Exposition of Hebrews 6-10

VER. XIII, XIV.

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

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

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

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

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

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

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

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

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

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

VER. XIII.

THere are two things in this Verse, which are the ground from whence the Apostle argueth and maketh his Inference in that which follows. (1) A Proposition of the Sacrifices and Services of the Law which he had respect unto. (2) An Assignation of a certain efficacy unto them.

The Sacrifices of the Law he refers unto two Heads. (1) The Blood of Bulls and Goats. (2) The Ashes of an Heifer. And the distinction is, (1) from the matter of them, (2) the manner of their performance. For the manner of their performance, the Blood of Bulls and Goats were offered, which is supposed and included; the Ashes of the Heifer was sprinkled, as it is expressed.

The matter of the first is the Blood of Bulls and Goats. The same, say some, with the Goats and Calves mentioned in the Verse foregoing. So generally do the Expositors of the Roman Church; and that because their Translation reads Hircorum & Vitulorum, contrary unto the Original Text. And some instances they give of the same signification of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 .

But the Apostle had just reason for the alteration of his expression. For in the foregoing Verse, he had respect only unto the Anniversary Sacrifice of the High Priest, but here he enlargeth the Subject unto the consideration of all other expiatory Sacrifices under the Law. For he joins unto the Blood of Bulls and Goats, the Ashes of an Heifer, which was of no use in the Anniversary Sacrifice. Wherefore he designed in these words summarily to express all Sacrifices of Expiation, and all Ordinances of Purification that were appointed under the Law. And therefore the words in the close of the Verse, expressing the end and effects of these Ordinances, purified the unclean as unto the flesh, are not to be restrained unto them immediately foregoing, the Ashes of an Heifer sprinkled; but an equal respect is to be had unto the other sort, or the Blood of Bulls and Goats.

The Socinian Expositor, in his entrance into that wresting of this Text wherein he labors in a peculiar manner, denies that the water of sprinkling is here to be considered as Typical of Christ, and that because it is the Anniversary Sacrifice alone which is intended, wherein it was of no use. Yet he adds immediately that in itself, it was a Type of Christ; so wresting the Truth against his own Convictions, to force his design. But the Conclusion is strong on the other hand; because it was a Type of Christ, and is so here considered, whereas it was not used in the great Anniversary Sacrifice, it is not that Sacrifice alone which the Apostle hath respect unto.

Wherefore by Bulls and Goats, by an usual Synecdoche, all the several kinds of clean Beasts, whose blood was given unto the People to make Atonement withal, are intended. So is the matter of all Sacrifices expressed, Psal. 50. 13. Will I eat the flesh of Bulls, or drink the blood of Goats? Sheep are contained under Goats, being all Beasts of the Flock.

And it is the Blood of these Bulls and Goats which is proposed as the first way or means of the Expiation of Sin, and Purification under the Law. For it was by their Blood, and that as offered at the Altar, that Atonement was made, Lev. 17. 11. Purification was also made thereby, even by the sprinkling of it.

The second thing mentioned unto the same end, is the Ashes of an Heifer; and the use of it, which was by sprinkling. The Institution, use and end of this Ordinance, is described at large, Numb. 19. And an eminent Type of Christ there was therein, both as unto his suffering, and the continual efficacy of the cleansing virtue of his Blood in the Church. It would too much divert us from the present Argument, to consider all the particulars wherein there was a Representation of the Sacrifice of Christ, and the purging virtue of it in this Ordinance; yet the mention of some of them is of use unto the Explication of the Apostles general design. As,

(1) It was to be a Red Heifer, and that without spot or blemish, whereon no yoke had come, ver. 2. Red is the color of guilt, Isa. 1. 18. yet was there no spot or blemish in the Heifer; so was the guilt of Sin upon Christ, who in himself was absolutely pure and holy. No yoke had been on her; nor was there any constraint on Christ, but he offered himself willingly through the eternal Spirit.

(2) She was to be had forth without the Camp, ver. 3. which the Apostle alludes unto Chap. 13. 11. representing Christ going out of the City unto his Suffering and Oblation.

(3) One did slay her before the face of the Priest, and not the Priest himself. So the hands of others, Jews and Gentiles were used in the slaying of our Sacrifice.

(4) The Blood of the Heifer being slain, was sprinkled by the Priest seven times directly before the Tabernacle of the Congregation, ver. 4. So is the whole Church purified by the sprinkling of the Blood of Christ.

(5) The whole Heifer was to be burned in the sight of the Priest, ver. 5. So was whole Christ, Soul and Body, offered up to God in the fire of love, kindled in him by the eternal Spirit.

(6) Cedar wood, Hyssop and Scarlet were to be cast into the midst of the burning of the Heifer, ver. 6. which were all used by God's Institution in the purification of the unclean, or the sanctification and dedication of anything unto sacred use; to teach us that all spiritual virtue unto these ends, really and eternally, was contained in the one offering of Christ.

(7) Both the Priest who sprinkled the Blood, the men that slew the Heifer, and he that burned her, and he that gathered her ashes, were all unclean, until they were washed, ver. 7, 8, 9, 10. So when Christ was made a Sin-offering, all the legal Uncleannesses, that is, the Guilt of the Church, were on him, and he took them away.

But it is the use of this Ordinance which is principally intended. The Ashes of this Heifer being burned, was preserved, that being mixed with pure water, it might be sprinkled on persons, who on any occasion were legally unclean. Whoever was so, was excluded from all the Solemn Worship of the Church. Wherefore without this Ordinance, the worship of God, and the holy state of the Church could not have been continued. For the means, causes, and ways of legal defilements among them were very many, and some of them unavoidable. In particular every Tent and House, and all persons in them were defiled, if any one died among them, which could not but continually fall out in their Families. Hereon they were excluded from the Tabernacle and Congregation, and all Duties of the Solemn Worship of God, until they were purified. Had not therefore these Ashes, which were to be mingled with living water, been always preserved and in a readiness, the whole worship of God must quickly have ceased amongst them.

It is so in the Church of Christ. The Spiritual Defilements which befall Believers are many, and some of them unavoidable unto them whilst they are in this world; yea, their Duties, the best of them, have defilements adhering unto them. Were it not but that the Blood of Christ, in its purifying virtue, is in a continual readiness unto Faith, that God therein had opened a Fountain for Sin and Uncleanness, the Worship of the Church would not be acceptable unto him. In a constant application thereunto, doth the exercise of Faith much consist.

The nature and use of this Ordinance is farther described by its object, the unclean, 〈 in non-Latin alphabet 〉 , that is, those that were made common. All those who had a liberty of approach unto God in his Solemn Worship, were so far sanctified, that is, separated, and dedicated. And such as were deprived of this privilege were made common, and so unclean.

The Unclean especially intended in the Institution, were those who were defiled by the dead. Everyone that by any means touched a dead body, whether dying naturally or slain, whether in the house or field, or did bear it, or assist in the bearing of it, or were in the Tent or House where it was, were all defiled; no such person was to come into the Congregation, or near the Tabernacle. But it is certain that many Offices about the dead, are works of Humanity and Mercy, which morally defile not. Wherefore there was a peculiar reason of the constitution of this defilement, and this severe Interdiction of them that were so defiled from Divine Worship. And this was to represent unto the People the Curse of the Law, whereof Death was the great visible effect. The present Jews have this Notion, that defilement by the dead, arose from the poison that is dropt into them that die by the Angel of death, whereof see our Exposition on Chap. 2. 14. The meaning of it is, that Death came in by Sin, from the poisonous temptation of the old Serpent, and befell men by the Curse which took hold of them thereon. But they have lost the understanding of their own Tradition. This belonged unto the bondage under which it was the Will of God to keep that People, that they should dread Death as an effect of the Curse of the Law, and the fruit of Sin, which is taken away in Christ, Heb. 2. 14. 1 Cor. 15. 47. And these works which were unto them so full of defilement, are now unto us accepted Duties of Piety and Mercy.

These and many others were excluded from an interest in the Solemn Worship of God, upon ceremonial defilements. And some vehemently contend that none were so excluded for moral defilements; and it may be it is true, for the matter is dubious. But that it should thence follow, that none under the Gospel should be so excluded, for moral and spiritual Evils, is a fond imagination. Yea, the Argument is firm, that if God did so severely shut out from a participation in his Solemn Worship, all those who were legally or ceremonially defiled, much more is it his Will, that those who live in spiritual or moral defilements, should not approach unto him by the holy Ordinances of the Gospel.

The manner of the application of this purifying water, was by sprinkling. Being sprinkled; or rather transitively, sprinkling the unclean. Not only the Act, but the Efficacy of it is intended. The manner of it is declared, Numb. 19. 17, 18. The Ashes was kept by itself. Where use was to be made of it, it was to be mingled with clean living water, water from the Spring. The virtue was from the Ashes; as it was the Ashes of the Heifer, slain and burnt as a Sin-offering. The water was used as the means of its application. Being so mingled, any clean person might dip a Bunch of Hyssop (see Psal. 51. 7.) into it, and sprinkle anything or person that was defiled. For it was not confined unto the Office of the Priest, but was left unto every private person, as is the continual application of the Blood of Christ. And this Rite of sprinkling was that alone in all Sacrifices whereby their continued efficacy unto Sanctification and Purification was expressed. Thence is the Blood of Christ called the blood of sprinkling, because of its efficacy unto our Sanctification, as applied by Faith unto our Souls and Consciences.

The effect of the things mentioned is, that they sanctified unto the purifying of the flesh; namely, that those unto whom they were applied, might be made Levitically clean, be so freed from the carnal defilements, as to have an admission unto the Solemn Worship of God, and Society of the Church.

Sanctifieth, 〈 in non-Latin alphabet 〉 in the New Testament doth signify for the most part, to purify and sanctify internally and spiritually. Sometimes it is used in the sense of 〈 in non-Latin alphabet 〉 in the Old Testament, to separate, dedicate, consecrate. So is it by our Savior, John 17. 19. 〈 in non-Latin alphabet 〉 . And for them, I sanctify myself; that is, separate and dedicate myself to be a Sacrifice. So is it here used. Every defiled person was made common, excluded from the privilege 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, 〈 in non-Latin alphabet 〉 , 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 virtue 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 merely 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 anything, nor Uncircumcision, but a new Creature. The thing signified, namely, internal Purity and Holiness, is no less necessary unto a Right unto the Privileges of the Gospel, than the observance of these external Rites was unto the Privileges 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 virtue, 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.

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 non-Latin alphabet 〉 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 anything 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 merely, as was observed before, à comparatis, and à minori; but from the nature of the things themselves, as the one was appointed to be typical of the other.

