Exposition of Hebrews 6-10

VERSE 6, 7.

TWo things are asserted in the Foregoing Verse in general. (1.) The Rejection of Sacrifices for the end of the complete Expiation of Sin. (2.) The Provision of a new way or means for the accomplishment of that end. Both these things are spoken unto apart, and more distinctly in these two verses: The former ver. 6. the latter ver. 7. Which we must also open, that they may not appear a needless repetition of what was before spoken.

Ver. 6. He reassumes and farther declares what was in general before affirmed, ver. 5. Sacrifice and Offering thou wouldst not. Hereof we have yet a farther Confirmation and Explication, which it stood in need of. For notwithstanding that General assertion, two things may yet be inquired about. (1.) What were those Sacrifices and Offerings which God would not. For they being of various sorts, some of them only may be intended, seeing they are only mentioned in general. (2.) What is meant by that Expression, that God would them not; seeing it is certain that they were appointed and commanded by him.

Wherefore our Lord Jesus Christ whose words in the Psalm these are, doth not only reassert what was spoken before in general, but also gives a more particular account of what Sacrifices they were which he intended. And two things he declares concerning them.

1. That they were not such Sacrifices as Men had found out and appointed. Such the World was filled withal, which were offered unto Devils, and which the people of Israel themselves were addicted unto. Such were their Sacrifices unto Baal and Moloch, which God so often complaineth against and detesteth. But they were such Sacrifices as were appointed and commanded by the Law. Hence he expresseth them by their Legal Names, as the Apostle immediately takes notice, they were Offered by the Law, ver. 8.

2. He shows what were those Sacrifices appointed by the Law, which in an especial manner he intended; and they were those which were appointed for the Legal and Typical Expiation of Sin. The general names of them in the Original, are, 〈 in non-Latin alphabet 〉 . The First was the general name of all Victims or Sacrifices by Blood; the other of all Offerings of the Fruits of the Earth, as Flower, Oil, Wine, and the like. For herein respect is had unto the general design of the Context, which is the removal of all Legal Sacrifices and Offerings of what sort soever, by the Coming and Office of Christ. In compliance therewith they are expressed under these two general names, which comprehend them all. But as unto the especial Argument in hand, it concerns only the Bloody Sacrifices Offered for the Atonement of Sin, which were of the First sort only, or 〈 in non-Latin alphabet 〉 . And this kind of Sacrifices, whose incompetency to Expiate Sin he declares, are referred unto Two Heads.

1. Burnt Offerings. In the Hebrew it is 〈 in non-Latin alphabet 〉 in the Singular Number, which is usually rendered by 〈 in non-Latin alphabet 〉 , in the Plural, and Sacrifices of this kind were called 〈 in non-Latin alphabet 〉 , or Ascensions, from their Adjunct, the rising up, or ascending of the Smoak of the Sacrifices in their Burning on the Altar; a Pledge of that sweet savor which should arise unto God above, from the Sacrifice of Christ here below. And sometimes they are called 〈 in non-Latin alphabet 〉 or firings, from the way and means of their Consumption on the Altar, which was by fire. And this respects both the 〈 in non-Latin alphabet 〉 or the continual Sacrifice, Morning and Evening, for the whole Congregation, which was a Burnt Offering; and all those which on especial occasions were offered with respect unto the Expiation of Sin.

2. The other Sort is expressed by 〈 in non-Latin alphabet 〉 , which the Greek renders by 〈 in non-Latin alphabet 〉 , for or concerning Sin. For 〈 in non-Latin alphabet 〉 the Verb in Kal signifieth to Sin, and in Piel, to expiate Sin. Hence the Substantive 〈 in non-Latin alphabet 〉 is used in both those Senses, and where it is to be taken in either of them, the circumstances of the Text do openly declare. Where it is taken in the latter Sense, the Greek renders it by 〈 in non-Latin alphabet 〉 , a Sacrifice for Sin; which expression is retained by the Apostle, Rom. 5. 3. and in this place. And the Sacrifices of this kind were of two sorts; or this kind of Sacrifices had a double use. For, (1.) The great Anniversary Sacrifice of Expiation for the Sins of the whole Congregation, Levite. 26. was a 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , a Sin Offering. (2.) The same kind of Offering was also appointed unto, and for particular persons, who had contracted the Guilt of particular Sins, Levite. 4. This Sacrifice therefore was appointed both for the Sins of the whole Congregation, namely, all their Sins of what sort soever, Levite. 16. 21. and the especial Sins of particular persons. The one Offering of Christ was really to effect what by all of them was represented.

Concerning all these Sacrifices it is added, 〈 in non-Latin alphabet 〉 , thou hadst no pleasure. In opposition hereunto, God gives Testimony from Heaven concerning the Lord Christ and his undertaking; This is my Beloved Son, 〈 in non-Latin alphabet 〉 , In whom I am well pleased, Matt. 3. 17. Chap. 17. 5. See, Isa. 42. 1. Ephes. 1. 6. This is the great Antithesis between the Law and the Gospel; Sacrifices and Offerings for sin, 〈 in non-Latin alphabet 〉 ; This is my Beloved Son, 〈 in non-Latin alphabet 〉 . The word signifies to approve of with delight, to rest in with satisfaction, the exercise of 〈 in non-Latin alphabet 〉 , the Divine good Will, The Original word in the Psalm is, 〈 in non-Latin alphabet 〉 , which signifies to ask, to seek, to inquire, to require. Wherefore, as we observed before, although the Apostle doth directly express the Mind and Sense of the Holy Ghost in the whole Testimony, yet he doth not exactly render the words in their precise signification, word for word. Thus he renders 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 , when an exact Translation would have required the contrary application of the words. But the meaning is the same, and the two words used by the Psalmist are exactly represented in these used by the Apostle.

There are two Reasons of this seeming Repetition, thou wouldst not, thou hadst no pleasure. (1.) A Repetition of the same words, almost of the same signification, about the same subject, signifies the determinate certainty of the Removal of these Sacrifices, with the disappointment and ruin of them, who should continue to put their trust in them. (2.) Whereas there were two things pretended unto in the behalf of these Sacrifices and Offerings, First, their Institution by God himself, and Secondly, his acceptance of them, or being well pleased with them; one of these words is peculiarly applied unto the former; the other unto the latter; God did neither Institute them, nor ever accepted of them unto this end of the Expiation of Sin, and the Salvation of the Church thereby. And we may observe,

1. It is the Will of God that the Church should take especial notice of this sacred truth, that nothing can expiate or take away Sin, but the Blood of Christ alone. Hence is the vehemency of the rejection of all other means in the Repetition of these words. And it is necessary for us so to apprehend his Mind, considering how prone we are to look after other ways of the Expiation of Sin, and Justification before God. See Rom. 10. 3. 4.

2. Whatever may be the Use or Efficacy of any Ordinances of Worship, yet if they are employed or trusted unto for such ends as God hath not designed them unto, he accepts not of our persons in them, nor approves of the things themselves. Thus he declares himself concerning the most Solemn Institutions of the Old Testament. And those under the New have been no less abused in this way, than those of Old.

VERSE 7.

THis is the Close of the Testimony used by the Apostle out of the Psalmist, which in the next Verses he interprets, and makes Application of unto his purpose. And it contains the second branch of the Antithesis, that he insists on. The Lord Christ having declared the Will of God, and what God said unto him concerning Legal Sacrifices, and their Insufficiency unto the Expiation of Sin, and the Salvation of the Church, he expresseth his own Mind, Will and Design unto God the Father thereon. For it was the Will and Grace of God that this great work should be wrought, however he disapproved of Legal Sacrifices as the means thereof. For there is herein represented unto us as it were a Consultation between the Father and the Son, with respect unto the way and means of the Expiation of Sin, and the Salvation of the Church.

In the words we may consider, (1.) How the Son expressed his Mind in this matter; he said; I said. (2.) When or on what consideration he so expressed himself; It was Then: then I said. (3.) A remark put upon what he said, in the word Behold. (4.) What he undertakes, or tenders himself to do in what he said; it was to do the Will of God, I come to do thy Will, as unto that work and end, with respect whereunto Sacrifices were rejected. (5.) The warranty that he had for this undertaking; it was no more than what the Holy Ghost had before left on Record in the Scripture: In the Volume of the Book it is written of me. For these words do represent the Mind and Will of Christ upon his actual undertaking of his work, or his coming into the World, when many Prophesies and Divine Predictions had gone before concerning it.

1. The expression of his Mind is in that word 〈 in non-Latin alphabet 〉 , I said. There is no necessity, as was before observed, that these very words should at any one season be spoken by our Lord Jesus Christ. The meaning is, this is my Resolution, this is the Frame of my Mind and Will. The representation of our Mind, Will and Desires unto God, is our speaking to him: He needs not our words unto that end; nor absolutely do we so ourselves upon the account of his Omniscience. However this is the work that the Lord Christ engaged his Truth and Faithfulness to undertake. And in these words, I said, he engageth himself in the work now proposed unto him. Hereon whatever difficulties afterwards arose, whatever he was to do or suffer; there was nothing in it but what he had before solemnly engaged unto God.

And we ought in like manner, to be faithful in all the Engagements that we make to him and for him. Surely, faith he, they are my people, Children that will not Lie.

2. There is the season, wherein he thus said, 〈 in non-Latin alphabet 〉 , then, or thereon. For it may respect either the Order of the Time, or the stating of the Case in hand. First, it may respect an Order of Time; He said, Sacrifice and Burnt Offerings thou wouldst not have; Then said I. But it is, as I judge, better extended unto the whole Case in hand. When things were come to this pass, when all the Church of God's Elect were under the Guilt of Sin, and the Curse of the Law thereon; when there was no hope for them in themselves, nor in or by any Divine Institution; when all things were at a loss, as unto our Recovery and Salvation; then did Jesus Christ the Son of God in Infinite Wisdom, Love and Grace, interpose himself in our behalf, in our stead, to do, answer and perform all that God in Infinite Wisdom, Holiness and Righteousness required unto that end. And we may observe, that

There is a Signal Glory put upon the undertaking of Christ, to make Reconciliation for the Church by the Sacrifice of himself.

3. This undertaking of Christ is Signalized by the Remark that is put on the Declaration of it, 〈 in non-Latin alphabet 〉 , Behold. A Glorious Spectacle it was to God, to Angels and to Men: To God, as it was filled with the highest Effects of Infinite goodness, Wisdom and Grace, which all shone forth in their greatest Elevation, and were glorified therein. It was so unto Angels, as that whereon their Confirmation and Establishment in Glory did depend, Eph. 1. 10. which therefore they endeavored with Fear and Reverence to look into, 1 Pet. 1. 12, 13. And as unto Men, that is, the Church of the Elect, nothing could be so Glorious in their Sight, nothing so desirable. By this call of Christ, behold I come, the Eys of all Creatures in Heaven and Earth ought to be fixed on him, to behold the glorious work he had undertaken, and the accomplishment of it.

4. There is what he thus proposed himself for, saying Behold me. This in general is expressed by himself; I come. This coming of Christ, what it was, and wherein it did consist, was declared before. It was by assuming the Body that was prepared for him. This was the Foundation of the whole work he had to do, wherein he came forth like the Rising Sun, with Light in his Wings, or as a Giant rejoicing to run his Race.

The Faith of the Old Testament, was, that he was thus to come: And this is the Life of the New, that he is come. They by whom this is denied; do overthrow the Faith of the Gospel. This is the Spirit of Antichrist, 1 Joh. 3. 1, 2, 3. And this may be done two ways. (1.) Directly and Expresly. (2.) By just consequence. Directly, it is done by them who deny the Reality of his human Nature, as many did of old, affirming that he had only an Aetherial, Aerial or Phantastical Body; For if he came not in the Flesh, he is not come at all. So also it is by them who deny the Divine Person of Christ, and his preexistence therein, before the assumption of the Human Nature. For they deny that these are the words of him when resolved, and spoken before this coming. He that did not exist before in the Divine Nature, could not promise to come in the Human. And Indirectly it is denied by all those, who either in Doctrines or practices deny the ends of his coming, who are many, which I shall not now mention.

It may be Objected against this fundamental Truth, that if the Son of God would undertake this work of Reconciliation between God and Man, why did he not do the Will of God by his mighty Power and Grace, and not by this way of coming in the Flesh, which was attended with all Dishonor, Reproaches, Sufferings and Death itself? But besides what I have at large elsewhere discoursed concerning the necessity and suitableness of this way of his coming unto the manifestation of all the Glorious properties of the Nature of God, I shall only say, that God, and he alone knew what was necessary unto the accomplishment of his Will; and if it might have been otherwise effected, he would have spared his only Son, and not have given him up unto death.

(2.) The End for which he thus promiseth to come, is to do the Will of God; Lo, I come to do thy Will, O God.

The Will of God is taken two ways. (1.) For his Eternal purpose and design, called the Counsel of his Will, Eph. 1. 11. and most commonly his Will itself; The Will of God as unto what he will do, or cause to be done. (2.) For the Declaration of his Will and Pleasure, as unto what he will have us to do in a way of Duty and Obedience; that is, the Rule of our Obedience.

It was the Will of God in the former sense that is here intended; as is evident from the next Verse, when it is said, that by this Will of God we are Sanctified, that is, our Sins were Expiated according to the Will of God. But neither is the other sense absolutely excluded, for the Lord Christ came so to fulfil the Will of God's purpose, as that we may be enabled to fulfil the Will of his Command. Yea, and he himself had a Command from God to lay down his Life for the accomplishment of this Work.

