Hebrews 10 commentary

The apostle having shown that the tabernacle, and ordinances of the covenant of Sinai, were only emblems and types of the gospel, concludes that the sacrifices the high priests offered continually, could not make the worshippers perfect, with respect to pardon, and the purifying of their consciences. But when “God manifested in the flesh,” became the sacrifice, and his death upon the accursed tree the ransom, then the Sufferer being of infinite worth, his free-will sufferings were of infinite value. The atoning sacrifice must be one capable of consenting, and must of his own will place himself in the sinner's stead: Christ did so. The fountain of all that Christ has done for his people, is the sovereign will and grace of God. The righteousness brought in, and the sacrifice once offered by Christ, are of eternal power, and his salvation shall never be done away. They are of power to make all the comers thereunto perfect; they derive from the atoning blood, strength and motives for obedience, and inward comfort.

Under the new covenant, or gospel dispensation, full and final pardon is to be had. This makes a vast difference between the new covenant and the old one. Under the old, sacrifices must be often repeated, and after all, only pardon as to this world was to be obtained by them. Under the new, one Sacrifice is enough to procure for all nations and ages, spiritual pardon, or being freed from punishment in the world to come. Well might this be called a new covenant. Let none suppose that human inventions can avail those who put them in the place of the sacrifice of the Son of God. What then remains, but that we seek an interest in this Sacrifice by faith; and the seal of it to our souls, by the sanctification of the Spirit unto obedience? So that by the law being written in our hearts, we may know that we are justified, and that God will no more remember our sins.

The apostle having closed the first part of the epistle, the doctrine is applied to practical purposes. As believers had an open way to the presence of God, it became them to use this privilege. The way and means by which Christians enjoy such privileges, is by the blood of Jesus, by the merit of that blood which he offered up as an atoning sacrifice. The agreement of infinite holiness with pardoning mercy, was not clearly understood till the human nature of Christ, the Son of God, was wounded and bruised for our sins. Our way to heaven is by a crucified Saviour; his death is to us the way of life, and to those who believe this, he will be precious. They must draw near to God; it would be contempt of Christ, still to keep at a distance. Their bodies were to be washed with pure water, alluding to the cleansings directed under the law: thus the use of water in baptism, was to remind Christians that their conduct should be pure and holy. While they derived comfort and grace from their reconciled Father to their own souls, they would adorn the doctrine of God their Saviour in all things. Believers are to consider how they can be of service to each other, especially stirring up each other to the more vigorous and abundant exercise of love, and the practice of good works. The communion of saints is a great help and privilege, and a means of stedfastness and perseverance. We should observe the coming of times of trial, and be thereby quickened to greater diligence. There is a trying day coming on all men, the day of our death.

The exhortations against apostacy and to perseverance, are urged by many strong reasons. The sin here mentioned is a total and final falling away, when men, with a full and fixed will and resolution, despise and reject Christ, the only Saviour; despise and resist the Spirit, the only Sanctifier; and despise and renounce the gospel, the only way of salvation, and the words of eternal life. Of this destruction God gives some notorious sinners, while on earth, a fearful foreboding in their consciences, with despair of being able to endure or to escape it. But what punishment can be sorer than to die without mercy? We answer, to die by mercy, by the mercy and grace which they have despised. How dreadful is the case, when not only the justice of God, but his abused grace and mercy call for vengeance! All this does not in the least mean that any souls who sorrow for sin will be shut out from mercy, or that any will be refused the benefit of Christ's sacrifice, who are willing to accept these blessings. Him that cometh unto Christ, he will in no wise cast out.

Many and various afflictions united against the early Christians, and they had a great conflict. The Christian spirit is not a selfish spirit; it puts us upon pitying others, visiting them, helping them, and pleading for them. All things here are but shadows. The happiness of the saints in heaven will last for ever; enemies can never take it away as earthly goods. This will make rich amends for all we may lose and suffer here. The greatest part of the saints' happiness, as yet, is in promise. It is a trial of the patience of Christians, to be content to live after their work is done, and to stay for their reward till God's time to give it is come. He will soon come to them at death, to end all their sufferings, and to give them a crown of life. The Christian's present conflict may be sharp, but will be soon over. God never is pleased with the formal profession and outward duties and services of such as do not persevere; but he beholds them with great displeasure. And those who have been kept faithful in great trails for the time past, have reason to hope for the same grace to help them still to live by faith, till they receive the end of their faith and patience, even the salvation of their souls. Living by faith, and dying in faith, our souls are safe for ever.

1. For the Law having a shadow, etc. He has borrowed this similitude from the pictorial art; for a shadow here is in a sense different from what it has in Colossians 2:17; where he calls the ancient rites or ceremonies shadows, because they did not possess the real substance of what they represented. But he now says that they were like rude lineaments, which shadow forth the perfect picture; for painters, before they introduce the living colors by the pencil, are wont to mark out the outlines of what they intend to represent. This indistinct representation is called by the Greeks σκιαγραφία, which you might call in Latin, “umbratilem“, shadowy. The Greeks had also the εἰκὼν, the full likeness. Hence also “eiconia” are called images (imagines) in Latin, which represent to the life the form of men or of animals or of places.

The difference then which the Apostle makes between the Law and the Gospel is this, — that under the Law was shadowed forth only in rude and imperfect lines what is under the Gospel set forth in living colors and graphically distinct. He thus confirms again what he had previously said, that the Law was not useless, nor its ceremonies unprofitable. For though there was not in them the image of heavenly things, finished, as they say, by the last touch of the artist; yet the representation, such as it was, was of no small benefit to the fathers; but still our condition is much more favorable. We must however observe, that the things which were shown to them at a distance are the same with those which are now set before our eyes. Hence to both the same Christ is exhibited, the same righteousness, sanctification, and salvation; and the difference only is in the manner of painting or setting them forth.

Of good things to come, etc. These, I think, are eternal things. I indeed allow that the kingdom of Christ, which is now present with us, was formerly announced as future; but the Apostle’s words mean that we have a lively image of future blessings. He then understands that spiritual pattern, the full fruition of which is deferred to the resurrection and the future world. At the same time I confess again that these good things began to be revealed at the beginning of the kingdom of Christ; but what he now treats of is this, that they are not only future blessings as to the Old Testament, but also with respect to us, who still hope for them.

Which they offered year by year, etc. He speaks especially of the yearly sacrifice, mentioned in Leviticus 16, though all the sacrifices are here included under one kind. Now he reasons thus: When there is no longer any consciousness of sin, there is then no need of sacrifice; but under the Law the offering of the same sacrifice was often repeated; then no satisfaction was given to God, nor was guilt removed nor were consciences appeased; were it otherwise there would have been made an end of sacrificing. We must further carefully observe, that he calls those the same sacrifices which were appointed for a similar purpose; for a better notion may be formed of them by the design for which God instituted them, than by the different beasts which were offered.

And this one thing is abundantly sufficient to confute and expose the subtlety of the Papists, by which they seem to themselves ingeniously to evade an absurdity in defending the sacrifice of the mass; for when it is objected to them that the repetition of the sacrifice is superfluous, since the virtue of that sacrifice which Christ offered is perpetual, they immediately reply that the sacrifice in the mass is not different but the same. This is their answer. But what, on the contrary, does the Apostle say? He expressly denies that the sacrifice which is repeatedly offered, though the same, is efficacious or capable of making an atonement. Now, though the Papists should cry out a thousand times that the sacrifice which Christ once offered is the same with, and not different from what they make daily, I shall still always contend, according to the express words of the Apostle, that since the offerings of Christ availed to pacify God, not only an end was put to former sacrifices, but that it is also impious to repeat the sacrifice. It is hence quite evident that the offering of Christ in the mass is sacrilegious. No remark is made on the second verse. Doddridge and Beza read the first clause without negative οὐκ and not as a question, according to the Vulg. And the Syr. Versions, “Otherwise they would have ceased to be offered.” Most MSS. favor our present reading. There is no real difference in the meaning.

The words, “no more conscience of sins,” are rendered by Beza, “no more conscious of sins;” by Doddridge, “no more consciousness of sins;” and by Stuart, “no longer conscious of sins.” The true meaning is no doubt thus conveyed. We meet with two other instances of conscience, συνειδήσης, being followed by what may be called the genitive case of the object, “conscience of the idol,” i.e., as to the idol, 1 Corinthians 8:7, — “conscience of God,” i.e., as to God, or towards God, 1 Peter 2:19. And here, “conscience of sins,” must mean conscience with reference to sins, i.e., conviction of sins, a conscience apprehensive of what sins deserve. It is a word, says Parkhurst, which “is rarely found in the ancient heathen writers;” but it occurs often in the New Testament, though not but once in the Sept., Ecclesiastes 10:20. Its common meaning is conscience, and not consciousness, though it may be so rendered here, consistently with the real meaning of the passage. Michaelis in his Introduction to the New Testament, is referred to by Parkhurst, as having produced two instances, one from Philo, and the other from Diod. Siculus, in which it means “consciousness.” — Ed

3. A remembrance again, etc. Though the Gospel is a message of reconciliation with God, yet it is necessary that we should daily remember our sins; but what the Apostle means is, that sins were brought to remembrance that guilt might be removed by the means of the sacrifice then offered. It is not, then, any kind of remembrance that is here meant, but that which might lead to such a confession of guilt before God, as rendered a sacrifice necessary for its removal.

Such is the sacrifice of the mass with the Papists; for they pretend that by it the grace of God is applied to us in order that sins may be blotted out. But since the Apostle concludes that the sacrifices of the Law were weak, because they were every year repeated in order to obtain pardon, for the very same reason it may be concluded that the sacrifice of Christ was weak, if it must be daily offered, in order that its virtue may be applied to us. With whatever masks, then, they may cover their mass, they can never escape the charge of an atrocious blasphemy against Christ.

4. For it is not possible, etc. He confirms the former sentiment with the same reason which he had adduced before, that the blood of beasts could not cleanse souls from sin. The Jews, indeed, had in this a symbol and a pledge of the real cleansing; but it was with reference to another, even as the blood of the calf represented the blood of Christ. But the Apostle is speaking here of the efficacy of the blood of beasts in itself. He therefore justly takes away from it the power of cleansing. There is also to be understood a contrast which is not expressed, as though he had said, “It is no wonder that the ancient sacrifices were insufficient, so that they were to be offered continually, for they had nothing in them but the blood of beasts, which could not reach the conscience; but far otherwise is the power of Christ’s blood: It is not then right to measure the offering which he has made by the former sacrifices.”

Hebrews Chapter 10:5-10

5. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:

5. Quapropter egrediens in mundum dicit, Sacrificium et oblationem noluisti, corpus autem aptasti mihi;

6. In burnt offerings and sacrifices for sin thou hast had no pleasure.

6. Holocausta et victimas pro peccato non probasti;

7. Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God.

7. Tunc dixi, Ecce adsum; in capite libri scriptum est de me, ut faciam, O Deus, voluntatem tuam.

8. Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law;

8. Quum prius dixesset, sacrificium et oblationem, holocausta et victimas pro peccato noluisti, neque comprobasti quae secundum legem offeruntur;

9. Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second.

9. Tunc dixit, Ecce adsum ut faciam, O Deus, voluntatem tuam, tollit prius ut secundum statuat:

10. By the which will we are sanctified through the offering of the body of Jesus Christ once for all

10. In qua voluntate sanctificati sumus per oblationem corporis Iesu Christi semel.

5. Wherefore, when he cometh, etc. This entering into the world was the manifestation of Christ in the flesh; for when he put on man’s nature that he might be a Redeemer to the world and appeared to men, he is said to have then come into the world, as elsewhere he is said to have descended from heaven. (John 6:41.) And yet the fortieth Psalm, which he quotes, seems to be improperly applied to Christ, for what is found there by no means suits his character, such as, “My iniquities have laid hold on me,” except we consider that Christ willingly took on himself the sins of his members. The whole of what is said, no doubt, rightly accords with David; but as it is well known that David was a type of Christ, there is nothing unreasonable in transferring to Christ what David declared respecting himself, and especially when mention is made of abolishing the ceremonies of the Law, as the case is in this passage. Yet all do not consider that the words have this meaning, for they think that sacrifices are not here expressly repudiated, but that the superstitious notion which had generally prevailed, that the whole worship of God consisted in them, is what is condemned; and if it be so, it may be said that this testimony has little to do with the present question. It behaves us, then, to examine this passage more minutely, that it may appear evident whether the apostle has fitly adduced it.

Everywhere in the Prophets sentences of this kind occur, that sacrifices do not please God, that they are not required by him, that he sets no value on them; nay, on the contrary, that they are an abomination to him. But then the blame was not in the sacrifices themselves, but what was adventitious to them was referred to; for as hypocrites, while obstinate in their impiety, still sought to pacify God with sacrifices, they were in this manner reproved. The Prophets, then, rejected sacrifices, not as they were instituted by God, but as they were vitiated by wicked men, and profaned through unclean consciences. But here the reason is different, for he is not condemning sacrifices offered in hypocrisy, or otherwise not rightly performed through the depravity and wickedness of men; but he denies that they are required of the faithful and sincere worshippers of God; for he speaks of himself who offered them with a clean heart and pure hands, and yet he says that they did not please God.