2. The Argument is taken from a Proportion between the things themselves that are compared, as to their efficacy. This gives a greater evidence and validity unto the Argument, than if it were taken merely à minori. For there is a greater reason in the nature of things, that the Blood of Christ should purge our Consciences from dead works, than there is, that the Blood of Bulls and Goats should sanctify unto the purifying of the flesh. For that had all its efficacy unto this end from the sovereign pleasure of God in its Institution. In itself it had neither worth nor dignity, whence in any proportion of Justice or Reason, men should be legally sanctified by it. The Sacrifice of Christ also, as unto its Original, depended on the sovereign pleasure, wisdom and grace of God. But being so appointed, upon the account of the infinite dignity of his Person, and the nature of his Oblation, it had a real efficacy in the justice and wisdom of God, to procure the effect mentioned in the way of purchase and merit. This the Apostle refers unto in these words, Who through the eternal Spirit offered himself unto God. That the Offering was himself, that he offered himself through the eternal Spirit in his Divine Person, is that which gives assurance of the accomplishing the effect assigned unto it by his Blood, above any grounds we have to believe, that the Blood of Bulls and Goats should sanctify unto the purifying of the flesh. And we may observe from this, How much more; That

There is such an Evidence of Wisdom and Righteousness, unto a spiritual Eye, in the whole Mystery of our Redemption, Sanctification and Salvation by Christ, as gives an immovable foundation unto Faith to rest upon, in its receiving of it. The Faith of the Church of Old, was resolved into the mere sovereign pleasure of God, as to the efficacy of their Ordinances; nothing in the nature of the things themselves, did tend unto their establishment. But in the dispensation of God by Christ, in the work of our Redemption by him, there is such an Evidence of the Wisdom and Righteousness of God in the things themselves, as gives the highest security unto Faith. It is Unbelief alone, made obstinate by prejudices insinuated by the Devil, that hides these things from any, as the Apostle declares, 2 Cor. 4. 3. 4. And hence will arise the great aggravation of the Sin, and condemnation of them that perish.

2. We must consider the things themselves. The Subject spoken of, and whereunto the Effect mentioned is ascribed, is the Blood of Christ. The Person unto whom these things relate is Christ. I have given an account before on sundry occasions, of the great variety used by the Apostle in this Epistle, in the naming of him. And a peculiar Reason of everyone of them, is to be taken from the place where it is used. Here he calls him Christ; For on his being Christ, the Messias, depends the principal force of his present Argument. It is the Blood of him who was promised of Old to be the High Priest of the Church, and the Sacrifice for their Sins. In whom was the Faith of all the Saints of Old, that by him their Sins should be expiated, that in him they should be justified and glorified. Christ who is the Son of the living God, in whose Person God purchased his Church with his own Blood. And we may observe, That

The Efficacy of all the Offices of Christ towards the Church, depends on the Dignity of his Person. The Offering of his Blood was prevalent for the Expiation of Sin, because it was his Blood, and for no other Reason. But this is a Subject which I have handled at large elsewhere.

A late learned Commentator on this Epistle, takes occasion, in this place, to reflect on Dr. Gouge, for affirming that Christ was a Priest in both Natures, which as he says, cannot be true. I have not Dr. Gouge 's Exposition by me, and so know not in what sense it is affirmed by him. But that Christ is a Priest in his entire Person, and so in both Natures, is true, and the constant Opinion of all Protestant Divines. And the following words of this learned Author, being well explained, will clear the difficulty. For he saith, that, He that is a Priest is God, yet as God he is not, he cannot be a Priest. For that Christ is a Priest in both Natures, is no more, but that in the discharge of his Priestly Office, he acts as God and Man in one Person, from whence the Dignity and Efficacy of his Sacerdotal Actings do proceed. It is not hence required, that whatever he doth in the discharge of his Office, must be an immediate Act of the Divine, as well as of the Human Nature. No more is required unto it, but that the Person whose Acts they are, is God and Man, and acts as God and Man, in each Nature suitably unto its essential Properties. Hence although God cannot die, that is, the Divine Nature cannot do so, yet God purchased his Church with his own Blood; and so also the Lord of Glory was Crucified for us. The sum is, That the Person of Christ is the Principle of all his Mediatory Acts; although those Act • be immediately performed in and by virtue of his distinct Natures, some of one, some of another, according unto their distinct Properties and Powers. Hence are they all Theandrical; which could not be, if he were not a Priest in both Natures. Nor is this impeached by what ensues in the same Author; namely, That a Priest is an Officer, and all Officers, as Officers, are made such by Commission from the Sovereign Power, and are Servants under them. For,

(1) It may be this doth not hold, among the Divine Persons; it may be no more is required in the dispensation of God towards the Church unto an Office in any of them, but their own infinite condescension, with respect unto the order of their subsistence. So the Holy Ghost is in peculiar the Comforter of the Church by the way of Office, and is sent thereon by the Father and Son. Yet is there no more required hereunto, but that the order of the operation of the Persons in the blessed Trinity should answer the order of their subsistence; and so he who in his Person proceedeth from the Father and the Son, is sent unto his work by the Father and the Son; no new Act of Authority being required thereunto; but only the determination of the Divine Will, to act suitably unto the order of their subsistence.

(2) The Divine Nature considered in the Abstract cannot serve in an Office; yet He who was in the Form of God, and counted it no robbery to be equal unto God, took on him the form of a Servant, and was obedient unto death. It was in the Human Nature that he was a Servant, nevertheless it was the Son of God, he who in his Divine Nature was in the Form of God, who so served in Office, and yielded that Obedience. Wherefore he was so far a Mediator and Priest in both his Natures, as that whatever he did in the discharge of those Offices, was the Act of his entire Person, whereon the dignity and efficacy of all that he did, did depend.

That which the Effect intended is ascribed unto, is the Blood of Christ. And two things are to be inquired 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 itself; and this is, the purging of our Conscience from dead works. 〈 in non-Latin alphabet 〉 , shall purge: That is, say some, shall purify and sanctify, 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 virtue 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 show 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 Heresy. Wherefore he proceeds on these Suppositions.

(1) That the Expiation of Sin, is our deliverance from the punishment due unto Sin, by the power of Christ in Heaven. But this is diametrically as opposite unto the true Nature of it, so unto its Representation in the Sacrifices of old, whereunto it is compared by the Apostle, and from whence he argueth. Neither is this a tolerable Exposition of the words. The Blood of Christ in answer unto what was represented by the Blood of the Sacrifices of the Law, doth purge our Consciences from dead works; that is, Christ by his power in Heaven, doth free us from the punishment due to Sin.

(2) That Christ was not a Priest until after his Ascension into Heaven. That this Supposition destroys the whole Nature of that Office, hath been sufficiently before declared.

(3) That his offering himself unto God, was the presenting of himself in Heaven before God, as having done the Will of God on the earth. But as this hath nothing in it of the nature of a Sacrifice, so what is asserted by it, can, according to these men, be no way said to be done by his Blood, seeing they affirm that when Christ doth this, he hath neither flesh nor blood.

(4) That the Resurrection of Christ gave all Efficacy unto his Death. But the truth is, it was his Death, and what he effected therein, that was the ground of his Resurrection. He was brought again from the dead through the blood of the Covenant. And the efficacy of his death depends on his Resurrection, only as the evidence of his acceptance with God therein.

(5) That Christ confirmed his Doctrine by his Blood; that is, because he rose again.

All these Principles I have at large refuted in the Exercitations about the Priesthood of Christ, and shall not here again insist on their examination. This is plain and evident in the words, unless violence be offered unto them; namely, that the Blood of Christ, that is, his suffering in Soul and Body, and his obedience therein, testified and expressed in the shedding of his Blood, was the procuring cause of the expiation of our Sins, the purging of our Consciences from dead works, our justification, sanctification and acceptance with God thereon. And

There is nothing more destructive unto the whole Faith of the Gospel, than by any means to evacuate the immediate efficacy of the Blood of Christ. Every opinion of that tendency breaks in upon the whole mystery of the wisdom and grace of God in him. It renders all the Institutions and Sacrifices of the Law whereby God instructed the Church of Old in the Mystery of his Grace, useless, and unintelligible, and overthrows the foundation of the Gospel.

The second thing in the words, is the means whereby the Blood of Christ came to be of this efficacy, or to produce this effect. And that is, because in the shedding of it, he offered himself unto God through the eternal Spirit without spot. Every word is of great importance, and the whole Assertion filled with the mystery of the wisdom and grace of God, and must therefore be distinctly considered.

There is declared what Christ did unto the End mentioned, and that is expressed in the matter and manner of it. (1) He offered himself. (2) To whom; that is to God. (3) How, or from what principle, by what means by the eternal Spirit. (4) With what qualifications; without spot.

He offered himself. To prove that his Blood purgeth our Sins, he affirms that he offered himself. His whole Human Nature was the Offering; the way of its Offering, was by the shedding of his Blood. So the Beast was the Sacrifice, when the Blood alone or principally was offered on the Altar. For it was the Blood that made Atonement. So it was by his Blood that Christ made Atonement, but it was his Person that gave it efficacy unto that end. Wherefore by, Himself, the whole Human Nature of Christ is intended. And that,

(1) Not in distinction or separation from the Divine. For although the Human Nature of Christ, his Soul and Body, only was offered, yet he offered himself through his own eternal Spirit. This Offering of himself therefore was the Act of his whole Person, both Natures concurred in the Offering, though one alone was offered.

(2) All that he did or suffered in his Soul and Body when his Blood was shed, is comprised in this Offering of himself. His Obedience in Suffering was that which rendered this Offering of himself, a Sacrifice of a sweet smelling savor unto God.

And he is said thus to offer himself, in opposition unto the Sacrifices of the High Priest under the Law. They offered Goats and Bulls, or their blood; but he offered himself. This therefore was the Nature of the Offering of Christ; It was a Sacred Act of the Lord Christ as the High Priest of the Church, wherein according unto the Will of God, and what was required of him by virtue of the eternal Compact between the Father and him, concerning the Redemption of the Church, he gave up himself in the way of most profound Obedience, to do and suffer whatever the Justice and Law of God required unto the expiation of Sin, expressing the whole by the shedding of his Blood, in answer unto all the Typical Representations of this his Sacrifice, in all the Institutions of the Law.

And this Offering of Christ was proper Sacrifice.

(1) From the Office whereof it was an Act; it was so of his Sacerdotal Office; he was made a Priest of God for this end, that he might thus offer himself, and that this Offering of himself should be a Sacrifice.

(2) From the Nature of it; For it consisted in the sacred giving up unto God the thing that was offered in the present destruction or consumption of it. This is the Nature of a Sacrifice; it was the destruction and consumption by Death and Fire, by a sacred Action, of what was dedicated and offered unto God. So was it in this Sacrifice of Christ. As he suffered in it, so in the giving himself up unto God in it, there was an effusion of his Blood, and the destruction of his Life.

(3) From the End of it, which was assigned unto it in the wisdom and sovereignty of God, and in his own intention, which was to make Atonement for Sin, which gives an Offering the formal Nature of an Expiatory Sacrifice.

(4) From the way and manner of it. For therein,

1. He sanctified or dedicated himself unto God to be an Offering, John 17. 19.

2. He accompanied it with Prayers and Supplications, Heb. 5. 7.

3. There was an Altar which sanctified the Offering, which bore it up in its Oblation, which was his own Divine Nature, as we shall see immediately.

4. He kindled the Sacrifice with the fire of Divine Love, acting itself by zeal unto God's Glory, and compassion unto the souls of men.

5. He tendered all this unto God, as an Atonement for Sin, as we shall see in the next words.

This was the free, real, proper Sacrifice of Christ, whereof those of old were only Types, and obscure Representations; the Prefiguration hereof was the sole cause of their Institution. And what the Socinians pretend, namely, that the Lord Christ offered no real Sacrifice, but only what he did was called so Metaphorically, by the way of allusion unto the Sacrifices of the Law, is so far from truth, as that there never had been any such Sacrifices of Divine Appointment, but only to prefigure this which alone was really and substantially so. The Holy Ghost doth not make a forced accommodation of what Christ did unto those Sacrifices of old, by way of allusion, and by reason of some resemblances, but shows the uselessness and weakness of those Sacrifices in themselves, any farther but as they represented this of Christ.

