Exposition of Hebrews 6-10

VER. XXVII, XXVIII.

〈 in non-Latin alphabet 〉 , & sicut, & quem admodum. 〈 in non-Latin alphabet 〉 ; Statutum, constitutum est. 〈 in non-Latin alphabet 〉 ; Syr. 〈 in non-Latin alphabet 〉 to the Sons of men; of Adam, all his Posterity. 〈 in non-Latin alphabet 〉 Syr. 〈 in non-Latin alphabet 〉 , that at one time; a certain appointed time. 〈 in non-Latin alphabet 〉 , Vul. post hoc autem. Postea vero; and afterward, Syr. 〈 in non-Latin alphabet 〉 and after their death, the death of them.

So also Christ 〈 in non-Latin alphabet 〉 , Syr. 〈 in non-Latin alphabet 〉 , one time; at one time, 〈 in non-Latin alphabet 〉 ; Vul. ad exhaurienda peccata; Rhem. to exhaust the sins of many; without any sense. 〈 in non-Latin alphabet 〉 may signify to lift or bear up; not at all to draw out of any deep place, though there may be something in that allusion. Syr. 〈 in non-Latin alphabet 〉 : and in himself he slew or sacrificed the sins of many; in himself, that is, by the Sacrifice of himself he took them away. Bez. ut in seipso attolleret multorum peccata; that he might lift or bear up the sins of many in himself; he took them upon himself as a Burden which he bare upon the Cross, as opposed to 〈 in non-Latin alphabet 〉 , afterwards, not burdened with sin. Others, ad attollendum peccata multorum in semet ipsum; to take up unto himself (that is, upon himself) the sins of many.

The Syriac reads the last • ause, He shall appear the second time unto the Salvation of them that expect or look for him. All others; he shall appear unto or be seen by them that look for him unto Salvation: unto which difference we shall speak afterwards.

VER. XXVII, XXVIII.

These verses put a close unto the Heavenly Discourse of the Apostle, concerning the Causes, Nature, Ends and Efficacy of the Sacrifice of Christ, wherewith the new Covenant was dedicated and confirmed. And in the words there is a treble Confirmation of that Singularity and Efficacy of the Sacrifice of Christ, which he had pleaded before.

1. In an Elegant instructive Similitude; And as it is appointed, ver. 27.

2. In a declaration of the use and end of the Offering of Christ; he was once offered to bear the Sins of many.

3. In the consequent of it; his second Appearance, unto the Salvation of Believers; ver. 28.

In the comparison, we must first consider the force of it in general, and explain the words.

That (as we have observed) which the Apostle designeth to confirm and illustrate, is what he had pleaded in the foregoing verses, concerning the Singularity and efficacy of the offering of Christ, whereon also he takes occasion to declare the blessed consequents of it. Hereof he gives an illustration by comparing it unto what is of absolute and unavoidable necessity, so as that it cannot otherwise be, namely, the death of all the individuals of mankind by the decretory sentence of God. As they must die everyone, and everyone but once; so Christ was to die, to suffer, to offer himself, and that but once. The instances of those who died not after the manner of other men, as Enoch and Elias, or those who having died once were raised from the dead and died again as Lazarus, give no difficulty herein. They are instances of exemption from the common Rule by mere acts of Divine Sovereignty. But the Apostle argues from the general Rule and Constitutions, and thereon alone the force of his comparisons doth depend, and they are not weakened by such exemptions. As this is the certain unalterable law of Human condition, that every man must die once, and but once as unto this mortal life, so Christ was once and but once offered.

But there is more in the words and design of the Apostle than a bare Similitude and illustration of what he treats of, though Expositors own it not. He doth not only illustrate his former Assertion by a fit comparison, but gives the Reason of the one offering of Christ from what it was necessary for and designed unto. For that he introduceth a Reason of his former Assertion, the Causal connection 〈 in non-Latin alphabet 〉 doth demonstrate: Especially as it is joined with 〈 in non-Latin alphabet 〉 , that is, in quantum, inasmuch as; in which sense he constantly useth that expression; chap. 3. 3. chap. 7. 20. chap. 8. 6. And in as much as it was so with mankind, it was necessary that Christ should suffer once for the expiation of Sin, and the Salvation of Sinners. How was it with mankind in this matter? On the account of sin they were all subject unto the Law and the curse thereof. Hereof there were two parts; (1) Temporal Death to be undergone penally on the sentence of God. (2) Eternal judgment wherein they were to perish for evermore. In these things consist the effects of sin, and the curse of the Law. And they were due unto all men unavoidably to be inficted on them by the judgment and sentence of God. It is appointed, decreed, determined of God, that men, sinful men shall once die, and after that come to judgment for their Sins. This is the sense, the sentence, the substance of the Law. Under this Sentence they must all perish eternally, if not Divinely relieved. But inasmuch as it was thus with them, the one offering of Christ, once offered is prepared for their Relief and deliverance. And the relief is in the infinite Wisdom of God eminently proportionate unto the evil, the remedy unto the disease. For

1. As man was to die once legally and penally for sin by the sentence of the Law, and no more; So Christ died, suffered, and offered once and no more, to bear Sin, to expiate it, and thereby to take away death so far as it was penal.

2. As after death men must appear again the second time unto judgment, to undergo condemnation thereon; so after his once offering to take away Sin and Death, Christ shall appear the second time to free us from judgment, and to bestow on us eternal Salvation.

In this interpretation of the words I do not exclude the use of the comparison, nor the design of the Apostle to illustrate the one offering of Christ once offered by the certainty of the death of men once only; for these things do illustrate one another as so compared. But withal I judge there is more in them than a mere comparison between things no way related one to another, but only have some mutual resemblance in that they fall out but once. Yea, there seems not to be much light, nor anything of Argument in a comparison so arbitrarily framed. But consider these things in their mutual Relation and opposition one unto the other, which are the same with that of the Law and the Gospel, and there is much of light and argument in the comparing of them together. For whereas the end of the Death, Suffering and Offering of Christ was to take away and remove the punishment due unto Sin which consisted in this, that men should once die, and but once, and afterwards come to judgment and condemnation according to the sentence of the Law; And it was convenient unto Divine Wisdom, that Christ for that end should Dye, Suffer, Offer once only, and afterwards bring them for whom he died unto Salvation.

And this is the proper sense of 〈 in non-Latin alphabet 〉 in quantum, which Interpreters know not what to make of in this place, but endeavor variously to change and alter. Some pretend that some Copies read 〈 in non-Latin alphabet 〉 ; and one, 〈 in non-Latin alphabet 〉 ; which they suppose came from 〈 in non-Latin alphabet 〉 . But the only Reason why the word is not liked, is because the sense is not understood. Take the mind of the Apostle aright, and his expression is proper unto his purpose. Wherefore there is in these verses an entire opposition and comparison between the Law and the Gospel; the Curse due to Sin, and the Redemption that is by Christ Jesus. And we may observe; That

God hath eminently suited our Relief, the means and causes of our spiritual Deliverance, unto our Misery, the means and causes of it, as that his own Wisdom and Grace may be exalted and our faith established. That which is here summarily represented by our Apostle in this Elegant Antithesis, he declares at large, Rom. 5. from ver. 12. to the end of the Chapter.

But we proceed with the interpretation of the words. In the first part of the Antithesis and comparison, ver. 27. there are three things asserted. (1) The Death of men, (2) The judgment that ensues, and (3.) The cause of them both. The last is first to be explained.

It is Appointed, Determined, Enacted, statutum est. It is so by him who hath a Sovereign Power and Authority in and over these things, and hath the force of an unalterable Law, which none can transgress. God himself hath thus appointed it; none else can determine and dispose of these things. And the word equally respects both parts of the Assertion, Death and Judgment. They are both equally from the constitution of God, which is the cause of them both.

The Socinians do so divide these things, that one of them, namely Death, they would have to be natural; and the other or judgment, from the constitution of God; which is not to interpret, but to contradict the words. Yea, death is that which in the first place and directly is affirmed to be the effect of this Divine Constitution, being spoken of as it is Penal, by the curse of the Law for sin; and judgment falls under the same constitution, as consequential thereunto. But if death as they plead, be merely and only natural, they cannot refer it unto the same Divine Constitution with the future judgment, which is natural in no sense at all.

Death was so far natural from the beginning, as that the frame and constitution of our nature were in themselves liable and subject thereunto. But that it should actually have invaded our nature unto its dissolution, without the intervention of its meritorious Cause in Sin, is contrary unto the Original state of our Relation unto God, the nature of the Covenant whereby we were obliged unto Obedience, the Reward promised therein, with the threatening of Death in case of disobedience. Wherefore the Law, Statute, or Constitution here related unto, is no other but that of, Gen. 2. 17. In the day thou eatest thereof, thou shalt surely die; with that addition, dust thou art, and unto dust thou shalt return, Chap. 3. 19. God enacted it as an everlasting Law concerning Adam and all his Posterity, that they should die; and that once, as they were once taken out of the Dust. But in the words of God before mentioned, there are two things, (1.) A penal Law enacted, Gen. 3. 17. (2.) A judicial sentence denounced, Chap. 2. 19. not only Death but future judgment also was appointed thereby.

Thus it is appointed to men; that is, to all men, or men indefinitely without exception; it is their lot and portion. It is appointed unto men, not merely as men, but as sinners, as sinful men. For it is of sin and the effects of it, with their removal by Christ, that the Apostle discourseth.

It is appointed unto them to die; that is, penally for sin, as Death was threatened in that Penal statute, mentioned in the curse of the Law; And death under that consideration alone, is taken away by the death of Christ. The sentence of dying naturally is continued towards all; but the moral nature of dying with the consequents of it are removed from some by Christ; The Law is not absolutely reversed; but what was formally penal in it is taken away. Observe,

1. Death in the first constitution of it was penal. And the entrance of it as a penalty keeps the fear of it in all living. Yea, it was by the Law Eternally Penal. Nothing was to come after death but Hell. And

2. It is still penal, Eternally penal, unto all unbelievers. But there are false notions of it amongst men as there are of all other things. Some are afraid of it when the penalty is separated from it. Some on the other hand, look on it as a Relief and so either seek it or desire it; unto whom it will prove only an entrance unto judgment. It is the interest of all living to inquire diligently what death will be unto them.

3. The death of all is equally determined and certain in God's constitution. It hath various ways of approach unto all individuals. Hence is it generally looked on as an accident befalling this or that man. But the Law concerning it is general and equal.

The Second part of the Assertion is; that after this is the judgment. This by the same Divine unalterable constitution is appointed unto all. God hath appointed a day wherein he will judge the world in Righteousness. Death makes an not end of men as some think, others hope, and many would desire it should: Ipsa mors nihil & post mortem nihil: But there is something yet remaining which death is subservient unto. Hence it is said to be after this. As surely as men die, it is sure that somewhat else follows after death. This is the force of the particle 〈 in non-Latin alphabet 〉 , but; but after it.

Now this after doth not denote the immediate succession of one thing unto another; if one go before, and the other certainly follow after, what ever length of time be interposed between them, the Assertion is true and proper. Many have been long dead, probably the most that shall die, and yet judgment is not come after. But it shall come in its appointed season; and so as that nothing shall interpose between death and judgment to make any alteration in the state or condition of the persons concerned in them. The souls of them that are dead are yet alive, but are utterly incapable of any change in their condition between death and judgment. As death leaves men, so shall judgment find them.

