction For this cause Some say that it looks backward and intimates a Reason of what was spoken before or why it was necessary that our Consciences should be purged from dead works by the Blood of Christ namely because he was the Mediator of the new Covenant others say it looks forward and gives a reason why he was to be the Mediator of the new Testament namely that by the means of Death for the Transgressions c. It is evident that there is a reason rendred in these words of the necessity of the death and Sacrifice of Christ by which alone our Consciences may be purged from dead works And this reason is intended in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this cause And this necessity of the death of Christ the Apostle proves both from the nature of his office namely that he was to be the Mediator of the new Covenant which being a Testament required the death of the Testator and from what was to be effected thereby namely the Redemption of Transgressions and the purchase of an eternal Inheritance Wherefore these are the things which he hath respect unto in these words For this cause But withal the Apostle in this verse enlargeth his discourse as designing to comprehend in it the whole dispensation of the will and Grace of God unto the Church in Christ with the Ground and Reason of it This reason he layeth down in this verse giving an account of the effects of it in those that follow Hereunto respect is had in this expression For the exposition of the words themselves that is the declaration of the mind of the Holy Ghost and nature of the things contained in them we must leave the order of the words and take that of the things themselves And the things ensuing are declared in them 1 That God designed an eternal Inheritance unto some persons 2 The way and manner of conveying a Right and Title thereunto was by promise 3 That the Persons unto whom this Inheritance is designed are those that are called 4 That there was an obstacle unto the enjoyment of this Inheritance which was Transgression against the first Covenant 5 That this obstacle might be removed and the Inheritance enjoyed God made a New Covenant because none of the Rites Ordinances or Sacrifices of the first Covenant could remove that Obstacle or expiate those Sins 6 The Ground of the Efficacy of the New Covenant unt o this End was That it had a Mediator an High Priest such as had been already described 7 The way and means whereby the Mediator of the New Covenant did expiate Sins under the Old was by death nor could it otherwise be done seeing this New Covenant being a Testament also required the death of the Testator 8 This Death of the Mediator of the new Testament did take away sins by the Redemption of them For the Redemption of Transgressions All which must be opened for the due Exposition of these words 1. God designed unto some an Eternal Inheritance And both the Reason of this grant with the nature of it must be enquired into 1 As unto the Reason of it God in our first Creation gave unto man whom he made his Son and Heir as unto things here below a great Inheritance of meer Grace and Bounty This Inheritance consisted in the use of all the Creatures here below in a just Title unto them and dominion over them Neither did it consist absolutely in these things but as they were a Pledge of the present favour of God and of mans future blessedness upon his Obedience This whole Inheritance man forfeited by sin God also took the forfeiture and ejected him out of the possession of it and utterly despoiled him of his Title unto it Nevertheless he designed unto some another Inheritance even that should not be lost that should be eternal It is altogether vain and foolish to seek for any other Cause or Reason of the preparation of this Inheritance and the designation of it unto any person but only his own Grace Bounty his sovereign Will and Pleasure What merit of it what means of attaining it could be found in them who were considered under no other Qualifications but such as had wofully rejected that Inheritance which before they were instated in And therefore is it called an Inheritance to mind us that the way whereby we come unto it is gratuitous Adoption and not purchase or merit 2 As unto the Nature of it it is declared in the Adjunct mentioned it is eternal
had its Consummation Wherefore both the Entrance and the End of this season are called by the same name the Beginning of it here and the End of it Mat. 28. 