The Nature of this Oblation and Sacrifice of Christ is utterly overthrown by the Socinians. They deny that in all this there was any offering at all; they deny that his shedding of his Blood, or anything which he did or suffered therein, either actually or passively, his obedience, or giving himself up unto God therein was his Sacrifice, or any part of it, but only somewhat required previously thereunto, and that without any necessary cause or reason. But his Sacrifice, his Offering of himself, they say is nothing but his appearance in Heaven, and the Presentation of himself before the Throne of God, whereon he receiveth power, to deliver them that believe in him from the punishment due to sin. But,

(1) This appearance of Christ in Heaven is nowhere called his Oblation, his Sacrifice, or his Offering of himself. The places wherein some grant it may be so, do assert no such thing, as we shall see in the Explanation of them, for they occur unto us in this Chapter.

(2) It no ways answers the Atonement that was made by the Blood of the Sacrifices at the Altar, which was never carried into the Holy Place: yea, it overthrows all Analogy, all Resemblance and Typical Representation between those Sacrifices and this of Christ, there being no similitude, nothing alike between them. And this renders all the reasoning of the Apostle not only invalid, but altogether impertinent.

(3) The Supposition of it utterly overthrows the true Nature of a proper and real Sacrifice, substituting that in the room of it which is only metaphorical, and improperly so called. Nor can it be evidenced wherein the Metaphor doth consist, or that there is any ground why it should be called an Offering or a Sacrifice. For all things belonging to it are distinct from, yea, contrary unto a true real Sacrifice.

(4) It overthrows the Nature of the Priesthood of Christ, making it to consist in his actings from God towards us in a way of power; whereas the Nature of the Priesthood is to act with God, for and on the behalf of the Church.

(5) It offers violence unto the Text; For herein Christ's offering of himself is expressive of the way whereby his Blood purgeth our Consciences, which in their sense is excluded. But we may observe unto our purpose,

1. This was the greatest expression of the inexpressible love of Christ; he offered himself: What was required thereunto, what he underwent therein, have on various occasions been spoken unto. His condescension and love in the undertaking and discharge of this work, we inay, we ought to admire, but we cannot comprehend. And they do what lies in them to weaken the Faith of the Church in him, and its love towards him, who would change the Nature of his Sacrifice in the offering of himself, who would make less of difficulty or suffering in it, or ascribe less efficacy unto it. This is the foundation of our faith and boldness in approaching unto God, that Christ hath offered himself for us. Whatsoever might be effected by the glorious dignity of his Divine Person, by his profound Obedience, by his unspeakable Sufferings, all offered as a Sacrifice unto God in our behalf, is really accomplished.

2. It is hence evident, how vain and insufficient are all other ways of the expiation of sin, with the purging of our consciences before God. The sum of all false Religion consisted always in contrivances for the expiation of sin, what is false in any Religion hath respect principally thereunto. And as Superstition is restless, so the Inventions of men have been endless, in finding out means unto this end. But if anything within the power or ability of men, anything they could invent or accomplish, had been useful unto this end, there would have been no need that the Son of God should have offered himself. To this purpose, see Chap. 10. 5, 6, 7, 8. Micah 6. 8, 9.

2dly, The next thing in the words, is unto whom he offered himself, that is to God. He gave himself an Offering, and a Sacrifice to God. A Sacrifice is the highest and chiefest Act of Sacred Worship; especially it must be so, when one offereth himself according unto the Will of God. God as God, or the Divine Nature, is the proper Object of all Religious Worship, unto whom as such alone, any Sacrifice may be offered. To offer Sacrifice unto any, under any other Notion, but as he is God, is the highest Idolatry: But an offering an expiatory Sacrifice for Sin, is made to God as God, under a peculiar Notion or Consideration. For God is therein considered as the Author of the Law against which Sin is committed, as the Supreme Ruler and Governor of all unto whom it belongs to inflict the punishment which is due unto sin. For the end of such Sacrifices is averruncare malum, to avert displeasure and punishment, by making atonement for sin. With respect hereunto, the Divine Nature is considered, as peculiarly subsisting in the person of the Father. For so is he constantly represented unto our Faith, as the Judge of all, Heb. 12. 23. With him, as such, the Lord Christ had to do in the offering of himself, concerning which, see our Exposition on Chap. 5. v. 7. It is said if Christ was God himself, how could he offer himself unto God? That one and the same Person should be the Offerer, the Oblation, and he unto whom it is offered, seems not so much a mystery, as a weak imagination.

Ans. 1. If there were one Nature only in the Person of Christ, it may be this might seem impertinent. Howbeit there may be cases, wherein the same individual Person, under several capacities, as of a good man on the one hand, and a Ruler or Judge on the other, may for the benefit of the Public, and the preservation of the Laws of the Community, both give and take satisfaction himself. But whereas in the one Person of Christ there are two Natures so infinitely distinct as they are, both acting under such distinct capacities as they did, there is nothing unbecoming this mystery of God, that the one of them might be offered unto the other.

But, 2. It is not the same Person that offereth the Sacrifice, and unto whom it is offered. For it is the Person of the Father, or the Divine Nature, considered as acting itself in the Person of the Father unto whom the Offering was made. And although the Person of the Son is Partaker of the same Nature with the Father, yet that Nature is not the object of this Divine Worship as in him, but as in the Person of the Father. Wherefore the Son did not formally offer himself unto himself, but unto God, as acting Supreme Rule, Government and Judgment in the Person of the Father.

As these things are plainly and fully testified unto in the Scripture, so the way to come unto a blessed satisfaction in them, unto the due use and comfort of them, is not to consult the cavils of carnal wisdom, but to pray that the God of our Lord Jesus Christ, the Father of Glory, would give unto us the Spirit of wisdom and revelation, in the knowledge of him, that the eyes of our understandings being enlightened, we may come unto the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ.

3dly, How he offered himself is also expressed, it was by the eternal Spirit. By, 〈 in non-Latin alphabet 〉 . It denotes a concurrent operation, when one works with another. Nor doth it always denote a subservient instrumental cause, but sometimes that which is principally efficient, John 1. 5. Rom. 11. 34. Heb. 1. 2. So it doth here; the eternal Spirit was not an inferior instrument whereby Christ offered himself, but it was the principal efficient cause in the work.

The Variety that is in the reading of this place, is taken notice of by all. Some Copies read by the Eternal Spirit, some, by the Holy Spirit; the latter is the reading of the Vulgar Translation, and countenanced by sundry ancient Copies of the Original. The Syriac retains, the Eternal Spirit, which also is the reading of most ancient Copies of the Greek. Hence follows a double interpretation of the words; some say, that the Lord Christ offered himself unto God, in and by the acting of the Holy Ghost in his Human Nature. For by him were wrought in him that servant zeal unto the glory of God, that love and compassion unto the souls of men, which both carried him through his sufferings, and rendered his obedience therein acceptable unto God as a Sacrifice of a sweet smelling savor; which work of the Holy Spirit in the Human Nature of Christ, I have elsewhere declared. Others say, that his own Eternal Deity, which supported him in his sufferings, and rendered the Sacrifice of himself effectual, is intended. But this will not absolutely follow to be the sense of the place upon the common reading, by the Eternal Spirit. For the Holy Spirit is no less an Eternal Spirit, than is the Deity of Christ himself.

The truth is, both these concurred in, and were absolutely necessary unto, the offering of Christ. The acting of his own Eternal Spirit was so unto the efficacy and effect. And those of the Holy Ghost in him were so, as unto the manner of it. Without the first, his offering of himself could not have purged our Consciences from dead works. No Sacrifice of any mere creature could have produced that effect. It would not have had in itself a worth and dignity whereby we might have been discharged of sin unto the glory of God. Nor without the subsistence of the Human Nature in the Divine Person of the Son of God, could it have undergone and passed through unto victory, what it was to suffer in this offering of it.

Wherefore this sense of the words is true. Christ offered himself unto God, through or by his own Eternal Spirit, the Divine Nature acting in the person of the Son.

For (1) it was an Act of his entire Person, wherein he discharged the office of a Priest. And as his Human Nature was the Sacrifice, so his Person was the Priest that offered it, which is the only distinction that was between the Priest and Sacrifice herein. As in all other Acts of his Mediation, the taking our nature upon him, and what he did therein, the Divine Person of the Son, the Eternal Spirit in him, acted in love and condescension; so did it in this also, of his offering himself.

(2) As we observed before, hereby he gave dignity, worth and efficacy unto the Sacrifice of himself. For herein God was to purchase his Church with his own blood. And this seems to be principally respected by the Apostle. For he intends to declare herein, the dignity and efficacy of the Sacrifice of Christ, in opposition unto those under the Law. For it was in the will of man, and by material fire, that they were all offered. But he offered himself by the Eternal Spirit, voluntarily giving up his Human Nature to be a Sacrifice, in an Act of his Divine Power.

(3) The Eternal Spirit is here opposed unto the Material Altar, as well as unto the Fire. The Altar was that whereon the Sacrifice was laid, which bore it up in its Oblation and Ascension. But the Eternal Spirit of Christ was the Altar whereon he offered himself. This supported, and bore it up under its sufferings, whereon it was presented unto God as an acceptable Sacrifice. Wherefore this reading of the words gives a sense that is true and proper unto the matter treated of. But on the other side it is no less certain that he offered himself in his Human Nature by the Holy Ghost. All the gracious actings of his mind and will were required hereunto. The Man Christ Jesus, in the gracious voluntary acting of all the faculties of his Soul, offered himself unto God. His Human Nature was not only the matter of the Sacrifice, but therein and thereby, in the gracious actings of the faculties and powers of it, he offered himself unto God. Now all these things were wrought in him by the Holy Spirit wherewith he was filled, which he received not by measure. By him was he filled with that love and compassion unto the Church, which acted him in his whole Mediation, and which the Scripture so frequently proposeth unto our Faith herein. He loved me, and gave himself for me. He loved the Church, and gave himself for it. He loved us, and washed us in his own blood. By him there was wrought in him that zeal unto the glory of God, the fire whereof kindled his Sacrifice in an eminent manner. For he designed with ardency of love to God, above his own life, and present state of his Soul, to declare his righteousness, to repair the diminution of his glory, and to make such way for the communication of his love and grace to sinners, that he might be eternally glorified. He gave him that holy submission unto the Will of God, under a prospect of the bitterness of that Cup which he was to drink, as enabled him to say in the height of his conflict, Not my Will, but thy Will be done. He filled him with that faith and trust in God, as unto his supportment, deliverance and success, which carried him steadily and safely unto the issue of his trial, Isa. 50. 7, 8, 9. Through the actings of these graces of the Holy Spirit in the Human Nature, his offering of himself was a free voluntary Oblation and Sacrifice.

I shall not positively determine on either of these Senses unto the exclusion of the other. The latter hath much of spiritual light and comfort in it on many accounts: But yet I must acknowledge that there are two Considerations, that peculiarly urge the former interpretation.

1. The most, and most ancient Copies of the Original read by the Eternal Spirit; and are followed by the Syriac, with all the Greck Scholists. Now although the Holy Spirit be also an Eternal Spirit in the unity of the same Divine Nature with the Father and the Son, yet where he is spoken of with respect unto his own personal actings, he is constantly called the Holy Spirit, and not as here, the Eternal Spirit.

2. The design of the Apostle is to prove the efficacy of the Offering of Christ above those of the Priests under the Law. Now this arose from hence, partly that he offered himself, whereas they offered only the blood of Bulls and Goats; but principally from the dignity of his Person in his Offering, in that he offered himself by his own Eternal Spirit, or Divine Nature. But I shall leave the Reader to choose whether sense he judgeth suitable unto the scope of the place, either of them being so unto the Analogy of Faith.