The second part of this penal constitution is judgment, after death judgment. It is not a particular judgment on every individual person immediately on his death, although such a judgment there be, For in and by death there is a declaration made concerning the eternal condition of the deceased; But judgment here is opposed unto the second appearance of Christ unto the Salvation of believers, which is the great or general judgment of all at the last day. 〈 in non-Latin alphabet 〉 used with respect unto this day, or taken absolutely, do signify a condemnatory sentence only; 〈 in non-Latin alphabet 〉 the resurrection of or unto judgment, is opposed unto 〈 in non-Latin alphabet 〉 the resurrection of or unto life, Joh. 5. 29. See ver. 22, 23, 24. So is it here used; Judgment, that is, condemnation for sin follows after death in the righteous constitution of God, by the sentence of the Law. And as Christ by his death doth not take away death absolutely, but only as it was penal; so on his Second appearance, he doth not take away judgment absolutely, but only as it is a condemnatory sentence, with respect unto Believers. For as we must all die, so we must all appear before his judgment seat, Rom. 14. 10. But as he hath promised that those that believe in him, shall not see death, for they are passed from death unto life; they shall not undergo it as it is penal; so also he hath, that they shall not come 〈 in non-Latin alphabet 〉 (the word here used) into judgment, Joh. 5. 24. They shall be freed from the condemnatory sentence of the Law. For the nature and manner of this judgment, see the Exposition on Chap. 6. 5. This then is the sense of the words. Whereas therefore, or in as much as this is the constitution of God, that man, sinful man shall once die, and afterwards be judged or condemned for sin; Which would have been the event with all, had not a Relief been provided, which in opposition hereunto is declared in the next verse. And no man that dies in sin, shall ever escape judgment.

VER. XXVIII.

This verse gives us the Relief provided, in the wisdom and Grace of God for and from this condition. And there is in the words (1.) The Redditive note of comparison and opposition; So (2.) The subject spoken of; the offering of Christ. (3.) The End of it, to bear the sin of many. (4) The consequent of it, which must be spoken to distinctly.

1. The Redditive note is 〈 in non-Latin alphabet 〉 , So, in like manner, in answer unto that state of things and for the Remedy against it, in a blessed condecency unto Divine wisdom, goodness and Grace.

The Subject spoken of is the offering of Christ. But it is here mentioned passively; he was offered. Most frequently it is expressed by his offering of himself; the sacrifice he offered of himself. For as the virtue of his offering depends principally on the dignity of his Person, so his human Soul, his Mind, Will and Affections, with the fullness of the Graces of the Spirit resident and acting in them did concur unto the efficacy of his Offering, and were necessary to render it an Act of Obedience, a Sacrifice of a sweet smelling savor unto God, Ephes. 5. 2. Yea, hereon principally depended his own Glory, which arose not merely from his suffering, but from his obedience therein, Phil. 2. 7, 8. Wherefore he is most frequently said to offer himself, (1.) Because of the virtue communicated unto his offering by the Dignity of his Person. (2.) Because he was the only Priest that did offer. (3.) Because his Obedience therein was so acceptable unto God. (4.) Because this expresseth his love unto the Church; he loved it and gave himself for it. But as himself offered, so his offering was himself. His whole entire human nature was that which was offered. Hence it is thus passively expressed. Christ was offered, that is, he was not only the Priest who offered, but the Sacrifice that was offered. Both were necessary, that Christ should offer, and that Christ should be offered. And the Reason why it is here so expressed, is because his offering is spoken of as it was by death and suffering. For having affirmed that if he must often offer he must often suffer, and compared his offering unto the once dying of men penally, it is plain that the offering intended is in and by suffering. Christ was offered, is the same with Christ suffered, Christ died. And this expression is utterly irreconcilable unto the Socinian notion of the Oblation of Christ. For they would have it to consist in the presentation of himself in Heaven eternally free from and above all sufferings, which cannot be the sense of this expression, Christ was offered

The circumstance of his being thus offered, is that it was once only. This joined as it is here with a word in the preter tense, can signify nothing but an action or passion then past and determined. It is not any present continued action such as is the presentation of himself in heaven, that can be signified hereby.

3. The end of Christ's being thus once offered and which his one offering did perfectly effect, was, to bear the sins of many. There is an Antithesis between 〈 in non-Latin alphabet 〉 of many, and 〈 in non-Latin alphabet 〉 unto men in the verse foregoing. Men, expressed indefinitely in that necessary proposition, intends all men universally. Nor, as we have shown, is there any exception against the Rule, by a few instances of Exemption by the interposition of Divine Sovereignty. But the relief which is granted by Christ, though it be unto men indefinitely, yet it extends not to all universally, but to many of them only. That it doth not so extend unto all eventually, is confessed. And this expression is declarative of the intention of God or of Christ himself in his offering. See Ephes. 5. 25, 26.

He was thus offered for those many, to bear their sins, as we render the words. It is variously translated as we have seen before, and various senses are sought after by Expositors. Grotius wholly follows the Socinians in their endeavors to pervert the sense of this word. It is not from any difficulty in the word, but from men's hatred unto the Truth, that they put themselves on such endeavors. And this whole attempt lies in finding out one or two places where 〈 in non-Latin alphabet 〉 signifies to take away; For the various signification of a word used absolutely in any other place is sufficient for these men to confute its necessary signification in any context. But the matter is plain in itself, Christ did bear sin, or take it away, as he was offered; as he was a Sacrifice for it. This is here expressly affirmed; He was offered to bear the sins of many. This he did, as the Sacrifices did of old as unto their Typical use and efficacy. A supposition hereof, is the sole foundation of the whole Discourse of the Apostle. But they bare sin, or took away sin (not to contend about the mere signification of the word) no otherwise but by the imputation of the sin unto the Beast that was Sacrificed, whereon it was slain that atonement might be made with its blood. This I have before sufficiently proved. So Christ bare the sins of many; and so the signification of this word is determined and limited by the Apostle Peter, by whom alone it is used on the same occasion, 1 Epist. 2. 24. 〈 in non-Latin alphabet 〉 , who himself bare our sins in his own body on the Tree. That place compared with this doth utterly evert the Socinian fiction, of the Oblation of Christ in Heaven. He was offered 〈 in non-Latin alphabet 〉 to bear the sins of many; When did he do it? How did he do it? 〈 in non-Latin alphabet 〉 He bare our sin in his own body on the tree. Wherefore then he offered himself for them. And this he did in his suffering.

Moreover, where-ever in the Old Testament 〈 in non-Latin alphabet 〉 is translated by 〈 in non-Latin alphabet 〉 in the LXX, as Numb. 14. 33. Isai. 53. 12. or by 〈 in non-Latin alphabet 〉 with reference unto Sin, it constantly signifies to bear the punishment of it. Yea, it doth so when with respect unto the Event, it is rendered by 〈 in non-Latin alphabet 〉 , as it is Levite. 10. 17. And the proper signification of the word is to be taken from the declaration of the thing signified by it. He shall bear their iniquities. Isa. 53. 11. 〈 in non-Latin alphabet 〉 bear it as a burden upon him He was offered once, so as that he suffered therein. As he suffered, he bare our iniquities, and as he was offered, he made atonement for them. And this is not opposed unto the appearance of men before God at the last day, but unto their death, which they were once to undergo. Wherefore

The ground of the Expiation of Sin by the offering of Christ is this, that therein he bare the Guilt and Punishment due unto it.

Upon this offering of Christ the Apostle supposeth what he had before declared, namely, that he entered into heaven to appear in the presence of God for us; And hereon he declares, what is the end of all this dispensation of God's Grace. Unto them that look for him, he shall appear the second time without sin unto Salvation. And he shows, (1) What de facto Christ shall yet do; He shall appear; (2) To whom he shall so appear; Unto them that look for him; (3) In what manner; Without sin. (4) Unto what end; Unto Salvation. (5) In what order; the second time.

The last thing mentioned is first expressed; and must first be explained. The second time. The Scripture is Express unto a double appearing or coming of Christ. The first was his coming in the flesh, coming into the world, coming unto his own, namely, to discharge the work of his mediation, especially to make atonement for sin in the Sacrifice of himself, unto the accomplishment of all promises made concerning it, and all types instituted for its representation. The Second is in Glory, unto the judgment of all; when he shall finish and complete the eternal Salvation of the Church. Any other personal appearance or coming of Christ the Scripture knows not; And in this place expressly excludes any imagination of it. His first appearance is past; And appear the second time he will not, until that judgment comes which follows death, and the Salvation of the Church shall be completed. Afterward there will be no farther appearance of Christ in the discharge of his office; For God shall be all in all.

2. That which he affirms of him is, He shall appear unto, he shall be seen of. There shall be a public vision and sight of him. He was seen on the Earth in the days of his flesh: He is now in Heaven where no mortal eye can see him, within the veil of that Glory which we cannot look into. The Heavens must receive him unto the time of the restitution of all things. He can indeed appear unto whom he pleaseth, by an Extraordinary dispensation. So he was seen of Stephen standing at the right hand of God, Act. 7. So he appeared unto Paul, 1 Cor. 15. 8. But as unto the state of the Church in general, and in the discharge of his mediatory Office, he is not seen of any. So the High-priest was not seen of the people, after his entrance into the Holy place until he came forth again. Even concerning the Person of Christ we live by faith, and not by sight. And it is the great exercise of faith to live on the invisible actings of Christ, on the behalf of the Church. So also the foundation of it doth consist in our infallible expectation of his Second appearance, of our seeing him again, Act. 1. 11. We know that our Redeemer liveth, and we shall see him with our eyes. Whilest he is thus invisible, the world triumpheth as if he were not. Where is the promise of his coming? The faith of many is weak. They cannot live upon his invisible actings. But here is the faith and patience of the Church, of all sincere believers: In the midst of all Discouragements, Reproaches, Temptations, Sufferings, they can relieve and comfort their souls with this, that their Redeemer liveth, and that he shall appear again the second time, in his appointed season. Hence is their continual prayer as the fruit and expression of their faith; Even so come, Lord Jesus.

The present long continued absence of Christ in Heaven is the great trial of the world. God doth give the world a trial by faith in Christ, as he gave it a trial by obedience in Adam. Faith is tried by difficulties. When Christ did appear, it was under such circumstances, as turned all unbelievers from him. His state was then a state of Infirmity, Reproach and Suffering. He appeared in the flesh. Now he is in Glory he appeareth not. As many refused him when he appeared, because it was in outward weakness; so many refuse him now he is in Glory, because he appeareth not. Faith alone can conflict with, and conquer these difficulties. And it hath sufficient evidences of this Return of Christ, (1) In his faithful word of promise. The promise of his coming recorded in the Scripture, is the ground of our faith herein. (2) In the continual supplies of his Spirit which Believers do receive. This is the great pledge of his Mediatory life in Heaven, of the continuance of his love and care towards the Church, and consequently the great assurance of his Second coming. (3) In the daily evidences of his glorious power, put forth in eminent acts of Providence for the Protection, Preservation and Deliverance of the Church, which is an uninterrupted assurance of his future appearance. He hath determined the day and season of it, nor shall all the abuse that is made of his seeming delay in coming, hasten it one moment. And he hath blessed ends of his not appearing before the appointed season, though the time seem long to the Church itself. As, (1) That the World may fill up the measure of its iniquities, to make way for its eternal Destruction. (2) That the whole number of the Elect may be gathered in. Though days of trouble are sometimes shortened for their sakes, that they may not faint after they are called, Mat. 24. 22. yet are they also in general continued, that there may be time for the calling of them all. (3) That all the graces of his people may be exercised and tried unto the utmost. (4) That God may have his full revenue of Glory from the new Creation, which is the first fruits of the whole. (5) That all things may be ready for the glory of the great Day.