Wherefore this Will of God, which Christ came to fulfil, is that which elsewhere is expressed by 〈 in non-Latin alphabet 〉 , Ephes. 1. 5, 11. &c. His good pleasure, his purpose, the Counsel of his Will; his good pleasure which he purposed in himself, that is, freely without any Cause or Reason taken from us, to call, justify, sanctify and save to the uttermost, or to bring them unto Eternal Glory. This he had purposed from Eternity, to the praise of the Glory of his Grace. How this might be effected and accomplished, God had hid in his own Bosom from the beginning of the World, Ephes. 3. 8, 9. So as that it was beyond the Wisdom and Indagation of all Angels and Men to make a Discovery of. Howbeit, even from the beginning, he declared that such a work he had graciously designed, and gave in the First promise, and otherwise some obscure Intimations of the Nature of it for a Foundation of the Faith in them that were called. Afterwards God was pleased in his Sovereign Authority over the Church for their good, and unto his own Glory, to make a representation of this whole work in the Institutions of the Law, especially of the Sacrifices thereof. But hereon the Church began to think (at least many of them did so) that those Sacrifices themselves were to be the only means of accomplishing this Will of God, in the Expiation of Sin, with the Salvation of the Church. But God had now by various ways and means witnessed unto the Church, that indeed he never appointed them unto any such end, nor would rest in them; and the Church itself found by experience, that they would never pacify Conscience, and that the strict performance of them was a Yoke and Burden. In this state of things when the fullness of time was come, the glorious Counsels of God, namely of the Father, Son and Spirit brake forth with Light, like the Sun in its strength from under a Cloud, in the tender made of himself by Jesus Christ unto the Father, Lo, I come to do thy Will O God. This, this is the way, the only way whereby the Will of God might be accomplished. Herein were all the Riches of Divine Wisdom displayed, all the Treasures of Grace laid open, all Shades and Clouds dispelled, and the open door of Salvation evidenced unto all.

(3.) This Will of God Christ came to do, 〈 in non-Latin alphabet 〉 , to effect, to establish and perfectly to fulfil it. How he did so the Apostle fully declareth in this Epistle. He did it in the whole work of his Mediation, from the susception of our Nature in the Womb, unto what he doth in his supreme Agency in Heaven at the Right Hand of God. He did all things to accomplish this eternal purpose of the Will of God.

This seems to me the First Sense of the place. Howbeit, I would not as I said before, exclude the former mentioned also. For our Lord in all that he did was the Servant of the Father, and received especial commands for all that he did. This Commandment, saith he, have I received of my Father. Hence in this sense also he came to do the Will of God. He fulfilled the Will of his purpose, by Obedience unto the Will of his Commands. Hence it is added in the Psalm, that he delighted to do the Will of God, and that his Law was in the midst of his Bowels. His delight in the Will of God, as unto the laying down of his Life at the Command of God, was necessary unto this doing of his Will. And we may observe,

1. The Foundation of the whole glorious work of the Salvation of the Church, was laid in the Sovereign Will, Pleasure and Grace of God, even the Father. Christ came only to do his Will.

2. The coming of Christ in the Flesh, was in the Wisdom, Righteousness and Holiness of God, necessary for to fulfil his Will, that we might be saved unto his Glory.

3. The fundamental motive unto the Lord Christ in his undertaking the work of Mediation, was the Will and Glory of God; Lo, I come to do thy Will.

5 ^lie. The last thing in this Context is the Ground and Rule of this undertaking of the Lord Christ; and this is the Glory of the Truth of God in his promises recorded in the word; In the Volume of the Book it is written of me, that I should fulfil thy Will O God. There is a difficulty in these words, both as to the Translation of the Original Text, and as unto the Application of them. And therefore Critical Observations have been multiplied about them, which it is not my way or work to repeat. Those that are Learned, know where to find them, and those that are not so, will not be edified by them. What is the true meaning and intention of the Holy Spirit in them, is what we are to inquire into.

The Socinian Expositors have a peculiar conceit on this place. They suppose the Apostle useth this expression, 〈 in non-Latin alphabet 〉 , to denote some especial Chapter or place in the Law. This they conjecture to be that of Deut. 17. v. 18, 19. And it shall be, that when He (the King to be chosen) shall sit on the Throne of his Kingdom, that he shall write him a Copy of this Law in a Book, out of that which is before the Priests, the Levites: And it shall be with him, and he shall read therein, all the days of his Life; that he may learn to fear the Lord his God, to keep all the words of this Law, and these Statutes, to do them. David they say spoke those words in the Psalm; and it is nowhere said that he should come to do the Will of God, but in this place of Deuteronomy, as he was to be the King of that people. But there can be nothing more fond than this empty conjecture. For,

1. David is not at all intended in these words of the Psalmist, any otherwise but as he was the Penman of the Holy Ghost, and a Type of Christ, on which account he speaks in his name. They are the words of Christ, which David was inspired by the Holy Ghost to declare and utter, neither would David speak these words concerning himself; because he that speaks, doth absolutely prefer his own Obedience as unto Worth and Efficacy, before all God's Holy Institutions. He presents it unto God, as that which is more useful unto the Church, than all the Sacrifices which God had Ordained. This David could not do justly.

2. There is nothing spoken in this place of Deuteronomy concerning the Sacerdotal Office, but only of the Regal. And in this place of the Psalmist, there is no respect unto the Kingly Office, but only unto the Priesthood. For Comparison is made with the Sacrifices of the Law. But the Offering of these Sacrifices was expressly forbidden unto the Kings; as is manifest in the instance of King Uzziah, 2 Chron. 26. ver. 18, 19, 20. Besides, there is in that place of Deuteronomy, no more respect had unto David than unto Saul, or Jeroboam, or any other, that was to be King of that people. There is nothing in them that belongs unto David in a peculiar manner.

3. The words there recorded contain a mere prescription of Duty, no prediction of the event, which for the most part was contrary unto what is required. But the words of the Psalmist are a Prophesy, a Divine Prediction and Promise which must be actually accomplished. Nor doth our Lord Christ in them, declare what was prescribed unto him, but what he did undertake to do, and the record that was made of that undertaking of his.

4. There is not one word in that place of Moses concerning the removal of Sacrifices and Burnt Offerings, which, as the Apostle declares, is the principal thing intended in those of the Psalmist. Yea, the contrary as unto the season intended, is expressly asserted. For the King was to read in the Book of the Law continually, that he might observe and do all that is written therein, a great part whereof consists in the Institution and Observation of Sacrifices.

5. This Interpretation of the words utterly overthrows what they dispute for immediately before. This is, that the entrance mentioned of Christ into the World, was not indeed his coming into this World, but his going out of it, and entering into Heaven. For it cannot be denied but that the Obedience of reading the Law continually, and doing of it, is to be attended unto in this World, and not in Heaven; and this they seem to acknowledge, so as to recall their own Exposition. Other absurdities which are very many in this place, I shall not insist upon.

〈 in non-Latin alphabet 〉 , We with many others render, in answer unto the Hebrew, in the Volume or Roll. Ribera contends that this Translation of the word, the Volume or Roll of the Book, is absurd; Because, saith he, the Book itself was a Volume or a Roll; and so it is, as if he had said, in the Roll of the Roll. But 〈 in non-Latin alphabet 〉 , which we Translate a Book, doth not signify a Book as written in a Roll, but only an Enuntiation or Declaration of anything. We now call any Book of greater quantity a Volume; but 〈 in non-Latin alphabet 〉 is properly a Roll, and the words used by the Psalmist do signify that the Declaration of the Will of God made in this matter, was written in a Roll. The Roll which contains all the Revelations of his Mind. And the word used by the Apostle, is not remote from this signification, as may be seen in sundry Classic Authors, 〈 in non-Latin alphabet 〉 , volumen; because a Roll is made round after the Fashion of the Head of a Man.

As the Book itself was one Roll, so the Head of it the beginning of it, amongst the first things written in it, is this recorded concerning the coming of Christ to do the Will of God. This includeth both senses of the word; in the Head, in the Beginning of the Roll, namely of that part of the Scripture, which was written when David Penned this Psalm. Now this can be no other but the first promise, which was recorded, Gen. 3. 15. Then it was first declared, then it was first written and Enrolled, that the Lord Christ the Son of God should be made of the Seed of the Woman, and in our Nature come to do the Will of God, and to deliver the Church from that woeful estate whereinto it was brought by the Craft of Satan. In this promise, and the writing of it in the Head of the Volume, lies the verification of the Psalmists assertion, in the Volume of the Book it is written. Howbeit, the following Declarations of the Will of God herein, are not excluded, nor ought so to be. Hence are we herein directed unto the whole Volume of the Law. For indeed it is nothing but a prediction of the coming of Christ, and a presignification of what he had to do. That Book which God had given to the Church, as the only guide of its Faith: The Bible: That is the Book, all other Books being of no consideration in comparison of it; That Book wherein all Divine Precepts and Promises are Enrolled or Recorded: In this Book, in the Volume of it, this is its principal subject, especially in the Head of the Roll, or the Beginning of it, namely in the first promise, it is so written of me. God commanded this great Truth of the coming of Christ to be so Enrolled for the Encouragement of the Faith of them that should believe. And we may observe, that

1. God's Records in the Roll of his Book are the Foundation and Warranty of the Faith of the Church, in the Head and Members.

2. The Lord Christ in all that he did and suffered, had continual respect unto what was written of him. See Matt. 26. 24.

3. In the Record of these words, (1.) God was Glorified in his Truth and Faithfulness. (2.) Christ was secured in his work, and the undertaking of it. (3.) A Testimony was given unto his Person and Office. (4.) Direction is given unto the Church in all, wherein they have to do with God, what they should attend unto; namely, what is written. (5.) The things which concern Christ the Meditor, are the Head of what is contained in the same Records.

VERSE VIII. IX. X.

THe Use and Signification of most of the words of these Verses, have already in our passage been spoken unto.

Above when he says, &c.

There are two things in these three Verses. (1.) The Application of the Testimony, taken out of the Psalmist, unto the present Argument of the Apostle, ver. 8, 9. (2.) An inference from the whole unto the proof of the only cause and means of the Sanctification of the Church, the Argument he was now engaged in.

1. As to the first of these, or the Application of the Testimony of the Psalmist, and his Reassuming it, we may consider,

1. What he designed to prove thereby, and this was, that by the Introduction and establishment of the Sacrifice of Christ in the Church, there was an end put to all Legal Sacrifices; And he adds thereunto, that the ground and reason of this great alteration of things in the Church by the Will of God, was the utter insufficiency of these Legal Sacrifices in themselves, for the Expiation of Sin, and Sanctification of the Church.

In ver. 9. He gives us this sum of his design, He takes away the first, that he may establish the second.

2. The Apostle doth not here directly argue from the matter or substance of the Testimony itself, but from the Order of the words, and the regard they have in their Order unto one another. For there is in them a twofold Proposition; one concerning the Rejection of Legal Sacrifices; and the other an Introduction and tender of Christ and his Mediation. And he Declares from the Order of the Words in the Psalmist, that these things are inseparable; namely, the taking away of Legal Sacrifices, and the establishment of that of Christ.

3. This Order in the words of the Apostle is declared in that distribution of 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 , above, and then; 〈 in non-Latin alphabet 〉 , above, that is, in the first place; these his words, or sayings recorded in the first place.

4. There is in the words themselves these three things.

1. There is a Distribution made of the Legal Sacrifices into their general heads, with respect unto the Will of God concerning them all; Sacrifices and Offering, and whole Burnt Offerings, and Sacrifice for Sin. And in that Distribution he adds another property of them, namely, they were required according to the Law.

(1.) He had respect not only unto the removal of the Sacrifices, but also of the Law itself, whereby they were retained; so he enters on his present disputation with the Imperfection of the Law itself, ver. 4.

(2.) Allowing these Sacrifices and Offerings, all that they could pretend unto, namely, that they were established by the Law; yet notwithstanding this, God rejects them as unto the Expiation of Sin, and the Salvation of the Church. For he excludes the consideration of all other things which were not appointed by the Law, as those which God abhor'd in themselves, and so could have no place in this matter. And we may Observe, that

1. Whereas the Apostle doth plainly distinguish and distribute all Sacrifices and Offerings, into those on the one side, which were offered by the Law, and that one Offering of the Body of Christ on the other side; the pretended Sacrifice of the Mass is utterly rejected from any place in the Worship of God.

2. God as the Sovereign Law-giver, had always Power and Authority to make what Alteration he pleased, in the Orders and Institutions of his Worship.

3. That Sovereign Authority is that alone which our Faith and Obedience respects in all Ordinances of Worship.

After this was stated and delivered, when the Mind of God was expressly declared, as unto his rejection of Legal Sacrifices and Offerings, 〈 in non-Latin alphabet 〉 , then he said; After that, in Order thereon, upon the grounds before mentioned, he said, Sacrifice, &c.

In the former words he declared the Mind of God, and in the latter his own Intention and Resolution to comply with his Will, in Order unto another way of Atonement for Sin; Lo, I come to do thy Will, O God; which words have been opened before.

In the last place he declares what was intimated and signified in this Order of those things being thus spoken unto; Sacrifices on the one hand, which was the First, and the coming of Christ, which was the Second in this Order and Opposition. It is evident,

1. That these words, 〈 in non-Latin alphabet 〉 , he taketh away the First, do intend Sacrifices and Offerings. But he did not so do it immediately, at the speaking of these words, for they continued for the space of some Hundreds of years afterwards; but he did so declaratively, as unto the Indication of the time; namely, when the Second should be introduced.

2. The end of this removal of the First, was the establishment of the Second. This Second, say some, is the Will of God; but the Opposition made before, is not between the Will of God and the Legal Sacrifices; but between those Sacrifices and the coming of Christ to do the Will of God. Wherefore it is the way of the Expiation of Sin, and of the complete Sanctification of the Church by the Coming, and Mediation, and Sacrifice of Christ, that is this Second, the thing spoken of in the Second place; this God would establish, approve, confirm, and render unchangeable.

As all things from the beginning made way for the coming of Christ in the minds of them that did believe, so everything was to be removed out of the way, that would hinder his coming, and the discharge of the work he had undertaken; Law, Temple, Sacrifices, must all be removed to give way unto his coming; So is it testified by his fore-runner, Luke 3. 4. As it is written in the Book of the words of Isaiah the Prophet, saying, the Voice of one crying in the Wilderness, prepare ye the way of the Lord, make his Paths straight, and the rough Ways shall be made smooth, and all flesh shall see the Salvation of God. So it must be in our own Hearts, all things must give way unto him, or he will not come and take his Habitation in them.