The Socinians understanding that both these Interpretations are equally destructive to their Opinions, the one concerning the Person of Christ, the other about the Nature of the Holy Ghost, have invented a sense of these words never before heard of among Christians. For they say that by the Eternal Spirit, a certain Divine Power is intended, whereby the Lord Christ was freed from Mortality, and made Eternal, that is, no more obnoxious unto death. By virtue of this Power, they say, he offered himself unto God when he entered into Heaven; than which nothing can be spoken more fond or impious, or contrary unto the design of the Apostle. For,

(1) Such a Power as they pretend, is nowhere called the Spirit, much less the Eternal Spirit; and to feign significations of words without any countenance from their use elsewhere, is to wrest them at our pleasure.

(2) The Apostle is so far from requiring a Divine Power rendering him immortal antecedently unto the offering of himself; as that he declares that he offered himself by the Eternal Spirit in his death, when he shed his blood, whereby our consciences are purged from dead works.

(3) This Divine Power rendering Christ immortal is not peculiar unto him, but shall be communicated unto all that are raised unto glory at the last day. And there is no color of an opposition herein unto what was done by the High Priests of old.

(4) It proceeds on their 〈 in non-Latin alphabet 〉 in this matter; which is, that the Lord Christ offered not himself unto God, before he was made immortal; which is utterly to exclude his death and blood from any concernment therein, which is as contrary unto the truth and scope of the place, as darkness is to light.

(5) Wherever there is mention made elsewhere in the Scripture of the Holy Spirit, or the Eternal Spirit, or the Spirit absolutely with reference unto any actings of the Person of Christ, or on it, either the Holy Spirit, or his own Divine Nature is intended. See Isa. 61. 1, 2. Rom. 1. 3. 1 Pet. 3. 18.

Wherefore Grotius forsakes this Notion, and otherwise explains the words. Spiritus Christi qui non tantum fuit vivus ut in vita terrena, sed in aeternum corpus sibi adjunctum vivificans. If there be any sense in these words, it is the rational Soul of Christ that is intended. And it is most true, that the Lord Christ offered himself in and by the actings of it. For there are no other in the Human Nature, as to any duties of obedience unto God. But that this here should be called the Eternal Spirit, is a vain conjecture. For the spirits of all men are equally eternal, and do not only live here below, but quicken their Bodies after the Resurrection forever. This therefore cannot be the ground of the especial efficacy of the blood of Christ.

This is the second thing wherein the Apostle opposeth the Offering of Christ unto the offerings of the Priests under the Law.

(1) They offered Bulls and Goats; He offered Himself.

(2) They offered by a material Altar and Fire, He by the Eternal Spirit.

That Christ should thus offer Himself unto God, and that by the Eternal Spirit, is the center of the mystery of the Gospel. An attempt to corrupt, to pervert this glorious Truth, are designs against the Glory of God, and Faith of the Church. The depth of this mystery we cannot dive into, the height we cannot comprehend. We cannot search out the greatness of it; of the wisdom, the love, the grace that is in it. And those who choose rather to reject it, than to live by Faith in an humble admiration of it, do it at the peril of their souls. Unto the Reason of some men it may be Folly, unto Faith it is full of Glory. In the consideration of the Divine Actings of the Eternal Spirit of Christ in the offering of himself, of the holy exercise of all grace in the human nature that was offered, of the nature, dignity and efficacy of this Sacrifice, Faith finds life, food, and refreshment. Herein doth it contemplate the wisdom, the righteousness, the holiness and grace of God; herein doth it view the wonderful condescension and love of Christ, and from the whole is strengthened and encouraged.

Thirdly, It is added that he thus offered himself, without spot. This Adjunct is descriptive not of the Priest, but of the Sacrifice; it is not a qualification of his Person, but of the Offering.

Schlictingius would have it, that this word denotes not what Christ was in himself, but what he was freed from. For now in Heaven where he offered himself, he is freed from all infirmities, and from any spot of mortality, which the High Priest was not when he entered into the Holy Place; such irrational fancies do false Opinions force men to take up withal. But,

(1) There was no spot in the mortality of Christ, that he should be said to be freed from it, when he was made immortal. A spot signifies not so much a desect as a fault. And there was no fault in Christ from which he was freed.

(2) The Allusion and respect herein unto the legal institutions is evident and manifest. The Lamb that was to be slain and offered was antecedently thereunto, to be without blemish; it was to be neither lame, nor blind, nor have any other defect. With express respect hereunto, the Apostle Peter affirms, that we were redeemed with the precious blood of Christ, as of a Lamb without blemish and without spot, 1 Pet. 1. 18. And Christ is not only called the Lamb of God, which taketh away the sins of the world, John 1. 29. that is, by his being slain and offered; but is represented in the worship of the Church as a Lamb slain, Rev. 5. 6. It is therefore to offer violence unto the Scripture and common understanding, to seek for this qualification anywhere but in the human nature of Christ, antecedently unto his death and blood-shedding.

Wherefore this expression, without spot, respects in the first place the purity of his Nature, and the holiness of his Life. For although this principally belonged unto the necessary qualifications of his Person, yet were they required unto him as he was to be the Sacrifice. He was the Holy One of God, holy, barmless, undefiled, separate from sinners; he did no sin, neither was guile found in his mouth; he was without spot. This is the moral sense and signification of the word. But there is a legal sense of it also. It is that which is meet and fit to be a Sacrifice. For it respects all that was signified by the legal institution concerning the integrity and perfection of the Creatures, Lambs or Kids that were to be sacrificed. Hence were all those Laws fulfilled and accomplished. There was nothing in him, nothing wanting unto him, that should any way hinder his Sacrifice from being accepted with God, and really expiatory of Sin. And this was the Church instructed to expect by all those legal Institutions.

It may be not unuseful to give here a brief Scheme of this great Sacrifice of Christ, to fix the thoughts of Faith the more distinctly upon it.

1. God herein, in the Person of the Father, is considered as the Law-giver, the Governor and Judge of all, and that as on a Throne of Judgment, the Throne of grace being not as yet erected. And two things are ascribed, or do belong unto him.

(1) A Denunciation of the sentence of the Law against Mankind; Dying ye shall die, and cursed be everyone that continues not in all things written in the Law to do them.

(2) A Resusal of all such ways of Atonement, Satisfaction, and Reconciliation that might be offered from anything, that all or any creatures could perform; sacrifice and offerings, and whole burnt-offerings for sin he would not have, Heb. 10. 5, 6. he rejected them as insufficient to make Atonement for sin.

2. Satan appeared before this Throne with his Prisoners; he had the power of death, Heb. 2. 14. and entered into judgment as unto his right and title, and therein was judged, John 16. 11. And he put forth all his power and policy in opposition unto the deliverance of his Prisoners, and to the way or means of it. That was his hour wherein he put forth the power of darkness, Luke 22. 53.

3. The Lord Christ the Son of God, out of his infinite love and compassion appears in our Natures before the Throne of God, and takes it on himself to answer for the sins of all the Elect, to make Atonement for them, by doing and suffering whatever the holiness, righteousness and wisdom of God required thereunto. Then said I, Lo I come to do thy Will, O God; Above when he said Sacrifice and Offerings, and Burnt-offerings for sin thou wouldst not, neither hadst pleasure therein, which are offered by the Law; then said he, Lo I come to do thy Will, O God; he taketh away the first, that he might establish the second, Heb. 10. 7, 8, 9.

4. This stipulation and engagement of his, God accepteth of, and withal as the sovereign Lord and Ruler of all, prescribeth the way and means whereby he should make Atonement for sin, and Reconciliation with God thereon. And this was that he should make his soul an offering for sin, and therein bear their iniquities, Isa. 53. 10, 11.

5. The Lord Christ was prepared with a Sacrifice to offer unto God, unto this end. For whereas every High Priest was ordained to offer Gifts and Sacrifices, it was of necessity that he also should have somewhat to offer, Heb. 8. 3. This was not to be the Blood of Bulls and Goats, or such things as were offered by the Law, ver. 4. But this was, and was to be himself, his human nature, or his body.

For (1) this body or human nature was prepared for him, and given unto him for this very end, that he might have somewhat of his own to offer, Heb. 10. 5.

(2) He took it, he assumed it unto himself to be his own, for this very end, that he might be a sacrifice in it, Heb. 2. 14.

(3) He had full power and authority over his own body, his whole human nature, to dispose of it in any way, and into any condition, unto the glory of God. No man, saith he, taketh my life from me, I lay it down of myself, I have power to lay it down, and I have power to take it again, John 10. 18.

6. This therefore he gave up to do and suffer according unto the Will of God. And this he did,

(1) In the Will, Grace and Love of his Divine Nature, he offered himself unto God through the eternal Spirit.

(2) In the gracious holy actings of his human nature, in the way of zeal, love, obedience, patience, and all other graces of the Holy Spirit, which dwelt in him without measure, acted unto their utmost glory and efficacy. Hereby he gave himself up unto God to be a Sacrifice for Sin, his own Divine Nature being the Altar and Fire, whereby his Offering was supported and confirmed, or brought unto the Ashes of Death. This was the most glorious spectacle unto God, and all his holy Angels. Hereby he set a Crown of Glory on the head of the Law, fulfilling its precepts in matter and manner unto the uttermost, and undergoing its penalty or curse, establishing the truth and righteousness of God in it. Hereby he glorified the holiness and justice of God, in the demonstration of their nature and compliance with their demands. Herein issued the eternal Councils of God for the salvation of the Church, and way was made for the exercise of grace, and mercy unto sinners. For,

7. Herewith God was well pleased, satisfied and reconciled unto sinners. Thus was he in Christ reconciling the world unto himself, not imputing our sins unto us, in that he was made sin for us, that we might become the righteousness of God in him. For in this tender of himself a Sacrifice to God,

1. God was well pleased with and delighted in his obedience; it was a Sacrifice unto him of a well-smelling savor. He was more glorified in that one instance of the Obedience of his only Son, than he was dishonored by the sin of Adam, and all his Posterity, as I have elsewhere declared.

2. All the demands of his Justice were satisfied, unto his eternal glory. Wherefore,

8. Hereon Satan is judged, and destroyed as unto his power over sinners, who receive this Atonement, all the grounds and occasions of it are hereby removed, his Kingdom is overthrown, his Usurpation and unjust Dominion defeated, his Arms spoiled, and Captivity led captive. For of the anger of the Lord against sin it was that he obtained his power over sinners, which he abused unto his own ends. This being atoned, the Prince of this world was judged and cast out.

9. Hereon the poor condemned sinners are discharged. God says deliver them, for I have found a ransom. But we must return to the Text.

The effect of the Blood of Christ through the offering of himself, is the purging of our Consciences from dead works. This was somewhat spoken unto in general before, especially as unto the nature of this purging. But the words require a more particular Explication. And,

The word is in the Future Tense, Shall purge. The blood of Christ as offered hath a double respect and effect.

(1) Towards God, in making Atonement for sin. This was done once, and at once, and was now past. Herein by one Offering he forever perfected them that are sanctified.

(2) Towards the Consciences of men, in the application of the virtue of it unto them; this is here intended. And this is expressed as future; not as though it had not this effect already on them that did believe, but upon a double account.

1. To declare the certainty of the event, or the infallible connection 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 〈 in non-Latin alphabet 〉 , 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 inquire, (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 forever. Now this defilement from the dead, as we have shown, 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 interested in the Sacrifice of Christ, and the purging virtue 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 Sepulcher filled with bones and corruption. Every thing they do is unclean in itself, 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 carcases whilst they please, let them • 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, luster 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 〈 in non-Latin alphabet 〉 , 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 virtue 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 rendered 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 a complete 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 expressly ascribes unto the Blood of Christ, and we may briefly inquire 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 ruin 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 mere 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 human 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 expressly 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 virtue 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 ourselves 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 choose 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 expressly, that the blood of Christ doth purge our conscience from dead works, that is, it doth make such an Atonement for sin, and Expiation of it, as that conscience shall be no more pressed with it, nor condemn the sinner for it.