20. For the whole is but one entire Season And the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this construction with a Dative Case signifies the Entrance of any thing as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is at the approach of Death Wherefore whatever hath been or may be in the Duration of the world afterwards the Appearance of Christ to offer himself was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of the world that is at the entrance of the last season of Gods dispensation of Grace unto the Church Thus it was saith the Apostle in matter of Fact then did Christ offer himself and then only With respect unto this season so stated three things are affirmed of Christ in the following words 1. What he did He appeared 2. Unto what end to take away sin 3. By what means by the Sacrifice of himself But there is some Difficulty in the Distinction of these words and so variety in their Interpretation which must be removed For those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Sacrifice of himself may be referred either unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the putting away of sin that goes before or unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was manifest that follows after In the first way the sense is He was manifest to put away sin by the Sacrifice of himself In the latter he appeared by the Sacrifice of himself to put away sin which confines his Appearance unto his Sacrifice which sense is expressed by the Vulgar Translation per hostiam suam apparuit he appeared by his own Host say the Rhemists But the former Reading of the words is evidently unto the mind of the Apostle For his Appearance was what he did in general with respect unto the end mentioned and the way whereby he did it 1. There is what he did He appeared He was manifested some say that this Appearance of Christ is the same with his Appearance in the Presence of God for us mentioned in the foregoing verse But it is as another word that is used so another thing that is intended That Appearance was after his Sacrifice this is in order unto it That is in Heaven this was on Earth That is still continued this is that which was already accomplished at the Time limited by the Apostle Wherefore this Appearance this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or manifestation of Christ in the end of the world is the same with his being manifested in the flesh 1 Tim. 3. 16 or his coming into the world or taking on him the seed of Abraham to this End that he might suffer and offer himself unto God For what is affirmed is opposed unto what is spoken immediately before namely of his suffering often since the Foundation of the world This he did not do but appeared was manifest that is in the flesh in the Ends of the world to suffer and to expiate sin Nor is the Word ever used to express the Appearance of Christ before God in Heaven His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is his coming into the world by his Incarnation unto the Discharge of his Office His Appearance before God in Heaven is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And his Illustrious Appearance at the last day is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though that word be used also to express his Glorious manifestation by the Gospel 2 Tim. 1. 10 See 1 Tim. 3. 16. 1 Joh. 3. 8. Tit. 2. 14. This therefore is the meaning of the word Christ did not come into the world he was not manifested in the flesh often since the Foundation of the world that he might often suffer and offer but he did so he so appeared was so manifest in the End of the world 2. The End of this Appearance of Christ was to put away sin And we must enquire both what is meant by sin and what by the putting of it away Wherefore by sin the Apostle intends the whole of its Nature and Effects in its Root and Fruits in its Guilt Power and Punishment Sin Absolutely and Universally Sin as it was an Apostacy from God as it was the Cause of all Distance between God and us as it was the work of the Devil Sin in all that it was and all that it could effect or all the Consequents of it Sin in its whole Empire and Dominion as it entred by the fall of Adam invaded our Nature in its Power oppressed our Persons with its Guilt filled the whole world with its fruits gave existence and Right unto Death and hell with power to Satan to rule in and over mankind so as it rendred us obnoxious unto the Curse of God and Eternal punishment In the whole Extent of sin he appeared to put it away that is with respect unto the Church that is sanctified by his Blood and dedicated unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render putting away is Abrogatio Dissolutio Destructio An Abrogation Disanulling Destroying Disarming It is the Name of taking away the Force Power and Obligation of a Law The Power of Sin as unto all its Effects and Consequents whether sinfull or Penal is called its Law the Law of Sin Rom. 8. 2. And of this Law as of others there are two Parts or Powers 1. It s Obligation unto punishment after the nature of all Penal Laws Hence it is called the Law of Death that whereon sinners are bound over unto Eternal Death This force it borrows from its Relation unto the Law of God and the curse thereof 2. It s impelling Ruling Power subjectively in the mindes of men leading them Captive into all enmity and disobedience unto God Rom. 7. 23. Christ appeared to abrogate this Law of sin to deprive it of its whole power 1. That it should not condemn us any more nor bind us over to punishment This he did by making Attonement for it by the Expiation of it undergoing in his own suffering the penalty due unto it which of necessity he was to suffer as often as he offered himself Herein consisted the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or abrogation of its Law principally 2. By the destruction of its subjective Power purging our Consciences from dead works in the way that hath been declared This was the principal end of the Appearance of Christ in the world 1 Joh. 3. 8. 3. The way whereby he did this was by the Sacrifice of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Sacrifice wherein he both suffered and offered himself unto God For that both are included the opposition made unto his often suffering doth evince This therefore is the design and meaning of these words to evidence that Christ did not offer himself unto God often more then once as the High-Priest offered every year before his entrance into the Holy place the Apostle declares the End and Effect of his