3. To whom shall he thus appear? Of whom shall he be thus seen? To them that look for him. But the Scripture is plain and express in other places, that he shall appear unto all; shall be seen of all, even of his enemies, Rev. 1. 7. And the work that he hath to do at his appearance, requires that so it should be. For he comes to judge the world in general; and in particular to plead with ungodly men about their ungodly deeds and speeches, Jud. 15. So therefore must and shall it be. His second Illustrious Appearance shall fill the whole World with the beams of it: The whole rational creation of God shall see and behold him. But the Apostle treats of his Appearance here with respect unto the Salvation of them unto whom he doth appear. He shall appear unto Salvation. And this word unto Salvation is capable of a double Explication. For it may refer unto them that look for him; that look for him unto Salvation; that is, that look to be saved by him. Or it may do so, unto his Appearance; He shall appear unto the Salvation of them that look for him. The sense is good either way.

This looking for the coming of Christ, which is a description of Faith by a principal effect and fruit of it, called also waiting, expecting, longing, earnest expectation, consists in five things. (1) Stedfast Faith of his Coming and Appearance. This is in the Foundation of Christian Religion. And whatever the generality of Hypocritical, nominal Christians profess, there are uncontrollable evidences and demonstrations that they believe it not. (2) Love unto it, as that which is most desirable, which contains in it everything wherein the Soul takes delight and Satisfaction. That love his appearing, 2 Tim. 4. 5. (3) Longing for it or desires after it. Even so come, Lord Jesus; that is, come quickly; Rev. 22. 20. If the Saints of the Old Testament longed after his Appearance in the flesh, how shall not we do so for his Appearance in Glory. See Tit. 2. 13. Looking for and hasting unto. 2 Pet. 3. 12. (4) Patient waiting for it, in the midst of all discouragements. These the World is filled withal; and it is the great trial of Faith, Jude 20, 21. (5) Preparation for it, that we may be ready and meet for his reception, which is the Substance of what we are taught in the Parable of the Virgins; Mat. 25. Unto those that thus look for him shall the Lord Christ appear unto Salvation.

4. The manner of his Appearance, is, without Sin. This may either respect himself, or the Church, or both. In his first Appearance in the flesh he was absolutely in himself without Sin; But his great work was about Sin. And in what he had to do for us he was made sin, he bare our iniquities, and was treated both by God and Man as the greatest Sinner. He had all the penal Effects and Consequents of Sin upon him; all dolorous Infirmities of Nature, as Fear, Sorrow, Grief, Pain, all sufferings that Sin deserved, that the Law threatened, were in him and upon him. Nothing as it were appeared with him or upon him but Sin, that is, the effects and Consequents of it, in what he underwent for our Sakes. But now he shall appear perfectly free from all these things, as a perfect conqueror over Sin, in all its causes, effects and consequents. (2) It may respect the Church. He will then have made an utter end of Sin, in the whole Church forever. There shall not then be the least remainder of it. All its Filth, and Guilt, and Power; and its effects in Darkness, Fear and Danger shall be utterly abolished and done away. The Guilt of Sin being done withal, the whole Church shall then be perfectly purified, without Spot and Wrinkle, every way glorious; Sin shall be no more. Respect may be had to both, Himself and the Church.

5. The End of his appearance is the Salvation of them that look for him. If this word relate immediately unto his Appearance; the meaning is, to bestow, to collate Salvation upon them; Eternal Salvation. If it respect them that look for him, it expresseth the qualification of their persons, by the Object of their Faith and Hope; they look for him to be perfectly and completely saved by him. Where both senses are equally true, we need not limit the signification of the words to either of them. But we may observe,

1. Christ's Appearance the Second time, his Return from Heaven to complete the Salvation of the Church, is the great Fundamental Principle of our Faith and Hope, the great Testimony we have to give against all his and our Adversaries. And

2. Faith concerning the second coming of Christ, is sufficient to support the Souls of believers, and to give them satisfactory Consolation in all Difficulties, Trials and Distresses.

3. All true believers do live in a waiting, longing expectation of the coming of Christ. It is one of the most distinguishing Characters of a Sincere Believer so to do.

4. To such alone as so look for him, will the Lord Christ appear unto Salvation.

5. Then will be the great distinction among Mankind, when Christ shall appear unto the Everlasting Confusion of some, and the Eternal Salvation of others; A thing that the World loves not to hear of.

6. At the second Appearance of Christ, there will be an end of all the business about Sin, both on his part and ours.

7. The Communication of actual Salvation unto all Believers, unto the Glory of God, is the final End of the Office of Christ.

VERSE II, III.

THe Syriac Translation refers that unto the Persons, which is affirmed of their Offerings; 〈 in non-Latin alphabet 〉 for if they had been perfect or made perfect; referring unto what went before, that they were not made perfect, 〈 in non-Latin alphabet 〉 they would have long since ceased or rested from their Oblations or Offerings. They would have offered them no more. And although it doth not at all express 〈 in non-Latin alphabet 〉 which follows in the Verse; yet it regulates the sense of the whole by that word, as it more plainly declares in rendering the following words, 〈 in non-Latin alphabet 〉 Because their conscience would no more have tossed or disquieted them for their sins, who had at one time been purified; which is a good Exposition though not an exact Translation of the Words. And so it renders the next Verse; but in these Sacrifices their Sins are remembered, called to mind every year. 〈 in non-Latin alphabet 〉 , many ancient Copies add the negative, 〈 in non-Latin alphabet 〉 , whereof we shall speak immediately. 〈 in non-Latin alphabet 〉 . Vul. Alioquin; and so others generally; of the word see Chap. 9. 26. For if so, 〈 in non-Latin alphabet 〉 , cessassent (semel) oblata, they would have ceased being once offered. Most render the Participle by the Infinitive Mood; desiissent offerri; they would have ceased to be offered. 〈 in non-Latin alphabet 〉 , cultores, the Worshippers: sacrificantes, the Sacrificers, say some, I think improperly, both as to the proper sense of the Word and the Things intended. The Priests only properly were sacrificantes, but the people are here intended. 〈 in non-Latin alphabet 〉 ; M. S. 〈 in non-Latin alphabet 〉 , mundati, purificati, purgati; cleansed, purified, purged. 〈 in non-Latin alphabet 〉 . Ideo quod nullam habent ultrà conscientiam peccati. Vul. Lat. ideo quod, for propterea; peccati, for peccatorum. Nullorum peccatorum amplius sibi essent conscii: Bez. They should no more be conscious unto themselves of any sin. The sense is given in the Syriac before mentioned. Arab. They would have made more mention of the Commemoration of Sins, with respect unto the Words following.

〈 in non-Latin alphabet 〉 , Syr. But in these they remembered their Sins. Recommemoratio, repetita mentio. A calling to remembrance by acknowledgment.

There is, as was observed, a different reading in the ancient Copies of the First words in the Second Verse. The Syriac and the vulgar Latin take no notice of the Negative Particle 〈 in non-Latin alphabet 〉 ; but read the words positively, then would they have ceased. Those who follow other Copies take 〈 in non-Latin alphabet 〉 , for, 〈 in non-Latin alphabet 〉 ; non, for, nonne; and render the words Interrogatively, as doth our Translation; for then would they not have ceased? That is, they would have done so: And then 〈 in non-Latin alphabet 〉 is to be rendered Adversatively, by alioqui, as it is by Most, for otherwise. But it may be rendered Causally by, for then, if an Interrogation be allowed. But the sense is the same in both Readings as we shall see.

VERSE 2.

THe words contain a confirmation by a new argument of what was affirmed in the verse foregoing. And it is taken from the frequent repetitions of those Sacrifices. The thing to be proved is the insufficiency of the Law to perfect the Worshippers by its Sacrifices. This he proves in the foregoing verse, from the formal cause of that insufficiency; which is, that in them all it had but a shadow of good things to come, and so could not effect that which was to be done only by the good things themselves. Here the same truth is proved ab effectu or à signo, from a demonstrative sign and evidence of it in their Repetition.

The present Argument therefore of the Apostle is taken from a sign of the Impotency and insufficiency which he had before asserted. There is, as was observed, a variety in the original copies, some having the negative particle, 〈 in non-Latin alphabet 〉 , others omitting it. If that note of negations be allowed, the words are to be read by way of Interrogation; would they not have ceased to be offered? that is, they would have done so, or God would not have appointed the Repetition of them. If it be omitted, the assertion is positive; They would have then ceased to be offered; there was no Reason for their continuance, nor would God have appointed it. And the notes of the inference, 〈 in non-Latin alphabet 〉 , are applicable unto either reading; For then in that case, on this supposition that they could perfect the worshippers, would they not? or they would, Have ceased to be offered. There would have been rest given unto them, a stop put to their offering. That is, God would have appointed them to have been offered once and no more. So the Apostle observes signally of the Sacrifice of Christ that he once offered himself; that he offered once for all; because by one offering, and that once offered, he did perfect them that were sanctified or dedicated unto God thereby.

That which the Apostle designs to prove, is that they did not by their own force and efficacy forever perfect the Church or bring it unto that State of Justification, Sanctification and acceptance with God, which was designed unto it, with all the privileges and spiritual worship belonging unto that State. That this they did not do, he declares in the words following, by a notable instance included in their Repetition. For all means of any sort as such do cease when their end is attained. The continuance of their use is an evidence that the end proposed is not effected.

In opposition unto this argument in general it may be said that this reiteration or repetition of them was not because they did not perfectly expiate Sins, the Sins of the offerers, all that they had committed and were guilty of before their offering; But because those for whom they were offered did again contract the guilt of Sin, and so stood in need of a renewed expiation hereof.

In answer unto this Objection which may be laid against the foundation of the Apostles Argument, I say there are two things in the Expiation of Sin. First, The Effects of the Sacrifice towards God in making atonement; Secondly, The Application of those Effects unto our consciences. The Apostle treats not of the later, or the means of the Application of the Effects and Benefits of the Expiation of sin unto our Consciences, which may be many and frequently repeated. Of this nature are still all the Ordinances of the Gospel, and so also are our own Faith and Repentance. The principal end in particular of that great Ordinance of the Supper of the Lord, which by his own command is frequently to be repeated, and ever was so in the Church, is to make Application unto us of the virtue and efficacy of the Sacrifice of Christ in his death unto our Souls. For a renewed participation of the thing Signified, is the only use of the frequent repetition of the Sign. So renewed Acts of Faith and Repentance are continually necessary upon the incursions of new acts of sin and defilement. But by none of these is there any atonement made for sin or an expiation of it; only the one, the great Sacrifice of Atonement is applied unto us, not to be repeated by us. But the Apostle treats only of that we mentioned in the first place; the efficacy of Sacrifices to make Reconciliation and Atonement for sin before God, which the Jews expected from them. And actings towards God need no repetition, to make Application of them unto him. Wherefore God himself being the only object of Sacrifices for the Expiation of sin, what cannot be effected towards him and with him by one and at once, can never be done by Repetition of the same.

Supposing therefore the end of Sacrifices to be the making of Atonement with God for sin, and the procurement of all the privileges wherewith it is accompanied, which was the faith of the Jews concerning them, and the Repetition of them doth invincibly prove that they could not of themselves effect, what they were applied unto or used for; especially considering that this repetition of them was enjoined to be perpetual, whilst the Law continued in force. If they could at any time have perfected the Worshippers, they would have ceased to be offered; for unto what end should that continuance serve? To abide in a show or pretence of doing that which is done already, doth no way answer the wisdom of Divine Institutions.