(2) The blood of Christ is the immediate cause of every effect assigned unto it, where there is no concurrent nor intermediate cause of the same kind with it in the production of that effect.

(3) It is granted that the actual communication of this effect of the death of Christ unto our Souls is wrought according unto the method which God in his sovereign wisdom and pleasure hath designed. And herein (1) the Lord Christ by his blood made actual and absolute Atonement for the sins of all the Elect. (2) This Atonement is proposed unto us in the Gospel, Rom. 3. 25. (3) It is required of us unto an actual participation of the benefit of it, and peace with God thereby, that we receive this atonement by faith, Rom. 5. 11. but as wrought with God, it is the immediate effect of the blood of Christ.

The last thing in these words, is the consequent of this purging of our consciences, or the advantage which we receive thereby. To serve the living God. The words should be rendered, that we may serve; that is, have right and liberty so to do, being no longer excluded from the privilege of it, as persons were under the Law whilst they were defiled and unclean. And three things are required unto the opening of these words, that we consider (1) why God is here called the living God; (2) What it is to serve him; (3) What is required that we may do so.

1. God in the Scripture is called the living God.

(1) Absolutely; and that (1) As he alone hath life in himself, and of himself. (2) As he is the only Author and cause of life unto all others.

(2) Comparatively; with respect unto Idols and false God's, which are dead things; such as have neither life nor operation. And this Title is in the Scripture applied unto God.

(1) To beget faith and trust in him, as the Author of temporal, spiritual, and eternal life, with all things that depend thereon, 1 Tim. 1. 10.

(2) To beget a due fear and reverence of him, as he who lives and sees, who hath all life in his power; so it is a fearful thing to fall into the hands of the living God. And this Epistle being written principally to warn the Hebrews of the danger of Unbelief and Apostasy from the Gospel, the Apostle in several places makes mention of God with whom they had to do, under this title, as Chap. 3. 12. Chap. 10. 31. and in this place. But there is something peculiar in the mention of it in this place. For (1) the due consideration of God as the living God, will discover how necessary it is that we be purged from dead works, to serve him in a due manner. (2) The nature of Gospel-worship and service is intimated to be such, as becomes the living God, our reasonable service, Rom. 12. 1.

2. What is it to serve the living God? I doubt not but the whole life of Faith in universal obedience, is consequentially required hereunto. That we may live unto the living God in all ways of holy obedience, not any one act or duty of it can be performed as it ought, without the antecedent purging of our consciences from dead works. But yet it is sacred and solemn worship that is intended in the first place. They had of old sacred Ordinances of worship, or of Divine Service. From all these those that were unclean were excluded, and restored unto them upon their purification. There is a solemn spiritual worship of God under the New Testament also, and Ordinances for the due observance of it. This none have a right to approach unto God by, none can do so in a due manner, unless their conscience be purged by the blood of Christ. And the whole of our relation unto God depends hereon. For as we therein express or testify the subjection of our souls and consciences unto him, and solemnly engage into universal obedience, (for of these things all acts of outward worship are the solemn pledges;) so therein doth God testify his acceptance of us, and delight in us by Jesus Christ.

3. What is required on our part hereunto, is included in the manner of the expression of it, 〈 in non-Latin alphabet 〉 , that we may serve. And two things are required hereunto. 1. Liberty. 2. Ability. The first includes right and boldness, and is expressed by 〈 in non-Latin alphabet 〉 , our holy worship is 〈 in non-Latin alphabet 〉 , an access with freedom and confidence. This we must treat of on Chap. 10. v. 19, 20, 21. The other respects all the supplies of the holy Spirit, in grace and gifts. Both these we receive by the blood of Christ, that we may be meet and able in a due manner to serve the living God. We may yet take some observations from the words.

1. Faith hath ground of Triumph in the certain efficacy of the blood of Christ for the expiation of sin. [How much more.] The Holy Ghost here and elsewhere teacheth Faith to argue itself into a full assurance. The reasonings which he proposeth, and insisteth unto this end are admirable, Rom. 8. 31, 32, 33, 34, 35, 36, 37, 38, 39. Many Objections will arise against believing, many difficulties do lie in its way. By them are the generality of Believers left under doubts, fears and temptations all their days. One great relief provided in this case, is a direction to argue à minore ad majus; If the blood of Bulls and Goats did so purify the unclean, how much more will the blood of Christ purge our Consciences? How heavenly, how divine is that way of arguing unto this end, which our blessed Savior proposeth unto us, in the Parable of the unjust Judge and the Widow, Luke 18. 1, 2, 3. And in that other, of the man and his friend that came to seek bread by night, Chap. 11. 5, 6, 7. Who can read them, but his Soul is surprised into some kind of confidence of being heard in his supplication, if in any measure compliant with the Rule prescribed? And the Argument here managed by the Apostle leaves no room for doubt or objection. Would we be more diligent in the same way of the exercise of Faith, by arguings and expostulations upon Scripture Principles; we should be more firm in our assent unto the Conclusions which arise from them, and be enabled more to triumph against the assault of unbelief.

2. Nothing could expiate sin and free conscience from dead works, but the blood of Christ alone, and that in the offering himself to God through the eternal Spirit. The redemption of the souls of men is precious, and must have ceased forever, had not infinite wisdom found out this way for its accomplishment. The work was too great for any other to undertake, or for any other means to effect. And the glory of God is hid herein, only unto them that perish.

3. It was God as the Supreme Ruler and Lawgiver, with whom atonement for sin was to be made, [He offered himself unto God.] It was he whose Law was violated, whose Justice was provoked; to whom it belonged to require and receive satisfaction. And who was meet to tender it unto him, but the man that was his Fellow, who gave efficacy unto his oblation by the dignity of his Person? In the contemplation of the glory of God herein, the life of Faith doth principally consist.

4. The Souls and Consciences of men are wholly polluted, before they are purged by the blood of Christ. And this Pollution is such, as excludes them from all right of access unto God in his worship, as it was with them who were legally unclean.

5. Even the best works of men, antecedently unto the purging of their Consciences by the blood of Christ, are but dead works. However men may please themselves in them, perhaps think to merit by them, yet from death they come, and unto death they tend.

6. Justification and Sanctification are inseparably conjoined in the design of God's grace by the blood of Christ. Purge our Consciences that we may serve the living God.

7. Gospel-worship is such in its spirituality and holiness, as becometh the living God; and our duty it is always to consider, that with him we have to do in all that we perform therein.

VER. XV.

〈 in non-Latin alphabet 〉 , Vul. Et ideo; and therefore; Syr. 〈 in non-Latin alphabet 〉 propter hoc, For this; or propterea, itaque ob id; And for this cause.

〈 in non-Latin alphabet 〉 Syr. 〈 in non-Latin alphabet 〉 ; He himself was the Mediator. He is the Mediator. Heb. 〈 in non-Latin alphabet 〉 ; A man coming between.

〈 in non-Latin alphabet 〉 Vul. ut morte intercedente; by the Interposition of death. The Syriac reads the passage; who by his death was a redeemer unto them who had transgressed against the first Testament; probably to avoid the difficulty of that Expression: For the Redemption of transgressions. The Aethiopic corrupts the whole Text.

〈 in non-Latin alphabet 〉 , In Redemptionem eorum praevaricationum. Vul. Ad Redemptionem eorum transgressionum; properly, for the Redemption of transgressions, or those transgressions which were.

〈 in non-Latin alphabet 〉 , Vul. Syr. That they may receive the promise who are called to the eternal Inheritance. But in the Original and in the Vulgar, eternal inheritance is joined unto and regulated by the Promise; the promise of an eternal Inheritance.

VER. XV.

THe things which are to be considered in this verse are, (1) The note of Connection in the Conjunction; And. (2) The Ground of the ensuing Assertion. For this cause. (3) The Assertion itself. He is the Mediator of the New Testament. (4) The especial Reason why he should be so. For the Redemption of Transgressions under the first Testament. (5) The way whereby that was to be effected. By the means of death. (6) The End of the whole; That those who are called might receive the promise of eternal Inheritance.

But before we proceed unto the Exposition of the whole or any part of it, a difficulty must be removed from the words as they lie in our Translation: For an enquiry may be justly moved, why we render the word 〈 in non-Latin alphabet 〉 by a Testament in this place, whereas before we have constantly rendered it by a Covenant. And the plain reason of it is, because from this verse unto the end of the Chapter, the Apostle argues from the nature and use of a Testament among men, as he directly affirms in the next verse. Hereby he confirms our faith in the expectation of the Benefits of this 〈 in non-Latin alphabet 〉 , that is Covenant or Testament. We may answer he doth it because it is the true and proper signification of the word. 〈 in non-Latin alphabet 〉 is properly a Testamentary disposition of things; as 〈 in non-Latin alphabet 〉 is a Covenant. For in the Composition of the word there is nothing to intimate a mutual compact or agreement, which is necessary unto a Covenant; and is expressed in 〈 in non-Latin alphabet 〉 . However there is a great affinity in the things themselves: For there are Covenants which have in them free Grants and Donations, which is of the nature of a Testament. And there are Testaments whose force is resolved into some Conventions, Conditions and Agreements which they borrow from the nature of Covenants. So there is such an affinity between them as one name may be expressive of them both.

But against this it will be replied that what the Apostle speaks unto is in the Hebrew called 〈 in non-Latin alphabet 〉 , that is a Covenant and nowhere signifies a Testament; so that from thence the Apostle could not argue from the nature of a Testament what is required thereunto, and what doth depend thereon. Hereunto it is answered that the LXX constantly rendering 〈 in non-Latin alphabet 〉 Berith by 〈 in non-Latin alphabet 〉 , and not by 〈 in non-Latin alphabet 〉 , the Apostle made use of that Translation and that signification of the word. But this will not solve the difficulty; For it would resolve all the Apostles arguings in this great and important Mystery, into the Authority of that Translation which is fallible throughout, and (at least as it is come to us) filled with actual mistakes. We must therefore give another answer unto this Objection. Wherefore I say,

(1) The word 〈 in non-Latin alphabet 〉 could not be more properly rendered by any one word than by 〈 in non-Latin alphabet 〉 . For it being mostly used to express the Covenant between God and Man, it is of that nature as cannot properly be termed 〈 in non-Latin alphabet 〉 , which is a Covenant or Compact upon equal terms of distributive Justice between distinct parties. But God's Covenant with man, is only the way and the declaration of the terms whereby God will dispose and communicate Good things unto us, which hath more of the nature of a Testament than of a Covenant in it.

(2) The word 〈 in non-Latin alphabet 〉 is often used to express a free promise with an effectual donation and communication of the thing promised, as hath been declared in the foregoing chapter; But this hath more of the nature of a Testament than of a Covenant.

(3) There is no word in the Hebrew language whereby to express a Testament but 〈 in non-Latin alphabet 〉 only. Nor is there so in the Syriac: Their 〈 in non-Latin alphabet 〉 is nothing but 〈 in non-Latin alphabet 〉 . The Hebrews express the thing by 〈 in non-Latin alphabet 〉 to order, dispose, give command concerning the house or household of a dying man. Isa. 38. 2. 2 Sam. 17. 23. But they have no other word but Berith to signify it; and therefore where the nature of the thing spoken of requires it, it is properly rendered a Testament and ought so to be.