Were any one to except and say that they were not accepted on their own account or for their own worthiness, but for the sake of something else, I should still say that unsuitable to this place is an argument of this kind; for then would men be called back to spiritual worship, when ascribing too much to external ceremonies; then the Holy Spirit would be considered as declaring that ceremonies are nothing with God, when by men’s error they are too highly exalted.

David, being under the Law, ought not surely to have neglected the rite of sacrificing. He ought, I allow, to have worshipped God with sincerity of heart; but it was not lawful for him to omit what God had commanded, and he had the command to sacrifice in common with all the rest. We hence conclude that he looked farther than to his own age, when he said, Sacrifice thou wouldest not. It was, indeed, in some respects true, even in David’s time, that God regarded not sacrifices; but as they were yet all held under the yoke of the schoolmaster, David could not perform the worship of God in a complete manner, unless when clothed, so to speak, in a form of this kind. We must, then, necessarily come to the kingdom of Christ, in order that the truth of God’s unwillingness to receive sacrifice may fully appear. There is a similar passage in Psalm 16:10, “Thou wilt not suffer thine holy one to see corruption;” for though God delivered David for a time from corruption, yet this was not fully accomplished except in Christ.

There is no small importance in this, that when he professes that he would do the will of God, he assigns no place to sacrifices; for we hence conclude that without them there may be a perfect obedience to God, which could not be true were not the Law annulled. I do not, however, deny but that David in this place, as well as in Psalm 51:16, so extenuated external sacrifices as to prefer to them that which is the main thing; but there is no doubt but that in both places he cast his eyes on the kingdom of Christ. And thus the Apostle is a witness, that Christ is justly introduced as the speaker in this Psalm, in which not even the lowest place among God’s commandments is allowed to sacrifices, which God had yet strictly required under the Law.

But a body hast thou prepared me, etc. The words of David are different, “An ear hast thou bored for me,” a phrase which some think has been borrowed from an ancient rite or custom of the Law, (Exodus 21:6;) for if any one set no value on the liberty granted at the jubilee, and wished to be under perpetual servitude, his ear was bored with an awl. The meaning, as they thinks was this, “Thou shalt have me, O Lord, as a servant forever.” I, however, take another view, regarding it as intimating docility and obedience; for we are deaf until God opens our ears, that is, until he corrects the stubbornness that cleaves to us. There is at the same time an implied contrast between the promiscuous and vulgar mass, (to whom the sacrifices were like phantoms without any power,) and David, to whom God had discovered their spiritual and legitimate use and application.

But the Apostle followed the Greek translators when he said, “A body hast thou prepared;” for in quoting these words the Apostles were not so scrupulous, provided they perverted not Scripture to their own purpose. We must always have a regard to the end for which they quote passages, for they are very careful as to the main object, so as not to turn Scripture to another meaning; but as to words and other things, which bear not on the subject in hand, they use great freedom. This is no doubt true; but here the identity of meaning is difficult to be made out. See Appendix I 2. — Ed.

7. In the volume or chapter of the book, etc. Volume is properly the meaning of the Hebrew word; for we know that books were formerly rolled up in the form of a cylinder. There is also nothing unreasonable in understanding book as meaning the Law, which prescribes to all God’s children the rule of a holy life; though it seems to me a more suitable view to consider him as saying, that he deemed himself to be in the catalogue of those who render themselves obedient to God. The Law, indeed, bids us all to obey God; but David means, that he was numbered among those who are called to obey God; and then he testifies that he obeyed his vocation, by adding, I come to do thy will; and this peculiarly belongs to Christ. For though all the saints aspire after the righteousness of God, yet it is Christ alone who was fully competent to do God’s will.

This passage, however, ought to stimulate us all to render prompt obedience to God; for Christ is a pattern of perfect obedience for this end, that all who are his may contend with one another in imitating him, that they may together respond to the call of God, and that their life may exemplify this saying, Lo, I come. To the same purpose is what follows, It is written, that is, that we should do the will of God, according to what is said elsewhere, that the end of our election is, to be holy and unblamable in his sight. (Colossians 1:22.)

9. He taketh away, etc. See now why and for what purpose this passage was quoted, even that we may know that the full and perfect righteousness under the kingdom of Christ stands in no need of the sacrifices of the Law; for when they are removed, the will of God is set up as a perfect rule. It hence follows, that the sacrifices of beasts were to be removed by the priesthood of Christ, as they had nothing in common with it. For there was no reason, as we have said, for him to reject the sacrifices on account of an accidental blame; for he is not dealing with hypocrites, nor does he condemn the superstition of perverted worship; but he denies that the usual sacrifices are required of a pious man rightly instructed, and he testifies that without sacrifices God is fully and perfectly obeyed.

10. By the which will, etc. After having accommodated to his subject David’s testimony, he now takes the occasion to turn some of the words to his own purpose, but more for the sake of ornament than of explanation. David professed, not so much in his own person as in that of Christ, that he was ready to do the will of God. This is to be extended to all the members of Christ; for Paul’s doctrine is general, when he says, “This is the will of God, even your sanctification, that every one of you abstain from uncleanness”. (1 Thessalonians 4:3.) But as it was a supereminent example of obedience in Christ to offer himself to the death of the cross, and as it was for this especially that he put on the form of a servant, the Apostle says, that Christ by offering himself fulfilled the command of his Father, and that we have been thus sanctified. “Sanctified,” here, as in chapter 2:11, includes the idea of expiation; it is to be sanctified, or cleansed from guilt, rather than from pollution, because it is said to be by the offering of the body of Christ, which was especially an expiation for sins, as it appears from what follows; and the main object of the quotation afterwards made was to show that by his death remission of sins is obtained.

“By the which will,” or, by which will, is commonly taken to mean, “By the accomplishing of which will;” or ἐν̀ may be taken as in chapter 4:11, in the sense of κατὰ, “according to which will we are cleansed (that is, from guilt) through the offering of the body of Christ once made.”

“Will” here does not mean the act of willing, but the object of the will, that which God wills, approves and is pleased with, and is set in opposition to the legal sacrifices. And as there is a οἱ in many good copies after ἐσμὲν, some have rendered the verse thus, “By which will we are cleansed who are cleansed by the offering of the body of Christ once made.” Thus “the will,” or what pleased God, is first opposed to the sacrifices, and then identified with the offering of Christ’s body. — Ed When he adds, through the offering of the body, etc., he alludes to that part of the Psalm, where he says, “A body hast thou prepared for me,” at least as it is found in Greek. He thus intimates that Christ found in himself what could appease God, so that he had no need of external aids. For if the Levitical priests had a fit body, the sacrifices of beasts would have been superfluous. But Christ alone was sufficient, and was by himself capable of performing whatever God required.

Hebrews Chapter 10:11-18

11. And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins:

11. Et omnis quidem sacerdos quotidie ad ministrandum adstat, et easdem saepius offerendum victimas, quae nunquam possunt tollere peccata:

12. But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;

12. Ipse autem una pro peccatis oblata victima, perpetuo sedet in dextera Dei;

13. From henceforth expecting till his enemies be made his footstool.

13. Quod reliquum est expectans donec ponantur inimici sui scabellum pedum suorum.

14. For by one offering he hath perfected for ever them that are sanctified.

14. Una enim oblatione consecravit (vel, perfecit) in perpetuum eos qui sanctificantur.

15. Whereof the Holy Ghost also is a witness to us: for after that he had said before,

15. Testimonium autem reddit nobis etiam Spiritus Sanctus; nam postquam praedixerat,

16. This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them;

16. Hoc esse testamentum quod statuam cum ipsis post dies illos, dicit Dominus, ut ponam leges meas in corda illorum, et in mentibus eorum inscribam illas,

17. And their sins and iniquities will I remember no more.

17. Et peccatorum et iniquitatum eorum non recordabor amplius.

18. Now where remission of these is, there is no more offering for sin.

18. Porro ubi fit horum remissio, non est amplius oblatio pro peccato.

11. And every priest, etc. Here is the conclusion of the whole argument, — that the practice of daily sacrificing is inconsistent with and wholly foreign to the priesthood of Christ; and that hence after his coming the Levitical priests whose custom and settled practice was daily to offer, were deposed from their office; for the character of things which are contrary is, that when one thing is set up, the other falls to the ground. He has hitherto labored enough, and more than enough, in defending the priesthood of Christ; the conclusion then is, that the ancient priesthood, which is inconsistent with this, has ceased; for all the saints find a full consecration in the one offering of Christ. At the same time the word τετελείωκεν, which I render “has consecrated,” may yet be rendered “has perfected;” but I prefer the former meaning, because he treats here of sacred things. See Appendix K 2.

By saying, them who are sanctified, he includes all the children of God; and he reminds us that the grace of sanctification is sought elsewhere in vain.

But lest men should imagine that Christ is now idle in heaven, he repeats again that he sat down at God’s right hand; by which phrase is denoted, as we have seen elsewhere, his dominion and power. There is therefore no reason for us to fear, that he will suffer the efficacy of his death to be destroyed or to lie buried; for he lives for this end, that by his power he may fill heaven and earth. He then reminds us in the words of the Psalm how long this state of things is to be, even until Christ shall lay prostrate all his enemies. If then our faith seeks Christ sitting on God’s right hand, and recumbs quietly on him as there sitting, we shall at length enjoy the fruit of his victory; yea, when our foes, Satan, sin, death, and the whole world are vanquished, and when corruption of our flesh is cast off, we shall triumph for ever together with our head.

15. The Holy Ghost also is a witness, etc. “Now testify to us does also the Holy Spirit;” such may be the rendering of the words. The δὲ is translated “And,” by Macknight, and “Morever,” by Stuart, but “Now” seems the most suitable. — Ed This testimony from Jeremiah is not adduced the second time without reason or superfluously. He quoted it before for a different purpose, even to show that it was necessary for the Old Testament to be abrogated, because another, a new one, had been promised, and for this end, to amend the weakness of the old. The quotation as made here affords a remarkable instance of what Calvin has previously said, that the Apostles were not very scrupulous in the use of words, but attended to the meaning. The words have been before quoted in chapter 8:10-12. There we have “into their mind — καρδίας,” here, “into their minds — διανοιῶν;” and in the 12th verse in chapter 8, and the 17th in this chapter, are in words wholly different, though in meaning essentially the same. We need not wonder then that there is sometimes a variety in quotations made from the Old Testament, since the Apostle varies in a quotation when given the second time by himself. — Ed But he has now another thing in view; for he takes his stand on these words alone, Their iniquities will I remember no more; and hence he concludes, that there is no more need of a sacrifice since sins are blotted out. This quotation clearly shows the meaning of the word “sanctified.” The sanctified, or those atoned for, or expiated, were made perfect by having their sins perfectly and completely forgiven them. The sufficiently of Christ’s sacrifice for taking away sins, for a full and complete remission, is the subject throughout, and not the effect of that sacrifice in the work of sanctification. The chapter begins with sins as to the conscience; and here the words of Jeremiah are referred to, not for the purpose of showing that the new covenant provides for the renovation of the heart, (though it includes that too.) but of proving that it secures the free and full remission of sins, procured, as stated before, by the one sacrifice of Christ, once offered and perpetually efficacious. — Ed.

This inference may indeed seem not to be well founded; for though formerly there were innumerable promises as to the remission of sins under the Law and in the prophets, yet the Church ceased not to offer sacrifices; hence remission of sins does not exclude sacrifices. But if you consider each particular more closely, you will find that the fathers also had the same promises as to the remission of sins, under the Law, as we have at this day; relying on them, they called on God, and rejoiced in the pardon they obtained. And yet the Prophet, as though he had adduced something new and unheard of before, promises that there would be no remembrance of sins before God under the new covenant. Hence we may conclude, that sins are now remitted in a way different from what they were formerly; but this difference is not in the promise, nor in faith, but in the very price by which remissions is procured. God then does not now remember sins, because an expiation has been made once for all; otherwise what is said by the Prophet would have been to no purpose, that the benefit of the New Testament was to be this — that God would no more remember sins.

Now, since we have come to the close of the discussion respecting the priesthood of Christ, readers must be brief reminded, that the sacrifices of the Law are not more effectually proved here to have been abolished, than the sacrifice of the mass practiced by the Papists is proved to be a vain fiction.

They maintain that their mass is a sacrifice for expiating the sins of the living and of the dead; but the Apostle denies that there is now any place for a sacrifice, even since the time in which the prophecy of Jeremiah has been fulfilled.

They try to make an evasion by saying, that it is not a new sacrifice, or different from that of Christ, but the same; on the contrary, the Apostle contends that the same sacrifice ought not to be repeated, and declares that Christ’s sacrifice is only one, and that it was offered for all; and, further, he often claims for Christ alone the honor of being a priest, so that no one was fit to offer him but himself alone.

The Papists have another evasion, and call their sacrifice bloodless; but the Apostle affirms it as a truth without exception, that death is necessary in order to make a sacrifice.

The Papists attempt to evade again by saying, that the mass is the application of the one sacrifice which Christ has made; but the Apostle teaches us on the contrary, that the sacrifices of the Law were abolished by Christ’s death for this reason, because in them a remembrance of sins was made; it hence appears evident, that this kind of application which they have devised has ceased.