And we may see herein both the obstinacy and miserable state thereon of the present Jews. The Law doth plainly declare, that without Atonement by blood there is no Remission of sins to be obtained. This they expect by the sacrifices of the Law, and their frequent repetition, not by anything which was more perfect, and which they did represent. But all these they have been utterly deprived of for many Generations, and therefore must all of them on their own principles die in their sins and under the Curse. The woeful superstitious follies whereby they endeavor to supply the want of those Sacrifices, are nothing but so many Evidences of their obstinate blindness.

And it is hence also evident, that the superstition of the Church of Rome, in their Mass, wherein they pretend to offer and every day to repeat a propitiatory Sacrifice for the sins of the living and the dead, doth evidently demonstrate, that they disbelieve the efficacy of the one Sacrifice of Christ, as once offered, for the expiation of sin. For if it be so, neither can it be repeated, nor any other used for that end, if we believe the Apostle.

The remaining words of this verse confirm the Argument insisted on; namely, that these Sacrifices would have ceased to be offered, if they could have made the Church perfect; for, saith he, the worshippers being once purged they should have had no more conscience of Sin. And we must inquire (1.) who are intended by the worshippers. (2.) what it is to be purged. (3.) what is the effect of this purging, in having no more conscience of sins. (4.) How the Apostle proves his intention hereby.

The Worshippers, 〈 in non-Latin alphabet 〉 , are the same with, 〈 in non-Latin alphabet 〉 , the Comers in the Verse foregoing: And in neither place the Priests who offered the Sacrifices, but the people for whom they were offered, are intended. They it was who made use of these Sacrifices for the Expiation of Sin.

Concerning these persons it is supposed that if the Sacrifices of the Law could make them perfect, then would they have been purged; wherefore 〈 in non-Latin alphabet 〉 is the effect of 〈 in non-Latin alphabet 〉 ; to be purged of being made perfect. For the Apostle supposeth the Negation of the latter, from the Negation of the former. If the Law did not make them perfect, then were they not purged.

This Sacred 〈 in non-Latin alphabet 〉 respects either the guilt of Sin, or the filth of it: The one is removed by Justification, the other by Sanctification. The one is the effect of the Sacerdotal actings of Christ towards God in making atonement for Sin, the other of the application of the Virtue and Efficacy of that Sacrifice unto our Souls and Consciences, whereby they are purged, cleansed, renewed and changed. It is the purging of the first sort that is here intended; such a purging of Sin as takes away the Condemning Power of Sin from the Conscience on the account of the guilt of it. If they had been purged (as they would have been, had the Law made the Comers unto its Sacrifices perfect) that is, if there had been a complete Expiation of Sin made for them.

And the supposition denied hath its qualification and limitation in the word 〈 in non-Latin alphabet 〉 once. By this word he expresseth the efficacy of the Sacrifice of Christ, which being one, at once effected what it was designed unto. And it doth not design only the doing of a thing at one time, but the so doing of it as that it should never more be done.

That these Worshippers were not thus purged by any of the Sacrifices which were offered for them, the Apostle proves from hence; because they had not the necessary effect and consequence of such a Purification. For if they had been so purged, they would have had no more conscience of sins; but that they had so he proves in the next Verse from the Legal Recognition that was made of them every year. And if they had had no more conscience of Sin, there would have been no need of offering Sacrifices for their Expiation anymore.

(1.) The Introduction of the Assertion is by the Particles 〈 in non-Latin alphabet 〉 , because that, which directs unto the Argument that is in the words, they would have ceased to be offered, because their end would have been accomplished, and so themselves taken away.

(2.) On the Supposition made, there would have been an alteration made in the state of the Worshippers. When they came unto the Sacrifices, they came with conscience of Sin. This is unavoidable unto a Sinner before Expiation and Atonement be made for it: Afterwards, if they were purged, it should be so no more with them; they should no more have conscience of Sin.

They should no more have conscience of Sin; or rather, they should not anymore, or farther, have any conscience of Sins; or they should have no conscience of Sins anymore. The meaning of the word is singularly well expressed in the Syriac Translation. They should have no conscience agitating, tossing, disquieting, perplexing for Sins; no conscience judging and condemning their persons for the Guilt of Sin, so depriving them of Solid Peace with God. It is conscience with respect unto the Guilt of Sin, as it binds over the Sinner unto punishment in the judgment of God. Now this is not to be measured by the apprehension of the Sinner, but by the true Causes and Grounds of it: Now these lie herein alone, that Sin was not perfectly expiated; for where this is not, there must be a conscience of Sin, that is, disquieting, judging, condemning for Sin.

The Apostle speaks on the one side and the other of them, who were really interested in the Sacrifices whereunto they might trust for the Expiation of Sin. The way hereof as unto them of old, and the Legal Sacrifices, was the due attendance unto them, and performance of them according unto God's institution. Hence are the persons so interested called the comers to them, and the worshippers. The way and means of our interest in the Sacrifice of Christ is by Faith only. In this state it often falls out, that true Believers have a conscience, judging and condemning them for Sin, no less than they had under the Law: but this trouble and power of conscience doth not arise from hence, that Sin is not perfectly expiated by the Sacrifice of Christ, but only from an apprehension that they have not a due interest in that Sacrifice, and the benefits of it. Under the Old Testament they questioned not their due interest in their Sacrifices, which depended on the performance of the Rites and Ordinances of Service belonging unto them: but their consciences charged them with the Guilt of Sin, through an apprehension that their Sacrifices could not perfectly expiate it. And this they found themselves led unto by God's institution of their Repetition, which had not been done, if they could ever make the Worshippers perfect.

It is quite otherwise as unto conscience for Sin remaining in Believers under the New Testament; for they have not the least Sense or Fear concerning any insufficiency or imperfection in the Sacrifice whereby it is expiated. God hath ordered all things concerning it, so as to satisfy the consciences of all Men in the perfect Expiation of Sin by it; only they who are really purged by it, may be in the dark sometimes, as unto their personal interest in it.

But it may be objected, that if the Sacrifices neither by their native efficacy, nor by the frequency of repetition could take away Sin, so as that they who came unto God by them, could have peace of conscience, or be freed from the trouble of a continual Condemnatory Sentence in themselves; then was there no true real peace with God under the Old Testament, for other way of attaining it there was none. But this is contrary unto innumerable Testimonies of Scripture, and the promises of God made then unto the Church. In answer hereunto, I say, the Apostle did not, nor doth in these words declare what they did and could, or could not attain unto under the Old Testament; only what they could not attain by the means of their Sacrifices: so he declares it in the next Verse; for in them remembrance is made of Sins. But in the use of them, and by their frequent repetition, they were taught to look continually unto the great Expiatory Sacrifice; whose Virtue was laid up for them in the promise, whereby they had peace with God.

Obser. 1. The discharge of conscience from its condemning Right and Power, by virtue of the Sacrifice of Christ, is the foundation of all other privileges we receive by the Gospel. Where this is not, there is no real participation of any other of them.

2. All peace with God is resolved into a purging Atonement made for sin: Being once purged.

3. It is by a principle of Gospel-light alone, that conscience is directed to condemn all Sin, and yet to acquit all Sinners that are purged: Its own natural Light can give it no guidance herein.

VERSE 3.

IT is the latter part of the foregoing assertion; namely, that the Worshippers were not purged or perfected by them, in that they had still remaining a conscience for Sin, which is proposed unto confirmation; for this being a matter of fact, might be denied by the Hebrews. Wherefore the Apostle proves the truth of his Assertion from an inseparable adjunct of the yearly repetition of these Sacrifices according unto Divine Institution.

There are Four things to be opened in the words. (1.) The Introduction of the Reason intended, by an adversative conjunction, 〈 in non-Latin alphabet 〉 , but. (2.) The Subject spoken of, those Sacrifices. (3.) What belonged unto them by Divine Institution, which is a renewed remembrance of Sin. (4.) The seasons of it, it was to be made every year.

1. The note of introduction gives us the nature of the Argument insisted on: Had the Worshippers been perfect, they would have had no more conscience for Sins. But, saith he, it was not so with them; for God appoints nothing in vain: And he had not only appointed the Repetition of these Sacrifices, but also that in every Repetition of them there should be a Remembrance made of Sin, as of that which was yet to be expiated.

2. The Subject spoken of is expressed in these words, 〈 in non-Latin alphabet 〉 , in them. But this Relative is remote from the Antecedent which is in the first Verse, by the interposition of the second, wherein it is repeated: we transfer it hither from the first Verse in our Translation; but in these Sacrifices. And we supply the defect of the Verb Substantive by, there is; for there is no more in the Original than but in them a Remembrance again of Sins. The Sacrifices intended are principally those of the Solemn day of Expiation: For he speaks of them that were repeated yearly; that is, once every year. Others were repeated every day, or as often as occasion did require; these only were so yearly: And these are peculiarly fixed on, because of the peculiar Solemnity of their Offering, and the interest of the whole people at once in them. By these therefore they looked for the perfect Expiation of Sin.

3. That which is affirmed of these Sacrifices, is, their inseparable adjunct, that in them there was a remembrance of Sin again: That is, there was so by virtue of Divine Institution, whereon the force of the Argument doth depend. For this remembrance of Sin by God's own Institution was such as sufficiently evidenced that the Offerers had yet a conscience condemning them for sins. Respect is had unto the command of God unto this purpose, Levite. 16. 21, 22. 〈 in non-Latin alphabet 〉 is an express remembrance, or a remembrance expressed by Confession or Acknowledgment. See Gen. 40. 9. chap. 42. 21. For where it respects Sin, it is a recalling of it unto the Sentence of the Law, and a sense of punishment. See Num. 5. 15. 1 King. 17, 18. And hereby the Apostle proves effectually that these Sacrifices did not make the worshippers perfect. For notwithstanding their Offering of them, a sense of Sin still returned upon their Consciences, and God himself had appointed that every year they should make such an acknowledgment and confession of Sin, as should manifest that they stood in need of a farther Expiation than could be attained by them.

But a difficulty doth here arise of no small Importance. For what the Apostle denys unto these Offerings of the Law, that he ascribes unto the One only Sacrifice of Christ. Yet notwithstanding this Sacrifice and its Efficacy, it is certain that Believers ought not only once a year, but every day to call sins to remembrance, and to make Confession thereof. Yea, our Lord Jesus Christ himself hath taught us to pray every day for the pardon of our sins, wherein there is a calling of them unto Remembrance. It doth not therefore appear wherein the difference lies between the Efficacy of their Sacrifices, and that of Christ, seeing after both of them there is equally a Remembrance of Sin again to be made.

An. The difference is evident between these things. Their Confession of Sin was in order unto, and preparatory for, a new Atonement and Expiation of it. This sufficiently proves the insufficiency of those that were offered before. For they were to come unto the new Offerings, as if there had never been any before them: Our remembrance of Sin, and confession of it, respects only the Application of the Virtue and Efficacy of the Atonement once made, without the least desire or expectation of a new propitiation. In their remembrance of Sin respect was had unto the curse of the Law which was to be answered, and the wrath of God which was to be appeased; it belonged unto the Sacrifice itself, whose Object was God: Ours respects only the application of the benefits of the Sacrifice of Christ unto our own Consciences, whereby we may have assured peace with God. The Sentence or Curse of the Law was on them, until a new Atonement was made; for the Soul that did not join in this Sacrifice, was to be cut off: But the Sentence and Curse of the Law was at once taken away, Eph. 2. 14, 15, 16. And we may observe.

1. An Obligation unto such Ordinances of Worship as could not expiate sin, nor testify that it was perfectly expiated, was part of the Bondage of the Church under the Old Testament.