VERSE 10.

From the whole Context, the Apostle makes an Inference, which is comprehensive of the Substance of the Gospel, and the description of the Grace of God which is established thereby.

Having affirmed in Christ's own words, that he came to do the Will of God, he shows what was that Will of God which he came to do, what was the design of God in it, and the effect of it, and by what means it was accomplished; which things are to be inquired into. As, (1.) What is the Will of God which he intends; By which Will. (2.) What was the design of it, what God aimed at in this act of his Will, and what is accomplished thereby; We are sanctified. (3.) The way and means whereby this effect proceedeth from the Will of God; namely, through the Offering of the Body of Jesus Christ, in opposition to Legal Sacrifices. (4.) The manner of it, in opposition unto their Repetition; it was once for all. But the sense of the whole will be more clear, if we consider the end aimed at in the first place, namely, the Sanctification of the Church. And sundry things must be observed concerning it.

1. That the Apostle changeth his Phrase of Speech into the first person, we are Sanctified, that is, all those Believers whereof the Gospel Church-State was constituted, in opposition unto the Church-State of the Hebrews and those that did adhere unto it; so he speaks before, as also Chap. 4. 3. We who have believed do enter into Rest. For it might be asked of him, you that thus overthrow the Efficacy of Legal Sacrifices, what have you yourselves attained in your relinquishment of them? We have, saith he, that Sanctification, that Dedication unto God, that Peace with him, and that Expiation of Sin, that all those Sacrifices could not effect. And observe,

1. Truth is never so effectually declared, as when it is confirmed by the experience of its Power in them that believe it, and make profession of it. This was that which gives them the confidence which the Apostle exhorts them to hold fast, and firm unto the end.

2. It is an Holy Glorying in God, and no unlawful boasting, for Men openly to profess what they are made partakers of by the Grace of God, and Blood of Christ. Yea, it is a necessary duty for Men so to do, when anything is set up in competition with them, or opposition unto them.

3. It is the best security in differences, in and about Religion (such as these wherein the Apostle is engaged, the greatest and highest that ever were) when Men have an Internal Experience of the Truth which they do profess.

2. The words he useth are in the Preterperfect tense, 〈 in non-Latin alphabet 〉 , and relate not only unto the things, but the time of the Offering of the Body of Christ. For although all that is intended herein, did not immediately follow on the Death of Christ, yet were they all in it, as the Effects in their proper cause, to be produced by virtue of it, in their times and seasons; and the principal effect intended was the immediate consequent thereof.

3. This end of God through the Offering of the Body of Christ, was the Sanctification of the Church; we are Sanctified. The principal Notion of Sanctification in the New Testament, is the effecting of real Internal Holiness in the persons of them that do believe, by the change of their Hearts and Lives. But the word is not here so to be restrained, nor is it used in that sense by our Apostle in this Epistle, or very rarely. It is here plainly comprehensive of all that he hath denied unto the Law, Priest-hood, and Sacrifices of the Old Testament, with the whole Church-State of the Hebrews under it, and the effects of their Ordinances and Services. As, (1.) A complete Dedication unto God, in Opposition unto the Typical one, which the people were partakers of by the sprinkling of the Blood of Calves and Goats upon them, Exod. 24. (2.) A complete Church-state for the Celebration of the Spiritual Worship of God, by the Administration of the Spirit, wherein the Law could make nothing perfect. (3.) Peace with God upon a full and perfect Expiation of Sin, which he denies unto the Sacrifices of the Law, ver. 1, 2, 3, 4. (4.) Real, Internal purification or sanctification of our Natures and Persons, from all inward Filth, and Defilement of them; which he proves at large that the Carnal Ordinances of the Law could not effect of themselves, reaching no farther than the Purification of the Flesh. (5.) Hereunto also belong the privileges of the Gospel, in Liberty, Boldness, immediate Access unto God, the means of that Access by Christ our High Priest, and confidence therein, in Opposition unto that fear, bondage, distance, and exclusion from the Holy Place of the presence of God, which they of old were kept under. All these things are comprised in this Expression of the Apostle, we are Sanctified.

The designation of such a State for the Church, and the present Introduction of it by the preaching of the Gospel, is that whose Confirmation the Apostle principally designs in this whole Discourse; the sum whereof he gives us, Chap. 11. 40. God having provided some better thing for us, that they without us should not be made perfect.

1. The whole Fountain and principal cause of this State, this Grace, is the Will of God, even that Will which our Savior tendered to accomplish; by which Will we are Sanctified. In the Original it is in which Will; in, for by; which is usual. Wherefore we say properly, by which Will, for it is the supreme efficient cause of our Sanctification that is intended. And in that expression of our Savior, Lo, I come to do thy Will O God, it is evident, (1.) That it was the Will, that is, the Counsel, the Purpose, the Decree of God, that the Church should be Sanctified. (2.) That our Lord Christ knew that this was the Will of God, the Will of the Father in whose bosom he was. And, (3.) That God had determined, which he also knew and declared, that Legal Sacrifices could not accomplish and make effectual this his Will, so as the Church might be Sanctified thereon. Wherefore the Will of God here intended (as was intimated before) is nothing but the Eternal, Gracious, Free act, or purpose of his Will, whereby he determined or purposed in himself, to recover a Church out of lost Mankind, to Sanctify them unto himself, and to bring them unto the enjoyment of himself hereafter. See Eph. 1. 4, 5, 6, 7, 8, 9.

And this Act of the Will of God was, (1.) Free and Sovereign, without any meritorious cause, or anything that should dispose him thereunto without himself; he purposed in himself. There are everywhere blessed effects ascribed to it, but no cause anywhere. All that is designed unto us in it, as unto the Communication of it in its effects, were its effects, not its cause: See Eph. 1. 4. and this place. The whole mediation of Christ, especially his Death and Suffering was the means of its accomplishment; and not the procuring cause of it. (2.) It was accompanied with infinite Wisdom, whereby Provision was made for his own Glory, and the means and way of the accomplishment of his Will. He would not admit the Legal Sacrifices, as the means and way of its accomplishment, because they could not provide for those ends, for it is impossible that the Blood of Bulls and Goats should take away Sin. (3.) It was immutable and irrevocable, it depended not upon any condition in anything or persons without himself; He purposed in himself; nor was it capable of any change or alterations from oppositions or interveniencies. (4.) It follows hereon that it must be infallibly effectual, in the actual accomplishment of what was designed in it, everything in its order and season; it cannot in anything be frustrate or disappointed. The whole Church in every Age shall be Sanctified by it. This Will of God, some would have not to be any Internal Act of his Will, but only the things Willed by him, namely, the Sacrifice of Christ; and that for this reason, because it is opposed to Legal Sacrifices, which the Act of God's Will cannot be. But the mistake is evident, for the Will of God here intended is not at all opposed unto the Legal Sacrifices, but only as to the means of the accomplishment of it, which they were not, nor could be.

The Sovereign Will and Pleasure of God, acting itself in infinite Wisdom and Grace, is the sole, supreme, original cause of the Salvation of the Church, Rom. 9, 10, 11.

3. The means of accomplishment, and making effectual of this Will of God, is the Offering of the Body of Christ Jesus. Some Copies after 〈 in non-Latin alphabet 〉 , read 〈 in non-Latin alphabet 〉 , and then the sense must be supplied by the repetition of 〈 in non-Latin alphabet 〉 , in the close of that Verse, who by the Offering of the Body of Christ were once Sanctified. But there is no color for this supply, for the word, once, doth directly respect the Offering of Christ, as the following Verses, wherein it is explained, and the dignity of this Sacrifice thence demonstrated, do prove. Wherefore this Article belongs not unto the Text, for it is not in the best Copies, nor is taken notice of in our Translation. Why, and in what sense the Sacrifice of Christ is called the Offering of his Body, was before declared. And by which, 〈 in non-Latin alphabet 〉 , refers not to the cause of our Sanctification which is the Will of God, but unto the effect itself. Our Sanctification is wrought, effected, accomplished by the Offering of the Body of Christ. (1.) In that the Expiation of our Sin, and Reconciliation with God were perfectly wrought hereby. (2.) In that the whole Church of the Elect was Dedicated unto God, which privilege they are called into the actual participation of, through Faith in the Blood of Christ. (3.) In that thereby all the Old Legal Sacrifices, and all that Yoke, and Burden, and Bondage wherewith they were accompanied, are taken out of the way, Eph. 2. 15, 16. (4.) In that he redeemed us thereby from the whole curse of the Law, as given Originally in the Law of Nature, and also renewed in the Covenant of Sinai. (5.) In that thereby he ratified and confirmed the new Covenant and all the promises of it, and all the Grace contained in them to be effectually Communicated unto us. (6.) In that he procured for us, and received into his own disposition, in the behalf of the Church, effectually to Communicate all Grace and Mercy unto our Souls and Consciences. In brief, whatever was prepared in the Will of God for the good of the Church, it is all Communicated unto us through the Offering of the Body of Christ, in such a way as tendeth unto the Glory of God, and the assured Salvation of the Church.

This Offering of the Body of Christ, is the glorious Center of all the Counsels of the Wisdom of God, of all the purposes of his Will for the Sanctification of the Church. For, (1.) No other way or means could effect it. (2.) This will do it infallibly; for Christ Crucified is the Wisdom of God, and the Power of God unto this end. This is the Anchor of our Faith, whereon alone it rests.

4. The last thing in the words gives us the manner of the Offering of the Body of Christ. It was done, 〈 in non-Latin alphabet 〉 , once for all, say we, once only, it was never before that one time, nor shall ever be afterwards, there remains no more Offering for Sin. And this demonstrates both the Dignity and Efficacy of his Sacrifice. Of such Worth and Dignity it was, that God absolutely acquiesced therein, and smelt a savor of Eternal rest in it: And of such Efficacy, that the Sanctification of the Church was perfected by it, so that it needed no Repetition. It also made way for the following state of Christ himself, which was to be a state of Glory, absolute and perfect, inconsistent with the Repetition of the same Sacrifice of himself. For as the Apostle shows, ver. 12, 13. After this Sacrifice offered he had no more to do but to enter into Glory. So absurd is that Imagination of the Socinians, that he offered his Expiatory Sacrifice in Heaven; that he did not, he could not enter into Glory, until he had completely Offered his Sacrifice, the Memorial whereof he carried into the Holy Place. And the Apostle lays great weight on this consideration, as that which is the Foundation of the Faith of the Church. He mentions it often, and argues from it as the principal Argument to prove its excellency above the Sacrifices of the Law. And this very Foundation is destroyed by those who fancy unto themselves, a renewed Offering of the Body of Christ every day in the Mass. Nothing can be more directly contrary unto this Assertion of the Apostle, whatever color they may put upon their practice, or whatever pretence they may give unto it.

Wherefore the Apostle in the next Verses argues from the Dignity and Efficacy of the Sacrifice of Christ, by its difference from, and Opposition unto the Legal Sacrifices which were often repeated.

VERSE XI, XII, XIII, XIV.

VERSE 11, 12, 13, 14.

THese words are an entrance into the close of that long blessed Discourse of the Apostle, concerning the Priest-hood and Sacrifice of Christ, their Dignity and Efficacy, which he shuts up and sinisheth in the following Verses, confirming the whole with the Testimony of the Holy Ghost before produced by him.

Four things doth he here instruct us in, by way of Recapitulation of what he had declared and proved before. (1.) The state of the Legal Priests and Sacrifices, as unto the repetition of them, by which he had proved before their utter insufficiency to take away Sin, ver. 11. (2.) In that one Offering of Christ, and that once Offered, in opposition thereunto, ver. 12. (3.) The consequence thereof on the part of Christ; whereof there are two parts. 1. His State and Condition immediately ensuing thereon, ver. 12. manifesting the Dignity, Efficacy and absolute perfection of his Offering. 2. As unto the continuance of his State and Condition afterwards, ver. 13. (4.) The absolute effect of his Sacrifice, which was the Sanctification of the Church, ver. 14.

In the First of these we have, (1.) The Note of its Introduction, 〈 in non-Latin alphabet 〉 , and. (2.) The Subject of the Proposition in it, every Priest. (3.) What is ascribed unto them in the discharge of their Office; which is expressed, 1. Generally, they stood Ministring day by day. 2. Particularly, as unto that part of their Office, which is now under consideration; they often, that is, every day offered the same Sacrifices. (4.) The inefficacy of those Sacrifices though often Offered; they could not take away Sin. Besides this work of Daily Offering the same Sacrifices, which could not take away Sin, there was nothing ensued on them, of Glory and Dignity unto themselves, or Benefit unto the Church. This the Apostle insinuates, although it be left out in the Comparison, insisting especially on the contrary in the opposite Sacrifice of Christ, both as unto his own Glory, and the Eternal Salvation of the Church.

1. The Introduction is by 〈 in non-Latin alphabet 〉 , mostly a Copulative, sometimes Redditive, as it is here taken by us and rendered. In this latter way it gives a further reason of what was before declared, of the Efficacy of the Sacrifice of Christ, by a comparison of it with those of the Priests, which were often repeated. In the other sense it denotes a progress in the same Argument, by a repetition of the consideration of the Old Sacrifices, and a new comparison of them with that of Christ. Both come to the same, and either may be allowed.

2. The subject spoken of, that is, 〈 in non-Latin alphabet 〉 , every Priest, that is, say some, every High Priest, and so they interpret the words, standeth daily, by a certain day once a year, referring the whole unto the Anniversary Sacrifice on the day of Expiation. And it is not denied, but that the Apostle hath a special regard thereunto, and mentioneth it expressly, as we have shown on Ch. 9. 7, 25. But it cannot be here so restrained, for he makes Application herein, of what he had spoken before of all the Sacrifices of the Law; and therein he reckons up all sorts of them, as we have seen, some of which, as the whole Burnt Offerings, and all Offerings in distinction from Bloody Sacrifices, were not Offered by the High Priest on that day, but by other Priests on all occasions.