In short, let the Papists twist themselves into any forms they please, they can never escape from the plain arguments of the Apostle, by which it appears clear that their mass abounds in impieties; for first, according to the Apostle’s testimony, Christ alone was fit to offer himself; in the mass he is offered by other hands; — secondly, the Apostle asserts that Christ’s sacrifice was not only one, but was also once offered, so that it is impious to repeat it; but in the mass, however they may prate about the sacrifice, yet it is evidently made every day, and they themselves confess it; — thirdly, the Apostle acknowledges no sacrifice without blood and death; they then chatter in vain, that the sacrifice they offer is bloodless; — fourthly, the Apostle in speaking of obtaining pardon for sins, bids us to flee to that one sacrifice which Christ offered on the cross, and makes this distinction between us and the fathers, that the rite of continually sacrificing was done away by the coming of Christ; but the Papists, in order to make the death of Christ efficacious, require daily applications by means of a sacrifice; so that they calling themselves Christians, differ nothing from the Jews except in the external symbol.

Hebrews Chapter 10:19-23

19. Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus,

19. Habentes itaque, fratres, fiduciam ingrediendi in sancta per sanguinem Iesu,

20. By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh;

20. Via quam dedicavit nobis recentem ac vivam per velum, hoc est carnem suam,

21. And having an high priest over the house of God;

21. Et sacerdotem magnum super domum Dei,

22. Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.

22. Accedamus cum sincero corde in certitudine fidei, aspersi cordibus a conscientia mala, et abluti corpore aqua munda;

23. Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;)

23. Teneamus confessionem spei inflexibilem, fidelis enim qui promisit.

19. Having therefore, brethren, etc. He states the conclusion or the sum of his previous doctrine, to which he then fitly subjoins a serious exhortation, and denounces a severe threatening on those who had renounced the grace of Christ. Now, the sum of what he had said is, that all the ceremonies by which an access under the Law was open to the sanctuary, have their real fulfillment in Christ, so that to him who has Christ, the use of them is superfluous and useless To set this forth more fully, he allegorically describes the access which Christ has opened to us; for he compares heaven to the old sanctuary, and sets forth the things which have been spiritually accomplished in Christ in typical expressions. Allegories do indeed sometimes obscure rather than illustrate a subject; but when the Apostle transfers to Christ the ancient figures of the Law, there is no small elegance in what he says, and no small light is attained; and he did this, that we may recognize as now really exhibited in him whatever the Law shadowed forth. But as there is great weight almost in every word, so we must remember that there is here to be understood a contrast, — the truth or reality as seen in Christ, and the abolition of the ancient types.

He says first, that we have boldness to enter into the holiest. This privilege was never granted to the fathers under the Law, for the people were forbidden to enter the visible sanctuary, though the high priest bore the names of the tribes on his shoulders, and twelve stones as a memorial of them on his breast. But now the case is very different, for not only symbolically, but in reality an entrance into heaven is made open to us through the favor of Christ, for he has made us a royal priesthood. Macknight makes this “entrance” to be death! As though the Apostle was speaking of what was future, while in verse 22, with which the contents of this verse and the following are connected, he says, “let us draw near;” that is, we who have this entrance, even “the new and living way.” Possessing such a privilege, they were to draw nigh. It is clearly an entrance and a way which believers now possess. — Ed.

He adds, by the blood of Jesus, because the door of the sanctuary was not opened for the periodical entrance of the high priest, except through the intervention of blood. But he afterwards marks the difference between this blood and that of beasts; for the blood of beasts, as it soon turns to corruption, could not long retain its efficacy; but the blood of Christ, which is subject to no corruption, but flows ever as a pure stream, is sufficient for us even to the end of the world. It is no wonder that beasts slain in sacrifice had no power to quicken, as they were dead; but Christ who arose from the dead to bestow life on us, communicates his own life to us. It is a perpetual consecration of the way, because the blood of Christ is always in a manner distilling before the presence of the Father, in order to irrigate heaven and earth.

20. Through the veil, etc. As the veil covered the recesses of the sanctuary and yet afforded entrance there, so the divinity, though hid in the flesh of Christ, yet leads us even into heaven; nor can any one find God except he to whom the man Christ becomes the door and the way. Thus we are reminded, that Christ’s glory is not to be estimated according to the external appearance of his flesh; nor is his flesh to be despised, because it conceals as a veil the majesty of God, while it is also that which conducts us to the enjoyment of all the good things of God.

21. And having a high priest, etc. Whatever he has previously said of the abrogation of the ancient priesthood, it behaves us now to bear in mind, for Christ could not be a priest without having the former priests divested of their office, as it was another order. He then intimates that all those things which Christ had changed at his coming ought to be relinquished; and God has set him over his whole house for this end, — that every one who seeks a place in the Church, may submit to Christ and choose him, and no other, as his leader and ruler. See Appendix L 2.

22. Let us draw near with a true heart, etc. As he shows that in Christ and his sacrifice there is nothing but what is spiritual or heavenly, so he would have what we bring on our part to correspond. The Jews formerly cleansed themselves by various washings to prepare themselves for the service of God. It is no wonder that the rites for cleansing were carnal, since the worship of God itself, involved in shadows, as yet partook in a manner of what was carnal. For the priest, being a mortal, was chosen from among sinners to perform for a time sacred things; he was, indeed, adorned with precious vestments, but yet they were those of this world, that he might stand in the presence of God; he only came near the work of the covenant; and to sanctify his entrance, he borrowed for a sacrifice a brute animal either from herd or the flock. But in Christ all these things are far superior; He himself is not only pure and innocent, but is also the fountain of all holiness and righteousness, and was constituted a priest by a heavenly oracle, not for the short period of a mortal life, but perpetually. To sanction his appointment an oath was interposed. He came forth adorned with all the gifts of the Holy Spirit in the highest perfection; he propitiated God by his own blood, and reconciled him to men; he ascended up above all the heavens to appear before God as our Mediator.

Now, on our part, nothing is to be brought but what corresponds with all this, as there ought to be a mutual agreement or concord between the priest and the people. Away then with all the external washings of the flesh, and cease let the whole apparatus of ceremonies; for the Apostle sets a true heart, and the certainty of faith, and a cleansing from all vices, in opposition to these external rites. And hence we learn what must be the frame of our minds in order that we may enjoy the benefits conferred by Christ; for there is no coming to him without an upright or a true heart, and a sure faith, and a pure conscience.

Now, a true or sincere heart is opposed to a heart that is hypocritical and deceitful. This true, sincere, or upright heart, freed from vice and pollution, was symbolized by the washing at the end of the verse. Without washing the priests were not allowed to minister, and were threatened with death, Exodus 30:19-21; and when any of them touched an unclean thing, he was not allowed to eat of holy things until he washed himself, see 12:6 [sic]. Washing the body was a most important thing, as it symbolized the inward washing of the heart, which alone makes us true, or sincere, or faithful to God.

We have here two things — a sincere heart, and assurance of faith: the last is then set forth by sprinkling, a word borrowed for Levitical rites; and the first by the washing of the body as under the law. — Ed. By the term full assurance, πληροφορία the Apostle points out the nature of faith, and at the same time reminds us, that the grace of Christ cannot be received except by those who possess a fixed and unhesitating conviction. The sprinkling of the heart from an evil conscience takes place, either when we are, by obtaining pardon, deemed pure before God, or when the heart, cleansed from all corrupt affections, is not stimulated by the goads of the flesh. I am disposed to include both these things. Πονηρὸς means רע in Hebrew, the evil of sin wicked, and also the effect of sin, miserable It seems to be in the latter sense here; a miserable conscience is one oppressed with guilt. So Grotius and Stuart regard the meaning. It is the same as “consciousness of sin” in verse 2. What seems to be meant is an accusing or guilty conscience, laboring under the pressure of conscious sin. But Doddridge and Scott, like Calvin, combine the two ideas of guilt and pollution; though washing, afterwards mentioned, appears more appropriately to refer to the latter; and forgiveness is what is most commonly connected with the blood of Christ. — Ed What follows, our bodies washed with pure water, is generally understood of baptism; but it seems to me more probable that the Apostle alludes to the ancient ceremonies of the Law; and so by water he designates the Spirit of God, according to what is said by Ezekiel, “I will sprinkle clean water upon you.” (Ezekiel 36:25.) The meaning is, that we are made partakers of Christ, if we come to him, sanctified in body and soul; and yet that this sanctification is not what consists in a visible parade of ceremonies, but that it is from faith, pure conscience, and that cleanness of soul and body which flows from, and is effected by, the Spirit of God. So Paul exhorts the faithful to cleanse themselves from all filthiness of flesh and spirit, since they had been adopted by God as his children. See Appendix M 2. (2 Corinthians 7:1.)

23. Let us hold fast, etc. As he exhorts here the Jews to persevere, he mentions hope rather than faith; for as hope is born of faith, so it is fed and sustained by it to the last. He requires also profession or confession, for it is not true faith except it shows itself before men. And he seems indirectly to touch the dissimulation of those who paid too much attention, in order to please their own nation, to the ceremonies of the Law. He therefore bids them not only to believe with the heart, but also to show and to profess how much they honored Christ.

But we ought carefully to notice the reason which he subjoins, for he is faithful that promised. For we hence first learn, that our faith rests on this foundation, that God is true, that is, true to his promise, which his word contains; for that we may believe, the voice or word of God must precede; but it is not every kind of word that is capable of producing faith; a promise alone is that on which faith recumbs. And so from this passage we may learn the mutual relation between the faith of men and the promise of God; for except God promises, no one can believe. Our version has “faith,” but it should be “hope,” as found in almost all copies. “Profession of hope” is a Hebraism for professed hope, or the hope we profess. He mentioned “faith” in the preceding verse, and now “hope” as being its daughter, and as that which especially sustained them under their trials. — Ed.

Hebrews Chapter 10:24-27

24. And let us consider one another to provoke unto love and to good works:

24. Et consideremus nos mutuo in aemulationem charitatis et bonorum operum;

25. Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.

25. Neque deseramus aggregationem nostri, quemadmodum mos est quibusdam; sed exhortemur, idque eo magis, quia videtis approppinquantem diem.

26. For if we sin willfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,

26. Voluntarie enim peccantibus nobis post acceptam veritatis notitiam, non amplius relinquitur pro peccatis hostia;

27. But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.

27. Sed terribilis expectatio judicii, et zelus ignis qui devorabit adversarios.

24. And let us consider one another, etc. I doubt not but that he addresses the Jews especially in this exhortation. It is well­known how great was the arrogance of that nation; being the posterity of Abraham, they boasted that they alone, to the exclusion of all others, had been chosen by the Lord to inherit the covenant of eternal life. Inflated by such a privilege, they despised other nations, and wished to be thought as being alone in the Church of God; nay, they superciliously arrogated to themselves the name of being The Church. It was necessary for the Apostles to labor much to correct this pride; and this, in my judgment, is what the Apostle is doing here, in order that the Jews might not bear it ill that the Gentiles were associated with them and united as one body in the Church.

And first, indeed, he says, Let us consider one another; for God was then gathering a Church both from the Jews and from the Gentiles, between whom there had always been a great discord, so that their union was like the combination of fire and water. Hence the Jews recoiled from this, for they thought it a great indignity that the Gentiles, should be made equal with them. To this goad of wicked emulation which pricked them, the Apostle sets up another in opposition to it, even that of love; or the word παροξυσμὸς, which he uses, signifies the ardor of contention. Then that the Jews might not be inflamed with envy, and be led into contention, the Apostle exhorts them to a godly emulation, even to stimulate one another to love. The words literally are, “And let us observe (or take notice of) one another for the instigation of love and of good works;” that is, “Let us notice the state and circumstances of each other for the purpose of stimulating love and acts of kindness and benevolence, its proper fruits.” Love is the principle, and good or benevolent works are what it produces.

“And let us attentively consider one another in order to the quickening of love and good works.” — Macknight.

“Let us moreover attentively regard one another for the sake of exciting to love and good works.” — Stuart.

The idea of emulation seems not to be included in the words. The meaning of the exhortation is, to take opportunity which circumstances afforded, to promote love and the exercise of benevolence. As an instance of the want of love, he notices in the next verse their neglect of meeting together for divine worship; and by not meeting together they had no opportunity of doing the good work admonishing and exhorting one another. — Ed.

25. Not forsaking the assembling of ourselves together, etc. This confirms the view that has been given. The composition of the Greek word ought to be noticed; for ἐπὶsignifies an addition; then ἐπισυναγωγὴ, assembling together, means a congregation increased by additions. The wall of partition having been pulled down, God was then gathering those as his children who had been aliens from the Church; so the Gentiles were a new and unwonted addition to the Church. This the Jews regarded as a reproach to them, so that many made a secession from the Church, thinking that such a mixture afforded them a just excuse; nor could they be easily induced to surrender their own right; and further, they considered the right of adoption as peculiar, and as belonging exclusively to themselves. The Apostle, therefore, warns them, lest this equality should provoke them to forsake the Church; and that he might not seem to warn them for no reason, he mentions that this neglect was common to many. Another view is commonly given of the cause of this neglect; it was the dread of persecution, according to Doddridge; and Scott says, that it was either “timidity or lukewarmness.” As the Apostle had previously mentioned “love” the probability is that the main cause was coldness and indifference; and the cause of such a neglect is still for the most part the same. — Ed.