2. It belongs unto the Light and Wisdom of Faith, so to remember Sin, and make Confession of it, as not therein, or thereby to seek after a new Atonement for it, which is made once for all. Confession of Sin is no less necessary under the New Testament, than it was under the Old; but not for the same end. And it is an eminent difference between the spirit of Bondage, and that of Liberty by Christ. The one so confesseth Sin as to make that very Confession a part of Atonement for it; the other is encouraged unto Confession, because of the Atonement already made, as a means of coming unto a participation of the benefits of it. Wherefore the causes and reasons of the Confession of Sin under the New Testament, are, (1.) To affect our own Minds and Consciences with a sense of the Guilt of Sin in itself; so as to keep us humble and filled with self-abasement. He who hath no sense of Sin but only what consists in dread of future judgment, knows little of the mystery of our Walk before God, and Obedience unto him, according unto the Gospel. (2.) To engage our Souls unto watchfulness for the future against the sins we do confess; for in confession we make an abrenuntiation of them. (3.) To give unto God the glory of his Righteousness, Holiness and Aversation from Sin. This is included in every Confession we make of Sin; for the reason why we acknowledge the Evil of it, why we detest and abhor it, is its contrariety unto the Nature, holy Properties, and Will of God. (4.) To give unto him the glory of his infinite Grace and Mercy in the pardon of it. (5.) We use it as an instituted means to let in a sense of the pardon of Sin into our own Souls and Consciences, through a fresh Application of the Sacrifice of Christ, and the benefits thereof, whereunto Confession of Sin is required. (6.) To exalt Jesus Christ in our Hearts, by the application of ourselves unto him, as the only procurer and purchaser of Mercy and Pardon; without which, Confession of Sins is neither acceptable unto God, nor useful unto our own Souls. But we do not make Confession of Sin, as a part of a Compensation for the Guilt of it; nor as a means to give some present pacification unto Conscience, that we may go on in Sin, as the manner of some is.

VERSE IV.

THere is no difficulty in the Words, and very little difference in the Translations of them. The vulgar renders 〈 in non-Latin alphabet 〉 by the Passive: Impossible est enim sanguine taurorum & hircorum auferri peccata: It is impossible that Sins should be taken away by the blood of Bulls and Goats. The Syriac renders 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 which is to purge or cleanse unto the same purpose.

This is the last determinate resolution of the Apostle concerning the insufficiency of the Law, and its Sacrifices for the Expiation of Sin, and the perfecting them who come unto God, as unto their Consciences. And there is in the Argument used unto this end, an inference from what was spoken before, and a new enforcement from the Nature or subject matter of these Sacrifices.

Something must be observed concerning this Assertion in general, and an Objection that it is liable unto. For by the Blood of Bulls and Goats, he intends all the Sacrifices of the Law: Now if it be impossible that they should take away Sin, for what end then were they appointed? Especially, considering that in the Institution of them, God told the Church that he had given the Blood to make Atonement on the Altar, Levite. 17. 11. It may therefore be said as the Apostle doth in another place, with respect unto the Law itself; if it could not by the works of it justify us before God, to what end then served the Law? To what end serve these Sacrifices, if they could not take away Sin?

The Answer which the Apostle gives with respect unto the Law in general, may be applied unto the Sacrifices of it, with a small Addition from a respect unto their special Nature. For as unto the Law, he answers two things: (1.) That it was added because of Transgressions, Gal. 3. 19. (2.) That it was a Schoolmaster to guide and direct us unto Christ, because of the severities wherewith it was accompanied like those of a School-master; not in the Spirit of a tender Father. And thus it was as unto the end of these Sacrifices.

1. They were added unto the promise because of Transgressions. For God in them, and by them did continually represent unto Sinners the Curse and Sentence of the Law; namely, that the Soul that sinneth must die; or that Death was the Wages of Sin. For although there was allowed in them a Commutation, that the Sinner himself should not die, but the Beast that was Sacrificed in his stead, which belonged unto their Second end of leading unto Christ; yet they all testified unto that Sacred Truth, that it is the Judgment of God that they who commit Sin are worthy of Death. And this was, as the whole Law, an Ordinance of God to deter Men from Sin, and so put bounds unto Transgressions. For when God passed by Sin with a kind of Connivance, winking at the Ignorance of Men in their iniquities, not giving them continual warnings of their Guilt and the consequents thereof in Death, the World was filled and covered with a Deluge of Impieties. Men saw not Judgment speedily executed, nor any Tokens or Indications that so it would be, therefore was their Heart wholly set in them to do Evil. But God dealt not thus with the Church. He let no Sin pass without a Representation of his displeasure against it, though mixed with Mercy in a direction unto the Relief against it, in the Blood of the Sacrifice. And therefore he did not only appoint these Sacrifices on all the especial occasions of such Sins and Uncleanness, as the Consciences of particular Sinners were pressed with a sense of; but also once a year there was gathered up a Remembrance of all the Sins, Iniquities and Transgressions of the whole Congregation, Levite. 16.

2. They were added as the Teaching of a School-master to lead unto Christ. By them was the Church taught and directed to look continually unto, and after that Sacrifice which alone could really purge and take away all Iniquity. For God appointed no Sacrifices until after the Promise of sending the Seed of the Woman to break the Head of the Serpent. In his so doing was his own Heel to be bruised, in the suffering of his Human Nature, which he offered in Sacrifice unto God; which these Sacrifices did represent. Wherefore the Church knowing that these Sacrifices did call Sin to remembrance, representing the displeasure of God against Sin, which was their First end; and that although there was an Intimation of Grace and Mercy in them by the commutation and substitution which they allowed; yet that they could not of themselves take away Sin, it made them the more earnestly, and with longing desires look after him and his Sacrifice, who should perfectly take away Sin and make peace with God, wherein the principal exercise of Grace under the Old Testament did consist.

3. As unto their especial nature, they were added as the great instruction in the way and manner whereby Sin was to be taken away. For although this arose originally from God's mere Grace and Mercy; yet was it not to be executed, and accomplished by Sovereign Grace and Power alone. Such a taking away of Sin would have been inconsistent with his Truth, Holiness, and Righteous Government of Mankind, as I have elsewhere at large demonstrated. It must be done by the Interposition of a Ransom and Atonement by the substitution of one who was no Sinner in the room of Sinners, to make satisfaction unto the Law, and Justice of God for Sin. Hereby they became the principal direction of the Faith of the Saints under the Old Testament, and the means whereby they acted it, on the original promise of their Recovery from Apostasy.

These things do evidently express the Wisdom of God in their Institution, although of themselves they could not take away Sin. And those by whom these ends of them are denied, as they are by the Jews and Socinians, can give no account of any end of them, which should answer the Wisdom, Grace and Holiness of God.

This Objection being removed, I shall proceed unto the Exposition of the words in particular. And there are Four things in them as a Negative Proposition. (1.) The Illative Conjunction declaring its respects unto what went before. (2.) The subject matter spoken of: The Blood of Bulls and Goats. (3.) What is denied concerning it; it could not take away Sin. (4.) The Modification of this Negative Proposition, it was impossible they should do so.

1. The Illative Conjunction, For, declares what is spoken to be introduced in the Proof and Confirmation of what was before affirmed. And it is the closing Argument against the Imperfection and Impotency of the Old Covenant, the Law, Priesthood and Sacrifices of it, which the Apostle maketh use of. And indeed it is comprehensive of all that he had before insisted on; yea, it is the Foundation of all his other Reasonings unto this purpose. For if in the Nature of the thing itself it was impossible that the Sacrifices consisting of the Blood of Rulls and Goats should take away Sin, then however, whensoever, and by whomsoever they were offered, this effect could not be produced by them. Wherefore in these words the Apostle puts a Close unto his Argument, and reassumes it no more in this Epistle, but only Once or Twice makes mention of it in the way of an Illustration to set forth the excellency of the Sacrifice of Christ; as, v. 11. of this Chapter, and Chap. 13. 10, 11, 12.

2. The subject spoken of is the Blood of Bulls and Goats. The reason why the Apostle expresseth them by Bulls and Goats, which were Calves and Kids of the Goats, hath been declared on Chap. 9. ver. 11, 12. And some things must be observed conceruing this Description of the Old Sacrifices.

1. That he makes mention of the Blood of the Sacrifices only; whereas in many of them the whole Bodies were offered, and the Fat of them all was burned on the Altar. And thus he doth for the ensuing Reasons; (1.) Because it was the Blood alone whereby Atonement was made for Sin and Sinners. The Fat was burned with Incense only, to show that it was accepted as a sweet savor with God. (2.) Because he had respect principally unto the Anniversary Sacrifice, unto the Consummation whereof, and Atonement thereby, the carrying the Blood into the Holy Place, did belong. (3.) Because Life Natural is in an especial manner in the Blood, which signified that Atonement was to be made by Death, and that by the effusion of Blood, as it was in the Sacrifice of Christ. See Levite. 17. 11, 12. And in the shedding of it there was an Indication of the Desert of Sin in the Offerer.

2. He recalls them by this Expression of their Sacrifices, the Blood of Bulls and Goats, unto a due consideration of what effect might be produced by them. They were Accompanied with great Solemnity and Pomp of Ceremony in their Celebration. Hence arose a great Esteem and Veneration of them in the Minds of the People. But when all was done, that which was Offered was but the Blood of Bulls and Goats. And there is a Tacit Opposition unto the matter of that Sacrifice, whereby Sin was really to be Expiated, which was the precious Blood of Christ, as Chap. 9. 13, 14.

3. That which is denied of these Sacrifices, is, 〈 in non-Latin alphabet 〉 , the taking away of sins. The thing intended is variously expressed by the Apostle, as by 〈 in non-Latin alphabet 〉 , Chap. 2. 17. 〈 in non-Latin alphabet 〉 , Chap. 1. 3. 〈 in non-Latin alphabet 〉 , Chap. 9. 14. 〈 in non-Latin alphabet 〉 , Chap. 9. 26. 〈 in non-Latin alphabet 〉 , ver. 28. To make Reconciliation, to purge sin, to purge the Conscience, to abolish sin, to bear it. And that which he intendeth, in all these expressions, which he denies of the Law and its Sacrifices, and ascribes unto that of Christ, is the whole entire effect thereof, so far as it immediately respected God and the Law. For all these Expressions respect the Guilt of Sin, and its removal, or the pardon of it, with righteousness before God, acceptance and peace with him. To take away sin, is to make Atonement for it, to Expiate it before God by a satisfaction given, or price paid, with the procurement of the Pardon of it according unto the Terms of the New Covenant.

The Interpretation of these words by the Socinians, is contrary unto the signification of the words themselves, and the whole design of the Context. Impossible est (saith Schlictingius) ut sanguis taurorum & hircorum peccata tollat; hoc est, efficiat ut homines in postcrum à peccatis abstinerent, & sic nullam amplius habeant peccatorum conscientiam, sive ullas corum poenas metuant; quam cnim quaeso vim ad haec praestandum sanguis animalium habere potest? Itaque hoc dicit, taurorum & hircorum sanguinem eam vim nequaquam habere, & ut habeat, impossible esse, ut homines à peccatis avocet, & ne in posterum peccent, efficiat. And Grotius after him speaks to the same purpose, 〈 in non-Latin alphabet 〉 , quod suprà 〈 in non-Latin alphabet 〉 , est extinguere peccata, quod sanguis Christi facit, cum quia fidem in nobis parit, tum quia Christo jus dat nobis auxilia necessaria impetrandi; pecudum sanguis nihil efficit tale.