〈◊〉 Iisdem Sacrificiis iis ipsis hostiis or Sacrificiis Our Translation rendereth not the Emphasis of the Expression Iis hostiis quas quotannis with the same Sacrifices or those Sacrifices which were of the same kind and nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is omitted in our Translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is with those Sacrifices the Article being demonstrative The same not individually the same for they were many and offered often or every year when a Sacrifice was offered again materially the same But they were of the same kind They could not by the Law offer a Sacrifice of one kind one year and a Sacrifice of another the next But the same Sacrifices in the substance and essence in their matter and manner were annually repeated without variation or alteration And this the Apostle urgeth to shew that there was no more in any one of them than in another and what one could not do could not be done by its Repetition for it was still the same Great things were effected by these Sacrifices By them was the first Covenant consecrated and confirmed By them was Attonement and Expiation of sin made that is Typically and declaratively By them were the Priests themselves dedicated unto God By them were the people made holy Wherefore this impotency being ascribed unto them it absolutely concludes unto the whole Law with all other Priviledges and Duties of it 2. He describes them from the time and season of their Offering It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yearly every year year by year It is hence manifest what Sacrifices he principally intends namely the Anniversary Sacrifices of Expiation when the High Priest entred into the most holy place with blood Levit. 16. And he instanceth therein not to exclude other Sacrifices from the same censure but as giving an instance for them all in that which was most solemn had the most eminent effects at once respecting the whole Church and that which the Jews principally trusted unto Had he mentioned Sacrifices in general it might have been replyed that although the Sacrifices which were daily offered or those on especial occasions might not perfect the Worshippers at least not the whole congregation but yet the Church it self might be perfected by that great Sacrifice which was offered yearly with the blood whereof the High-Priest entred into the presence of God Accordingly the Jews have such a Saying among them that on the day of expiation all Israel was made as righteous as in the day wherein man was first created But the Apostle applying his argument unto those Sacrifices and proving their insufficiency unto the end mentioned leaves no reserve unto any thoughts that it might be attained by other Sacrifices which were of another nature and efficacy And besides to give the greater cogency unto his argument he sixeth on those Sacrifices which had the least of what he proves their imperfection by For these Sacrifices were repeated only once a year And if this repetition of them once a year proves them weak and imperfect how much more were those so which were repeated every Day or Week or Month 3. He refers unto the Offerers of those Sacrifices which they offer that is the High-Priests of whom he had treated in the foregoing Chapter And he speaks of things in the present tense The Law cannot which they offer not the Law could not and which they offered The reason hereof hath been before declared For he sets before the Hebrews a Scheme and representation of all their Worship at its first institution that they might discern the Original intention of God therein And therefore he insists only on the Tabernacle making no mention of the Temple So he states what was done at the first giving of the Law and the institution of all its Ordinances of Worship as if it were now present before their eyes And if it had not the power mentioned at their first Institution when the Law was in all its vigor and Glory no accession could be made unto it by any continuance of time any otherwise but in the false Imagination of the people That which remains of the words is an Account of what the Law could not do or effect by its Sacrifices It could not make the comers thereunto perfect for ever There is in the words 1. The Effect denyed 2. The Persons with respect unto whom it is denyed 3. The Limitation of that denyal 1. The Effect denied what it cannot do is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dedicate consummate consecrate perfect sanctifie Of the meaning of the word in this Epistle I have spoken often before As also I have shewed at large what that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is which God designed unto the Church in this world wherein it did consist and how the Law could not effect it See the Exposition on chap. 7. v. 11. Here it is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 9. 