We now understand the design of the apostle, and what was the necessity that constrained him to give this exhortation. We may at the same time gather from this passage a general doctrine:

It is an evil which prevails everywhere among mankind, that every one sets himself above others, and especially that those who seem in anything to excel cannot well endure their inferiors to be on an equality with themselves. And then there is so much morosity almost in all, that individuals would gladly make churches for themselves if they could; for they find it so difficult to accommodate themselves to the ways and habits of others. The rich envy one another; and hardly one in a hundred can be found among the rich, who allows to the poor the name and rank of brethren. Unless similarity of habits or some allurements or advantages draw us together, it is very difficult even to maintain a continual concord among ourselves. Extremely needed, therefore, by us all is the admonition to be stimulated to love and not to envy, and not to separate from those whom God has joined to us, but to embrace with brotherly kindness all those who are united to us in faith. And surely it behaves us the more earnestly to cultivate unity, as the more eagerly watchful Satan is, either to tear us by any means from the Church, or stealthily to seduce us from it. And such would be the happy effect, were no one to please himself too much, and were all of us to preserve this one object, mutually to provoke one another to love, and to allow no emulation among ourselves, but that of doing “good works”. For doubtless the contempt of the brethren, moroseness, envy, immoderate estimate of ourselves, and other sinful impulses, clearly show that our love is either very cold, or does not at all exist.

Having said, “Not forsaking the assembling together,” he adds, But exhorting one another; by which he intimates that all the godly ought by all means possible to exert themselves in the work of gathering together the Church on every side; for we are called by the Lord on this condition, that every one should afterwards strive to lead others to the truth, to restore the wandering to the right way, to extend a helping hand to the fallen, to win over those who are without. But if we ought to bestow so much labor on those who are yet aliens to the flock of Christ, how much more diligence is required in exhorting the brethren whom God has already joined to us?

As the manner of some is, etc. It hence appears that the origin of all schisms was, that proud men, despising others, pleased themselves too much. But when we hear that there were faithless men even in the age of the Apostles, who departed from the Church, we ought to be less shocked and disturbed by similar instances of defection which we may see in the present day. It is indeed no light offense when men who had given some evidence of piety and professed the same faith with us, fall away from the living God; but as it is no new thing, we ought, as I have already said, to be less disturbed by such an event. But the Apostle introduced this clause to show that he did not speak without a cause, but in order to apply a remedy to a disease that was making progress.

And so much the more, etc. Some think this passage to be of the same import with that of Paul,

“It is time to awake out of sleep, for now is our salvation nearer than when we believed.” (Romans 13:11.)

But I rather think that reference is here made to the last coming of Christ, the expectation of which ought especially to rouse us to the practice of a holy life as well as to careful and diligent efforts in the work of gathering together the Church. For to what end did Christ come except to collect us all into one body from that dispersion in which we are now wandering? Therefore, the nearer his coming is, the more we ought to labor that the scattered may be assembled and united together, that there may be one fold and one shepherd (John 10:16.)

Were any one to ask, how could the Apostle say that those who were as yet afar off from the manifestation of Christ, saw the day near and just at hand? I would answer, that from the beginning of the kingdom of Christ the Church was so constituted that the faithful ought to have considered the Judge as coming soon; nor were they indeed deceived by a false notion, when they were prepared to receive Christ almost every moment; for such was the condition of the Church from the time the Gospel was promulgated, that the whole of that period might truly and properly be called the last. They then who have been dead many ages ago lived in the last days no less than we. Laughed at is our simplicity in this respect by the worldly­wise and scoffers, who deem as fabulous all that we believe respecting the resurrection of the flesh and the last judgment; but that our faith may not fail through their mockery, the Holy Spirit reminds us that a thousand years are before God as one day, (2 Peter 3:8;) so that whenever we think of the eternity of the celestial kingdom no time ought to appear long to us. And further, since Christ, after having completed all things necessary for our salvation, has ascended into heaven, it is but reasonable that we who are continually looking for his second manifestation should regard every day as though it were the last. “As ye see drawing nigh the day;” so are the words literally. The day of judgment, say some; the day of Jerusalem’s destruction, say other. Doddridge introduces both in his paraphrase; and Scott and Bloomfield regard the day of judgment as intended; but Stuart is in favor of the opinion that the destruction of Jerusalem is what is referred to, and so Hammond and Mede.

The word “day” is applied to both. The day of judgment is called “that day,” (Jude 6;) and the destruction of Jerusalem is called the Son of man’s day, “his day,” (Luke 17:24) And both these days must have been well known to the Hebrews to whom Paul was writing. The reference, then, might have been well thus made to either without any addition. But the sentence itself seems to favor the opinion that the day of Jerusalem is intended; “as ye see,” he says; which denotes that there were things in the circumstances of the times which clearly betokened the approaching ruin of that city and nation. — Ed.

26. For if we sin willfully, or voluntarily etc. He shows how severe a vengeance of God awaits all those who fall away from the grace of Christ; for being without that one true salvation, they are now as it were given up to an inevitable destruction. With this testimony Novatus and his sect formerly armed themselves, in order to take away the hope of pardon from all indiscriminately who had fallen after baptism. They who were not able to refute his calumny chose rather to deny the authority of this Epistle than to subscribe to so great an absurdity. But the true meaning of the passage, unaided by any help from any other part, is quite sufficient of itself to expose the effrontery of Novatus

Those who sin, mentioned by the Apostle, are not such as offend in any way, but such as forsake the Church, and wholly alienate themselves from Christ. For he speaks not here of this or of that sin, but he condemns by name those who willfully renounced fellowship with the Church. But there is a vast difference between particular fallings and a complete defection of this kind, by which we entirely fall away from the grace of Christ. And as this cannot be the case with any one except he has been already enlightened, he says, If we sin willfully, after that we have received the knowledge of the truth; as though he had said, “If we knowingly and willingly renounce the grace which we had obtained.” It is now evident how widely apart is this doctrine from the error of Novatus

And that the Apostle here refers only to apostates, is clear from the whole passage; for what he treats of is this, that those who had been once received into the Church ought not to forsake it, as some were wont to do. He now declares that there remained for such no sacrifice for sin, because they had willfully sinned after having received the knowledge of the truth. But as to sinners who fall in any other way, Christ offers himself daily to them, so that they are to seek no other sacrifice for expiating their sins. He denies, then, that any sacrifice remains for them who renounce the death of Christ, which is not done by any offense except by a total renunciation of the faith.

This severity of God is indeed dreadful, but it is set forth for the purpose of inspiring terror. He cannot, however, be accused of cruelty; for as the death of Christ is the only remedy by which we can be delivered from eternal death, are not they who destroy as far as they can its virtue and benefit worthy of being left to despair? God invites to daily reconciliation those who abide in Christ; they are daily washed by the blood of Christ, their sins are daily expiated by his perpetual sacrifice. As salvation is not to be sought except in him, there is no need to wonder that all those who willfully forsake him are deprived of every hope of pardon: this is the import of the adverb ἔτι, more. But Christ’s sacrifice is efficacious to the godly even to death, though they often sin; nay, it retains ever its efficacy, for this very reason, because they cannot be free from sin as long as they dwell in the flesh. The Apostle then refers to those alone who wickedly forsake Christ, and thus deprive themselves of the benefit of his death.

The clause, “after having received the knowledge of the truth,” was added for the purpose of aggravating their ingratitude; for he who willingly and with deliberate impiety extinguishes the light of God kindled in his heart has nothing to allege as an excuse before God. Let us then learn not only to receive with reverence and prompt docility of mind the truth offered to us, but also firmly to persevere in the knowledge of it, so that we may not suffer the terrible punishment of those who despise it. See Appendix N 2.

27. But a certain fearful looking for, etc. He means the torment of an evil conscience which the ungodly feel, who not only have no grace, but who also know that having tasted grace they have lost it forever through their own fault; such must not only be pricked and bitten, but also tormented and lacerated in a dreadful manner. Hence it is that they war rebelliously against God, for they cannot endure so strict a Judge. They indeed try in every way to remove the sense of God’s wrath, but all in vain; for when God allows them a short respite, he soon draws them before his tribunal, and harasses them with the torments which they especially shun.

He adds, fiery indignation, or the heat of fire; by which he means, as I think, a vehement impulse or a violent ardor. The word fire is a common metaphor; for as the ungodly are now in a heat through dread of divine wrath, so they shall then burn through the same feeling. Nor is it unknown to me, that the sophists have refinedly speculated as to this fire; but I have no regard of their glosses, since it is evident that it is the same mode of speaking as when Scripture connects fire with worm. (Isaiah 66:24.) But no man doubts but that worm is used metaphorically to designate that dreadful torment of conscience by which the ungodly are gnawed. It is πυρὸς ζὢλος, “heat of fire;” which means hot or burning fire; the genitive here, as in some other instances, is the main subject. See chapter 3:13, note. The language is still borrowed from the Old Testament: God often destroyed the rebellious among the Israelites with fire — a symbol of the dreadful punishment of the wicked hereafter. See Leviticus 10:2; Numbers 16:35. The word ζὢλος is properly heat, but is used in a variety of senses; heat of emulation — “envy,” Acts 13:45; — of wrath — “indignation” Acts 5:17; — of concern, good and bad — “zeal,” Romans 10:2, and Philippians 3:6; — of suspicion as to love — “jealousy,” 2 Corinthians 11:2; — and of affection — “love,” 2 Corinthians 11:2. It is the context that determines the character of this heat. Here is has evidently its literal meaning, as being connected with fire, only the noun is used for the adjective. — Ed

Which shall devour the adversaries. It shall so devour them as to destroy, but not to consume them; for it will be inextinguishable. And thus he reminds us, that they are all to be counted the enemies of Christ who have refused to hold the place granted them among the faithful; for there is no intermediate state, as they who depart from the Church give themselves up to Satan.

Hebrews Chapter 10:28-31

28. He that despised Moses’ law died without mercy under two or three witnesses:

28. Qui abjecerit legem Mosis, sine misericordia sub duobus vel tribus testibus moritur:

29. Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?

29. Quanto putatis graviore dignus judicabitur supplicio qui Filium Dei conculcaverit, et sanguinem Testamenti, per quem fuerat sanctificatus, profanum duxerit, et Spiritum gratiae contumelia affecerit?

30. For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people.

30. Novimus enim quis dicat, Mihi vindicta, et ego rependam, dicit Dominus; et rursum, Dominus judicabit populum suum.

31. It is a fearful thing to fall into the hands of the living God.

31. Horribile est incidere in manus Dei viventis.

28. He that despised, etc. This is an argument from the less to the greater; for if it was a capital offense to violate the law of Moses, how much heavier punishment does the rejection of the gospel deserve, a sin which involves so many and so heinous impieties! This reasoning was indeed most fitted to impress the Jews; for so severe a punishment on apostates under the Law was neither new to them, nor could it appear unjustly rigorous. They ought then to have acknowledged that vengeance just, however severe, by which God now sanctions the majesty of his Gospel “Despised” of our version ought to have been “rejected,” as Calvin renders the word, for the renouncing of the Law is what is meant. Followed by “commandment” in Mark 7:9, it is rendered “reject,” and “cast off” when followed by “faith” in 1 Timothy 5:12; and “cast off” would be very suitable here. — Ed.

Hereby is also confirmed what I have already said, that the Apostle speaks not of particular sins, but of the entire denial of Christ; for the Law did not punish all kinds of transgressions with death, but apostasy, that is, when any one wholly renounced religion; for the Apostle referred to a passage in Deuteronomy 17:2-7, Both Doddridge and Stuart refer to Numbers 15:30, 31, but incorrectly, as there the specific sin of apostasy is not mentioned, nor is there mention made of witnesses. Besides, it is not the presumptuous or willful sin there referred to, that is here intended, but the sin of apostasy, when it is the result of a free choice, without any outward constraining power as under violent persecution. — Ed. where we find, that if any one violated God’s covenant by worshipping foreign gods, he was to be brought outside of the gate and stoned to death.

Now, though the Law proceeded from God, and Moses was not its author, but its minister, yet the Apostle calls it the law of Moses, because it had been given through him: this was said in order to amplify the more the dignity of the Gospel, which has been delivered to us by the Son of God.

Under two or three witnesses, etc. This bears not on the present subject; but it was a part of the civil law of Moses that two or three witnesses were required to prove the accused guilty. However, we hence learn what sort of crime the Apostle meant; for had not this been added, an opening would have been left for many false conjectures. But now it is beyond all dispute that he speaks of apostasy. At the same time that equity ought to be observed which almost all statesmen have adopted, that no one is to be condemned without being proved guilty by the testimony of two witnesses. “Neither the king nor the Senate,” says Grotius, “had the power to pardon.” It is to be observed that God delegated the power to execute apostates to the rulers of Israel: but we find here that he has under the Gospel resumed that power and holds it in his own hands; the execution of the vengeance belongs alone to him, and the punishment will be everlasting perdition. Then to assume such a power now is a most impious presumption, whether done by civil or ecclesiastical rulers. To put apostates or heretics to death, receives no sanction from the Gospel, and is wholly alien to its spirit. — Ed.