And the following expression of, 〈 in non-Latin alphabet 〉 , Standing, Ministring every day, declares the constant discharge of the Priestly Office in every daily Ministration. This was the work that all the Priests were designed unto in their courses. Wherefore the words as they do not exclude the Annual Sacrifice of the High Priest, so they include the daily and occasional Sacrifices of all the other Priests; for these Offerings of Blood were also Types of the Sacrifice and Offering of Christ. For all Sacrifices by Blood were to make Atonement for Sin, Lev. 17. 11. And they were of no use but by virtue of the Typical Representation of the Sacrifice of Christ. Therefore all the Priests, and their whole Office, as unto all that belonged unto the Offering of Sacrifices, are comprised in this Assertion. And it was necessary to extend the Comparison unto them all, that there might be no exception unto the Argument from it. And the following words which give a Description of the general way of their Ministration, do enforce this Interpretation, which is the third thing in them.

3. Standeth daily Ministring, 〈 in non-Latin alphabet 〉 , standeth, or rather stood; they did so while their Office was in force, which was their Duty by the Law so to do. For the Apostle respecteth not what was their present acting as to matter of Fact, but speaks of the whole service of the Priests indistinctly, as past or present, with regard unto what was to be done, by virtue of the first institution of them, and the service which the Tabernacle was erected for.

Stood, or standeth ready for, and employed in the Work of their Office, 〈 in non-Latin alphabet 〉 , Ministring; a general name of employment about all sacred Duties, Services, and Offices whatever, and therefore it compriseth all the Service of the Priests about the Tabernacle and Altar, wherein they Ministred unto God according to his appointment. And this extends unto all that were partakers of the Priest-hood, and was not confined unto the High Priest. See Chap. 9. 1. This they did, 〈 in non-Latin alphabet 〉 , that is, day by day, as occasion did require, according to the appointment of the Law. Not only the daily Sacrifice Morning and Evening is intended, nor yet the doubling of them on the Sabbath, and other Festivals, but all the occasional Offerings for the people, as their necessities did require. For any Man might bring his Sin-Offering, and Trespass-Offering, his Peace-Offering, his Vow, or Free-Will-Offering unto the Priest at any time to be Offered on the Altar.

For this cause they came to be always in a readiness to stand Ministring daily; and hereunto was their Office confined. There was no end of their work, after which they should enter into another and better State, as the Apostle shows it of the Lord Christ in the next Verse. And this is an high Argument of the imperfection of their Sacrifices, they were never brought unto that State by them as the High Priest might cease from Ministring, and enter into a condition of rest.

4. Their general Ministry is described by the especial duty which is under present consideration; they Offered oftentimes the same Sacrifices; they were the same Sacrifices that were Offered, of the same general Nature and Kind. They were indeed distributed into several sorts, according unto their occasions and institutions; as, whole Burnt-Offerings, Sin-Offerings, Trespass-Offerings, and the like; but their general Nature was one and the same, falling all under the same censure, that they could not take away sin. They had not any one peculiar Service that could effect this end: And they Offered them often, daily, monthly, occasionally, annually, according unto Divine Institution. In this defect as unto the efficacy and frequency in the repetition, is the Sacrifice of Christ directly opposed unto them. Hence,

In the last place the Apostle passeth that Sentence concerning them all, whose Truth he had before sufficiently confirmed, they cannot, they never could take away sin. They could not 〈 in non-Latin alphabet 〉 , take them out of the way, that is, absolutely, perfectly, as the word denotes. They could not do it before God the Judge, by making a sufficient Atonement for them, ver. 4. They could not do it as unto the Conscience of the Sinner, giving him assured peace with God thereon. It may be they could not do it at any one time, but in the constant continuance in the Use and Observation of them, they might do it; if they were multiplied, if they were costly, if they were observed in an extraordinary manner, they might effect this end? No, saith the Apostle, they could not do it, 〈 in non-Latin alphabet 〉 , the defect was in their own Nature and Power, they cannot do it. They could not do it by any means, nor at any time: The word is a vehement Negation, respecting all the Powers of those Sacrifices, and all the times wherein they were used. And therefore as unto those things which might seem to give them their efficacy, as their multiplication, their constancy, their cost, extraordinary care about them, God doth reject them in a peculiar manner, when trusted unto for the taking away of sin, Isa. 1. 11. Mich. 6. 6, 7.

If all those Divine Institutions in the diligent Observation of them could not take away Sin, how much less can anything do so, that we can betake ourselves unto for that end?

There are innumerable things invented in the Papacy to take away Sin, and its Guilt, especially of those Sins which they are pleased to call venial. And all Men on the conviction of sin, are apt to entertain thoughts that by some endeavors of their own, they may so take them away. To comply with this presumption are all the Papal inventions of Confession, Absolution, Indulgences, Masses, Penances, Purgatory, and the like, accommodated. Others trust solely unto their own Repentance and following Duties, as do the Socinians, and all Men in their unrenewed estate. But certainly if the Apostle proveth this Assertion beyond contradiction, that none of them can ever take away any sin, their Legal Institutions of Divine Worship, and their Observations could not do it; how much less can the Inventions of Men effect that great end? This account he gives us of the Inefficacy of the Sacrifices of the Priests, notwithstanding their diligent attendance on their Offerings, ver. 11.

VERSE 12, 13, 14.

In these Verses the Apostle opposeth that one Sacrifice of Christ unto the Legal Offerings that the Priests attended unto; and that in three things. (1.) In the Nature of it, and its perfection, ver. 12. (2.) The Consequence on the part of Christ, by whom it was offered, ver. 12, 13. (3.) In the effect of it towards the Church, ver. 14.

VERSE. 12.

1. There is a note of opposition, answering the 〈 in non-Latin alphabet 〉 , and, in the Verse foregoing; 〈 in non-Latin alphabet 〉 , but, it is not Exceptive, but Alternative.

2. The Person spoken of, 〈 in non-Latin alphabet 〉 , He; that is, he of whom we speak, he whose Body was Offered once for all, Jesus Christ the High Priest of the New Testament; but this Man, say we.

3. What is ascribed unto him in those words, 〈 in non-Latin alphabet 〉 . After he had Offered one Sacrifice for sin. He Offered as the Priests did; he Offered for sin as they did also; so far there was an agreement. But (1.) he Offered only one Sacrifice, not many; And what is included therein, that this Sacrifice was of himself, and not the Blood of Bulls and Goats. (2.) It was but once Offered; and it is principally called one Sacrifice, because it was but once Offered, and the time when he Offered this Sacrifice, is also proposed, not absolutely, but with respect unto what ensued. It was before he sat down on the Right Hand of God, that is, before his entrance into Glory, after he had Offered one Sacrifice for sin. And the way of mentioning these things doth manifest, that the principal intention of the Apostle, is to speak unto the different consequences of this Offering of the Priests of Old, and of Christ. And this Observation of his Offering one Sacrifice only for sin, is mentioned in opposition unto the frequent repetition of their Sacrifices; but he mentioneth it only transiently, to make a way for the great ensuing differences in the consequents of them. Ho wbeit in these words thus transiently mentioned, he judgeth and condemueth the two grand oppositions that at this day are made against that one Sacrifice of Christ, and Efficacy of it. The First is that of the Papists, who in the Mass pretend to multiply the Sacrifices of him every day, whereas he Offered but once; so as that the repetition of it, is destructive unto it. The other is that of the Socinians, who would have the Offering and Sacrifice of Christ, to be only his appearance before God to receive power to keep us from the punishment of sin, upon his doing of the Will of God in the World. But the words are express as unto the Order of these things; namely, that he Offered his Sacrifice for sins before his Exaltation in Glory, or his sitting on the Right Hand of God. And herein doth the Apostle give Glory unto that Offering of Christ for sins, in that it perfectly accomplished what all Legal Sacrifices could not effect. This therefore is the only repose of troubled Souls.

3. The consequent hereof on the part of Christ is twofold: (1.) What immediately ensued on this Offering of his Body, ver. 12. (2.) What continueth to be his state with respect thereunto; both of them evidencing God's high approbation and acceptance of his person, and what he had done; as also the Glory and Efficacy of his Office and Sacrifice above those of the Law, wherein no such Privilege nor Testimony was given unto them upon the discharge of their Office.

1. The immediate consequent of his Offering was, 〈 in non-Latin alphabet 〉 , that he sat down on the Right Hand of God. This Glorious Exaltation of Christ hath been spoken unto, and opened before, on Ch. 7. 3. Ch. 8. 1. Here it includes a double opposition unto, and preference above the State of the Legal Priests upon their Oblations. For although the High Priest in his Anniversary Sacrifice for the Expiation of sin, did enter into the most Holy Place, where were the visible pledges of the presence of God; yet he stood in a posture of humble Ministration, he sat not down with any appearance of Dignity or Honor. Again, his abode in the Typical Holy Place was for a short season only; but Christ sat down at the Right Hand of God forever, 〈 in non-Latin alphabet 〉 , in perpetuum; in an unalterable state and condition. He sat down, never to Offer Sacrifice anymore. And this is the highest pledge, the highest assurance of those two things, which are the Pillars and principal Foundations of the Faith of the Church. (1.) That God was absolutely pleased, satisfied and highly glorified in and by the Offering of Christ. For had it not been so, the Human Nature of Christ had not been immediately exalted into the highest Glory that it was capable of. See Eph. 5. 1, 2. Phil. 2. 7, 8, 9. (2.) That he had by his Offering perfectly Expiated the Sin of the World, so as that there was no need forever of any other Offering or Sacrifice unto the end.

1. Faith in Christ doth jointly respect both his Oblation of himself by Death, and the Glorious Exaltation that ensued thereon. He so Offered one Sacrifice for sin, as that thereon he sat down on the Right Hand of God forever. Neither of these separately is a full Object for Faith to find rest in; both in conjunction are a Rock to fix it on.

And, 2. Christ in this Order of things is the great exemplar of the Church. He suffered and then entered into Glory. If we suffer with him, we shall also reign with him, ver. 13. From henceforth expecting till his Enemies be made his Footstool. So that,

2. The state and condition of Christ, after his sitting down at the Right Hand of God, not absolutely, but with respect unto his Enemies, is declared in these words. The whole Testimony is taken from Psal. 110. 1. and here explained in these Verses. It is produced in the Confirmation of what the Apostle asserts, concerning the impossibility, as well as the needlesness of the Repetition of his Sacrifice. For as it was no way necessary, as in the Verses following he declares; so it is impossible in his present state and condition which was Ordained for him from the beginning; This was, that he should sit at the Right Hand of God, expecting his Enemies to be made his Footstool, that is, a state of Majesty and Glory. But Offer himself he could not, without suffering and dying, whereof in this state he is no way capable. And besides, as was before Observed, it is an evidence both of the dignity and eternal efficacy of his own Sacrifice, whereon at once his Exaltation did ensue.

I acknowledge my thoughts are inclined unto a peculiar Interpretation of this place, though I will not oppose absolutely that which is commonly received; though in my judgment I prefer this other before it. The Assertion is introduced by 〈 in non-Latin alphabet 〉 , henceforth, say we: as unto what remains, that is, of the dispensation of the personal Ministry of Christ. He was here below, he came unto his own, he dwelt amongst them, that is, in the Church of the Hebrews; some very few believed on him, but the generality of the people, the Rulers, Priests, Guides of the Church engaged against him, persecuted him, falsely accused him, killed him, hanged him on a Tree. Under the Veil of their Rage and Cruelty he carried on his work, of making his Soul an Offering for sin, or taking away sin by the Sacrifice of himself. Having fulfilled this Work, and thereby wrought out the Eternal Salvation of the Church, he sits down on the Right Hand of God. In the mean time those stubborn Enemies of his who hated, rejected, and slew him, continued raging in the fierceness of their implacable tumults against him, and them that believed in him. They hated his Person, his Office, his Work, his Gospel; many of them expressly sinning against the Holy Ghost. Yet did they Triumph that they had prevailed against him, and destroyed him, as some of their accursed posterity do to this day. It was the Judgment of God, that those his obstinate Enemies should by his power be utterly destroyed in this World, as a pledge of the Eternal Destruction of those who will not believe the Gospel. That this was the end whereunto they were designed, himself declares; Matt. 22. 7. Luke 19. 24. Those mine Enemies that would not have me reign over them, bring them hither and slay them before my face.

After our Lord Christ left this World, there was a mighty Contest between the dying Apostate Church of the Jews, and the rising Gospel Church of Believers. The Jews boasted on their success, in that by fraud and cruelty they had destroyed him as a Malefactor; The Apostles and the Church with them gave Testimony unto his Resurrection and Glory in Heaven. Great expectation there was, what would be the end of these things, which way the Scale would turn. After a while, a visible and glorious determination was made of this controversy; God sent forth his Armies and destroyed these Murderers, burning up their City. Those Enemies of the King which would not have him to Reign over them, were brought forth and slain before his face, so were all his Enemies made his Footstool. I do judge that these are the Enemies of Christ, and the making of them his Footstool, which are peculiarly here intended; namely, the destruction of the hardened unbelieving Jews, who had obstinately rejected his Ministry, and opposed it unto the end. Then were those his Enemies who so refused him, slain and destroyed thereon. For,

1. This Description of his Enemies as his Enemies, peculiarly directs us unto this sense, the Enemies of his Person, Doctrine and Glory, with whom he had so many contests, whose Blasphemies and Contradictions he underwent; They were his Enemies in a peculiar manner.

2. This the word, 〈 in non-Latin alphabet 〉 , expecting, better answers unto, than unto the other sense. For the glorious visible propagation of the Gospel and Kingdom of Christ thereon, began and was carried on gloriously upon and after the destruction of Jerusalem, and the Church of the Jews his Enemies. With reference hereunto, Expectation may be no less distinctly ascribed unto him, than if we extend the word unto the whole time, unto the end of the World.