9. perfect as appertaining unto the conscience which is ascribed unto the Sacrifice of Christ v. 14. Wherefore the word principally in this place respects the Expiation of sin or the taking away the guilt of it by Attonement and so the Apostle expounds it in the following verses as shall be declared 2. Those with respect unto whom this power is denyed unto the Law are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say we the comers thereunto Accedentes The expression is every way the same with that of chap. 9. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Worshippers and the comers are the same as is declared v. 2. 3. those who make use of the Sacrifices of the Law in the worship of God who approach unto him by Sacrifices And they are thus expressed by the comers partly from the Original direction given about the observation and partly from the nature of the service it self The first we have Levit. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifies to draw nigh to come near with an oblation These are the comers those who draw nigh with and bring their oblations unto the Altar And such was the nature of the Sacrifice it self It consisted in coming with their Sacrifice unto the Altar with the Priests approaching unto the Sacrifice in all which an accesse was made unto God Howbeit the Word here is of a larger signification nor is it to be limited unto them who brought their own Sacrifices but extends unto all that came to attend unto the Solemnity of them whereby according to Gods appointment they had a participation in the benefit of them For respect is had unto the Anniversary Sacrifice which was not brought by any but was provided for all But as the Priests were included in the foregoing words which they offer So by these comers the people are intended for whose benefit these Sacrifices were offered For as was said respect is had unto the great Anniversary Sacrifice which was offered in the Name and on the behalf of the whole congregation
state in this World And the exercise and use of it doth consist in our drawing nigh unto God in Holy Services and Worship through Christ as the Apostle declares ver 22 23. There is then a two-fold opposition in these words unto the state of the people under the Law 1. As unto the Spirit and frame of mind in the Worshippers Or 2. As unto the place of the Worship from whence they were excluded and whereunto we are admitted 1. The First is in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldness There were two things with respect unto those Worshippers in this matter 1. A Legal Prohibition from entring into the holy place whereon they had no liberty or freedom so to do because they were forbidden on several penalties 2. Dread and fear which deprived them of all boldness or holy confidence in their approaches unto God therefore the Apostle expresseth the contrary frame of believers under the New Testament by a word that signifieth both Liberty or Freedom from any Prohibition and boldness with confidence in the exercise of that liberty I have spoken before of the various use and signification of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle both in this and other Epistles useth frequently to express both their right and liberty and confidence unto and in their access unto God of believers under the New Testament in opposition to the state of them under the Old We have a right unto it we have liberty without restraint by any Prohibition we have confidence and assurance without dread or fear 2. This liberty we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aditus introitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the true Sanctuary the holy place not made with hands See Chap. 9. 11 12. The immediate gracious presence of God himself in Christ Jesus Whatever was Typically represented in the most holy place of Old we have access unto that is unto God himself we have an access in one spirit by Christ. 1. This is the great fundamental priviledge of the Gospel that believers in all their holy Worship have liberty boldness and confidence to enter with it and by it into the gracious presence of God They are not hindred by any prohibition God set bounds unto Mount Sinai that none should pass or break through into his presence in the giving of the Law He hath set none to Mount Sion but all believers have Right Title and Liberty to approach unto him even unto this Throne There is no such Order now that he who draws nigh shall be cut off but on the contrary that he that doth not so do shall be destroyed 2. Hence there is no dread fear or terror in their Minds Hearts or Consciences when they make those approaches unto God This was a consequent of the same Interdict of the Law which is now taken away They have not received the Spirit of Bondage unto fear but the