29. Who has trodden under foot the Son of God, etc. There is this likeness between apostates under the Law and under the Gospel, that both perish without mercy; but the kind of death is different; for the Apostle denounces on the despisers of Christ not only the deaths of the body, but eternal perdition. And therefore he says that a sorer punishment awaits them. And he designates the desertion of Christianity by three things; for he says that thus the Son of God is trodden under foot, that his blood is counted an unholy thing, and that despite is done to the Spirit of grace. Now, it is a more heinous thing to tread under foot than to despise or reject; and the dignity of Christ is far different from that of Moses; and further, he does not simply set the Gospel in opposition to the Law, but the person of Christ and of the Holy Spirit to the person of Moses.

The blood of the covenant, etc. He enhances ingratitude by a comparison with the benefits. It is the greatest indignity to count the blood of Christ unholy, by which our holiness is effected; this is done by those who depart from the faith. For our faith looks not on the naked doctrine, but on the blood by which our salvation has been ratified. He calls it the blood of the covenant, because then only were the promises made sure to us when this pledge was added. But he points out the manner of this confirmation by saying that we are sanctified; for the blood shed would avail us nothing, except we were sprinkled with it by the Holy Spirit; and hence come our expiation and sanctification. The apostle at the same time alludes to the ancient rite of sprinkling, which availed not to real sanctification, but was only its shadow or image. The words “covenant,” and “sanctified,” and “unclean” or “unholy,” are derived from the old dispensation. “The blood of the covenant” was the blood shed on the cross; and the reference to it is not as sprinkled for the ratifying of the covenant, but as the blood of atonement, as “the blood of the New Testament, or rather covenant, “shed for many for the remission of sins,” Matthew 26:28. Then “sanctified” has the same meaning here as in verse 10 and in chapter 2:11, expiated or atoned for; “by which he has expiated.” He who professes the Christian faith, professes to believe in the atoning sacrifice of Christ, that Christ shed his blood for many for the remission of sins. As to “unholy,” or rather unclean, such was the blood of a malefactor or impostor, and as such Christ was counted by the Jews and by every Jew who returned to Judaism. — Ed.

The Spirit of grace. He calls it the Spirit of grace from the effects produced; for it is by the Spirit and through his influence that we receive the grace offered to us in Christ. For he it is who enlightens our minds by faith, who seals the adoption of God on our hearts, who regenerates us unto newness of life, who grafts us into the body of Christ, that he may live in us and we in him. He is therefore rightly called the Spirit of grace, by whom Christ becomes ours with all his blessings. But to do despite to him, or to treat him with scorn, by whom we are endowed with so many benefits, is an impiety extremely wicked. Hence learn that all who willfully render useless his grace, by which they had been favored, act disdainfully towards the Spirit of God.

It is therefore no wonder that God so severely visits blasphemies of this kind; it is no wonder that he shows himself inexorable towards those who tread under foot Christ the Mediator, who alone reconciles us to himself; it is no wonder that he closes up the way of salvation against those who spurn the Holy Spirit, the only true guide. Most strangely does Schleusner paraphrase this clause, “contumaciously repudiating the divine favor.” The case here contemplated is the same with that in chapter 6: 4-6. The Holy Spirit is there so distinctly mentioned that it is impossible to turn or change the plain meaning of the passage; and to be “partakers of the Holy Spirit” was no doubt to be in that age. Here he is mentioned only as the holy Spirit of grace, i.e., the bestower of grace, or it may be taken as meaning “the gracious” or benevolent “Spirit;” as “God of all grace” in 1 Peter 5:10, may mean either the author and giver of every grace, or the most gracious God, though the former meaning is most consistent with the context

30. For we know him that hath said, etc. Both the passages are taken from Deuteronomy 32:35, 36. But as Moses there promises that God would take vengeance for the wrongs done to his people, it seems that the words are improperly and constrainedly applied to the vengeance referred to here; for what does the Apostle speak of? Even that the impiety of those who despised God would not be unpunished. Paul also in Romans 12:19, knowing the true sense of the passage, accommodates it to another purpose; for having in view to exhort us to patience, he bids us to give place to God to take vengeance, because this office belongs to him; and this he proves by the testimony of Moses. But there is no reason why we should not turn a special declaration to a universal truth. Though then the design of Moses was to console the faithful, as they would have God as the avenger of wrongs done to them; yet we may always conclude from his words that it is the peculiar office of God to take vengeance on the ungodly. Nor does he pervert his testimony who hence proves that the contempt of God will not be unpunished; for he is a righteous judge who claims to himself the office of taking vengeance.

At the same time the Apostle might here also reason from the less to the greater, and in this manner: “God says that he will not suffer his people to be injured with impunity, and declares that he will surely be their avenger: If he suffers not wrongs done to men to be unpunished, will he not avenge his own? Has he so little or no care and concern for his own glory, as to connive at and pass by indignities offered to him?” But the former view is more simple and natural, — that the Apostle only shows that God will not be mocked with impunity, since it is his peculiar office to render to the ungodly what they have deserved. The quotation is literally neither from the Hebrew nor from the Sept., but is the same as quoted in Romans 12:19; which seems to show that Paul is the Author of both epistles. The Hebrew is, “Mine is vengeance and recompense;” and the Sept., “In the day vengeance will I recompense.” The sense is the same, though the words are different. — Ed.

The Lord shall judge his people. Here another and a greater difficulty arises; for the meaning of Moses seems not to agree with what here intended. The Apostle seems to have quoted this passage as though Moses had used the word punish, and not judge; but as it immediately follows by way of explanation, “He will be merciful to his saints,” it appears evident that to judge here is to act as a governor, according to its frequent meaning in the Hebrew; but this seems to have little to do with the present subject. Nevertheless he who weighs well all things will find that this passage is fitly and suitably adduced here; for God cannot govern the Church without purifying it, and without restoring to order the confusion that may be in it. Therefore this governing ought justly to be dreaded by hypocrites, who will then be punished for usurping a place among the faithful, and for perfidiously using the sacred name of God, when the master of the family undertakes himself the care of setting in order his own house. It is in this sense that God is said to arise to judge his people, that is, when he separates the truly godly from hypocrites, (Psalm 1:4;) and in Psalm 125:5, The original text referred to Ps 125:3, which seems to be directed more at the fact that the wicked will not persevere over the righteous, whereas Ps 125:5 refers to the wicked joining the “workers of iniquity,” and that “peace will be upon Israel”; neither are quite as explicit as the commentary in terms of the final destruction of the wicked, but in my humble opinion, verse 5 has more relevance.-fj. where the Prophet speaks of exterminating hypocrites, that they might no more dare to boast that they were of the Church, because God bore with them; he promises peace to Israel after having executed his judgment.

It was not then unreasonably that the apostle reminded them that God presided over his Church and omitted nothing necessary for its rightful government, in order that they might all learn carefully to keep themselves under his power, and remember that they had to render an account to their judge. See Appendix O 2.

He hence concludes that it is a fearful thing to fall into the hands of the living God. A mortal man, however incensed he may be, cannot carry his vengeance beyond death; but God’s power is not bounded by so narrow limits; besides, we often escape from men, but we cannot escape from God’s judgment. Who soever then considers that he has to do with God, must (except he be extremely stupid) really tremble and quake; nay, such an apprehension of God must necessarily absorb the whole man, so that no sorrows, or torments can be compared with it. In short, whenever our flesh allures us or we flatter ourselves by any means in our sins, this admonition alone ought to be sufficient to arouse us, that “it is a fearful thing to fall into to hands of the living God;” for his wrath is furnished with dreadful punishments which are to be forever.

However, the saying of David, when he exclaimed, that it was better to fall into Gods hands than into the hands of men, (2 Samuel 24:14,) seems to be inconsistent with what is said here. But this apparent inconsistency vanishes, when we consider that David, relying confidently on God’s mercy, chose him as his Judge rather than men; for though he knew that God was displeased with him, yet he felt confident that he would be reconciled to him; in himself, indeed, he was prostrate on the ground, but yet he was raised up by the promise of grace. As then he believed God not to be inexorable, there is no wonder that he dreaded his wrath less, than that of men; but the Apostle here speaks of God’s wrath as being dreadful to the reprobate, who being destitute of the hope of pardon, expect nothing but extreme severity, as they have already closed up against themselves the door of grace. And we know that God is set forth in various ways according to the character of those whom he addresses; and this is what David means when he says, “With the merciful thou wilt be merciful, and with the froward thou wilt be froward.” (Psalm 18:25-27.) The original text had Ps 18:27, but because the quote comes partly from the first half of verse 25, and partly from the last half of verse 26, and is emphasized by verse 27, I decided that all three verses should be referenced.-fj.

Hebrews Chapter 10:32-35

32. But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions;

32. Recordamini dierum superiorum, quibus illuminati multum certamen sustinuistis passionum;

33. Partly, whilst ye were made a gazingstock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used.

33. Partim dum probris et afflictionibus fuistis traducti, partim dum socii facti estis eorum qui sic conversabantur.

34. For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance.

34. Etenim vinculis meis compassi estis, et rapinam bonorum vestrorum suscepistit cum guidio, scientes vos habere meliorem substantiam in coelis et manentem:

35. Cast not away therefore your confidence, which hath great recompense of reward.

35. Ne abjiciatis igitur fiduciam vestram quae remunerationem magnam habet.

32. But call to remembrance, etc. In order to stimulate them, and to rouse their alacrity to go forward, he reminds them of the evidences of piety which they had previously manifested; for it is a shameful thing to begin well, and to faint in the middle of our course, and still more shameful to retrograde after having made great progress. The remembrance then of past warfare, if it had been carried on faithfully and diligently under the banner of Christ, is at length useful to us, not as a pretext for sloth, as though we had already served our time, but to render us more active in finishing the remaining part of our course. For Christ has not enlisted us on this condition, that we should after a few years ask for a discharge like soldiers who have served their time, but that we should pursue our warfare even to the end.

He further strengthens his exhortation by saying, that they had already performed great exploits at a time when they were as yet new recruits: the more shame then would it be to them, if now they fainted after having been long tried; for the word enlightened is to be limited to the time when they first enlisted under Christ, as though he had said, “As soon as ye were initiated into the faith of Christ, ye underwent hard and arduous contests; now practice ought to have rendered you stronger, so as to become more courageous.” He, however, at the same time reminds them, that it was through God’s favor that they believed, and not through their own strength; they were enlightened when immersed in darkness and without eyes to see, except light from above had shone upon them. Whenever then those things which we have done or suffered for Christ come to our minds, let them be to us so many goads to stir us on to higher attainments. “A great fight of affliction,” is rendered by Doddridge, “a great contest of sufferings;” by Macknight. “a great combat of afflictions;” and by Stuart, “a great contest with sufferings.” The last word may be deemed as the genitive case of the object, “a great contest as to sufferings;” or the word πολλὴν, may be rendered, “long contest as to sufferings.” Doddridge remarks that contest ὑπομέω is used to show the courage displayed. But “endure,” is in the case not the proper word, but “sustain,” If “endure” be retained, then we must give its secondary sense to ἄθλησιν, toil, labor, struggle; and so Schleusner does, “Ye endured the great toil of sufferings,” or, a great struggle with sufferings. — Ed

33. Partly, whilst ye were made, etc. We see who they were whom he addresses, even those whose faith had been proved by no common trials, and yet he refrains not from exhorting them to greater things. Let no man therefore deceive himself by self-flattery as though he had reached the goal, or had no need of incentives from others.

Now he says, that they had been made gazingstocks both by reproaches and afflictions, or exposed to public shame by reproaches and distresses, as though they were exposed on a public theater. The words may be rendered, “When ye were publicly exposed to reproaches and afflictions,” or, to revilings and persecutions. They were reproached with bad names, or reviled, and also oppressed and persecuted. — Ed. We hence learn that the persecutions which they had sustained were remarkably severe. But we ought especially to notice the latter clause, when he says that they became companions, or associates of the godly in their persecutions; for as it is Christ’s cause for which all the godly contend, and as it is what their contend for in common, whatever one of them suffers, all the rest ought to transfer, as it were, to themselves; and this is what ought by all means to be done by us, unless we would separate ourselves from Christ himself. The latter clause of this verse is rendered the same as in our version by Beza and Macknight, while Grotius, Doddridge, Stuart and Bloomfield, give in effect this rendering, “when ye became partakers (i.e., in sympathy, and in their losses) with those who were so treated.” It signifies, says Grotius, that they sympathized with their brethren in their calamities, and also succored them as far as they could by praying for them, and administering to their wants. In Matthew 23:30, κοινωνοὶ αὐτῶν is rendered, “partakers with them,” or sharers with them; and so it might be rendered here, “sharers with those who were so treated,” i.e., sharers in reproach and suffering. — Ed.

34. And took joyfully, The preceding clause is literally “For ye sympathized with my bonds.” There is a different reading, “For ye sympathized with the prisoners — δεσμίοις. The authority as to MSS. is nearly equal; and there is nothing decisive in the context. A similar phrase is in chapter 4:15. “who cannot sympathize with our infirmities.” Grotius, Hammond and Stuart, are in the text as it is, and also Bishop Jebb, and Bloomfield.