Wherefore there is no force used unto the signification of the word in this place by the Apostle. But that which makes the proper use of it by him evident in this place, is that he had respect unto its signification in the making of the Covenant with the people at Sinai: For this he compares the New Testament unto in all its causes and effects. And in that Covenant there were three things;

1. The Prescription of Obedience unto the People on the part of God, which was received by their consent in an express compliance with the Law and Terms of it, Deut. 5. 14. Herein the nature of it, so far as it 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 Privileges 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 mere 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 Connection 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 rendered 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, 〈 in non-Latin alphabet 〉 . 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 inquired 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 mere 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 favor of God, and of man's 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 woefully 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. And it is so called in opposition unto the Inheritance which by virtue of the first Testament God granted unto the Israelites in the Land of Canaan. That was an Inheritance and was conveyed by a Promise. And when God threatened to deprive them of that Land, he said he would disinherit them, Numb. 14. 12. And this Inheritance consisted not only in the Land itself, but principally in the Privileges of Holy Worship and Relation unto God which they enjoyed therein, Rom, 9. 5. But yet all things that belonged unto it, were in themselves carnal and temporary, and only Types of Good things to come. In opposition hereunto God provided an eternal Inheritance. And as the State of those who are to receive it, is twofold, namely, that in this life, and that in the life to come; so there are two parts of their Inheritance; namely, Grace and Glory: For although Grace be bestowed and continued only in this life, yet the things we enjoy by virtue of it are Eternal. The other part of their Inheritance is, Glory, which is the way of the full, unchangeable possession and enjoyment of it. This therefore is not to be excluded from this Inheritance, at least as the end and necessary consequent of it. But that which is principally and in the first Place intended by it, is that state of things whereinto believers are admitted in this life. The whole inheritance of Grace and Glory was in the first place given and committed unto Jesus Christ. He was appointed Heir of all things, chap. 1. 3. By him is it communicated unto all believers, who thereby become Heirs of God, and joint Heirs with Christ, Rom. 8. 15, 16, 17. For the Lord Christ as the Great Testator did in and by his Death bequeath unto them all his Goods, as an eternal Legacy. All that Grace, Mercy and Glory, all the riches of them which are prepared in the Covenant are comprised herein. And a Goodly Inheritance it is, the Lines are fallen unto Believers in pleasant Places. And the way whereby we become interested in this Inheritance, is by gratuitous Adoption. If Sons, then Heirs.

This is that which is the end of all, and regulates all that preceeds in this verse. It declares the way whereby God would communicate unto some persons the Inheritance which in free Grace and Bounty he had provided. And,

It is an Act of mere sovereign Grace in God to provide such a blessed Inheritance for any of them, who had sinfully cast away what they were before entrusted withal. And into this are all God's following dealings with the Church to be resolved. If there were nothing in us to move God to provide this Inheritance for us, no more is there of the communication of any part of it unto us, as we shall see further on the next words.

2. The way whereby God did convey or would communicate this Inheritance unto any, was by promise [Might receive the promise of an eternal Inheritance.] The Syriac Translation refers the Inheritance unto the called: Those that are called to an eternal Inheritance. But in the Original it respects the Promise; the Promise of an eternal Inheritance: For by the Promise is assurance given of it, and it is the means of the actual conveyance of it unto us. And the Apostle hath respect unto what he had discoursed about the promise of God, and the Confirmation of it by his Oath, Chap. 6. 15, 16, 17, 18. So he declares it also, Gal. 3. 18. The promise made unto Abraham and confirmed by the Oath of God, was concerning the eternal Inheritance by Christ. The Inheritance of Canaan was by the Law, or the first Covenant; But this was by Promise. And we may consider three things. (1) What is the Promise intended. (2) How and why it was by Promise. (3) How we do receive the Promise of it.

1. The Promise principally intended, is that which was given unto Abraham and confirmed by the Oath of God: For the Inheritance, that is, the eternal Inheritance was of the Promise, Gal. 3. 18. namely, that in the seed of Abraham all Nations should be blessed. It includes indeed the first promise made unto our first Parents, which was the spring and foundation of it, and respects all the following Promises concerning the Lord Christ and the Benefits of his Mediation, with all the Grace which is administered by them, which were further declarations and confirmations of it; but that great solemn Promise is principally intended: For the Apostle designs to convince the Hebrews that neither by the Law, nor the Sacrifices, nor Ordinances of it, they could come unto the Inheritance promised unto Abraham and his seed. This was the Promise of eternal Inheritance, whereof that of the Land of Canaan was a Type only.

2. We must inquire how and why this Inheritance is conveyed by Promise. And God made this settlement by Promise for these ends;

(1) To evince the absolute freedom of the preparation and grant of it. The Promise is everywhere opposed unto everything of works or aesert in ourselves. It hath no respect unto what we were or did deserve. The Land of Canaan was given to the Posterity of Abraham by Promise. And therefore doth God so often mind them of the freedom of it, that it was an act of mere Love and sovereign Grace, which in themselves they were so far from deserving as that they were altogether unworthy of it, Deut. 9. 4, 5. chap. 7. 7, 8. Much less hath the Promise of the eternal Inheritance respect unto anything of works in ourselves

(2) To give security unto all the Heirs of it unto whom it was designed. Hence in this Promise and the Confirmation of it, there was the highest engagement of the faithfulness and veracity of God. There was so unto the end that the Promise might be sure unto all the seed, Rom. 4. 16. Wherefore God doth not only declare the Relation of it unto his essential Truth; God who cannot lie hath given this promise of eternal life, Tit. 1. 1. but confirmed it with his Oath, that by two immutable things wherein it was impossible that God should lie, it might be established. The Reasons of the use and necessity hereof, have been declared on chap. 6. 17, 18.

(3) It was thus conveyed and is communicated by Promise unto all the Heirs of it in their sucessive Generations, that the way of obtaining this Inheritance on our part, might be by faith and no otherwise: For what God had only promised doth necessarily require faith unto its reception and faith only. There is nothing can contribute ought unto an interest in the Promise, but the mixing of it with faith, chap. 4. 2. And it is of saith that it may be of Grace, Rom. 4. 16. namely, that it may be evidenced to be of the mere Grace of God in opposition unto all worth, works and endeavors of our own. And if all Grace and Glory, all Benefits of the Mediation of Christ, our Sanctification, Justification and Glorification, be an Inheritance prepared in Grace, conveyed by Promise, and received by saith, there is no place left for our own works with reference unto the procurement of an Interest in them. Freely it was provided, freely it is proposed, and freely it is received.

3. We may inquire what it is to receive the promise. And it hath a double sense. (1) As the Promise may be considered formally or materially. To receive the Promise formally as a Promise, is to have it declared unto us, and to mix it with faith, or to believe it. This it is to receive the Promise in opposition unto them by whom it is rejected through Unbelief. So Abraham is said to receive the Promises, Heb. 11. 17. in that when they were given unto him, he staggered not through Unbelief, but was strong in faith, giving Glory to God, Rom. 4. 21, 22. As the Promise is materially considered, so to receive it, is to receive the thing promised. So it is said of the Saints under the Old Testament that they obtained a good report through faith, but received not the Promise, Heb. 11. 39. They received the Promises by faith in them as proposed; but the principal thing promised, that was the coming of Christ in the flesh, they received not. The receiving of the Promise here mentioned is of both kinds according to the distinct parts of this Inheritance. As unto the future state of Glory, we receive the promise in the first way; that is, we believe it, rest upon it, trust unto the truth of God in it, and live in the expectation of it. And the Benefit we receive hereby, as unto our spiritual life and consolation, is inexpressible. As unto the foundation of the whole Inheritance in the oblation and Sacrifice of Christ, and all the Grace, Mercy and Love, with the fruits of them, whereof in this life we are made Partakers, and all the privileges of the Gospel, Believers under the New Testament receive the Promise in the second sense; namely, the things promised. And so did they also under the Old Testament, according to the measure of the divine Dispensation towards them. And we may observe,

1. All our Interest in the Gospel Inheritance depends on our receiving the Promise by faith. Though it be prepared in the Counsel of God, though it be proposed unto us in the dispensation of the Gospel, yet, unless we receive the Promise of it by faith, we have no Right or Title unto it.

2. The conveyance and actual communication of the eternal Inheritance by Promise to be received by faith alone, tends exceedingly unto the exaltation of the Glory of God, and the security of the salvation of them that do believe. For, as unto the latter, it depends absolutely on the veracity of God, confirmed by his Oath. And faith on the other hand is the only way and means of ascribing unto God the Glory of all the Holy properties of his nature which he designs to exalt in this dispensation of himself.

Thirdly, The Persons unto whom this Inheritance is designed, and who do receive the promise of it, are those that are called. It is to no purpose to discourse here about outward and inward calling, effectual and ineffectual, complied with or not: no other are intended but those that actually receive the Promise. It was the design of God in this whole dispensation that all the called should receive the Promise, and if they do not so, his Counsel, and that in the greatest work of his Wisdom, Power and Grace, is frustrate. They are the called according to his purpose, Rom. 8. 28. Those who obtain the Inheritance being predestinated according unto the purpose of him who worketh all things after the Counsel of his own will, Ephes. 1. 11. God here puts forth his Almighty power, that his purpose or the Counsel of his will may be established in giving the Inheritance unto all that are called. Whom he did predestinate, them he also called, and whom he called, them he also justified, and whom he justified, them he also glorified, or gave them the whole eternal Inheritance, Rom. 8. 10. Hence Estius an Expositor of the Roman Church chargeth the contrary opinion in Catharinus as unorthodox. It is not a general Call wherein those who are so called, may or may not receive the Inheritance: But what God designs unto them that are intended, they are so called as that they shall assuredly be made Partakers of it. This is the end that God designed in the dispensation of himself by Jesus Christ here declared, and therefore respect is had thereunto, in the whole of it.

Some think that by the called here, those only are intended, who were so under the Old Testament. For mention is made only of the Redemption of Transgressions under that Covenant; in what sense, shall be immediately declared. But this is contrary both unto the design of the Apostle, and the use of the word. For on that supposition he says no more, but that Christ was the Mediator of the New Testament, that those might be saved who lived and died under the Old. But his principal design is to prove the advantage that we now have, even above the Elect themselves under the Old Testament; yet so, as not to exclude them from the same benefit with us by the Mediation of Christ as unto the substance of it. And the called in the language of this Apostle, doth principally signify the called in Christ Jesus.

Effectual Vocation is the only way of entrance into the eternal inheritance. For it is accompanied with Adoption, which gives us right and title thereunto, John 1. 12. In vain do they expect it who are not so called.

Fourthly, Things being thus prepared in the Counsel and Grace of God, yet there was an obstacle in the way of actual receiving the Promise; namely, the transgressions that were under the first Testament. God designed unto the Elect an eternal inheritance; yet can they not be made partakers of it, but in such a way as was suited unto his glory. It was unjust and unreasonable that it should be otherwise. Whereas therefore they were all of them guilty of sin, their sins must be expiated, and taken out of the way, or they cannot receive the promise of the inheritance.

〈 in non-Latin alphabet 〉 Our word Transgressions doth properly express the original word. And in the distribution of sins by their names into 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 Lev. 16. 21. We render 〈 in non-Latin alphabet 〉 by it. But it compriseth all sorts of sins whereby the Law is transgressed, be they great or small. Every thing that hath the nature of sin must be expiated, or the Inheritance cannot be enjoyed.

Though God will give Grace and Glory unto his Elect, yet he will do it in such a way, as wherein and whereby he may be glorified also himself. Satisfaction must be made for Transgression, unto the honor of his Righteousness, Holiness and Law.