3. The Act of Vengeance on these his Enemies, is not said to be his own, but peculiarly assigned unto God the Father, and those employed by him. In the Original promise, the words of God the Father to him are, I will make thine Enemies thy Footstool; I take it upon me, Vengeance is mine, to revenge the injuries done unto thee, and the obstinacy of those Unbelievers. Here in this place respect is had unto the means that God used in the work of their destruction, which was the Roman Army, by whom they were, as the Footstool of Christ, absolutely trodden under his feet, with respect unto this special Act of God the Father; who in the Execution of it, proclaims, that Vengeance is his. For in the following words the Lord Christ is said only to expect it, as that wherein his own cause was vindicated, and revenged, as it were, by another Hand, while he pleaded it himself in the World, by that mild and gentle means of sending his spirit to convince them of Sin, Righteousness and Judgment.

4. This is that which the Apostle constantly threatens the obstinate Hebrews, and Apostate Professors of the Gospel withal, throughout this Epistle, the time of their destruction being now at hand. So he doth, Chap. 6. 4, 5, 6, 7, 8. In this Chapter, ver. 26, 27, 28, 29, 30, 31. Where it must be spoken to.

5. This was that, 〈 in non-Latin alphabet 〉 , or what remained, as unto the personal Ministry of Christ in this World.

The horrible Destruction of the stubborn Obstinate Enemies of the Person and Office of Christ, which befell the Nation of the Jews, is a standing security of the endless destruction of all who remain his Obstinate adversaries.

6. I leave this Interpretation of the Words unto the thoughts of them that are Judicious, and shall open the Mind of the Holy Ghost in them according unto the generally received Opinion of their sense. And to this end,

1. The Subject spoken of is the Enemies of Christ, 〈 in non-Latin alphabet 〉 , his Enemies. He hath had many Enemies ever since his Exaltation, and so shall have unto the Consummation of all things; when they shall all of them be Triumphed over. For his Enemies are of two sorts. (1.) Such as are so immediately and directly unto his Person. (2.) Such as are so to his Office, and Work, with the benefits of the Salvation of the Church. Those of the first sort are either Devils or Men. All the Devils are in a Combination as sworn Enemies unto the Person of Christ and his Kingdom. And for Men, the whole World of Unbelieving Jews, Mohammedans, and Pagans, are all his Enemies, and do put forth all their Power in Opposition unto him. The Enemies unto his Office, Grace, and Work and the benefits of it, are either persons or things.

(1.) The Head of this Opposition and Enmity unto his Person, is Antichrist, with all his Adherents; and in a special manner, all Worldly Power, Authority and Rule, acting themselves in subserviency unto the Antichristian Interest.

(2.) All Pernicious Heresies against his Person and Grace.

(3.) All others which make Profession of the Gospel, and live not as becomes the Gospel, they are all Enemies of Christ and his Office.

The things which rise up in Enmity and Opposition to him, and the work of his Grace, are, Sin, Death, the Grave, and Hell; All these endeavor to obstruct and frustrate all the ends of Christ's Mediation, and are therein his Enemies.

2. There is the Disposal of this Subject, of these Enemies of Christ. They shall be made his Footstool, 〈 in non-Latin alphabet 〉 , until they be put, and placed in this condition; it is a State which they would not be in, but they shall be made, put and placed in it, whether they will or no, as the word signifies. 〈 in non-Latin alphabet 〉 . A Footstool is used in a Threefold sense in the Scripture.

1. For the visible pledge of God's Presence and his Worship. God's Throne, as we have shown, was represented by the Ark, Mercy-Seat, and Cherubims, in the most Holy Place; whereon the Sanctuary itself was his Footstool. 1 Chron. 28. 2. Psal. 99. 5. Psal. 132. 7. So it is applied unto God, and his presence in the Church; as the Ark was his Throne, so the Sanctuary was his Footstool.

2. It is applied unto God and his presence in the World: so Heaven above is called his Throne, and this lower part of the Creation is his Footstool, Isa. 66. 1. In neither of these senses are the Enemies of Christ to be his Footstool; Therefore it is taken,

3. For a Despised, Conquered Condition; a State of a mean subjected people, deprived of all power and benefit, and brought into absolute subjection. In no other sense can it be applied unto the Enemies of Christ, as here it is. Yet doth it not signify the same condition absolutely, as unto all persons and things that are his Enemies; For they are not of one Nature, and their subjection to him is such as their Natures are capable of. But these things are intended in it: (1.) The Deprivation of all Power, Authority, and Glory. They fate on Thrones, but now are under the Seat of him, who is the only Potentate. (2.) An utter defeat of their Design, in opposing either his Person, or the work of his Grace in the Eternal Salvation of his Church. They shall not hurt or destroy no more in the Mountain of the Lord. (3.) Their Eternal Disposal by the Will of Christ, according as his Glory shall be manifested therein. Sin, Death, the Grave, and Hell, as unto their Opposition to the Church, shall be utterly destroyed, 1 Cor. 15. 55, 56, 57. and there shall be no more Death. Satan and Antichrist shall be destroyed two ways. (1.) Initially and Gradually. (2.) Absolutely and Compleatly. The First they are in all Ages of the Church, from the time of Christ's Glorious Ascension into Heaven. They were then immediately put in subjection to him, all of them, because that they should not defeat any one end of his Mediation. And he maketh continual instances, as he pleases, of his Power over them in the visible Destruction of some of his most principal and implacable Enemies. And Secondly, it will be complete at the last day, when all these Enemies shall be utterly destroyed.

4. The word, 〈 in non-Latin alphabet 〉 , until, here hath respect unto both these, the Gradual and Final destruction of all the Enemies of Christ.

5. This, Christ is said to expect; henceforth expecting. Expectation and Waiting are improperly ascribed to Christ, as they are in the Scripture unto God himself, so far as they include hope or incertainty of the event, or a desire of anything, either as to matter, manner, or time, otherwise than as they are foreknown and determined. But it is the rest and complacency of Christ, in the faithfulness of God's promises, and his infinite Wisdom, as unto the season of their accomplishment, that is intended. He doth not so expect these things, as though there were anything wanting to his own blessed Glory, Power, or Authority, until it be actually and completely finished; but, saith the Apostle, as to what remains to the Lord Christ in the discharge of his Office, he henceforth is no more to Offer, to Suffer, no more to Dye, no more to do anything for the Expiation of Sin, or by way of Sacrifice, all this being absolutely and completely perfected, he is forever in the enjoyment of the Glory that was set before him; satisfied in the Promises, the Power, and Wisdom of God, for the complete effecting of his Mediatory Office, in the Eternal Salvation of the Church, and by the conquest and destruction of all his and their Enemies in their proper times, and seasons for it. And from this Interpretation of the words, we may take these Observations.

1. It was the entrance of Sin, which raised up all our Enemies against us. From thence took they their Rise and Beginning; as, Death, the Grave, and Hell: some that were friendly before, became our Enemies thereon; as the Law: and some that had a Radical Enmity, got power thereby to Execute it, as the Devil. The state in which we were created, was a state of Universal peace; all the strife and contention rose from Sin.

2. The Lord Christ in his ineffable Love and Grace put himself between us, and all our Enemies; and took into his breast all their Swords, wherewith they were armed against us, so they are his Enemies.

3. The Lord Christ by the Offering of himself, making peace with God, ruined all the Enmity against the Church, and all the Enemies of it. For all their power arose from the just displeasure of God, and the Curse of his Law.

4. It is the Foundation of all consolation to the Church, that the Lord Christ, even now in Heaven, takes all our Enemies to be his; in whose destruction he is infinitely more concerned than we are.

5. Let us never esteem anything, or any person, to be our Enemy, but only so far, and in what they are the Enemies of Christ.

6. It is our Duty to conform ourselves to the Lord Christ, in a quiet expectancy of the ruin of all our spiritual Adversaries.

7. Envy not the Condition of the most Proud and Cruel Adversaries of the Church; for they are absolutely in his power, and shall be cast under his Footstool at the appointed season.

VERSE 14.

The Apostle, 1. Gives the great Reason of this State of things with reference unto the Lord Christ in the discharge of his Office; namely, that he did not repeat his Offering, as the Priests under the Law did theirs, every year, and every day; that he is sat down at the Right Hand of God, expecting his Enemies to be made his Footstool; wherein they had no share after their Oblations: And this is, because by one Offering he hath forever perfected them that are Sanctified. This being done, there is no need of any daily Sacrifice, nothing that should detain the Lord Jesus out of the possession of his Glory. So the Particle, 〈 in non-Latin alphabet 〉 , for, infers a Reason in these words, of all that was assigned before unto him, in opposition unto what was done by the Priests of the Law; it was by one Offering.

2. What he did so effect, which rendered all future Offerings and Sacrifices impossible. He hath perfected forever them that are Sanctified.

For the First, what he did, of the Nature of the thing spoken of, was 〈 in non-Latin alphabet 〉 , by one Offering; as what the Priests of old did, was also by Offerings and Sacrifices. The Eminency of this Offering the Apostle had before declared, which here he refers unto; it was not of Bulls, or Goats, but of himself, he Offered himself to God; of his Body; that is, his whole Human Nature. And this Offering as he had observed before, was only once Offered; in the mention whereof, the Apostle includes all the opposition he had made before, between the Offering of Christ, and those of the Priests, as to its Worth and Dignity.

3. That which is effected hereby, is, that he perfected forever them that are Sanctified; those on whom his work is effected, are thereby Sanctified. They that are Dedicated unto God, those who are Sanctified, or Purged, by virtue of this Sacrifice; unto them all the other effects are confined. First to Sanctify them, then to perfect them, was the design of Christ in Offering of himself, which he purposed not for all Men Universally. So in the Foundation of the Church of Israel, they were first Sanctified, and Dedicated unto God in, and by the Sacrifices wherewith the Covenant was Confirmed, Exod. 24. and afterwards were perfected, so far as their condition was capable thereof, in the prescription of Laws and Ordinances for their Church-State and Worship. The word here, 〈 in non-Latin alphabet 〉 , was used before. He hath brought them into the most perfect and consummate Church-state, and Relation unto God, as unto all his Worship, that the Church is capable of in this World. It is not an absolute, subjective, virtual, internal perfection of Grace, that is intended; the word signifies not such a perfection, made perfect, nor is ever used to that purpose; nor is it the perfection of Glory, for he treats of the present Church-state of the Gospel in this World. But it is a state and condition of that Grace, and those privileges which the Law, Priests, and Sacrifices could never bring them unto. He hath by his one Offering wrought and procured for them the complete pardon of Sin, and peace before God thereon, that they should have no more need of the Repetition of Sacrifices; he hath freed them from the Yoke of Carnal Ordinances, and the Bondage which they were kept in by them, prescribing unto them an Holy Worship to be performed with boldness in the presence of God, by an entrance into the Holy Place; He hath brought them into the last and best Church-state, the highest and nearest Relation unto God that the Church is capable of in this World, or the Glory of his Wisdom and Grace hath Assigned unto it. And this he hath done, 〈 in non-Latin alphabet 〉 , forever, so as that there shall never be any Alteration in that Estate whereunto he hath brought them, nor any Addition of Privilege or Advantage be ever made unto it.

(1.) There was a Glorious Efficacy in the One Offering of Christ.

(2.) The end of it must be effectually accomplished towards all, for whom it was Offered; or else it is inferior unto the Legal Sacrifices, for they attained their proper end.

(3.) The Sanctification, and Perfection of the Church, being that end designed in the Death and Sacrifice of Christ, all things necessary unto that end must be included therein, that it be not frustrate.

VERSE XV, XVI, XVII, XVIII.

VERSE 15, 16, 17, 18.

THe Foundation of the whole preceeding Discourse of the Apostle, concerning the Glory of the Priest-hood of Christ, and the Efficacy of his Sacrifice, was laid in the Description of the New Covenant, whereof he was the Mediator, which was Confirmed and Ratified by his Sacrifice, as the Old Covenant was by the Blood of Bulls and Goats, Chap 8. 10, 11, 12, 13. Having now abundantly proved and demonstrated, what he designed concerning them both, his Priest-hood and his Sacrifice, he gives us a Confirmation of the whole, from the Testimony of the Holy Ghost, in the description of that Covenant which he had given before. And because the Crisis which he had brought his Argument and Disputation unto, was, that the Lord Christ by reason of the dignity of his Person and Office, with the everlasting Efficacy of his Sacrifice, was to Offer himself but once, which virtually includes all that he had before taught and declared, including in it an immediate Demonstration of the insufficiency of all those Sacrifices which were often repeated, and consequently their removal out of the Church; he returns unto those words of the Holy Ghost, for the proof of this particular also. And he doth it from the Order of the words used by the Holy Ghost, as he had Argued before from the Order of the words in the Psalmist, ver. 8, 9.

Wherefore there is an Ellipsis in the words, which must have a supplement to render the sense perfect. For unto that proposition, after he had said before, ver. 11. with what follows, ver. 16. There must be added in the beginning of the 17. Verse; He said; after he had said or spoken of the Internal Grace of the Covenant, he said this also, that their Sins and Iniquities he would remember no more. For from these words doth he make his Conclusive inference, ver. 18. which is the sum of all that he designed to prove.

There is in the words, 1. The Introduction of the Testimony insisted on, The Holy Ghost also is a witness unto us. The Hebrews might Object unto him, as they were ready enough to do it; that all those things were but his own Conclusions and Arguings, which they would not acquiesce in, unless they were Confirmed by Testimonies of the Scripture. And therefore I did observe in my First Discourses on this Epistle, that the Apostle dealt not with these Hebrews as with the Churches of the Gentiles, namely, by his Apostolical Authority; For which cause he prefixed not his Name and Title unto it; But upon their own acknowledged Principles and Testimonies of the Old Testament; so manifesting, that there was nothing now proposed unto them in the Gospel, but that which was foretold, promised, and represented in the Old Testament, and was therefore the Object of the Faith of their Fore-fathers. The same way doth he here proceed in, and call in the Testimony of the Holy Ghost, bearing witness unto the things that he had taught and delivered.