There is here a clear instance of an inverted order as to the subjects previously mentioned which often occur in the Prophets, and in other parts of Scripture. The last subject in the previous verse is here first referred to, and then the first. — Ed. etc. There is no doubt but as they were men who had feelings, the loss of their goods caused them grief; but yet their sorrow was such as did not prevent the joy of which the Apostle speaks. As poverty is deemed an evil, the plunder of their goods considered in itself touched them with grief; but as they looked higher, they found a cause for joy, which allayed whatever grief they felt. It is indeed thus necessary that our thoughts should be drawn away from the world, by looking at the heavenly recompense; nor do I say any other thing but what all the godly find to be the case by experience. And no doubt we joyfully embrace what we are persuaded will end in our salvation; and this persuasion the children of God doubtless have respecting the conflicts which they undertake for the glory of Christ. Hence carnal feelings never so prevail in overwhelming them with grief, but that with their minds raised up to heaven they emerge into spiritual joy.

And this is proved by what he subjoins, knowing that ye have in heaven a better and an enduring substance. Joyfully then did they endure the plundering of their goods, not because they were glad to find themselves plundered; but as their minds were fixed on the recompense, they easily forgot the grief occasioned by their present calamity. And indeed wherever there is a lively perception of heavenly things, the world with all its allurements is not so relished, that either poverty or shame can overwhelm our minds with grief. If then we wish to bear anything for Christ with patience and resigned minds, let us accustom ourselves to a frequent meditation on that felicity, in comparison with which all the good things of the world are nothing but refuse. Nor are we to pass by these words, “knowing that ye have”; Calvin leaves out ἐν ἑαυτοῖς, as the Vulg. does. The ἐν is deemed by most spurious, but most retain ἑαυτοῖς, though they do not connect it as in our version, with “knowing,” and render the clause thus, “knowing that you have for yourselves in heaven a better and an enduring substance,” or property or possession. The word for “substance” occurs only here, except in the plural number in Acts 2:45. It occurs often in the Sept., and stands for words in Hebrew, which signify substance, wealth, riches, possessions. — Ed for except one be fully persuaded that the inheritance which God has promised to his children belongs to him, all his knowledge will be cold and useless.

35. Cast not away, therefore, etc. He shows what especially makes us strong to persevere, even the retaining of confidence; for when that is lost, we lose the recompense set before us. It hence appears that confidence is the foundation of a godly and holy life. By mentioning reward, he diminishes nothing from the gratuitous promise of Salvation; for the faithful know that their labor is not vain in the Lord in such a way that they still rest on God’s mercy alone. But it has been often stated elsewhere how reward is not incompatible with the gratuitous imputation of righteousness.

Hebrews Chapter 10:36-39

36. For ye have need of patience, that, after ye have done the will of God, ye might receive the promise.

36. Patientiae enim opus habetis, ut quum voluntatem Dei feceritis obtineatis promissionem.

37. For yet a little while, and he that shall come will come, and will not tarry.

37. Adhuc enim pusillum temporis, quando qui venturus est veniet et non tardabit.

38. Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him.

38. Justus autem ex fide vivet, et si subductus fuerit non oblectabitur anima mea in eo.

39. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.

39. Nos autem non sumus subductionis in perditionem, sed fidei in acquisitionem animae.

36. For ye have need of patience, etc. He says that patience is necessary, not only because we have to endure to the end, but as Satan has innumerable arts by which he harasses us; and hence except we possess extraordinary patience, we shall a thousand times be broken down before we come to the half of our course. The inheritance of eternal life is indeed certain to us, but as life is like a race, we ought to go on towards the goal. But in our way there are many hindrances and difficulties, which not only delay us, but which would also stop our course altogether, except we had great firmness of mind to pass through them. Satan craftily suggests every kind of trouble in order to discourage us. In short, Christians will never advance two paces without fainting, except they are sustained by patience. Or, “patient waiting,” as rendered by Erasmus and Stuart, and not “perseverance,” as rendered by Macknight. They were to suffer patiently their trials, looking forward to their termination; and in order to encourage them patiently to endure, he reminds them in the next verse that it will only be for a very short time. — Ed. This then is the only way or means by which we can firmly and constantly advance; we shall not otherwise obey God, nor even enjoy the promised inheritance, which is here by metonymy called the “promise”.

37. For yet a little while, or, for yet a very little time, etc. That it may not be grievous to us to endure, he reminds us that the time will not be long. There is indeed nothing that avails more to sustain our minds, should they at any time become faint, than the hope of a speedy and near termination. As a general holds forth to his soldiers the prospect that the war will soon end, provided they hold out a little longer; so the Apostle reminds us that the Lord will shortly come to deliver us from all evils, provided our minds faint not through want of firmness.

And in order that this consolation might have more assurance and authority, he adduces the testimony of the Prophet Habakkuk. (Habakkuk 2:4.) But as he follows the Greek version, he departs somewhat from the words of the Prophet. I will first briefly explain what the Prophet says, and then we shall compare it with what the Apostle relates here.

When the Prophet had spoken of the dreadful overthrow of his own nation, being terrified by his prophecy, he had nothing to do but to quit as it were the world, and to betake himself to his watchtower; and his watchtower was the Word of God, by which he was raised as it were into heaven. Being thus placed in this station, he was bidden to write a new prophecy, which brought to the godly the hope of salvation. Yet as men are naturally unreasonable, and are so hasty in their wishes that they always think God tardy, whatever haste he may make, he told them that the promise would come without delay; at the same time he added, “If it tarries, wait for it.” By which he meant, that what God promises will never come so soon, but that it seems to us to tarry, according to an old proverb, “Even speed is delay to desire.” Then follow these words, “Behold, his soul that is lifted up is not upright in him; but the just shall live by his faith.” By these words he intimates that the ungodly, however they may be fortified by defenses, should not be able to stand, for there is no life of security but by faith. Let the unbelieving then fortify themselves as they please, they can find nothing in the whole world but what is fading, so that they must ever be subject to trembling; but their faith will never disappoint the godly, because it rests on God. This is the meaning of the Prophet.

Now the Apostle applies to God what Habakkuk said of the promise; but as God by fulfilling his promises in a manner shows what he is, as to the subject itself there is not much difference; nay, the Lord comes whenever he puts forth his hand to help us. The Apostle follows the Prophet in saying, That it would be shortly; because God defers not his help longer than it is expedient; for he does not by delaying time deceive us as men are wont to do; but he knows his own time which he suffers not to pass by without coming to our aid at the moment required. Now he says, He that cometh will come, and will not tarry. Here are two clauses: by the first we are taught that God will come to our aid, for he has promised; and by the second, that he will do so in due time, not later than he ought. It is evident from the manner in which the quotation is made, that the Apostle meant only to adapt to his own purpose the passage in Habakkuk; he does not quote it in the order in which it is found there, nor literally from the Hebrew, nor wholly so from the Sept. What is said in Habakkuk of the vision, he applies here to the Lord. Surely, such a use of a passage is legitimate.

The coming of Christ mentioned here, according to Mede, was his coming to destroy Jerusalem, and to put an end to the Jewish polity. If “the approaching day,” in verse 25, be considered to be that event then the same event is most probably referred to here. Besides, he speaks here of the enmity of the unbelieving Jews; and as our Savior represented the destruction of Jerusalem as a blessing to his people, it becomes still more probable that Christ’s coming to destroy that nation is intended. — Ed.

38. Now the just, etc. He means that patience is born of faith; and this is true, for we shall never be able to carry on our contests unless we are sustained by faith, even as, on the other hand, John truly declares, that our victory over the world is by faith. (1 John 5:4.) It is by faith that we ascend on high; that we leap over all the perils of this present life, and all its miseries and troubles; that we possess a quiet standing in the midst of storms and tempests. Then the Apostle announced this truth, that all who are counted just before God do not live otherwise than by faith. And the future tense of the verb live, betokens the perpetuity of this life. Let readers consult on this subject Romans 1:17, The Book has Ro 1:7, — an obvious typesetting error.-fj. and Galatians 3:11, where this passage is quoted.

But if any man draw back, etc. This is the rendering of עפלה elation, as used by the Prophet, for the words are, “Where there shall be elation or munition, the soul of that man shall not continue right in him.” The Apostle gives here the Greek version, which partly agrees with the words of the Prophet, and partly differs from them. For this drawing back differs but little, if anything, from that elation or pride with which the ungodly are inflated, since their refractory opposition to God proceeds from that false confidence with which they are inebriated; for hence it is that they renounce his authority and promise themselves a quiet state, free from all evil. They may be said, then, to draw back, when they set up defenses of this kind, by which they drive away every fear of God and reverence for his name. And thus by this expression is intimated the power of faith no less than the character of impiety; for pride is impiety, because it renders not to God the honor due to him, by rendering man obedient to him. From self­security, insolence, and contempt, it comes that as long as it is well with the wicked, they dare, as one has said, to insult the clouds. But since nothing is more contrary to faith than this drawing back, for the true character of faith is, that it draws a man unto submission to God when drawn back by his own sinful nature.

The other clause, “He will not please my soul,” or as I have rendered it more fully, “My soul shall not delight in him,” is to be taken as the expression of the Apostle’s feeling; for it was not his purpose to quote exactly the words of the Prophet, but only to refer to the passage to invite readers to a closer examination of it. This verse, with the exception of the two clauses being inverted, and of my being not added to “faith,” is literally the same with the Sept. But the last clause here and the first in Habakkuk, differs in words materially from the Hebrew, according to the received text. There are two MSS. which give עלפה instead of עפלה, a transposition of two letters. If not exactly in words. The Hebrew, then, would be as follows —

Behold the fainting! Not right is his soul within him; But the righteousness by his faith shall he live.

The fainting i.e., as to faith and he who “draws back,” or withdraws through fear, as the verb means, are descriptive of the same character. To persevere in expecting the fulfillment of a promise, is the subject in Habakkuk and also in this passage. And then, that the soul of the fainting is not right, is the same as to say that such a soul is not what God approves.

A theological dispute has arisen, though unnecessarily, from the construction of the last clause in this verse. The introduction of “any one,” or any man, has been objected to, and that it ought to be “but if he,” i.e., “the righteousness” draw back, etc. The probability is, that as “anyone” should not be ascribed to Beza, for Pagininus and others had done so before him. However, the doctrine of perseverance is in no way imperiled by leaving out “any one.” The Bible is full of this mode of addressing Christians, and yet the Bible assures us that the sheep of Christ shall never perish. Warnings and admonitions are the very means which God employs to secure the final salvation of his people; and to conclude from such warnings that they may finally fall away, is by no means a legitimate argument. — Ed.

39. But we are not of them which draw back, etc. The Apostle made a free use of the Greek version, which was most suitable to the doctrine which he was discussing; and he now wisely applies it. He had before warned them, lest by forsaking the Church they should alienate themselves from the faith and the grace of Christ; he now teaches them that they had been called for this end, that they might not draw back. And he again sets faith and drawing back in opposition the one to the other, and also the preservation of the soul to its perdition.

Now let it be noticed that this truth belongs also to us, for we, whom God has favored with the light of the Gospel, ought to acknowledge that we have been called in order that we may advance more and more in our obedience to God, and strive constantly to draw nearer to him. This is the real preservation of the soul, for by so doing we shall escape eternal perdition.

CHAPTER 11

Hebrews Chapter 11:1

1. Now faith is the substance of things hoped for, the evidence of things not seen.

1. Porro fides est rerum sperandarum substantia, demonstratio eorum quae non videntur.

CHAPTER 10

He 10:1-39. Conclusion of the Foregoing Argument. The Yearly Recurring Law Sacrifices Cannot Perfect the Worshipper, but Christ's Once-for-all Offering Can.

Instead of the daily ministry of the Levitical priests, Christ's service is perfected by the one sacrifice, whence He now sits on the right hand of God as a Priest-King, until all His foes shall be subdued unto Him. Thus the new covenant (He 8:8-12) is inaugurated, whereby the law is written on the heart, so that an offering for sin is needed no more. Wherefore we ought to draw near the Holiest in firm faith and love; fearful of the awful results of apostasy; looking for the recompense to be given at Christ's coming.