Spirit of the Son whereby with holy boldness they cry Abba Father for where the Spirit of the Lord is there is Liberty they have freedom unto and confidence in their duties and therein consists the greatest evidence of our interest in the Gospel and Priviledges thereof 3. The nature of Gospel Worship consists in this that it is an entrance with boldness into the presence of God However Men may multiply duties of what sort or nature soever they be if they design not in and by them to enter into the presence of God if they have not some experience that so they do if they are taken up with other thoughts and rest in the outward performance of them they belong not unto Evangelical Worship The only exercise of Faith in them is in an entrance into the presence of God 4. Our approach unto God in Gospel Worship is unto him as evidencing himself in a way of Grace and Mercy Hence it is said to be an entrance into the holiest for in the holy place were all the pledges and tokens of Gods grace and favour as we have manifested upon the foregoing Chapter And as the taking off of the old prohibition gives us liberty and the institution of the Worship of the Gospel gives us Title unto this priviledge so the consideration of the nature of that presence of God whereunto we approach gives us boldness thereunto 5. The procuring cause of this priviledge is in the next place exprest we have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Blood of Jesus say we It is the procuring cause of this priviledge that is intended which is often so proposed The Blood of Jesus Christ is the same with his Sacrifice the Offering of himself or the Offering of his Body once only For he Offered himself in and by the effusion of his Blood whereby he made attonement for Sin which could not be otherwise effected And it is here opposed as also in the whole preceding discourse unto the Blood of the Legal Sacrifices They could not procure they did not effect any such liberty of access unto God in the holy place This was done by the Blood of Jesus only whereby he accomplished what the Sacrifices of the Law could not do And it is a cause of this priviledge on a twofold account 1. In its respect unto God in its Oblation 2. In respect unto the Consciences of Believers in its Application 1. By its Oblation it removed and took away all causes of distance between God and Believers It made attonement for them answered the Law removed the Curse broke down the partition-wall or the Law of Commandments contained in Ordinances wherein were all the prohibitions of approaching unto God with boldness Hereby also he rent the Veil which interposed and hid the gracious presence of God from us And these things being removed out of the way by the Blood of the Oblation or Offering of Christ peace being thereby made with God he procured him to be reconciled unto us inviting us to accept and make use of that reconciliation by receiving the attonement Hence believers have boldness to appear before him and approach unto his presence See Rom. 5. 11. 2 Cor. 5. 18 19 20 21. Eph. 2. 13 14 15 16 17 18. Hereon was it the procuring the purchasing cause of this priviledge 2. It is the cause of it with respect unto the Consciences of Believers in the Application of it unto their Souls There are not only all the hindrances mentioned on the part of God lying in the way of our access unto him but also the Consciences of Men from a sense of the guilt of Sin were filled with fear and dread of God and durst not so much as desire an immediate access unto him The efficacy of the Blood of Christ being through believing communicated unto them takes away all this dread and fear And this is done principally by his bestowing on them the holy Spirit which is a Spirit of Liberty as our Apostle shews at large 2 Cor. 3. Wherefore we have boldness
which he had all along compared and expressed Wherefore to convince the Hebrews not only of the certainty and severity of the Judgment declared but also of the Equity and Righteousness of it he proposeth unto them the consideration of Gods constitution of punishment under the Old Testament with respect unto the Law of Moses which they could not deny to be Just and Equal Ver. 28. he lays down the matter of fact as it was Stated under the Law Wherein there are three things 1. The sin whereunto that of Apostasie from the Gospel is compared He that despised Moses Law 2. The Punishment of that sin according to the Law he that was guilty of it dyed without Mercy 3. The way whereby according unto the Law his sin was to be charged on him it was under two or three Witnesses Unto the first two things did concur 1. It was such a sin as by the Law was capital as Murder Adultery Incest Idolatry Blasphemy and some others Concerning them it was provided in the Law that those who were guilty of them should be put to Death God alone by vertue of his Soveraignty could dispense with the Execution of this sentence of the Law as he did in the case of Lavid 2 Sam. 12. 13. but as unto the people they were prohibited on any account to dispense with it or forbear the Execution of it Numb 35. 31. 2. It was required that he did it presumptuously or with an high hand Ex. 21. 