And there is in the words, (1.) The Author of this Testimony, that is, the Holy Ghost; and it is ascribed unto him, as all that is written in the Scripture is so, not only because Holy Men of Old wrote as they were acted by him, and so he was the Author of the whole Scripture; but because also of his Presence and Authority in it, and with it continually. Hence whatever is spoken in the Scripture is, and ought to be unto us as the immediate Word of the Holy Ghost: he continues therein to speak unto us, and this gives the reason of

(2.) The manner of his speaking in this Testimony; 〈 in non-Latin alphabet 〉 , he bears witness to us, he doth it actually and constantly in the Scriptures by his Authority therein. And he doth so unto us, that is, not unto us only who Preach and Teach those things, not unto the Apostles and other Christian Teachers of the Gospel; but unto all of us of the Church of Israel, who acknowledge the Truth of the Scriptures, and own them as the Rule of our Faith and Obedience. So doth he often join himself unto them to whom he wrote and spake of, by reason of the common alliance between them as Hebrews; see Chap. 2. 3. and the Exposition of that place.

This is that which the Holy Ghost in the Scripture testifies unto us all, which should put an end unto all controversies about those things. Nothing else is taught you, but what is testified before hand by God himself.

1. It is the authority of the Holy Ghost, alone speaking unto us in the Scripture, whereinto all our Faith is to be resolved.

2. We are to propose nothing in the Preaching and Worship of the Gospel, but what is testified unto by the Holy Ghost: not traditions, not our own reasons and inventions.

3. When an important Truth consonant unto the Scripture is declared, it is useful and expedient to confirm it with some express Testimony of Scripture.

Lastly, the manner of the Expression is Emphatical, 〈 in non-Latin alphabet 〉 , even also the Holy Spirit himself. For herein we are directed unto his Holy Divine person, and not an External Operation of Divine Power, as the Socinians dream. It is that Holy Spirit himself that continueth to speak to us in the Scripture.

That's the First thing in the Introduction of the Testimony.

2. There are two things in this Testimony of the Holy Ghost; The (1.) is the matter or substance of it. (2.) The Order of the things contained in it, or spoken by him. The Introduction of the former is in the words we have spoken unto; that of the latter, in the close of the Verse; In these words, for after he had spoken before.

Of the Testimony itself, which is declarative of the Nature of the New Covenant made in Christ, and Confirmed in him, there are two general parts. (1.) That which concerns the Sanctification of the Elect, by the Communication of effectual Grace unto them for their Conversion and Obedience. The (2.) is concerning the complete pardon of their sins, and the casting them into everlasting Oblivion.

The First of these the Holy Ghost witnesseth in the First place, but he stays not there; afterwards he adds the Latter, concerning the pardon of Sin and Iniquities, this being that alone wherein at present the Apostle is concerned, and from thence he confirms his present Argument; he distinguisheth it from the other, as that which was of particular use in itself. And therefore, ver. 17. is to be supplied by, and thence or thereon also, their Sins and Iniquities I will pardon.

The words themselves have in both parts of them, been explained at large on chap. 8. where they are first produced as the great foundation of the ensuing discourses of the Apostle, so that they are not here again to be opened. We are only to consider the Argument of the Apostle from the latter part of them; And this is, that the Covenant being Confirmed and Established, that is, in the Blood, and by the one Sacrifice of Christ, there can be no more Offering for Sin. For God will never appoint nor accept of anything that is needless, and useless in his Service, least of all in things of so great importance as is the Offering for Sin. Yea, the Continuation of such Sacrifices would overthrow the Faith of the Church, and all the Grace of the New Covenant. For, saith the Apostle, in the New Covenant, and by it, the Holy Ghost testifieth, that as it was Confirmed by the one Sacrifice of Christ, perfect pardon and forgiveness of Sin is prepared for and tendered unto the whole Church, and everyone that believes. To what purpose then should there be anymore Offerings for Sin? Yea, they who look for, and trust unto any other, they fall into that Sin, for which there is no remission provided in this Covenant, nor shall any other Offering be accepted for them forever. For they despise both the Wisdom and Grace of God, the Blood of Christ, and the Witness of the Holy Ghost, whereof there is no remission; so he disputes, ver. 28, 29. of this Chapter.

And here we are come unto a full end of the Dogmatical part of this Epistle, A Portion of Scripture filled with Heavenly and Glorious Mysteries, the Light of the Church of the Gentiles, the Glory of the People Israel, the Foundation and Bulwark of Faith Evangelical.

I do therefore here with all humility, and sense of my own weakness and utter disability for so great a work, thankfully own the Guidance and Assistance which hath been given me in the interpretation of it, so far as it is, or may be of use unto the Church, as a mere effect of Sovereign and Undeserved Grace. From that alone it is, that having many and many a time been at an utter loss as to the mind of the Holy Ghost, and finding no relief in the worthy Labors of others, he hath graciously answered my poor weak supplications, in supplies of the light and evidence of Truth.

VERSE XIX, XX, XXI, XXII, XXIII.

VERSE 19, 20, 21, 22, 23.

IN these Words the Apostle enters on the last part of the Epistle, which is wholly Paraenetical, or Hortatory. For though there be some occasional intermixtures of Doctrines consonant unto them before insisted on, yet the professed design of the whole remainder of the Epistle, is to propose unto, and press on the Hebrews such duties of various sorts, as the Truth he had insisted upon, do direct unto, and make necessary unto all that believe. And in all his Exhortations, there is a mixture of the ground of the duties exhorted unto, of their necessity, and of the privilege which we have in being admitted unto them, and accepted with them; all taken from the Priest-hood and Sacrifice of Christ, with the effects of them, and the benefits which we receive thereby.

In these words there are Three things.

• 1. The Ground and Reason of the Duty exhorted unto, with the foundation of it, as the special privilege of the Gospel, ver. 19, 20, 21.
• 2. The way and manner of our using this privilege unto that end, ver. 22.
• 3. The special Duty exhorted unto, which is, Perseverance, and constancy in believing, ver. 23.

In the First, we have, (1.) A note of Inference, or deduction of the following Exhortation from what was before discoursed; 〈 in non-Latin alphabet 〉 , Therefore. (2.) A friendly compellation of them to whom he spake, used formerly, but now restrained after a long interruption; 〈 in non-Latin alphabet 〉 , Brethren. (3.) The privilege itself, which is the foundation of the Exhortation, 〈 in non-Latin alphabet 〉 , having boldness to enter into the holiest. (4.) The means whereby we attain the privilege, which fits us for this duty; 〈 in non-Latin alphabet 〉 , 'tis by the Blood of Jesus. (5.) The means of using and exercising it as a privilege in a way of duty, ver. 20. the way is Consecrated for us. (6.) A further encouragement unto it, from the consideration of our High Priest; having a High Priest, ver. 21.

1. The Apostle repeats his obliging compellation, Brethren. And herein he hath a peculiar respect unto those among the Hebrews, who had received the Gospel in sincerity. For although there was a Natural Brotherhood between him and the whole People of Israel, and they were always wonted to call themselves Brethren in general, on the account of their Original stock and separation from the rest of the World, as Acts 28. 27. yet this Word and Name is used by the Apostle on the account of that spiritual Relation which was between them; Which believe in God through Jesus Christ. See Chap. 3. ver. 1. and the exposition of it. And the Apostle by the use of it here, testifies unto two things. (1.) That although they had not as yet a full understanding of the Nature and Use of all Legal Institutions and Sacrifices, nor of their abolishing by the coming of Christ, and the discharge of his Office; yet this had not forfeited their interest in the Heavenly calling, on account whereof he dealt with them as with Brethren. (2.) That this difference, so far as it had yet continued, had no way alienated his Mind and Affections from them, though he knew how great their mistake was, and what danger, even of eternal ruin, it exposed them unto. Hereby were the Minds of those Hebrews secured from prejudice against his Person and his Doctrine, and inclined unto a compliance with his Exhortation. Had he called them Heretics and Schismatics, and I know not what other Names of reproach, which are the terms of use upon the like occasions amongst us, he had, in all probability, turned that which was lame quite out of the way. But he had another Spirit, was under another conduct of Wisdom and Grace, than most Men are now acquainted withal.

It is not every Mistake, every Error, though it be in things of great importance while it overthrows not the Foundation, that can divest Men of a fraternal interest with others in the Heavenly calling.

2. There is a Note of Inference from the preceding discourse, declaring it the ground of the present Exhortation, 〈 in non-Latin alphabet 〉 , Therefore; seeing that these things are now made manifest unto you, seeing it is so evidently testified unto, that the Old Covenant, Sacrifices and Worship, could not make us perfect, nor give us an Access unto God, whereon they are removed and taken away, which the Scripture fully testifies unto; and seeing all this is effected or accomplished in the Office and by the Sacrifice of Christ, which they could not effect; and privileges are thereon granted unto Believers, which they were not before made partakers of; Let us make use of them unto the Glory of God, and our own Salvation, in the duties which they necessarily require. And we may observe, that the Apostle applies this Inference from his discourse, unto the use and improvement of the Liberty and Privileges granted unto us in Christ, with the Holy Worship belonging thereunto, as we shall see in opening of the words. Howbeit, there is another conclusion implied in the words, though not expressed by him; and this is, that they should cease and give over their attendance unto the Legal Worship and Sacrifices, as those which now were altogether useless, being indeed abolished. This is the principal design of the Apostle in the whole Epistle; namely, to call off the believing Hebrews from all adherence unto, and conjunction in Mosaical Institutions. For he knew the danger, both Spiritual and Temporal, which would accompany and arise from such an adherence.

For, (1.) It would insensibly weaken their Faith in Christ, and give them a disregard of Evangelical Worship, which did indeed prove unto many of them a cause of that Apostasy, and final Destruction, which he so frequently warns them against.

(2.) Whereas God had determined now speedily to put an utter end unto the City, Temple, and all its Worship by an Universal desolation, for the sins of the people, if they did obstinately adhere unto the observance of that Worship, it was justly to be feared, that they would perish in that destruction that was approaching, which probably many of them did. To instruct them in that light and knowledge of the truth, that might deliver them from these evils, was the first design of the Apostle in the Doctrinal part of this Epistle: Yet doth he not plainly and in terms express it anywhere in this Epistle; not in this place, where it was most properly and naturally to be introduced; yet he doth that which evidently includes it, namely, exhort them unto those duties, which, on the principles he hath declared, are utterly inconsistent with Mosaical Worship; and this is our free entrance into the Holiest by the Blood of Jesus. For an entrance, in any sense, with our worship into the most holy place, is inconsistent with, and destructive of all Mosaical Institutions. And this was an effect of the singular Wisdom wherewith the Apostle was furnished, to write this Epistle. For had he directly and in terms opposed their Observation, no small tumult, and out-cry would have been made against it, and great provocations had been given unto the Unbelieving Jews. But he doth the same thing no less effectually in these words, wherein notwithstanding there is scarce a word which that application of his discourse doth not follow upon. And his Wisdom herein ought to be an instructive example unto all those that are called unto the instruction of others in the dispensation of the Gospel, especially such as through any mistakes do oppose themselves unto the truth. Such things as will give exasperation unto the Spirits, or advantages unto the temptations of Men, ought to be avoided, or treated on with that Wisdom, Gentleness, and Meekness, as may be no prejudice unto them. This way of Procedure doth the same Apostle expressly prescribe unto all Ministers of the Gospel, 2 Tim. 2. 23, 24, 25, 26.

3. There is in the words the Privilege which is the foundation of the duty exhorted unto; having therefore boldness to enter into the holiest, for a regular entrance into or of the most holy. The privilege intended is directly opposed unto the state of things under the Law; and from the consideration of it, is the nature of it to be learned. For the entrance into the holiest, in the Tabernacle, belonged unto the Worship of the Church; it was the principal part thereof; but it had many imperfection attending it. (1.) It was not into the special presence of God, but only unto a place made with hands, filled with some representations of things that could not be seen. (2.) None might ever enter into it, but the High Priest alone, and that only once a year. (3.) The Body of the people, the whole Congregation were therefore jointly and severally utterly excluded from any entrance into it. (4.) The prohibition of this entrance into this Holy place belonged unto that Bondage wherein they were kept under the Law, which hath been before declared. The privilege here mentioned being opposed to this state of things among them which respected their present Worship; It is certain that it doth concern the present Worship of God by Christ under the Gospel. And they are therefore utterly mistaken who suppose the entrance into the most holy, to be an entrance into Heaven after this Life for all Believers. For the Apostle doth not here oppose the glorious state of Heaven unto the Church of the Hebrews, and their Legal Services; but the privileges of the Gospel-state and worship only: Nor would it have been to his purpose so to have done. For the Hebrews might have said, that although the Glory of Heaven after this life do exceed the Glories of the Services of the Tabernacle, which none ever questioned; yet the benefit, use, and efficacy of their present Ordinances and Worship, might be more excellent than anything that they could obtain by the Gospel. Neither were believers then also excluded from Heaven after death, anymore than now. Therefore the privilege mentioned, is that which belongs unto the Gospel Church in its perfect state in this World. And the exercise and use of it doth consist in our drawing nigh unto God in Holy Services and Worship through Christ, as the Apostle declares, ver. 22, 23.

There is then a twofold opposition in these words unto the state of the people under the Law: (1.) As unto the Spirit, and frame of mind in the Worshippers. Or, (2.) As unto the place of the Worship, from whence they were excluded, and whereunto we are admitted.

1. The First is in the word, 〈 in non-Latin alphabet 〉 , boldness. There were two things with respect unto those Worshippers in this matter: (1.) A Legal Prohibition from entering into the holy place, whereon they had no liberty or freedom so to do; because they were forbidden on several penalties. (2.) Dread and fear, which deprived them of all boldness or holy confidence in their approaches unto God; therefore the Apostle expresseth the contrary frame of believers under the New Testament by a word that signifieth both Liberty, or Freedom from any Prohibition, and boldness with confidence in the exercise of that liberty. I have spoken before of the various use and signification of this word 〈 in non-Latin alphabet 〉 , which the Apostle both in this and other Epistles, useth frequently to express both their right, and liberty, and confidence unto, and in their access unto God, of believers under the New Testament, in opposition to the state of them under the Old. We have a right unto it, we have liberty without restraint by any Prohibition, we have confidence and assurance without dread or fear.