1. Previously the oneness of Christ's offering was shown; now is shown its perfection as contrasted with the law sacrifices.

having--inasmuch as it has but "the shadow, not the very image," that is, not the exact likeness, reality, and full revelation, such as the Gospel has. The "image" here means the archetype (compare He 9:24), the original, solid image [Bengel] realizing to us those heavenly verities, of which the law furnished but a shadowy outline before. Compare 2Co 3:13, 14, 18; the Gospel is the very setting forth by the Word and Spirit of the heavenly realities themselves, out of which it (the Gospel) is constructed. So Alford. As Christ is "the express image (Greek, 'impress') of the Father's person" (He 1:3), so the Gospel is the heavenly verities themselves manifested by revelation--the heavenly very archetype, of which the law was drawn as a sketch, or outline copy (He 8:5). The law was a continual process of acted prophecy, proving the divine design that its counterparts should come; and proving the truth of those counterparts when they came. Thus the imperfect and continued expiatory sacrifices before Christ foretend, and now prove, the reality of, Christ's one perfect antitypical expiation.

good things to come--(He 9:11); belonging to "the world (age) to come." Good things in part made present by faith to the believer, and to be fully realized hereafter in actual and perfect enjoyment. Lessing says, "As Christ's Church on earth is a prediction of the economy of the future life, so the Old Testament economy is a prediction of the Christian Church." In relation to the temporal good things of the law, the spiritual and eternal good things of the Gospel are "good things to come." Col 2:17 calls legal ordinances "the shadow," and Christ "the body."

never--at any time (He 10:11).

with those sacrifices--rather, "with the same sacrifices.

year by year--This clause in the Greek refers to the whole sentence, not merely to the words "which they the priests offered" (Greek, "offer"). Thus the sense is, not as English Version, but, the law year by year, by the repetition of the same sacrifices, testifies its inability to perfect the worshippers; namely, on the YEARLY day of atonement. The "daily" sacrifices are referred to, He 10:11.

continually--Greek, "continuously," implying that they offer a toilsome and ineffectual "continuous" round of the "same" atonement-sacrifices recurring "year by year."

comers thereunto--those so coming unto God, namely, the worshippers (the whole people) coming to God in the person of their representative, the high priest.

perfect--fully meet man's needs as to justification and sanctification (see on He 9:9).

2. For--if the law could, by its sacrifices, have perfected the worshippers.

they--the sacrifices.

once purged--IF they were once for all cleansed (He 7:27).

conscience--"consciousness of sin" (He 9:9).

3. But--so far from those sacrifices ceasing to be offered (He 10:2).

in, &c.--in the fact of their being offered, and in the course of their being offered on the day of atonement. Contrast He 10:17.

a remembrance--a recalling to mind by the high priest's confession, on the day of atonement, of the sins both of each past year and of all former years, proving that the expiatory sacrifices of former years were not felt by men's consciences to have fully atoned for former sins; in fact, the expiation and remission were only legal and typical (He 10:4, 11). The Gospel remission, on the contrary, is so complete, that sins are "remembered no more" (He 10:17) by God. It is unbelief to "forget" this once-for-all purgation, and to fear on account of "former sins" (2Pe 1:9). The believer, once for all bathed, needs only to "wash" his hands and "feet" of soils, according as he daily contracts them, in Christ's blood (Joh 13:10).

4. For, &c.--reason why, necessarily, there is a continually recurring "remembrance of sins" in the legal sacrifices (He 10:3). Typically, "the blood of bulls," &c., sacrificed, had power; but it was only in virtue of the power of the one real antitypical sacrifice of Christ; they had no power in themselves; they were not the instrument of perfect vicarious atonement, but an exhibition of the need of it, suggesting to the faithful Israelite the sure hope of coming redemption, according to God's promise.

take away--"take off." The Greek, He 10:11, is stronger, explaining the weaker word here, "take away utterly." The blood of beasts could not take away the sin of man. A MAN must do that (see on He 9:12-14).

5. Christ's voluntary self offering, in contrast to those inefficient sacrifices, is shown to fulfill perfectly "the will of God" as to our redemption, by completely atoning "for (our) sins."

Wherefore--seeing that a nobler than animal sacrifices was needed to "take away sins."

when he cometh--Greek, "coming." The time referred to is the period before His entrance into the world, when the inefficiency of animal sacrifices for expiation had been proved [Tholuck]. Or, the time is that between Jesus' first dawning of reason as a child, and the beginning of His public ministry, during which, being ripened in human resolution, He was intently devoting Himself to the doing of His Father's will [Alford]. But the time of "coming" is present; not "when He had come," but "when coming into the world"; so, in order to accord with Alford's view, "the world" must mean His PUBLIC ministry: when coming, or about to come, into public. The Greek verbs are in the past: "sacrifice ... Thou didst not wish, but a body Thou didst prepare for Me"; and, "Lo, I am come." Therefore, in order to harmonize these times, the present coming, or about to come, with the past, "A body Thou didst prepare for Me," we must either explain as Alford, or else, if we take the period to be before His actual arrival in the world (the earth) or incarnation, we must explain the past tenses to refer to God's purpose, which speaks of what He designed from eternity as though it were already fulfilled. "A body Thou didst prepare in Thy eternal counsel." This seems to me more likely than explaining "coming into the world," "coming into public," or entering on His public ministry. David, in the fortieth Psalm (here quoted), reviews his past troubles and God's having delivered him from them, and his consequent desire to render willing obedience to God as more acceptable than sacrifices; but the Spirit puts into his mouth language finding its partial application to David, and its full realization only in the divine Son of David. "The more any son of man approaches the incarnate Son of God in position, or office, or individual spiritual experience, the more directly may his holy breathings in the power of Christ's Spirit be taken as utterances of Christ Himself. Of all men, the prophet-king of Israel resembled and foreshadowed Him the most" [Alford].

a body hast thou prepared me--Greek, "Thou didst fit for Me a body." "In Thy counsels Thou didst determine to make for Me a body, to be given up to death as a sacrificial victim" [Wahl]. In the Hebrew, Psa 40:6, it is "mine ears hast thou opened," or "dug." Perhaps this alludes to the custom of boring the ear of a slave who volunteers to remain under his master when he might be free. Christ's assuming a human body, in obedience to the Father's will, in order to die the death of a slave (He 2:14), was virtually the same act of voluntary submission to service as that of a slave suffering his ear to be bored by his master. His willing obedience to the Father's will is what is dwelt on as giving especial virtue to His sacrifice (He 10:7, 9, 10). The preparing, or fitting of a body for Him, is not with a view to His mere incarnation, but to His expiatory sacrifice (He 10:10), as the contrast to "sacrifice and offering" requires; compare also Ro 7:4; Ep 2:16; Col 1:22. More probably "opened mine ears" means opened mine inward ear, so as to be attentively obedient to what God wills me to do, namely, to assume the body He has prepared for me for my sacrifice, so Job 33:16, Margin; Job 36:10 (doubtless the boring of a slave's "ear" was the symbol of such willing obedience); Is 50:5, "The Lord God hath opened mine ear," that is, made me obediently attentive as a slave to his master. Others somewhat similarly explain, "Mine ears hast thou digged," or "fashioned," not with allusion to Ex 21:6, but to the true office of the ear--a willing, submissive attention to the voice of God (Is 50:4, 5). The forming of the ear implies the preparation of the body, that is, the incarnation; this secondary idea, really in the Hebrew, though less prominent, is the one which Paul uses for his argument. In either explanation the idea of Christ taking on Him the form, and becoming obedient as a servant, is implied. As He assumed a body in which to make His self-sacrifice, so ought we present our bodies a living sacrifice (Ro 12:1).

6. burnt offerings--Greek, "whole burnt offerings."

thou hast had no pleasure--as if these could in themselves atone for sin: God had pleasure in (Greek, "approved," or "was well pleased with") them, in so far as they were an act of obedience to His positive command under the Old Testament, but not as having an intrinsic efficacy such as Christ's sacrifice had. Contrast Mt 3:17.

7. I come--rather, "I am come" (see on He 10:5). "Here we have the creed, as it were, of Jesus: 'I am come to fulfil the law,' Mt 5:17; to preach, Mr 1:38; to call sinners to repentance, Lu 5:32; to send a sword and to set men at variance, Mt 10:34, 35; I came down from heaven to do the will of Him that sent me, Joh 6:38, 39 (so here, Psa 40:7, 8); I am sent to the lost sheep of the house of Israel, Mt 15:24; I am come into this world for judgment, Joh 9:39; I am come that they might have life, and might have it more abundantly, Joh 10:10; to save what had been lost, Mt 18:11; to seek and to save that which was lost, Lu 19:10; compare 1Ti 1:15; to save men's lives, Lu 9:56; to send fire on the earth, Lu 12:49; to minister, Mt 20:28; as "the Light," Joh 12:46; to bear witness unto the truth, Joh 18:37. See, reader, that thy Saviour obtain what He aimed at in thy case. Moreover, do thou for thy part say, why thou art come here? Dost thou, then, also, do the will of God? From what time? and in what way?" [Bengel]. When the two goats on the day of atonement were presented before the Lord, that goat on which the lot of the Lord should fall was to be offered as a sin offering; and that lot was lifted up on high in the hand of the high priest, and then laid upon the head of the goat which was to die; so the hand of God determined all that was done to Christ. Besides the covenant of God with man through Christ's blood, there was another covenant made by the Father with the Son from eternity. The condition was, "If He shall make His soul an offering for sin, He shall see His seed," &c. (Is 53:10). The Son accepted the condition, "Lo, I come to do Thy will, O God" [Bishop Pearson]. Oblation, intercession, and benediction, are His three priestly offices.

in the volume, &c.--literally, "the roll": the parchment manuscript being wrapped around a cylinder headed with knobs. Here, the Scripture "volume" meant is the fortieth Psalm. "By this very passage 'written of Me,' I undertake to do Thy will [namely, that I should die for the sins of the world, in order that all who believe may be saved, not by animal sacrifices, He 10:6, but by My death]." This is the written contract of Messiah (compare Ne 9:38), whereby He engaged to be our surety. So complete is the inspiration of all that is written, so great the authority of the Psalms, that what David says is really what Christ then and there said.

8. he--Christ.

Sacrifice, &c.--The oldest manuscripts read, "Sacrifices and offerings" (plural). This verse combines the two clauses previously quoted distinctly, He 10:5, 6, in contrast to the sacrifice of Christ with which God was well pleased.

9. Then said he--"At that time (namely, when speaking by David's mouth in the fortieth Psalm) He hath said." The rejection of the legal sacrifices involves, as its concomitant, the voluntary offer of Jesus to make the self-sacrifice with which God is well pleased (for, indeed, it was God's own "will" that He came to do in offering it: so that this sacrifice could not but be well pleasing to God).

I come--"I am come."

taketh away--"sets aside the first," namely, "the legal system of sacrifices" which God wills not.

the second--"the will of God" (He 10:7, 9) that Christ should redeem us by His self-sacrifice.

10. By--Greek, "In." So "in," and "through," occur in the same sentence, 1Pe 1:22, "Ye have purified your souls in obeying the truth through the Spirit." Also, 1Pe 1:5, in the Greek. The "in (fulfilment of) which will" (compare the use of in, Ep 1:6, "wherein [in which grace] He hath made us accepted, in the Beloved"), expresses the originating cause; "THROUGH the offering ... of Christ," the instrumental or mediatory cause. The whole work of redemption flows from "the will" of God the Father, as the First Cause, who decreed redemption from before the foundation of the world. The "will" here (boulema) is His absolute sovereign will. His "good will" (eudokia) is a particular aspect of it.

are sanctified--once for all, and as our permanent state (so the Greek). It is the finished work of Christ in having sanctified us (that is, having translated us from a state of unholy alienation into a state of consecration to God, having "no more conscience of sin," He 10:2) once for all and permanently, not the process of gradual sanctification, which is here referred to.

the body--"prepared" for Him by the Father (He 10:5). As the atonement, or reconciliation, is by the blood of Christ (Le 17:11), so our sanctification (consecration to God, holiness and eternal bliss) is by the body of Christ (Col 1:22). Alford quotes the Book of Common Prayer Communion Service, "that our sinful bodies may be made clean by His body, and our souls washed through His most precious blood."

once for all--(He 7:27; 9:12, 26, 28; 10:12, 14).

11. And--a new point of contrast; the frequent repetition of the sacrifices.

priest--The oldest manuscripts read, "high priest." Though he did not in person stand "daily" offering sacrifices, he did so by the subordinate priests of whom, as well as of all Israel, he was the representative head. So "daily" is applied to the high priests (He 7:27).

standeth--the attitude of one ministering; in contrast to "sat down on the right hand of God," He 10:12, said of Christ; the posture of one being ministered to as a king.

which--Greek, "the which," that is, of such a kind as.

take away--utterly; literally, "strip off all round." Legal sacrifices might, in part, produce the sense of forgiveness, yet scarcely even that (see on He 10:4); but entirely to strip off one's guilt they never could.

12. this man--emphatic (He 3:3).

for ever--joined in English Version with "offered one sacrifice"; offered one sacrifice, the efficacy of which endures for ever; literally. "continuously," (compare He 10:14). "The offering of Christ, once for all made, will continue the one and only oblation for ever; no other will supersede it" [Bengel]. The mass, which professes to be the frequent repetition of one and the same sacrifice of Christ's body, is hence disproved. For not only is Christ's body one, but also His offering is one, and that inseparable from His suffering (He 9:26). The mass would be much the same as the Jewish sacrifices which Paul sets aside as abrogated, for they were anticipations of the one sacrifice, just as Rome makes masses continuations of it, in opposition to Paul's argument. A repetition would imply that the former once-for-all offering of the one sacrifice was imperfect, and so would be dishonoring to it (He 10:2, 18). He 10:14, on the contrary, says, "He hath PERFECTED FOR EVER them that are sanctified." If Christ offered Himself at the last supper, then He offered Himself again on the cross, and there would be two offerings; but Paul says there was only one, once for all. Compare Note, see on He 9:26. English Version is favored by the usage in this Epistle, of putting the Greek "for ever" after that which it qualifies. Also, "one sacrifice for ever," stands in contrast to "the same sacrifices oftentimes" (He 10:11). Also, 1Co 15:25, 28, agrees with He 10:12, 13, taken as English Version, not joining, as Alford does, "for ever" with "sat down," for Jesus is to give up the mediatorial throne "when all things shall be subdued unto Him," and not to sit on it for ever.