14. Numb 15. 30 31. Deut. 17. 12. He that was thus guilty of sin in sinning is said to despise Moses Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abolish it to render it useless that is in himself by contempt of the Authority of it or the Authority of God in it And it is called a contempt and abolishing of the Law as the word signifies 1. Because of Gods indulgence unto them therein For although the general sentence of the Law was a Curse wherein death was contained against every Transgression thereof Deut. 29. yet God had ordained and appointed that for all their sins of Ignorance Infirmity or surprisals by Temptations an Attonement should be made by Sacrifice whereon the guilty were freed as unto the terms of the Covenant and restored to a right unto all the Promises of it Wherein they would not abide in those Terms and Conditions of the Covenant but transgress the bounds annext to them it was a contempt of the whole Law with the wisdom goodness and authority of God therein 2. They rejected all the Promises of it which were given exclusively unto such sins nor was there any way appointed of God for their recovery unto an interest in them Hereby they made themselves Lawless Persons contemning the Threatnings and despising the Promises of the Law which God would not bear in any of them Deut. 29. 18 19 20 21. It is the contempt of God and his Authority in his Law that is the Gall and Poyson of sin This may be said in some measure of all voluntary sins and the more there is of it in any sin the greater is their guilt and the higher is their aggravation who have contracted it But there is a degree hereof which God will not bear with namely when this presumptuous contempt hath such an influence into any sin as that no ignorance no infirmity no special temptation can be pleaded unto the extenuation of it I obtained mercy because I did it ignorantly in unbelief And sundry things are required hereunto 1. That it be known unto the sinner both in point of right and fact to be such a sin as whereunto the penalty of death without dispensation was annexed 2. That therefore the sence of God in the Law be suggested unto the soul in and by the ordinary means of it 3. That the Resolution of continuing in it and the perpetration of it doth prevail against all convictions and fear of punishment 4. That Motives unto the contrary with reluctancies of Conscience be stifled or overcome These things rendered a sinner presumptuous or caused him to sin with an high hand under the Law Whereunto the Apostle adds in the next verse the peculiar aggravations of sin against the Gospel This it is to despise the Law of Moses as it is explained Numb 15. 30 31. 2. The Punishment of this sin or of him that was guilty of it was that he died without mercy He died that is he was put to death not alvaies it may be de facto but such was the constitution of the Law he was to be put to death without mercy There were several waies of inflicting Capital punishments appointed by the Law as hanging on a Tree burning and stoning Of all which and the application of them unto particular Cases I have given a description in the Exercitations unto the first Volume of these Commentaries And it is said that he dyed without mercy not only because there was no allowance for any such mercy as should save and deliver him but God had expresly forbidden that either mercy or compassion should be shewed in such cases Deut. 13. 6 7 8 9. Deut. 19. This is expresly added unto the highest instance of despising the Law namely the decalogue in the foundation of it whereon all other precepts of the Law were built and that which comprised a total Apostacy from the whole Law Wherefore I doubt not but the Apostle had an especial respect unto that sin in its punishment which had a compleat parallel with that whose hainousness he would represent However When the God of mercies will have men shew no mercy as in the Temporal punishment he can and will upon repentance shew mercy as to Eternal punishment For we dare not condemn all unto Hell which the Law condemned as unto temporal punishment 3. The way of Execution of this Judgment it was not to be done under two or three witnesses that is that were so of the fact and crime The Law is express in this case Deut. 17. 6. Chap. 19. 13. Numb 35. 30. Although God was very severe in the prescription of these Judgments yet he would give no advantage thereby unto wicked and malicious persons to take away the lives of innocent men He rather chose that those who were guilty should through our weakness go free for want of evidence against them than that innocence should be exposed unto the malice of one single testimony or witness And such abhorrency God had of false witnesses in criminal Causes as that which is most contrary unto his Righteousness in the Government of the world as that he established a Lex talionis in this case alone that a false witness should suffer the utmost of what he thought and contrived to bring on another The Equity of which Law is still continued in force as suitable to the Law of Nature and ought to be more observed than it is Deut. 19. 16 17 18 19 20 21. On this Proposition of