2. This liberty we have, 〈 in non-Latin alphabet 〉 , aditus, introitus; 〈 in non-Latin alphabet 〉 , that is, the true Sanctuary, the holy place not made with hands: See Chap. 9. 11, 12. The immediate gracious presence of God himself in Christ Jesus. Whatever was Typically represented in the most holy place of Old, we have access unto, that is, unto God himself we have an access in one spirit by Christ.

1. This is the great fundamental privilege of the Gospel, that believers in all their holy Worship, have liberty, boldness, and confidence, to enter with it and by it into the gracious presence of God. They are not hindered by any prohibition. God set bounds unto Mount Sinai, that none should pass or break through into his presence in the giving of the Law. He hath set none to Mount Zion, but all believers have Right, Title, and Liberty to approach unto him, even unto this Throne. There is no such Order now, that he who draws nigh shall be cut off, but on the contrary, that he that doth not so do, shall be destroyed.

2. Hence there is no dread, fear, or terror in their Minds, Hearts, or Consciences when they make those approaches unto God. This was a consequent of the same Interdict of the Law, which is now taken away. They have not received the Spirit of Bondage unto fear, but the Spirit of the Son, whereby with holy boldness they cry, Abba Father; for where the Spirit of the Lord is, there is Liberty; they have freedom unto, and confidence in their duties, and therein consists the greatest evidence of our interest in the Gospel and Privileges thereof.

3. The nature of Gospel Worship consists in this, that it is an entrance with boldness into the presence of God. However Men may multiply duties, of what sort or nature soever they be, if they design not in and by them, to enter into the presence of God, if they have not some experience that so they do, if they are taken up with other thoughts, and rest in the outward performance of them, they belong not unto Evangelical Worship. The only exercise of Faith in them, is in an entrance into the presence of God.

4. Our approach unto God in Gospel Worship, is unto him, as evidencing himself in a way of Grace and Mercy. Hence it is said to be an entrance into the holiest, for in the holy place were all the pledges and tokens of God's grace and favor, as we have manifested upon the foregoing Chapter. And as the taking off of the old prohibition gives us liberty, and the institution of the Worship of the Gospel gives us Title unto this privilege; so the consideration of the nature of that presence of God whereunto we approach, gives us boldness thereunto.

5. The procuring cause of this privilege is in the next place expressed, we have it 〈 in non-Latin alphabet 〉 , by the Blood of Jesus, say we. It is the procuring cause of this privilege that is intended, which is often so proposed. The Blood of Jesus Christ is the same with his Sacrifice, the Offering of himself, or the Offering of his Body once only. For he Offered himself in and by the effusion of his Blood, whereby he made atonement for Sin, which could not be otherwise effected. And it is here opposed, as also in the whole preceding discourse, unto the Blood of the Legal Sacrifices. They could not procure, they did not effect any such liberty of access unto God in the holy place. This was done by the Blood of Jesus only, whereby he accomplished what the Sacrifices of the Law could not do. And it is a cause of this privilege on a twofold account. (1.) In its respect unto God, in its Oblation. (2.) In respect unto the Consciences of Believers, in its Application.

1. By its Oblation, it removed and took away all causes of distance between God and Believers. It made atonement for them, answered the Law, removed the Curse, broke down the partition-wall, or the Law of Commandments contained in Ordinances, wherein were all the prohibitions of approaching unto God with boldness. Hereby also he rent the Veil which interposed and hid the gracious presence of God from us. And these things being removed out of the way by the Blood of the Oblation, or Offering of Christ, peace being thereby made with God, he procured him to be reconciled unto us, inviting us to accept and make use of that reconciliation, by receiving the atonement. Hence believers have boldness to appear before him, and approach unto his presence. See Rom. 5. 11. 2 Cor. 5. 18, 19, 20, 21. Eph. 2. 13, 14, 15, 16, 17, 18. Hereon was it the procuring, the purchasing cause of this privilege.

2. It is the cause of it with respect unto the Consciences of Believers in the Application of it unto their Souls. There are not only all the hindrances mentioned, on the part of God, lying in the way of our access unto him, but also the Consciences of Men from a sense of the guilt of Sin, were filled with fear and dread of God, and durst not so much as desire an immediate access unto him. The efficacy of the Blood of Christ being through believing communicated unto them, takes away all this dread and fear. And this is done principally by his bestowing on them the holy Spirit, which is a Spirit of Liberty, as our Apostle shows at large, 2 Cor. 3. Wherefore we have boldness to enter into the holiest by the Blood of Jesus, on these three accounts:

(1.) In that Atonement is made thereby for sin, and peace with God, so as that he is reconciled unto us; All that anger being turned away, that did deter us from any such approach.

(2.) Fear, dread, and bondage are taken away, so as the acting of Faith on God through the Blood of Jesus, doth expel them, and remove them out of our Mind.

(3.) We receive the Holy Spirit therewithal; who is a Spirit of Liberty, power, holy boldness, enabling us to cry Abba Father.

1. Nothing but the Blood of Jesus could have given this boldness, nothing that stood in the way of it, could otherwise have been removed, nothing else could have set our Souls at liberty from that bondage that was come upon them by sin.

2. Rightly esteem, and duly improve the blessed privilege which was purchased for us at so dear a rate. What shall we render unto him? How unspeakable are our Obligations unto Faith and Love?

3. Confidence in an access unto God not built on, not resolved into the Blood of Christ, is but a daring presumption which God abhors.

VERSE 20.

Having told us that we have 〈 in non-Latin alphabet 〉 , an entrance into the holiest; he now declares what the way is whereby we may do so. The way into the holiest under the Tabernacle was a passage with Blood through the Sanctuary, and then a turning aside of the Veil, as we have declared before. But the whole Church was forbidden the use of this way, and it was appointed for no other end but to signify, that in due time there should be a way opened unto Believers unto the presence of God, which was not yet prepared. And this the Apostle describes, (1.) From the preparation of it; which he hath Consecrated. (2.) From the properties of it; it was a new and living way. (3.) From the tendency of it; which he expresseth, (1.) Typically, or with respect unto the old way under the Tabernacle, it was through the Veil. (2.) In an exposition of that Type; that is, his flesh. In the whole, there is a Description of the Exercise of Faith in our access unto God by Christ Jesus. Having therefore, Brethren, boldness to enter into the holiest, by the Blood of Jesus, by a new and living way which he hath Consecrated for us, through the Veil, that is to say, his Flesh.

1. The preparation of this way is by an 〈 in non-Latin alphabet 〉 , by a Dedication. The word hath a double signification, one in things natural, the other in things sacred; which yet are of no affinity unto one another. In things natural, it is to make new, so as to be ready for use: In things sacred, it is to Dedicate or Consecrate anything at the first erection or making of it unto sacred services. The latter sense of the word, which we receive in our translation, is here to be embraced, yet so as it includes the former also. For it is spoken in opposition unto the Dedication of the Tabernacle, and way into the most holy place, by the Blood of Sacrifices, whereof we have treated in the Ninth Chapter. So was this way into the holy place Consecrated, Dedicated, and set apart sacredly for the use of Believers, so as that there never is, nor ever can be any other way but by the Blood of Jesus. Or there is this also in it, that the way itself was new prepared and made, not being extant before.

The way of our entrance into the holiest, is solemnly Dedicated and Consecrated for us, so as that with boldness we may make use of it. He hath done it for us, for our use, our benefit, and advantage.

2. The properties of this way are two.

1. That it is, 〈 in non-Latin alphabet 〉 , New. (1.) Because it was but newly made and prepared. (2.) Because it belongs unto the new Covenant. (3.) Because it admits of no decays, but is always new, as unto its efficacy and use as in the day of its first preparation. Whereas that of the Tabernacle waxed old, and so was prepared for a removal; this way shall never be altered nor changed, never decay, it is always new.

2. 〈 in non-Latin alphabet 〉 , it is Living. This Epithet is placed by apposition, without any note of distinction or conjunction. And it is said to be Living, (1.) In opposition unto the way into the holiest under the Tabernacle which was, 1. By Death. Nothing could be done in it without the Blood of the Sacrifices. 2. It was the cause of death unto any one that should make use of it, the High Priest only excepted, and he but once a year. (2.) It is Living as unto its efficacy, it is not a dead thing; it is that which hath a Spiritual vital efficacy in our access unto God. (3.) It is living from its effects: it leads to Life, and effectually brings us thereunto, and is the only way of entering into everlasting Life.

All the privileges we have by Christ are great, glorious, and efficacious, all tending and leading unto life.

This new and living way of our approach unto God, is nothing but the exercise of Faith, for acceptance with God by the Sacrifice of Christ, according unto the Revelation made in the Gospel.

3. He shows which way it thus leads to the holiest, or what is the tendency of it, it is through the Veil. The Apostle shows here expressly what he alludeth unto in the Declaration he makes of our entrance into the holiest. The Veil here intended by him, was that between the Sanctuary and the most holy place, whose Description we have given on chap. 9. For there was no possible entrance thereinto, but through that Veil, which was turned aside, when the High Priest entered. What this Veil was unto the High Priest in his entrance into that holy place, that is the Flesh of Christ unto us in ours, as in the last place is described in exposition of this Type, that is, his Flesh.

For the opening of these words, and the vindication of the Apostles application of this Type, we may observe,

1. The Flesh of Christ, the Body of Christ, the Blood of Christ, Christ himself, are all mentioned distinctly, as the matter of his Sacrifice. See chap. 9. 14, 25, 28.

2. This is done on various respects, to express either the dignity, or the efficacy of the Nature, and manner of his Offering.

3. In the Sacrifice of Christ, the Flesh was that which suffered peculiarly, as the great token and evidence of his real sufferings.

4. The whole efficacy of his Sacrifice is ascribed unto every essential part of the Human Nature of Christ, in that which is either acted, or suffered therein. To his Soul, Isa. 53. his Blood, chap. 9. 14. his Body, ver. 10. his Flesh, as in this place. For these things were not distinctly operative, one in one effect, another in another, but all of them concur'd in his Nature and Person, which he Offered once wholly to God. So that where any of them is mentioned, the whole Human Nature of Christ as unto the efficacy of it in his Sacrifice, is intended.

5. Yet were these things distinctly typified and fore-signified in the Sacrifices and Service of old. So was the Flesh of Christ by the Veil, as his whole Nature by the Tabernacle, his Soul by the Scape-goat, his Body and Blood by the Sinoffering on the day of Expiation, when the Sacrifice was burnt without the Camp.

6. Herein in an especial manner was the whole a Type of the Flesh of Christ, in that there was no entrance to be laid open into the Holy place, but by the rending of the Veil. The time when the High Priest entered into it, it was indeed by turning it aside, whereon it immediately closed again, and forbad an entrance, and a prospect unto others. Wherefore there could be no entrance into that holy place abiding, unless the Veil was rent and torn in pieces; so that it could close no more. For it came to pass on the death of the Lord Jesus, that the Veil of the Temple was rent from the top to the bottom. And that which is signified hereby, is only this, that by virtue of the Sacrifice of Christ, wherein his Flesh was torn and rent, we have a full entrance into the holy place, such as would have been of old, upon the rending of the Veil. This therefore is the genuine interpretation of this place, we enter with boldness unto the most holy place through the Veil, that is to say, his Flesh; We do so by virtue of the Sacrifice of himself wherein his Flesh was rent, and all hindrances thereby taken away from us. Of all which hindrances the Veil was an Emblem, and principal Instance, until it was rent and removed.

The sufficiency of the Sacrifice of Christ unto all the ends of the perfection of the Church, in all duties and privileges, is that which the Apostle instructs us unto herein. And there is great instruction given us in this Comparison of the Type, and Anti-type, into the way and nature of our access unto God, in all our solemn Worship. It is God as he was represented in the holy place, to whom we address ourselves peculiarly, that is, God the Father as on a Throne ef Grace; the manner of our Access is with holy confidence grounded solely on the efficacy of the Blood, or Sacrifice of Christ.

The way is by Faith, as to the removal of the Obstacles, and the view of God as reconciled. This is given us by the suffering of Christ in the Flesh, which laid open the entrance into the Holy place. Wherefore the Apostle says not, that the Veil was the flesh of Christ, as some pretend who have hence cavil'd at the Authority of this Epistle on no other ground but because they could not apprehend the spiritual Light and Wisdom that is therein; Only he says, we have Our entrance into the Holy place by virtue of the flesh of Christ, which was rent in his Sacrifice, as through the rending of the Veil a way was laid open into the Holiest. This is the first encouragement unto the Duty Exhorted unto from the benefit and privilege we have by the Blood of Christ.

Another to the same purpose follows.

VERSE 21.

Having, is understood from v. 19. The word whereby the Apostle expresseth our relation unto Christ, ch. 4. 15. He is our Priest, he exerciseth that Office on our behalf, and our Duty 'tis in all things to be such as becometh this great High Priest to own in the discharge of his Office. What became him that he might be our High Priest, as it is expressed, ch. 7. 26. shows what we ought to be in our measure that belong unto his care, and say with boldness, we have an High Priest; which is another encouragement unto the diligent attendance to the duties we are here exhorted unto. For it may be said, that notwithstanding the provision of a new way into the Holiest, and boldness given us to enter thereinto; yet in ourselves we know not how to do it, unless we are under the conduct of a Priest, as the Church of old was in their Worship. All those Priests being removed, how shall we do now to draw nigh unto God, without such a conduct, such a countenance? The Apostle removes this from them, and gives encouragement for what he had proved to be a Duty before, namely, that we have a great High Priest.

Three things are in the words: (1.) That we have a Priest. (2.) That he is a great Priest: (3.) That part of his Office wherein in this duty we are concerned, which is, that he is over the House of God.