There are yet sundry difficulties in this Expression, which must be inquired into. For,

1. 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 〈 in non-Latin alphabet 〉 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 died whilst 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 virtue 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 inquired 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 rendering 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 expressly contrary unto Lev. 16. 16, 21. And whereas some offenses 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 hindered 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 typify 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 virtue 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 died not for them. Yea, that he did not so, is sufficiently proved from this place. Those who live and die 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 be done by that Covenant against which the Sins were committed, neither by the Priests, nor Sacrifices, nor any other Duties of it. Therefore had he promised the Abolition of it, because of its weakness and insufficiency unto this end, as also the introduction of a new to supply its defects, as we have seen at large in the Exposition of the foregoing Chapter. For it became the Wisdom, Goodness and Grace of God, upon the removal of the other for its insufficiency, to establish another that should be every way effectual unto his purpose, namely, the Communication of an Eternal Inheritance unto them that are called. But then the Enquiry will be, How this Covenant or Testament shall effect this end; what is in it, what belongs unto it that should be so effectual, and by what means it might attain this end. All these are declared in the words. And

Sixthly, In general all this arose from hence, that it had a Mediator; and that the Lord Christ, the Son of God, was this Mediator. The dignity of his Person, and thereon both the Excellency and Efficacy of his Priestly Office, whereunto alone respect is had in his being called here a Mediator, he had abundantly before demonstrated. Although the word in general be of a larger signification, as we have declared on Chap. 8. 6. yet here it is restrained unto his Priestly Office, and his acting therein. For whereas he had treated of that alone in the foregoing Chapter, here declaring the Grounds and Reasons of the necessity of it, he says, for this cause is he the Mediator. And proceeding to show in what sense he considers him as a Mediator, doth it by his being a Testator and dying, which belongs to his Priestly Office alone. And the sole end which in this place he assigns unto his Mediatory Office, is his death. That by means of death. Whereas therefore there were Sins committed under the first Covenant, and against it, and would have been so forever, had it continued, which it was no way able so to take away as that the called might receive the Inheritance, the Lord Christ undertook to be the Mediator of that Covenant, which was provided as a Remedy against these Evils. For herein he undertook to answer for and expiate all those Sins. Whereas therefore Expiation of Sin, is to be made by an Act towards God with whom alone Atonement is to be made, so as that they may be pardoned, the Mediation of Christ here intended, is that whereby suffering death in our stead, in the behalf of all that are called, he made Atonement for Sin.

But moreover God had a further design herein. He would not only free them that are called from that death which they deserved by their Sins against the first Covenant, but give them also a Right and Title unto an Eternal Inheritance, that is, of Grace and Glory. Wherefore the Procurement hereof also depends on the Mediation of Christ. For by his Obedience unto God in the discharge thereof, he purchased for them this Inheritance, and bequeathed it unto them as the Mediator of the New Testament.

The Provision of this Mediator of the New Testament is the greatest Effect of the infinite Wisdom, Love and Grace of God. This is the Center of his Eternal Counsels. In the womb of this one Mercy, all others are contained. Herein will he be glorified unto Eternity.

(1) The first Covenant of Works was broken and disannulled, because it had no Mediator.

(2) The Covenant at Sinai had no such Mediator as could expiate Sin. Hence,

(3) Both of them became means of Death and Condemnation.

(4) God saw that in the making the New Covenant, it was necessary to put all things into the hand of a Mediator, that it also might not be frustrated.

(5) This Mediator was not in the first place to preserve us in the state of the New Covenant, but to deliver us from the guilt of the breach of the former, and the Curse thereon. To make provision for this End, was the Effect of Infinite Wisdom.

Seventhly, The especial way and means whereby this Effect was wrought by this Mediator, was by death. Morte obita, facta, interveniente, intercedente; by means of death, say we. Death was the means, that whereby the Mediator procured the Effect mentioned. That which in the foregoing Verse is ascribed unto the Blood of Christ, which he offered as a Priest, is here ascribed unto his death, as a Mediator. For both these really are the same; only in the one, the thing itself is expressed, it was death; in the other, the manner of it, it was by blood; in the one, what he did and suffered, with respect unto the Curse of the first Covenant, it was death; in the other, the ground of his making Expiation for Sin by his death, or how it came so to do, namely, not merely as it was death or penal, but as it was a voluntary Sacrifice or Oblation.

It was therefore necessary unto the End mentioned, that the Mediator of the New Testament should die; not as the High Priests of old died, a natural death for themselves; but as the Sacrifice died that was slain and offered for others. He was to die that death which was threatened unto Transgressions against the first Covenant; that is, death under the Curse of the Law. There must therefore be some great Cause and End why this Mediator being the only begotten of the Father, should thus die.

This was, say the Socinians, that he might confirm the Doctrine that he taught. He died as a Martyr, not as a Sacrifice. But,

(1) There was no need that he should die unto that End. For his Doctrine was sufficiently confirmed by the Scriptures of the Old Testament, the Evidence of the Presence of God in him, and the Miracles which he wrought.

(2) Notwithstanding their pretence, they do not assign the Confirmation of his Doctrine unto his Death, but unto his Resurrection from the dead. Neither indeed do they allow any gracious Effect unto his death, either towards God or men, but only make it something necessarily antecedent unto what he did of that kind. Nor do they allow that he acted anything at all towards God on our behalf. Whereas the Scripture constantly assigns our Redemption, Sanctification and Salvation to the death and blood of Christ. These Persons (1) deny that of itself it hath any influence into them: wherefore (2) they say that Christ by his death confirmed the New Covenant; but hereby they intend nothing but what they do also in the former, or the Confirmation of his Doctrine, with an addition of somewhat worse. For they would have him to confirm the Promises of God as by him declared, and no more, as though he were God's Surety to us, and not a Surety for us unto God. Neither do they assign this unto his Death, but unto his Resurrection from the dead. But suppose all this, and that the death of Christ were in some sense useful and profitable unto these Ends, which is all they plead; yet what use and advantage was it of, with respect unto them, that he should die an accursed death, under the Curse of the Law, and a sense of God's displeasure. Hereof the Socinians, and those that follow them, can yield no reason at all. It would become these men so highly pretending unto reason, to give an account upon their own Principles of the death of the only begotten Son of God, in the highest course and most intense Acts of Obedience, that may be compliant with the wisdom, holiness, and goodness of God, considering the kind of death that he died. But what they cannot do, the Apostle doth in the next words.

Eighthly, The death of the Mediator of the New Testament, was for the Redemption of Transgressions, and for this End it was necessary. Sin lay in the way of the enjoyment of the Inheritance which Grace had prepared. It did so in the Righteousness and Faithfulness of God. Unless it were removed, the Inheritance could not be received. The way whereby this was to be done, was by Redemption. The Redemption of Transgressions, is the deliverance of the Transgressors from all the Evils they were subject unto on their account, by the payment of a satisfactory price. The words used to express it, 〈 in non-Latin alphabet 〉 , will admit of no other signification. Here it must answer the purging of Conscience by the blood of Christ. And he calls his life a Ransom, or Price of Redemption. And this utterly destroys the foundation of the Socinian Redemption and Expiation for Sin. For they make it only a freedom from Punishment, by an Act of Power. Take off the covering of the words which they use in a sense foreign to the Scripture, and their proper signification, and their sense is expressly contradictory unto the sense and words of the Apostle. He declares Christ to have been the High Priest and Mediator of the New Testament, in the same Acts and Duties. They teach that he ceased to be a Mediator, when he began to be a Priest. He affirms that the Blood of Christ doth expiate Sins; They, that he doth it by an Act of Power in Heaven, where there is no use of his Blood. He says that his death was necessary unto, and was the means or cause of the Redemption of Transgressions, that is, to be a price of Redemption or just Compensation for them; They contend that no such thing is required thereunto. And whereas the Scriptures do plainly assign the Expiation of Sin, Redemption, Reconciliation and Peace with God, Sanctification and Salvation unto the Death and Blood-shedding of Christ; They deny them all and everyone to be in any sense Effects of it, only they say it was an antecedent sign of the Truth of his Doctrine in his Resurrection, and an antecedent condition of his Exaltation and Power; which is to reject the whole Mystery of the Gospel.

Besides the particular Observations which we have made on the several passages of this Verse, something may yet in general be observed from it. As,

1. A New Testament providing an Eternal Inheritance in Sovereign Grace, the Constitution of a Mediator, such a Mediator for that Testament in infinite Wisdom and Love, the Death of that Testator for the Redemption of Transgressions, to fulfil the Law, and satisfy the Justice of God, with the communication of that Inheritance by Promise to be received by Faith in all them that are called, are the substance of the Mystery of the Gospel. And all these are with wonderful wisdom comprised by the Apostle in these words.

2. That the Efficacy of the Mediation and Death of Christ extended itself unto all the called under the Old Testament, is an evident Demonstration of his Divine Nature, his Pre-existence unto all these things, and the Eternal Covenant, between the Father and him about them.

3. The first Covenant did only forbid and Condemn Transgressions, Redemption from them is by the New Testament alone.

4. The Glory and Efficacy of the New Covenant, and the Assurance of the Communication of an Eternal Inheritance by virtue of it, depend hereon, that it was made a Testament by the death of the Mediator; which is farther proved in the following Verses.

VER. XVI, XVII.

〈 in non-Latin alphabet 〉 , Syr. 〈 in non-Latin alphabet 〉 the death of him is declared, shown, argued, or proved. Mors intercedat necesse est. Necesse est mortem intercedere. Ar. Necesse est mortem ferri; which is not proper in the Latin Tongue: however there is an emphasis in 〈 in non-Latin alphabet 〉 , more than is expressed by intercedo. 〈 in non-Latin alphabet 〉 , Syr. 〈 in non-Latin alphabet 〉 , of him that made it; of the Testator. 〈 in non-Latin alphabet 〉 , Syr. 〈 in non-Latin alphabet 〉 in him that is dead, in mortuis; among them that are dead. 〈 in non-Latin alphabet 〉 , vulg. confirmatum est; and so the Syriac: ratum est, more proper. 〈 in non-Latin alphabet 〉 , Syr. 〈 in non-Latin alphabet 〉 There is no use, profit or benefit in it. Ar. nunquam valet; quandoquidem nunquam valet; nondum valet; it is not yet of force.

There is not much more to be considered in these verses, but only how the Observation contained in them, doth promote and confirm the Argument which the Apostle insists upon. Now this is to prove the necessity and use of the death of Christ, from the Nature, Ends and Use of the Covenant, whereof he was the Mediator. For it being a Testament, it was to be confirmed with the death of the Testator. This is proved in these Verses from the Notion of a Testament, and the only use of it amongst men. For the Apostle in this Epistle doth argue several times, from such usages amongst men, as proceeding from the Principles of Reason and Equity, were generally prevalent among them. So he doth in his discourse concerning the assurance given by the Oath of God, Chap. 6. And here he doth the same from what was commonly agreed upon; and suitable unto the reason of things, about the nature and use of a Testament. The things here mentioned were known to all, approved by all, and were the principal means of the preservation of Peace and Property in Human Societies. For although Testaments as unto their especial Regulation owe their original unto the Roman Civil Law; yet as unto the substance of them, they were in use amongst all Mankind from the foundation of the world. For a Testament is the just determination of a Man's Will concerning what he will have done with his Goods after his decease. Or, it is the Will of him that is dead. Take this power from men, and you root up the whole foundation of all industry and diligence in the world. For what man will labor to increase his substance, if when he dies, he may not dispose of it unto those which by Nature, Affinity, or other obligations, he hath most respect unto? Wherefore the foundation of the Apostles arguing from this usage amongst men, is firm and stable.