1. Nothing can be more Alien from the Design of the Apostle, and Scope of the Context. They are both of them to prove, that the Sacrifices of the Law could not Expiate Sins, could not make Atonement for them, could not make Reconciliation with God, could not produce the effect which the Sacrifice of Christ alone was appointed and ordained unto. They were only Signs and Figures of it. They could not effect that which the Hebrews looked for from them, and by them. And that which they expected by them was, that by them they should make Atonement with God for their sins. Wherefore the Apostle denies that it was possible they should effect what they looked for from them, and nothing else. It was not that they should be Arguments to turn them from Sin unto newness of life, so as that they should sin no more. By what way, and on what consideration they were means to deter Men from Sin, I have newly declared. But they can produce no one place in the whole Law, to give countenance unto such an Apprehension that this was their end; so that the Apostle had no need to declare their Insufficiency with respect thereunto. Especially, the great Anniversary Sacrifice on the day of Expiation was appointed so expressly to make Atonement for Sin, to procure its Pardon, to take away its Guilt in the sight of God, and from the Conscience of the Sinner, that he should not be punished according unto the Sentence of the Law; as that it cannot be denied. This is that which the Apostle declares, that of themselves they could not effect or perform, but only Typically, and by way of Representation.

2. He declares directly and positively what he intends by this taking away of Sin, and the ceasing of Legal Sacrifices thereon, ver. 17, 18. Their Sins and their Iniquities will I remember no more; now where Remission of these is, there is no more Offering for Sin. The cessation of Offerings for Sin, follows directly on the Remission of Sin, which is the effect of Expiation and Atonement; and not upon the turning away of Men from Sin for the future. It is therefore our Justification, and not our Sanctification that the Apostle discourseth of.

3. The words themselves will not bear this sense. For the Object of 〈 in non-Latin alphabet 〉 , that which it is exercised about, is 〈 in non-Latin alphabet 〉 . It is an Act upon Sin itself, and not immediately upon the Sinner. Nor can it signify anything but to take away the Guilt of Sin, that it should not bind over the Sinner unto punishment; whereon Conscience for sin is taken away. But to return.

4. The manner of the Negation is, that, it was impossible that it should be otherwise. And it was so,

1. From Divine Institution. Whatever the Jews apprehended, they were never designed of God unto that end, and therefore had no Virtue or Efficacy for it Communicated unto them. And all the Virtue of Ordinances of Worship depends on their Designation unto their end. The Blood of Bulls and Goats as offered in Sacrifice, and carried into the most Holy Place, was designed of God to represent the way of taking away sin, but not by itself to effect it; and it was therefore impossible that so it should do.

2. It was impossible from the Nature of the things themselves, in as much as there was not a Condecency unto the Holy perfections of the Divine Nature, that Sin should be Expiated, and the Church perfected by the Blood of Bulls and Goats. For, (1.) There would not have been so unto his Infinite Wisdom. For God having declared his severity against Sin, with the necessity of its punishment unto the Glory of his Righteousness and Sovereign Rule over his Creatures, what Condecency could there have been herein unto infinite Wisdom? What Consistency between the severity of that Declaration, and the taking away of Sin by such an Inferior Beggarly means, as that of the Blood of Bulls and Goats? A great appearance was made of infinite displeasure against sin, in the giving of the Fiery Law, in the Curse of it, in the threatenings of Eternal Death; should all have ended in an outward show, there would have been no manner of proportion to be discerned between the Demerit of Sin, and the means of its Expiation. So that (2.) It had no Condecency unto Divine Justice. For, (1.) As I have elsewhere proved at large, Sin could not be taken away without a Price, a Ransom, a Compensation and satisfaction made unto Justice for the Injuries it received by Sin. In satisfaction unto Justice by way of Compensation for Injuries or Crimes, there must be a proportion between the Injury and the Reparation of it, that Justice may be as much Exalted and Glorified in the one, as it was depressed and debased in the other. But there could be no such thing between the Demerit of Sin, and the Affront put on the Righteousness of God, on the one hand; and a Reparation by the Blood of Bulls and Goats, on the other. No Man living can apprehend wherein any such proportion should lie or consist: Nor was it possible that the Conscience of any Man could be freed from a Sense of the Guilt of Sin, who had nothing to trust unto but this Blood to make Compensation or Atonement for it. (2.) The apprehension of it, (namely, a suitableness unto Divine Justice, in the Expiation of Sins by the Blood of Bulls and Goats,) must needs be a great Incentive unto profane persons, unto the Commission of Sin. For if there be no more in Sin and the Guilt of it, but what may be Expiated and taken away at so low a price, but what may have Atonement made for it by the Blood of Beasts, why should they not give satisfaction unto their Lusts by living in Sin? (3.) It would have had no consistency with the Sentence and Sanction of the Law of Nature; In the day thou eatest, thou shalt die. For although God reserved unto himself the Liberty and Right of substituting a Surety in the room of a Sinner, to die for him; namely, such an one as should by his Suffering and Dying, bring more Glory unto the Righteousness, Holiness and Law of God, than either was derogated from them by the Sin of Man, or could be restored unto them by his Eternal Ruin; yet was it not consistent with the veracity of God in that Sanction of the Law, that this substitution should be of a Nature no way Cognate, but ineffably inferior unto the Nature of him that was to be delivered. For these and other Reasons of the same kind, which I have handled at large elsewhere, it was impossible, as the Apostle assures us, that the Blood of Bulls and Goats should take away Sin. And we may observe,

1. It is possible that things may usefully represent, what it is impossible, that in, and by themselves they should effect. This is the Fundamental Rule of all Institutions of the Old Testament. Wherefore,

2. There may be great and eminent uses of Divine Ordinances and Institutions, although it be impossible that by themselves in their most exact and diligent use, they should work out our Acceptance with God. And it belongs unto the Wisdom of Faith, to use them unto their proper end, not to trust unto them, as unto what they cannot of themselves effect.

3. It was utterly impossible that Sin should be taken away before God, and from the Conscience of the Sinner, but by the Blood of Christ. Other ways Men are apt to betake themselves unto for this end, but in vain. It is the Blood of Jesus Christ alone that cleanseth us from all our Sins; for he alone was the Propitiation for them.

4. The Declaration of the Insufficiency of all other ways for the Expiation of Sin, is an evidence of the Holiness, Righteousness, and Severity of God against Sin, with the unavoidable Ruin of all Unbelievers.

5. Herein also consists the great Demonstration of the Love, Grace and Mercy of God, with an encouragement unto Faith; in that when the Old Sacrifices neither would, nor could perfectly Expiate Sin, he would not suffer the work itself to fail, but provided a way that should be infallibly effective of it; as is declared in the following Verses.

VERSE V, VI, VII, VIII, IX, X.

THe Provision that God made to supply the Defect and Insufficiency of Legal Sacrifices, as unto the Expiation of Sin, peace of Conscience with himself, and the Sanctification of the Souls of the Worshippers, is declared in this Context. For the words contain the blessed undertaking of our Lord Jesus Christ, to do, fulfil, perform and suffer all things required in the Will, and by the Wisdom, Holiness, Righteousness and Authority of God, unto the complete Salvation of the Church, with the Reasons of the Efficacy of what he so did, and suffered unto that end. And we must consider both the words themselves, so far especially as they consist in a Quotation out of the Old Testament, with the Validity of his Inferences from the Testimony which he chooseth to insist on unto this purpose.

Some few differences may be observed in the Antient and best Translations.

〈 in non-Latin alphabet 〉 . Vulg. Lat. ideo quapropter. Syr. 〈 in non-Latin alphabet 〉 : for this, for this cause.

〈 in non-Latin alphabet 〉 : Hostiam & oblationem, Sacrificium, victimam. The Syriac renders the words in the Plural Number, Sacrifices and Offerings.

〈 in non-Latin alphabet 〉 , Aptâsti, adaptâsti mihi; praeparâsti, perfecisti. A Body hast thou prepàred, i. e. fitted for me, wherein I may do thy Will. Syr. 〈 in non-Latin alphabet 〉 But thou hast Cloathed me with a Body; very significantly, as unto the thing intended, which is the Incarnation of the Son of God. The Aethiop. renders this Verse somewhat strangely: And when he entered into the World, he saith, Sacrifices and Offerings I would not; thy Body he hath purified unto me. Making them, as I suppose, the words of the Father.

〈 in non-Latin alphabet 〉 : Vulg. non tibi placuerant; reading the preceding words in the Nominative Case, altering the Person and Number of the Verb. Syr. 〈 in non-Latin alphabet 〉 ; Thou didst not require; non approbâsti: that is, they were not well pleasing, nor accepted with God, as unto the end of the Expiation of Sin.

〈 in non-Latin alphabet 〉 . Ecce adsum, venio.

〈 in non-Latin alphabet 〉 : The Syriac omitteth the last word, which yet is Emphatical in the discourse.

〈 in non-Latin alphabet 〉 : Vul. tunc dixi, then I said; that is, 〈 in non-Latin alphabet 〉 ; for he said; for the Apostle doth not speak these words, but repeats the words of the Psalmist.

The reading of the words out of the Hebrew by the Apostle, shall be considered in our passage.

VERSE 5, 6, 7, 8, 9, 10.

• 5. Wherefore when he cometh into the World, he saith, Sacrifice and Offering thou wouldst not; but a Body hast thou prepared [fitted for] me.
• 6. In Burnt Offerings and Sacrifices for Sin thou hast had no pleasure.
• 7. Then said I, Lo, I come, (in the Volume of the Book it is written of me) to do thy Will O God; that I should do thy Will.
• 8. Above when he said, Sacrifice and Offering, and Burnt Offerings, and Offerings for Sin, thou wouldst not, neither hadst pleasure therein, which are Offered by the Law:
• 9. Then said he, Lo, I come to do thy Will (O God.) He taketh away the First, that he may establish the Second.
• 10. By the which Will we are Sanctified, through the Offering of the Body of Jesus Christ once for all.

A Blessed and Divine Context this is, Summarily representing unto us the Love, Grace and Wisdom of the Father; the Love, Obedience and Suffering of the Son; the Federal Agreement between the Father and the Son, as unto the work of the Redemption and Salvation of the Church, with the Blessed Harmony between the Old and New Testament, in the Declaration of these things. The Divine Authority and Wisdom that Evidence themselves herein, are ineffable, and do cast contempt on all those by whom this Epistle hath been called in question; as sundry other passages in it do in a peculiar manner. And it is our Duty to inquire with diligence into the Mind of the Holy Spirit herein.

As unto the general Nature of the arguing of the Apostle, it consists in Two Parts. (1.) The Introduction of a pregnant Testimony out of the Old Testament unto his purpose, v. 5, 6, 7, 8, and part of the 9th. (2.) Inferences from that Testimony, Asserting and Confirming all that he had pleaded for.

In the Testimony he produceth, we may consider, (1.) The manner of its Introduction, respecting the reason of what is asserted; Wherefore. (2.) Who it was by whom the words insisted on were spoken; He saith. (3.) When he spake them; When he came into the World. (4.) The things spoken by him in general; which consist in a double Antithesis. (1.) Between the Legal Sacrifices, and the Obedience of Christ in his Body, ver. 5. (2.) Between God's acceptance of the one and the other, with their Efficacy unto the end treated of, which must be particularly spoken unto.