The first hath been spoken unto on many occasions: Only the Apostle calls him not here, Our High Priest, which he doth most frequently, but a Priest, with the addition of Great, A Great Priest, which answers directly to the Hebrew Expression, 〈 in non-Latin alphabet 〉 , as the High Priest was called; yet the Apostle hath a respect unto his Eminency above all other Priests whatsoever. He is great in his Person, God and Man, as he had described him, ch. 1. 2, 3. Great in his glorious Exaltation, ch. 8. 1, 2. Great in his Power and the efficacy of his Office, ch. 7. 25. Great in Honor, Dignity and Authority; the consideration whereof leads both unto the confirmation of our Faith, and the ingenerating of a due reverence in our hearts towards him. For as he is so great as that he can save us unto the uttermost, or give us acceptance before God, as unto our Persons and our Duties; So he is so glorious that we ought to apply ourselves to him with reverence and godly fear.

That which unto the particular end designed in this place, we ought to consider in his Office is, that he is over the House of God. The Apostle doth not therein consider the Sacrifice of himself, which he proposed as the foundation of the privilege whence the ensuing Duty is infer'd; but what he is and doth after his Sacrifice, now he is exalted in Heaven; For this was the second part of the Office of the High Priest. The First was to Offer Sacrifice for the people, the other was, to take the oversight of the House of God; For so it is particularly expressed with respect unto Joshua, who was an eminent Type of Christ, Zech. 3. 6, 7. The whole care of ordering all things in the House of God was committed to the High Priest, so is it now in the hand of Christ, he is over the House of God, to order all things unto the Glory of God, and the Salvation of the Church. The House of God, that is, the whole House of God, the Family of Heaven and Earth, that part of the Church above, and that here below, which make up but one House of God. The Church here below is comprised in the first place; for unto them it is that this encouragement is given, unto whom this Motive of drawing nigh, is proposed, namely, as they have an High Priest. And it is in the Heavenly Sanctuary wherein he administereth, or in the House of God above, into which also we do enter by our Prayers and sacred worship; so is he forever over his own house.

The Lord Christ doth peculiarly preside over all the persons, Duties, and worship of Believers in the Church of God; (1.) In that all their worship is of his appointment, and what is not so, belongs not to the house of God. (2.) In that he assists the worshippers by his Spirit, for the performance of this duty. (3.) That he makes their services accepted with God. (4.) In rendering their worship glorious by the administration of his Spirit, and effectual through the addition of the Incense of his Intercession. For other things that may be hence educed, see our Exposition of chap. 4. v. 14, 15, 16.

VERSE 22.

The Duty is here expressed whereunto these encouragements and privileges do direct and lead. And this Duty is described, (1.) By the nature of it, Let us draw near. (2.) The Qualification of the persons by whom it is to be performed, With a true Heart. (3.) The manner of its performance, in full assurance of Faith. (4.) The preparation for it; which is twofold, (1.) That our hearts are sprinkled from an evil conscience. (2.) That our bodies are washed with pure Water.

I. The Duty itself is expressed by 〈 in non-Latin alphabet 〉 , the word whereby the whole performance of all Divine, solemn worship was constantly expressed. For God having fixed the residence of the signs of his presence unto a certain place, namely, that of the Tabernacle and Altar, none could worship him but it was by an approach, an access, a drawing nigh unto that place, the means of their Worship, and the pledges of God's presence therein. So were they to bring their Gifts, their Offerings, their Sacrifices; everything wherewith they worshipped, in it was an approximation unto God. Now all thele things, Tabernacle, Temple, Altar, as we have shown, were Types of Christ and the gracious presence of God in him, and they were appointed only unto this end to teach the Church to look for an access to God in and by him alone. Wherefore the Apostle tells the Hebrews, that as they had under the Old Testament an approach unto God, and were then 〈 in non-Latin alphabet 〉 , those that came and drew nigh unto him, yet it was defective in three things. (1.) That it was by carnal means, the Blood of Bulls and Goats. (2.) That it was not unto God himself, but only some outward pledges of his presence. (3.) That in this access they were always excluded from an entrance into the Holiest. This way being now removed, there is that appointed in the room thereof, which is liable to none of these Defects. For, (1.) It is not by things carnal, but in a Holy Spiritual way and Manner, as the enfuing description of it doth manifest. (2.) It is not unto any outward pledges of the divine presence, but immediately unto God himself even the Father (3.) It is into the most holy place itself, the special residence of God, and of our High Priest Christ Jesus. Wherefore this drawing near containeth all the holy worship of the Church, both public and private, all the ways of our access unto God by Christ. And the charge given for this Duty, is the first inference the Apostle maketh from the consideration of the Benefits we receive by the Priesthood and Sacrifice of Christ.

II. The principal qualification of the Persons exhorted unto this duty, is a true heart. God in an especial manner requireth truth in the inward parts in all that come unto him, Ps. 51. 6. Especially he doth so in his worship Joh. 4. 24. Now Truth respects either the mind, and is opposed unto falsehood; or respects the Heart and Affections, and is opposed to Hypocrisy. In the first may all false Worship is rejected, all means of the worship of God not of his own institution. But the Truth of the Heart here intended, is the sincerity of heart, which is opposed unto all hypocrisy. Two things are therefore comprised in this qualification:

1. That the Heart is that which God principally respects in our Access unto him. The Hebrews in their degenerate condition rested in the outward performance of Duties, so as that they made their access outwardly according to the Institutions and Directions of the Law; they were regardless of themselves and of the inner man, and of the frame thereof. But it is the heart that God requires, and accordingly that it be under the conduct of Doctrinal Truth in the Light of the Mind, and not only that it be true, and free from Hypocrisy in the acts of Worship that it goes about, but also that in its habitual Frame it be holy, and throughout leavened with sincerity. Thence it is denominated a true heart. If men be sincere in the Acts of Worship, but fail of it in point of walking in Conversation, they will not be accepted in it.

2. Universal, internal Sincerity of heart is required of all those that draw nigh unto God in his holy Worship.

It is so, (1.) From the Nature of God. (2.) From the nature of the Worship itself. (3.) From the Conscience of the Worshippers, which can have neither boldness nor confidence without it. What is required unto that sincerity or true heart, without which we cannot fully draw nigh unto God in any duty of his Worship, I cannot now declare.

III. There is the way and manner, together with the Principle to be acted in all our accesses unto God, 〈 in non-Latin alphabet 〉 , in the full assurance of faith. [1.] Without Faith it is impossible to please God. Wherefore faith is required in this access on a twofold account: (1.) Of the qualification of the Person, he must be a true Believer who hath this Access, all others are utterly excluded from it: (2.) Of its actual exercise in every Particular duty of access. Abel by faith offered his sacrifice. And there is no duty acceptable unto God which is not quickened and enlivened by Faith. [2.] As unto this Access unto God by Christ, the Apostle requires that there be a full assurance of faith. Many have disputed wherein this assurance of faith doth consist, what it is that belongs thereunto. We must consider the design of the Apostle, and scope of the place, and what they do require. The word is used only in this place, though the Verb, 〈 in non-Latin alphabet 〉 , be elsewhere, Rom. 4. 21. chap. 14. 15. to signify a full satisfaction of mind, in what we are persuaded of. Here two things seem to be included in it.

1. That which in other places the Apostle expresseth by 〈 in non-Latin alphabet 〉 , which is the word constantly used to declare the frame of mind which is or ought to be in Gospel Worshippers, in opposition unto that of the Law. And it hath two things in it: (1.) An open view of the spiritual Glories, of the way and End of our Approach unto God, which they had not. (2.) Liberty and confidence; Liberty of speech, and confidence of being accepted, which in their Bondage condition they had not. Therefore the Apostle thus expresseth the way and manner of our approaching to God by Christ, in opposition unto that under the Law, and affirms it to be in the full assurance, and spiritual boldness of Faith. This is the Plerophorie of it; which frame of Mind is plainly directed unto.

2. A firm and immovable Perswasion concerning the Priesthood of Christ, whereby we have this Access unto God, with the glory and efficacy of it; Faith without wavering. For many of the Hebrews who had received in general the Faith of the Gospel, yet wavered up and down in their minds about this Office of Christ, and the glorious things related of it by the Apostle; supposing that there might some place be yet left for the Administration of the Legal High Priest. This frame the Apostle confutes; and shows that under it men could have no access to God, nor acceptance with him. Wherefore the full assurance of faith here, respects not the assurance that any have of their own salvation, nor any degree of such an assurance; it is only the full satisfaction of our souls and Consciences in the reality and efficacy of the Priesthood of Christ to give us acceptance with God, in opposition unto all other ways and means thereof, that is intended. But withal this persuasion, is accompanied with an assured trust of our own acceptance with God in and by him, with an acquiescence of our Souls therein.

1. The actual exercise of Faith is required in all our approaches unto God, in every particular duty of his Worship. Without this no outward Solemnity of Worship, no exercise of it will avail us.

2. It is Faith in Christ alone that gives us boldness of access unto God.

3. The Person and Office of Christ are to be rested in with full assurance in all our Accesses to the Throne of Grace.

IV. There is a twofold preparation prescribed unto us for the right discharge of this Duty. (1.) That our Hearts be sprinkled from an evil Conscience. (2.) That our Bodies are washed with pure Water. It is plain that the Apostle in these expressions alludeth unto the necessary preparations for Divine Service under the Law. For whereas there were various ways, whereby Men were Legally defiled, so there were means appointed for their Legal purification, which we have declared on Chap. 9. Without the Use and Application of those Purifications, if any of them that were so defiled, did draw nigh unto the Worship of God, he was to die, or be cut off. These Institutions the Apostle doth not only allude unto, and make Application of things outward and Carnal, unto things inward and Spiritual; but withal declares what was their Nature and Typical Administration. They were not appointed for their own sakes, but to typify and represent the Spiritual Grace, and its Efficacy, which we receive by the Sacrifice of Christ.

The Subject spoken of is twofold: (1.) The Heart. (2.) The Body: That is, the inward and outward Man.

As unto the First, it is required that with respect unto it, it be separated from an evil Conscience; There is no doubt but in this place, as in many others, the Heart is taken for all the Faculties of our Souls, with our Affections. For it is that wherein Conscience is seated, wherein it acts its power, which it doth especially in the practical understanding, as the Affections are ruled and guided thereby.

This Conscience is affirmed to be evil, antecedently unto the means proposed for the taking it away. Conscience, as Conscience, is not to be separated from the heart, but as it is evil, it must be so.

Conscience may be said to be evil on two accounts. (1.) As it disquieteth, perplexeth, judgeth, and condemneth for Sin. In this sense the Apostle speaks of Conscience, ver. 2. A Conscience condemning us for sin, which the Sacrifices of the Law could not take away; so an Heart with an evil Conscience, is a Heart terrified and condemning for Sin. (2.) On account of a vitiated principle in the Conscience not performing its duty, but secure when 'tis filled with all unclean vicious habits. And hereon it signifies also all those secret latent sins in the Heart, which are known only to a Mans own Conscience, opposed unto the Body, or external known Sins, which he speaks of afterwards. I take it here in the latter sense; (1.) Because it is said to be evil, which it cannot be, with respect unto its former Acts and Power, for it doth therein but perform its duty, and is evil not in itself, but unto them in whom it is. And (2.) The way of its removal is by sprinkling, and not by an oblation or offering; now sprinkling is the efficacious application of the Blood of Atonement unto Sanctification or internal Purification.

And this is the last thing in particular, namely, the Way or Means of the removal of this evil Conscience, which is by sprinkling of our Hearts. The expression is taken from the sprinkling of Blood upon the Offering of the Sacrifices, Exod. 29. 16, 21. Lev. 4. 17. Chap. 14. 7. The Spiritual Interpretation and Application whereof is given us, Ezek. 36. 25. And whereas this sprinkling from Sin, and cleansing thereby, is in Ezekiel ascribed unto pure water, whereas it was in the Type, the Blood of the Sacrifice that was sprinkled, it gives us the sense of the whole. For as the Blood of the Sacrifice was a Type of the Blood and Sacrifice of Christ as Offered unto God; so it is the Holy Spirit, and his efficacious work that is denoted by pure water, as is frequently produced. Wherefore this sprinkling of our hearts, is an Act of the Sanctifying power of the Holy Ghost, by virtue of the Blood and Sacrifice of Christ, in making of that Application of them unto our Souls, wherein the Blood of Christ the Son of God cleanseth us from all our sins. Hereby are our hearts sprinkled from an evil Conscience. (1.) Originally, in the Communication of regenerating Sanctifying Grace. (2.) Continually, in fresh Applications of the virtue of the Blood of Christ, for the taking away of the defilement by internal actual Sin.

1. Although that Worship whereby we draw nigh unto God be wrought with respect to Institution and Rule, yet without internal Sanctification of heart we are not accepted in it.

2. Due Preparations by fresh Applications of our Souls unto the efficacy of the Blood of Christ, for the Purification of our hearts, that we may be meet to draw nigh to God, is required of us. This the Apostle hath especial respect unto, and the want of it, is the Bane of public Worship. Where this is not, there is no due reverence of God, no Sanctification of his name, not any benefit to be expected unto our own Souls.

3. In all wherein we have to do with God, we are principally to regard those internal Sins we are conscious of unto ourselves, but are hidden from all others.

The last thing required of us in order to the duty exhorted unto, is, that our Bodies be washed with pure water. This at first view would seem to refer unto the outward Administration of the Ordinance of Baptism required of all, antecedently unto their orderly Conjunction unto a Church-state in the causes of it; and so it is carried by many Expositors. But, (1.) The Apostle Peter tells us that saving Baptism doth not consist in the Washing away of the filth of the Body, 1 Pet. 3. 21. therefore the expression here must be figurative, and not proper. (2.) Although the sprinkling and washing spoken of, do principally respect our habitual internal qualification, by regenerating Sanctifying Grace; yet they include also the actual, gracious, renewed preparations of our Hearts and Minds, with respect unto all our solemn approaches unto God; but Baptism cannot be repeated. (3.) Whereas the sprinkling of the Heart from an evil Conscience, respects the Internal, and unknown Sins of the Mind; so this of washing the Body doth the Sins that are outwardly acted and perpetrated. And the Body is said to be washed from them, (1.) Because they are outward, in opposition unto those that are only inherent in the Mind. (2.) Because the Body is the Instrument of the perpetration of them; hence are they called Deeds of the Body; the Members of the Body; our Earthly Members, Rom.