Of the like nature is his observation, that a Testament is of no force whilst the Testator liveth; the nature of the thing itself expounded by constant practice, will admit no doubt of it. For by what way soever a man disposeth of his Goods, so as that it shall take effect whilst he is alive, as by Sale, or Gift, it is not a Testament, nor hath anything of the nature of a Testament in it. For that is only the Will of a man concerning his Goods when he is dead.

These things being unquestionable, we are only to consider, whence the Apostle takes his Argument, to prove the necessity of the death of Christ, as he was the Mediator of the New Testament.

Now this is not merely from the signification of the word 〈 in non-Latin alphabet 〉 , which yet is of consideration also, as hath been declared; but, whereas he treats principally of the two Covenants, it is the Affinity that is between a Solemn Covenant and a Testament, that he hath respect unto. For he speaks not of the death of Christ merely as it was death, which is all that is required unto a Testament properly so called, without any consideration of what nature it is; but he speaks of it also as it was a Sacrifice by the effusion of his blood, which belongs unto a Covenant, and is no way required unto a Testament. Whereas therefore the word may signify either a Covenant or a Testament precisely so called, the Apostle hath respect unto both the significations of it. And having in these Verses mentioned his death, as the death of a Testator, which is proper unto a Testament, in the 14th Verse and those that follow, he insists on his blood as a Sacrifice which is proper unto a Covenant. But these things must be more fully explained, whereby the difficulty which appears in the whole Context will be removed.

Unto the confirmation or ratification of a Testament, that it may be 〈 in non-Latin alphabet 〉 , sure, stable, and of force, there must be death, the death of the Testator. But there is no need that this should be by blood, the blood of the Testator, or any other. Unto the consideration of a Covenant, blood was required, the blood of the Sacrifice, and death only consequentially, as that which would ensue thereon; but there was no need that it should be the blood or death of him that made the Covenant. Wherefore the Apostle declaring the necessity of the death of Christ, both as to the nature of it, that it was really death, and as to the manner of it, that it was by the effusion of his blood, and that from the consideration of the two Covenants, the Old and the New Testament, and what was required unto them, he evinceth it by that which was essential unto them both, in a Covenant as such, and in a Testament precisely so called. That which is most eminent and essential unto a Testament, is, that it is confirmed and made irrevocable by the death of the Testator. And that which is the excellency of a Solemn Covenant, whereby it is made firm and stable, is, that it was confirmed with the blood of Sacrifices, as he proves in the instance of the Covenant made at Sinai, v. 18, 19, 20, 21, 22. Wherefore whatever is excellent in either of these, was to be found in the Mediator of the New Testament. Take it as a Testament, which, upon the Bequeathment made therein of the Goods of the Testator unto the Heirs of Promise, of Grace and Glory, it hath the nature of, and he died as the Testator, whereby the Grant of the Inheritance was made irrevocable unto them. Hereunto no more is required but his death, without the consideration of the nature of it in the way of a Sacrifice. Take it as a Covenant, as upon the consideration of the Promises contained in it, and the Prescription of Obedience, it hath the nature of a Covenant, though not of a Covenant strictly so called; and so it was to be confirmed with the blood of the Sacrifice of himself, which is the Eminency of the Solemn Confirmation of this Covenant. And as his death had an Eminency above the death required unto a Testament, in that it was by blood, and in the Sacrifice of himself, which it is no way necessary that the death of a Testator should be, yet it fully answered the death of a Testator, in that he truly died; so had it an Eminency above all the ways of the confirmation of the Old Covenant, or any other Solemn Covenant whatever; in that whereas such a Covenant was to be confirmed with the blood of Sacrifices, yet was it not required that it should be the blood of him that made the Covenant, as here it was.

The consideration hereof solves all the appearing difficulties in the nature and manner of the Apostles Argument. The word 〈 in non-Latin alphabet 〉 whereunto respect is here had, is, as we have shown, of a large signification, and various use. And frequently it is taken for a free grant and disposition of things by promise, which hath the nature of a Testament. And in the Old Covenant, there was a free grant and donation of the Inheritance of the Land of Canaan unto the people, which belongs unto the nature of a Testament also. Moreover both of them, a Covenant and a Testament, do agree in the general nature of their confirmation, the one by blood, the other by death. Hereon the Apostle in the use of the word 〈 in non-Latin alphabet 〉 , doth diversely argue both unto the nature, necessity and use of the death of the Mediator of the New Testament. He was to die in the confirmation of it as it was a Testament, he being the Testator of it; and he was to offer himself as a Sacrifice in his blood, for the establishment of it, as it had the nature of a Covenant. Wherefore the Apostle doth not argue as some imagine, merely from the signification of the word, whereby, as they say, that in the original is not exactly rendered. And those who have from hence troubled themselves and others about the Authority of this Epistle, have nothing to thank for it, but their own ignorance of the design of the Apostle, and the nature of his Argument. And it were well if we all were more sensible of our own ignorance, and more apt to acknowledge it, when we meet with difficulties in the Scripture, than for the most part we are. Alas! how short are our Lines, when we come to fathom the depths of it! How inextricable difficulties do appear sometimes in passages of it, which when God is pleased to teach us, are all pleasant and easy!

These things being premised, to clear the scope and nature of the Apostles Argument, we proceed unto a brief Exposition of the words.

VER. XVI.

THere are two things in the words. (1) A Supposition of a Testament. (2) What is required thereunto.

In the first there is, (1) The Note of Inference. (2) The Supposition itself.

The first is the Particle, For. This doth not infer a Reason to ensue of what he had before affirmed, which is the common use of that Illative, but only the Introduction of an Illustration of it, from what is the usage of Mankind in such cases, on supposition that this Covenant is also a Testament. For then there must be the death of the Testator, as it is in all Testaments amongst men.

The Supposition itself is in those words, 〈 in non-Latin alphabet 〉 , the Verb Substantive is wanting, [where a Testament is] so it is by us supplied, it may be, not necessarily. For the Expression of, where a Testament is, may suppose that the death of the Testator is required unto the making of a Testament; which, as the Apostle showeth in the next Verse, it is not, but only unto its Execution. In the case of a Testament, namely, that it may be executed, is the meaning of the words, where; that is, wherever. Amongst all sorts of men, living according unto the light of Nature, and the conduct of Reason, the making of Testaments is in use. For without it neither can private Industry be encouraged, nor public Peace maintained. Wherefore, as was before observed, the Apostle argueth from the common usage of mankind, resolved into the Principles of Reason and Equity.

2. What is required unto the Validity of a Testament, and that is the death of the Testator. And the way of the Introduction of this death unto the validity of a Testament is, by being brought in; 〈 in non-Latin alphabet 〉 that it enter; namely, after the ratifying of the Testament to make it of force, or to give it operation. The Testament is made by a living man; but whilst he lives, it is dead, or of no use. That it may operate and be effectual, death must be brought into the account.

This death must be the death of the Testator, 〈 in non-Latin alphabet 〉 , is he who disposeth of things; who hath right so to do, and actually doth it. This in a Testament is the Testator. And 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , have in the Greek the same respect unto one another, as Testamentum and Testator in the Latin.

Wherefore if the New Covenant hath the nature of a Testament, it must have a Testator, and that Testator must die, before it can be of force and efficacy, which is what was to be proved.

This is further confirmed,

VER. XVII.

IT is not of the making and constitution of a Testament, but of the force and execution of it, that he speaks. And in these words he gives a Reason of the necessity of the death of the Testator thereunto. And this is because the validity and efficacy of the Testament depends solely thereon. And this reason he introduceth by the Conjunction 〈 in non-Latin alphabet 〉 , For.

A Testament, 〈 in non-Latin alphabet 〉 , is of force, say we; that is, firm, stable, not to be disannul'd. For if it be but a man's Testament, yet if it be confirmed, no man disannulleth or addeth thereunto, Gal. 3. 15. It is ratified, made unalterable, so as that it must be executed according unto the mind of the Testator. And it is so 〈 in non-Latin alphabet 〉 , among them that are dead; after men are dead; that is those who make the Testament. For it is opposed unto 〈 in non-Latin alphabet 〉 , whilst the Testator liveth. For Testaments are the Wills of dead men.

Living men have no Heirs. And this sense is declared in those words, 〈 in non-Latin alphabet 〉 , quandoquidem, quoniam, seeing that; otherwise, say we; without this accession unto the making of a Testament. As yet it prevaileth not, it is not of force for the actual distribution of the Inheritance or the Goods of the Testator.

Two things must yet farther be declared. (1) What are the Grounds or general Reasons of this Assertion. (2) Where lies the force of the Argument from it.

1. The force of a Testament depends on the death of the Testator; or the death of the Testator is required to make it effectual for these two Reasons.

(1) Because a Testament is no Act or Deed of a man, whereby he presently and in the making of it, conveys, gives or grants, any part of his possession unto another, or others; so as that it should immediately thereon, cease to be his own, and become the propriety of those others; all such Instruments of Contract, Bargain, Sale, or Deeds of Gift, are of another nature, they are not Testaments. A Testament is only the signification of the Will of a man, as unto what he will have done with his Goods after his death. Wherefore unto the force and execution of it his death is necessary.

(2) A Testament, that is only so, is alterable at the pleasure of him that makes it whilst he is alive. Wherefore it can be of no force whilst he is so; for that he may change it or disannul it when he pleaseth. The foundation therefore of the Apostles Argument from this usage amongst men, is firm and stable.

2. Whereas the Apostle argueth from the Proportion and Similitude that is between this New Testament or Covenant, and the Testaments of men, we may consider what are the things wherein that Similitude doth consist, and show also wherein there is a dissimilitude whereunto his Reasonings are not to be extended. For so it is in all comparisons; the Comparates are not alike in all things, especially where things spiritual and temporal are compared together. So was it also in all the Types of old. Every person or everything that was a Type of Christ, were not so in all things, in all that they were. And therefore it requires both wisdom and diligence to distinguish in what they were so, and in what they were not, that no false Inferences or Conclusions be made from them. So is it in all Comparisons; and therefore in the present instance, we must consider, wherein the things compared do agree, and wherein they differ.

1. They agree principally in the death of the Testator. This alone makes a Testament among men, effectual and irrevocable. So is it in this New Testament. It was confirmed and ratified by the death of the Testator, Jesus Christ, and otherwise could not have been of force. This is the fundamental agreement between them, which therefore alone the Apostle expressly insisteth on, although there are other things which necessarily accompany it, as essential unto every Testament; as,

2. In every Testament amongst men, there are Goods disposed and bequeathed, unto Heirs or Legatees, which were the Property of the Testator. Where a man hath nothing to give or bequeath, he can make no Testament. For that is nothing but his Will concerning the disposal of his own Goods after his decease. So is it in this New Testament. All the Goods of Grace and Glory, were the Property, the Inheritance of Christ, firmly instated in him alone. For he was appointed Heir of all things. But in his death, as a Testator, he made a Bequeathment of them all unto the Elect, appointing them to be Heirs of God, Coheirs with himself. And this also is required unto the nature and essence of a Testament.

3. In a Testament there is always an absolute Grant made of the Goods bequeathed, without condition or limitation. So is it here also; the Goods and Inheritance of the Kingdom of Heaven are bequeathed absolutely unto all the Elect, so as that no intervenience can defeat them of it. And what there is in the Gospel which is the Instrument of this Testament, that prescribes Conditions unto them, that exacts terms of Obedience from them, it belongs unto it, as it is a Covenant, and not as a Testament. Yet,

4. It is in the Will and Power of the Testator, in and by his Testament, to assign and determine both the