1. The Introduction of this Testimony is by the word, wherefore, for which cause, for which end. It doth not give an account why the words following were spoken, but why the things themselves were so ordered and disposed: And we are directed in this word, unto the due consideration of what is designed to be proved: And this is, that there was such an Insufficiency in all Legal Sacrifices, as unto the Expiation of Sin, that God would remove them, and take them out of the way to Introduce that which was better, to do that which the Law could not do. Wherefore, saith the Apostle, because it was so with the Law, things are thus disposed of in the Wisdom and Counsel of God, as is declared in this Testimony.

2. Who spake the words contained in the Testimony: He saith. The words may have a Threefold respect.

(1.) As they were given out by Inspiration, and are Recorded in the Scripture. So they were the words of the Holy Ghost, as the Apostle expressly affirms of the like words, ver. 15, 16. of this Chapter.

(2.) As they were used by the Penman of the Psalm, who speaks by Inspiration. So they were the words of David, by whom the Psalm was Composed. But although David spoke or wrote these words, yet is not he himself the person spoken of, nor can any passage in the whole Context be applied unto him, as we shall see in particular afterwards. Or if they may be said to be spoken of him, it was only as he bare the person of another, or was a Type of Christ. For although God himself doth frequently prefer Moral Obedience before the Sacrifices of the Law, when they were Hypocritically performed, and trusted unto as a Righteousness, unto the neglect of Diligence in Moral Duties; yet David did not, would not, ought not in his own Name and Person reject the Worship of God, and present himself with his Obedience in the room thereof, especially as unto the end of Sacrifices in the Expiation of Sin. Wherefore,

(3.) The words are the words of our Lord Jesus Christ; when he cometh into the World, he saith. And it is a vain Enquiry, when in particular he spake these words; unto whom or where any mention is made of them in the story of him. It is no way needful that they should be Literally or Verbally pronounced by him. But the Holy Ghost useth these words in his Name as his, because they declare, express and represent his mind, design and resolution in his coming into the World, which is the sole end and use of Words. On the consideration of the Insufficiency of Legal Sacrifices (the only appearing means unto that purpose) for the Expiation of Sin, and the making of Reconciliation with God, that all Mankind might not Eternally perish under the Guilt of Sin, the Lord Christ represents his readiness and willingness to undertake that work, with the Frame of his Heart and Mind therein.

The Ascription of these words unto the Lord Christ on the reason mentioned, gives us a prospect into, (1.) The Love of his undertaking for us, when all other ways of our Recovery failed, and were disallowed as Insufficient: (2.) Into the Foundation of his undertaking for us, which was the Declaration of the Will of God concerning the Insufficiency of these Sacrifices: (3.) Into his readiness to undertake the work of Redemption, notwithstanding the difficulties that lay in the way of it, and what he was to undergo in the stead of the Legal Sacrifices.

We have the Solemn word of Christ in the Declaration he made of his readiness and willingness to undertake the work of the Expiation of Sin, proposed unto our Faith, and Engaged as a sure Anchor of our Souls.

3. The Season of his speaking these words in the manner declared, was, on his coming into the World; wherefore coming (or when he cometh) into the World, he saith, 〈 in non-Latin alphabet 〉 , veniens or venturus; when he was to enter into the World, when the design of his future coming into the World was declared. So 〈 in non-Latin alphabet 〉 , is, he that is to come, Mat. 11. 3. and 〈 in non-Latin alphabet 〉 , Joh. 4. 45. That therefore may be the sense of the words; upon the First prediction of the future coming of the Son of God into the World, the Design, Mind and Will, wherewith he came, was declared.

Refer the words unto some actual coming of the person spoken of into the World, and various interpretations are given of them. When he came in Sacrifices Typically, say some: But this seems not to be a word accompanying the First Institution of Sacrifices; namely, Sacrifices thou wouldst not have. His coming into the World was his appearance, and public showing of himself unto the World, in the beginning of his Ministry, as David came out of the Wilderness and Caves to show himself unto the people, as King of Israel, saith Grotius. But the respect unto David herein is frivolous; nor are those words used with respect unto the Kingly Office of Christ, but merely as unto the Offering himself in Sacrifice to God.

The Socinians contend earnestly, that this his coming into the World, is his entrance into Heaven after his Resurrection. And they embrace this uncouth Interpretation of the words, to give countenance unto their pernicious Error, that Christ offered not himself in Sacrifice to God, in his Death, or whilst he was in this World. For his Sacrifice they suppose to be Metaphorically only so called, consisting in the representation of himself unto God in Heaven, after his Obedience and Suffering. Wherefore they say that by the World which he came into, the World to come mentioned, Chap. 2. 5. is intended. But there is nothing sound, nothing probable or specious in this wresting of the words and sense of the Scripture. For, (1.) the words in the places compared are not the same. This is 〈 in non-Latin alphabet 〉 only; those are 〈 in non-Latin alphabet 〉 , and are not absolutely to be taken in the same sense, though the same things may be intended in various respects. (2.) 〈 in non-Latin alphabet 〉 is the Habitable part of the Earth, and can on no pretence be applied unto Heaven. (3.) I have fully proved on that place, that the Apostle in that expression intendeth only the Days and Times of the Messia, or of the Gospel, commonly called among the Jews, 〈 in non-Latin alphabet 〉 the World to come, that new Heaven and Earth, wherein Righteousness should dwell. But they add that 〈 in non-Latin alphabet 〉 itself is used for Heaven, Rom. 4. 13. 〈 in non-Latin alphabet 〉 , that he should be the Heir of the World; that is, of Heaven, the World above. But this Imagination is vain also. For Abraham's being Heir of the World, is no more but his being the Father of many Nations: Nor was there ever any other promise which the Apostle should refer unto, of his being Heir of the World, but only that of his being the Father of many Nations, not of the Jews only, but of the Gentiles also; as the Apostle explains it, Rom. 15. 8, 9, 10, 11, 12. Respect also may be had unto the promised Seed proceeding from him, who was to be the Heir of all things.

That which they intend by his coming into the World, is what himself constantly calleth his leaving of the World, and going out of it. See Joh. 17. 11, 12. 18. Chap. 13. 1. I leave the World, I am no more in the World; they are in the World. This therefore cannot be his coming into the World. And this Imagination is contrary as unto the express words, so to the open design of the Apostle; For as he declares his coming into the World, to be the season wherein a Body was fitted for him, so that which he had to do herein, was what he had to do in this World, before his departure out of it, v. 12. Wherefore this Figment is contrary unto common sense, the meaning of the words, the design of the place, and other express Testimonies of Scripture, and is of no Use, but to be an instance how Men of corrupt Minds can Wrest the Scripture for their ends unto their own destruction.

The General Sense of the best Expositors, ancient and modern, is, that by the coming of Christ into the World, his Incarnation is intended: See Joh. 9. 10. Chap. 3. 16, 17. 19. Chap. 6. 14. Chap. 9. 5, 39. Chap. 11. 27. Chap. 12. 46. Chap. 16. 28. The same with his coming in the Flesh, his being made Flesh, his being manifest in the Flesh; for therein and thereby he came into the World.

Neither is there any weight in the Objection of the Socinians, unto this Exposition of the words; namely, that the Lord Christ at his First coming in the Flesh, and in his Infancy, could not do the will of God, nor could these words be used of him. For, (1.) His coming into the World in the Act of the Assumption of our Nature, was in Obedience unto, and for the fulfilling of the Word of God. For God sent him into the World, Joh. 3. 17. And he came not to do his own will, but the will of him that sent him. (2.) His doing the will of God, is not confined unto any one single Act or Duty, but extends itself unto all the Degrees, and whole progress of what he did and suffered in compliance with the Will of God, the Foundation of the whole being laid in his Incarnation.

But as these words were not verbally and literally spoken by him, being only a real Declaration of his Design and Intention; so this expression of his coming into the World, is not to be confined unto any one single Act or Duty, so as to exclude all others from being concerned therein. It hath respect unto all the Solemn Acts of the Susception and Discharge of his Mediatory Office for the Salvation of the Church. But if any shall rather Judge that in this expression some single season and act of Christ is intended, it can be no other but his Incarnation, and his coming into the World thereby. For this was the Foundation of all that he did afterwards, and that whereby he was fitted for his whole work of Mediation, as is immediately declared. And we may observe,

(1.) The Lord Christ had an Infinite prospect of all that he was to do and suffer in the World, in the discharge of his Office and Undertaking. He declared from the beginning his willingness unto the whole of it. And an Eternal evidence it is of his Love, as also of the Justice of God, in laying all our Sins on him, seeing it was done by his own Will and Consent.

4. The Fourth thing in the words is, what he said. The substance of it is laid down, ver. 5. Unto which the farther Explication is added, ver. 6, 7. And the Application of it unto the Intention of the Apostle, in those that follow.

The Words are recorded, Psal. 40. v. 6, 7, 8. being Indited by the Holy Ghost in the Name of Christ, as declarative of his Will.

Of the First thing proposed, there are Two Parts. (1.) What concerned the Sacrifices of the Law. (2.) What concerneth himself. As unto what concerneth the Sacrifices, there is, (1.) the expression of the Subject spoken of; that is, 〈 in non-Latin alphabet 〉 , which the Apostle renders by 〈 in non-Latin alphabet 〉 , Sacrifice and Offering. In the next Verse, the one of them, namely 〈 in non-Latin alphabet 〉 , is distributed into 〈 in non-Latin alphabet 〉 , which the Apostle renders by 〈 in non-Latin alphabet 〉 , Burnt Offerings, or whole Burnt Offerings and Sacrifices for Sin. It is evident that the Holy Ghost in this variety of Expressions, compriseth all the Sacrifices of the Law, that had respect unto the Expiation of Sin. And as unto all of them, their Order, especial Nature and Use, I have Treated at large in my Exercitations before the First Volume of this Exposition. Exercit. 24. whither the Reader is referred.

Of these Sacrifices it is affirmed, that God would them not, ver. 5. and that he had no pleasure in them, ver. 6. The First in the Original is 〈 in non-Latin alphabet 〉 ; which the Apostle renders by, 〈 in non-Latin alphabet 〉 , thou wouldst not. We render it in the Psalm, thou didst not desire. 〈 in non-Latin alphabet 〉 is, to will, but always with desire, complacency and delight, Psal. 51. 6. Behold 〈 in non-Latin alphabet 〉 , thou desirest, thou wilt, or art delighted with Truth in the hidden part, ver. 16. 〈 in non-Latin alphabet 〉 , thou wouldst not, thou desirest not Sacrifice, Gen. 34. 11. He had delight in Jacob's Daughter, Psal. 147. 10. So 〈 in non-Latin alphabet 〉 the Noun is, delight, Psal. 1. 2. The LXX. render it generally by 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , to will, as also the Noun by 〈 in non-Latin alphabet 〉 . And they are of the same signification, to will freely, voluntarily and with delight. But this Sense the Apostle doth transfer unto the other word, which he renders by 〈 in non-Latin alphabet 〉 , ver. 6. In the Psalm it is 〈 in non-Latin alphabet 〉 thou hast not required. 〈 in non-Latin alphabet 〉 , is to rest in, to approve, to delight in, to be pleased with: So is it always used in the New Testament, whether spoken of God or Men. See Matt. 3. 17. Chap. 12. 18. Chap. 17. 5. Luk. 3. 22. Chap. 12. 32. Rom. 15. 26, 27. 1 Cor. 1. 21. Chap. 10. 5. 2 Cor. 5. 8. Col. 1. 19. &c. Wherefore if we shall grant that the words used by the Apostle be not exact Versions of those used in the Psalmist, as they are applied the one unto the other, yet it is evident that in both of them the full and exact meaning of both these used by the Psalmist is declared, which is sufficient unto his purpose.

All the difficulty in the words may be reduced unto these two Enquiries. (1.) In what sense it is affirmed that God would not have these Sacrifices, that he had no pleasure in them, that he rested not in them. (2.) How was this made known, so as that it might be declared, as it is in this place. As unto the First of these, we may observe,

1. That this is not spoken of the Will of God, as unto the Institution and Appointment of these Sacrifices; for the Apostle affirms, that they were Offered according unto the Law, ver. 8. Namely, which God gave unto the people. God says indeed by the Prophet unto the people, that he spake not unto their Fathers, nor commanded them in the day that he brought them out of the Land of Egypt, concerning Burnt Offerings and Sacrifices, Jer. 7. 22. But he spake not absolutely, as unto the things themselves, but unto their manner of the observance of them.

2. It is not with respect unto the Obedience of the people in their attendance unto them, during the Economy of the Law. For God both required it strictly of them, and approved of it in them, when duly performed: The whole Law and Prophets bare Testimony hereunto. And it was the great Injunction which he left with the people, when he ceased to grant anymore immediate Revelations of his Will unto the Church, Mal. 4. 4. And the Lord Christ himself under the Judaical Church, did observe them.

3. God doth frequently reject or disallow them in the people, as they were attended unto and performed by them. But this he did only in the case of their gross Hypocrisy, and the two great evils wherewith it was accompanied. The First was, that they did not only prefer the outward Observation of them before Internal Moral Obedience, but trusted unto them, unto the total neglect of that Obedience. See Isa. 1. 12, 13, 14, 15, 16, 17. And the other was, that they put their trust in them for Righteousness and Acceptance with God; about which he deals, Jer. 7.

Yet neither was this the Case under consideration in the Psalm. For there is no respect had unto any miscarriages of the people about these Sacrifices, but unto the Sacrifices themselves.

Wherefore some say that the words are Prophetical; and declare what the Will of God would be after the coming of Christ in the Flesh, and the Offering of his Sacrifice once for all. Then God would no more require them nor accept them. But yet neither is this suited unto the Mind of the Holy Ghost. For, (1.) The Apostle doth not prove by this Testimony that they were to cease, but that they could not take away Sin whilst they were in force. (2.) The reason given by the Lord Christ of his undertaking, is their insufficiency during their continuance according to the Law. (3.) This Revelation of the Will of God, made unto the Church, was actually true when it was made and given, or it was suited to lead them into a great mistake.

The Mind of the Holy Ghost is plain enough, both in the Testimony itself, and in the Improvement of it by the Apostle. For the Legal Sacrifices are spoken of only with respect unto that end which the Lord Christ undertook to accomplish by his Mediation. And this was the perfect real Expiation of Sin, with the Justification, Sanctification and Eternal Salvation of the Church; with that perfect State of Spiritual Worship which was ordained for it in this World. All these things these Sacrifices were appointed to prefigure and represent. But the Nature and Design of this Prefiguration being Dark and Obscure, and the things signified being utterly hid from them, as unto their especial Nature and the manner of their Efficacy, many in all Ages of the Church expected them from these Sacrifices, and they had a great appearance of being Divinely Ordained unto that end and purpose. Wherefore this is that, and that alone, with respect whereunto they are here rejected. God never appointed them unto this end, he never took pleasure in them with reference thereunto; they were insufficient in the Wisdom, Holiness and Righteousness of God unto any such purpose. Wherefore the Sense of God concerning them as unto this end, is, that they were not appointed, not approved, not accepted for it.

2. It may be inquired, how this Mind and Will of God, concerning the refusal of these Sacrifices unto this end, might be known, so as that it should be here spoken of, as of a Truth unquestionable in the Church. For the Words, thou wouldst not, thou tookst no Pleasure, do not express a mere internal act of the Divine Will, but a Declaration also of what is, and what is not well-pleasing unto God. How then was this Declaration made, how came it to be known? I answer,

1. The Words are the words of our Lord Jesus Christ the Son of God, considered as to be Incarnate, for the Redemption of the Church. As such, he was always in the Bosom of the Father, participant of his Counsels; especially of those which concerned the Church, the Children of Men, Prov. 8. 22, 23, 24. &c. He was therefore always acquainted with all the thoughts and counsels of God, concerning the ways and means of the Expiation of Sin, and so declared what he knew.

2. As unto the Penman of the Psalm, the words were dictated unto him by immediate Revelation, which if nothing had been spoken of it, or intimated before, had been sufficient for the Declaration of the Will of God therein; for all Revelations of that Nature, have a beginning when they were first made. But,

3. In, by and together with the Institution of all these Legal Sacrifices, God had from the beginning intimated unto the Church, that they were not the absolute, ultimate way for the Expiation of Sin, that he designed or would approve of. And this he did partly in the Nature of the Sacrifices themselves, which were no way competent or suited in themselves unto this end, it being impossible that the Blood of Bulls and Goats should take away Sin; partly in giving various intimations first, and then express Declaration of his Will, that they were only prescribed for a season, and that a time would come when their Observance should utterly cease, which the Apostle proves, Chap. 7. and 8. and partly by evidencing that they were all but Types and Figures of good things to come, as we have at large declared. By these, and sundry other ways of the like kind, God had in the Institution and Command of these Sacrifices themselves sufficiently manifested, that he did neither design them, nor require them, nor approve of them, as unto this end of the Expiation of Sin. Wherefore there is in the words no new Revelation absolutely, but only a mere express Declaration of that Will and Counsel of God, which he had by various ways given intimation of before. And we may observe,

1. No Sacrifices of the Law, not all of them together, were a means for the Expiation of Sin, suited unto the Glory of God, or necessities of the Souls of Men. From the First appointment of Sacrifices immediately after the entrance of Sin, and the giving of the promise, the observation of them in one kind or another, spread itself over the whole Earth. The Gentiles retained them by Tradition, helped on by some Conviction on a Guilty Conscience, that by some way or other Atonement must be made for Sin. On the Jews they were imposed by Law. There are no Footsteps of Light or Testimony, that those of the former sort, namely the Gentiles, did ever retain any sense of the true Reason and end of their Original Institution, and the practice of Mankind thereon, which was only the Confirmation of the First promise by a prefiguration of the means and way of its accomplishment. The Church of Israel being Carnal also, had very much lost the Understanding and Knowledge hereof. Hence both sorts looked for the real Expiation of Sin, the pardon of it, and the taking away of its punishment by the Offering of those Sacrifices. As for the Gentiles, God suffered them to walk in their own ways, and winked at the time of their Ignorance. But as unto the Jews, he had before variously intimated his Mind concerning them, and at length by the Mouth of David in the person of Christ, absolutely declares their Insufficiency, with his disapprobation of them as unto the end which they in their Minds applied them unto.

2. Our utmost diligence, with the most Sedulous improvement of the Light and Wisdom of Faith is necessary in our search into, and enquiry after the Mind and Will of God, in the Kevelation he makes of them. The Apostle in this Epistle proves by all sorts of Arguments taken from the Scriptures of the Old Testament, from many other things that God had done and spoken, and from the Nature of these Institutions themselves, as here also by the express words of the Holy Ghost, that these Sacrifices of the Law, which were of God's own appointment, were never designed nor approved by him as the way and means of the Eternal Expiation of Sin. And he doth not deal herein with these Hebrews on his Apostolical Authority, and by new Evangelical Revelation, as he did with the Church of the Gentiles; but pleads the undeniable Truth of what he asserts from these direct Records and Testimonies which themselves owned and embraced. Howbeit although the Books of Moses, the Psalms, and the Prophets were read unto them, and among them continually, as they are unto this day, they neither understood, nor do yet understand the things that are so plainly revealed in them. And as the great Reason hereof is the Veil of blindness and darkness that is on their Minds, 2 Cor. 3. 13, 14. So in all their search into the Scripture, they are indeed Supinely slothful and negligent. For they cleave alone unto the outward Husk or Shell of the Letter, utterly despising the Mysteries of Truth contained therein. And so it is at present with the most of Men, whose search into the Mind of God, especially as unto what concerns his Worship, keeps them in the Ignorance and Contempt of it all their days.

3. The constant use of Sacrifices to signify these things, which they could not effect or really exhibit unto the Worshippers, was a great part of the Bondage that the Church was kept in under the Old Testament. And hereon, as those who were Carnal, bowed down their Backs unto the Burthen, and their Necks unto the Yoke; so those who had received the Spirit of Adoption, did continually Pant and Groan after the coming of him, in and by whom all was to be fulfilled. So was the Law their Schoolmaster unto Christ.

4. God may in his Wisdom appoint and accept of Ordinances and Duties unto one end, which he will refuse and reject, when they are applied unto another. So he doth plainly in these Words, those Sacrifices which in other places he most strictly enjoins. How express, how multiplied are his Commands for good works, and our abounding in them? Yet when they are made the matter of our Righteousness before him, they are as unto that end, namely, of our Justification, rejected and disapproved.

The First Part of ver. 5. declares the Will of God concerning the Sacrifices of the Law. The latter contains the supply that God in his Wisdom and Grace, made of the defect, and insufficiency of these Sacrifices. And this is not anything that should help, assist or make them effectual, but somewhat brought in, in opposition unto them, and for their Removal.

This he expresseth in the last clause of this Verse. But a Body hast thou prepared me. The Adversative, 〈 in non-Latin alphabet 〉 , but, declares that the way designed of God for this end was of another Nature, than those Sacrifices were.

But yet this way must be such, as should not render those Sacrifices utterly useless from their First Institution, which would reflect on the Wisdom of God by whom they were appointed. For if God did never approve of them, never delight in them; unto what end were they Ordained? Wherefore although the real way of the Expiation of Sin, be in itself of another Nature than those Sacrifices were; yet was it such as those Sacrifices were meet to prefigure and represent unto the Faith of the Church. The Church was taught by them that without a Sacrifice there could be no Atonement made for Sin; wherefore the way of our Deliverance must be by a Sacrifice. It is so, saith the Lord Christ, and therefore the First thing God did in the preparation of this new way, was the Preparation of a Body for me, which was to be Offered in Sacrifice.

And in the Antithesis intimated in this Adversative Conjunction, respect is had unto the Will of God. As Sacrifices were that which he would not unto this end, so this preparation of the Body of Christ was that, which he would, which he delighted in, and was well pleased withal. So the whole of the work of Christ and the effects of it, is expressly referred unto this Will of God, ver. 9, 10.

And we must, First, speak unto the Apostles rendering these words out of the Psalmist. They are in the Original, 〈 in non-Latin alphabet 〉 , my Ears hast thou digged, bored, prepared. All sorts of Critical Writers and Expositors have so labored in the resolution of this difficulty, that there is little to be added unto the Industry of some, and it were endless to confute the Mistakes of others. I shall therefore only speak briefly unto it, so as to manifest the oneness of the sense in both places. And some things must be premised thereunto.

1. That the Reading of the words in the Psalm is incorrupt, and they are the precise words of the Holy Ghost. Though of late years sundry persons have used an unwarrantable boldness in feigning various Lections in the Hebrew Text, yet none of any judgment have attempted to conjecture at any word that might be thought to be used in the room of any one of them. And as for those which some have thought the LXX. might possibly mistake, that signify a Body, as 〈 in non-Latin alphabet 〉 , which sometimes signifies a Body in the Chaldee Dialect, or, 〈 in non-Latin alphabet 〉 , there is in neither of them any the least Analogy unto 〈 in non-Latin alphabet 〉 ; that they are ridiculously suggested.

2. It doth not seem probable unto me, that the LXX. did ever Translate these Words, as they are now Extant in all the Copies of that Translation,