13. expecting--"waiting." Awaiting the execution of His Father's will, that all His foes should be subjected to Him. The Son waits till the Father shall "send Him forth to triumph over all His foes." He is now sitting at rest (He 10:12), invisibly reigning, and having His foes virtually, by right of His death, subject to Him. His present sitting on the unseen throne is a necessary preliminary to His coming forth to subject His foes openly. He shall then come forth to a visibly manifested kingdom and conquest over His foes. Thus He fulfils Psa 110:1. This agrees with 1Co 15:23-28. He is, by His Spirit and His providence, now subjecting His foes to Him in part (Psa 110:1-7). The subjection of His foes fully shall be at His second advent, and from that time to the general judgment (Re 19:1-20:15); then comes the subjection of Himself as Head of the Church to the Father (the mediatorial economy ceasing when its end shall have been accomplished), that God may be all in all. Eastern conquerors used to tread on the necks of the vanquished, as Joshua did to the five kings. So Christ's total and absolute conquest at His coming is symbolized.

be made his footstool--literally, "be placed (rendered) footstool of His feet."

his enemies--Satan and Death, whose strength consists in "sin"; this being taken away (He 10:12), the power of the foes is taken away, and their destruction necessarily follows.

14. For--The sacrifice being "for ever" in its efficacy (He 10:12) needs no renewal.

them that are sanctified--rather as Greek, "them that are being sanctified." The sanctification (consecration to God) of the elect (1Pe 1:2) believers is perfect in Christ once for all (see on He 10:10). (Contrast the law, He 7:19; 9:9; 10:1). The development of that sanctification is progressive.

15. The Greek, has "moreover," or "now."

is a witness--of the truth which I am setting forth. The Father's witness is given He 5:10. The Son's, He 10:5. Now is added that of the Holy Spirit, called accordingly "the Spirit of grace," He 10:29. The testimony of all Three leads to the same conclusion (He 10:18).

for after that he had said before--The conclusion to the sentence is in He 10:17, "After He had said before, This is the covenant that I will make with them (with the house of Israel, He 8:10; here extended to the spiritual Israel) ... saith the Lord; I will put (literally, 'giving,' referring to the giving of the law; not now as then, giving into the hands, but giving) My laws into their hearts ('mind,' He 8:10) and in their minds ('hearts,' He 8:10); I will inscribe (so the Greek) them (here He omits the addition quoted in He 8:10, 11, I will be to them a God ... and they shall not teach every man his neighbor ...), and (that is, after He had said the foregoing, He then adds) their sins ... will I remember no more." The great object of the quotation here is to prove that, there being in the Gospel covenant, "REMISSION of sins" (He 10:17), there is no more need of a sacrifice for sins. The object of the same quotation in He 8:8-13 is to show that, there being a "NEW covenant," the old is antiquated.

18. where remission of these is--as there is under the Gospel covenant (He 10:17). "Here ends the finale (He 10:1-18) of the great tripartite arrangement (He 7:1-25; 7:26-9:12; 9:13-10:18) of the middle portion of the Epistle. Its great theme was Christ a High Priest for ever after the order of Melchisedec. What it is to be a high priest after the order of Melchisedec is set forth, He 7:1-25, as contrasted with the Aaronic order. That Christ, however, as High Priest, is Aaron's antitype in the true holy place, by virtue of His self-sacrifice here on earth, and Mediator of a better covenant, whose essential character the old only typified, we learn, He 7:26-9:12. And that Christ's self-sacrifice, offered through the Eternal Spirit, is of everlasting power, as contrasted with the unavailing cycle of legal offerings, is established in the third part, He 9:13-10:18; the first half of this last portion [He 9:13-28], showing that both our present possession of salvation, and our future completion of it, are as certain to us as that He is with God, ruling as a Priest and reigning as a King, once more to appear, no more as a bearer of our sins, but in glory as a Judge. The second half, He 10:1-18, reiterating the main position of the whole, the High Priesthood of Christ, grounded on His offering of Himself--its kingly character its eternal accomplishment of its end, confirmed by Psalms 40 and 110 and Jeremiah 31" [Delitzsch in Alford].

19. Here begins the third and last division of the Epistle; our duty now while waiting for the Lord's second advent. Resumption and expansion of the exhortation (He 4:14-16; compare He 10:22, 23 here) wherewith he closed the first part of the Epistle, preparatory to his great doctrinal argument, beginning at He 7:1.

boldness--"free confidence," grounded on the consciousness that our sins have been forgiven.

to enter--literally, "as regards the entering."

by--Greek, "in"; it is in the blood of Jesus that our boldness to enter is grounded. Compare Ep 3:12, "In whom we have boldness and access with confidence." It is His having once for all entered as our Forerunner (He 6:20) and High Priest (He 10:21), making atonement for us with His blood, which is continually there (He 12:24) before God, that gives us confident access. No priestly caste now mediates between the sinner and his Judge. We may come boldly with loving confidence, not with slavish fear, directly through Christ, the only mediating Priest. The minister is not officially nearer God than the layman; nor can the latter serve God at a distance or by deputy, as the natural man would like. Each must come for himself, and all are accepted when they come by the new and living way opened by Christ. Thus all Christians are, in respect to access directly to God, virtually high priests (Re 1:6). They draw nigh in and through Christ, the only proper High Priest (He 7:25).

20. which, &c.--The antecedent in the Greek is "the entering"; not as English Version, "way." Translate, "which (entering) He has consecrated (not as though it were already existing, but has been the first to open, INAUGURATED as a new thing; see on He 9:18, where the Greek is the same) for us (as) a new (Greek, 'recent'; recently opened, Ro 16:25, 26) and living way" (not like the lifeless way through the law offering of the blood of dead victims, but real, vital, and of perpetual efficacy, because the living and life-giving Saviour is that way. It is a living hope that we have, producing not dead, but living, works). Christ, the first-fruits of our nature, has ascended, and the rest is sanctified thereby. "Christ's ascension is our promotion; and whither the glory of the Head hath preceded, thither the hope of the body, too, is called" [Leo].

the veil--As the veil had to be passed through in order to enter the holiest place, so the weak, human suffering flesh (He 5:7) of Christ's humanity (which veiled His God head) had to be passed through by Him in entering the heavenly holiest place for us; in putting off His rent flesh, the temple veil, its type, was simultaneously rent from top to bottom (Mt 27:51). Not His body, but His weak suffering flesh, was the veil; His body was the temple (Joh 2:19).

21. high priest--As a different Greek term (archiereus) is used always elsewhere in this Epistle for "high priest," translate as Greek here, "A Great Priest"; one who is at once King and "Priest on His throne" (Zec 6:13); a royal Priest, and a priestly King.

house of God--the spiritual house, the Church, made up of believers, whose home is heaven, where Jesus now is (He 12:22, 23). Thus, by "the house of God," over which Jesus is, heaven is included in meaning, as well as the Church, whose home it is.

22. (He 4:16; 7:19.)

with a true heart--without hypocrisy; "in truth, and with a perfect heart"; a heart thoroughly imbued with "the truth" (He 10:26).

full assurance--(He 6:11); with no doubt as to our acceptance when coming to God by the blood of Christ. As "faith" occurs here, so "hope," and "love," He 10:23, 24.

sprinkled from--that is, sprinkled so as to be cleansed from.

evil conscience--a consciousness of guilt unatoned for, and uncleansed away (He 10:2; He 9:9). Both the hearts and the bodies are cleansed. The legal purifications were with blood of animal victims and with water, and could only cleanse the flesh (He 9:13, 21). Christ's blood purifies the heart and conscience. The Aaronic priest, in entering the holy place, washed with water (He 9:19) in the brazen laver. Believers, as priests to God, are once for all washed in BODY (as distinguished from "hearts") at baptism. As we have an immaterial, and a material nature, the cleansing of both is expressed by "hearts" and "body," the inner and the outer man; so the whole man, material and immaterial. The baptism of the body, however, is not the mere putting away of material filth, nor an act operating by intrinsic efficacy, but the sacramental seal, applied to the outer man, of a spiritual washing (1Pe 3:21). "Body" (not merely "flesh," the carnal part, as 2Co 7:1) includes the whole material man, which needs cleansing, as being redeemed, as well as the soul. The body, once polluted with sin, is washed, so as to be fitted like Christ's holy body, and by His body, to be spiritually a pure and living offering. On the "pure water," the symbol of consecration and sanctification, compare Joh 19:34; 1Co 6:11; 1Jo 5:6; Eze 36:25. The perfects "having ... hearts sprinkled ... body (the Greek is singular) washed," imply a continuing state produced by a once-for-all accomplished act, namely, our justification by faith through Christ's blood, and consecration to God, sealed sacramentally by the baptism of our body.

23. (He 3:6, 14; 4:14.)

profession--Greek, "confession."

our faith--rather as Greek, "our hope"; which is indeed faith exercised as to the future inheritance. Hope rests on faith, and at the same time quickens faith, and is the ground of our bold confession (1Pe 3:15). Hope is similarly (He 10:22) connected with purification (1Jo 3:3).

without wavering--without declension (He 3:14), "steadfast unto the end."

he--God is faithful to His promises (He 6:17, 18; 11:11; 12:26, 28; 1Co 1:9; 10:13; 1Th 5:24; 2Th 3:3; see also Christ's promise, Joh 12:26); but man is too often unfaithful to his duties.

24. Here, as elsewhere, hope and love follow faith; the Pauline triad of Christian graces.

consider--with the mind attentively fixed on "one another" (see on He 3:1), contemplating with continual consideration the characters and wants of our brethren, so as to render mutual help and counsel. Compare "consider," Psa 41:1, and He 12:15, "(All) looking diligently lest any fail of the grace of God."

to provoke--Greek, "with a view to provoking unto love," instead of provoking to hatred, as is too often the case.

25. assembling of ourselves together--The Greek, "episunagoge," is only found here and 2Th 2:1 (the gathering together of the elect to Christ at His coming, Mt 24:31). The assembling or gathering of ourselves for Christian communion in private and public, is an earnest of our being gathered together to Him at His appearing. Union is strength; continual assemblings together beget and foster love, and give good opportunities for "provoking to good works," by "exhorting one another" (He 3:13). Ignatius says, "When ye frequently, and in numbers meet together, the powers of Satan are overthrown, and his mischief is neutralized by your likemindedness in the faith." To neglect such assemblings together might end in apostasy at last. He avoids the Greek term "sunagoge," as suggesting the Jewish synagogue meetings (compare Re 2:9).

as the manner of some is--"manner," that is, habit, custom. This gentle expression proves he is not here as yet speaking of apostasy.

the day approaching--This, the shortest designation of the day of the Lord's coming, occurs elsewhere only in 1Co 3:13; a confirmation of the Pauline authorship of this Epistle. The Church being in all ages kept uncertain how soon Christ is coming, the day is, and has been, in each age, practically always near; whence, believers have been called on always to be watching for it as nigh at hand. The Hebrews were now living close upon One of those great types and foretastes of it, the destruction of Jerusalem (Mt 24:1, 2), "the bloody and fiery dawn of the great day; that day is the day of days, the ending day of all days, the settling day of all days, the day of the promotion of time into eternity, the day which, for the Church, breaks through and breaks off the night of the present world" [Delitzsch in Alford].

26. Compare on this and following verses, He 6:4, &c. There the warning was that if there be not diligence in progressing, a falling off will take place, and apostasy may ensue: here it is, that if there be lukewarmness in Christian communion, apostasy may ensue.

if we sin--Greek present participle: if we be found sinning, that is, not isolated acts, but a state of sin [Alford]. A violation not only of the law, but of the whole economy of the New Testament (He 10:28, 29).

wilfully--presumptuously, Greek "willingly." After receiving "full knowledge (so the Greek, compare 1Ti 2:4) of the truth," by having been "enlightened," and by having "tasted" a certain measure even of grace of "the Holy Ghost" (the Spirit of truth, Joh 14:17; and "the Spirit of grace," He 10:29): to fall away (as "sin" here means, He 3:12, 17; compare He 6:6) and apostatize (He 3:12) to Judaism or infidelity, is not a sin of ignorance, or error ("out of the way," the result) of infirmity, but a deliberate sinning against the Spirit (He 10:29; He 5:2): such sinning, where a consciousness of Gospel obligations not only was, but is present: a sinning presumptuously and preseveringly against Christ's redemption for us, and the Spirit of grace in us. "He only who stands high can fall low. A lively reference in the soul to what is good is necessary in order to be thoroughly wicked; hence, man can be more reprobate than the beasts, and the apostate angels than apostate man" [Tholuck].

remaineth no more sacrifice--For there is but ONE Sacrifice that can atone for sin; they, after having fully known that sacrifice, deliberately reject it.

27. a certain--an extraordinary and indescribable. The indefiniteness, as of something peculiar of its kind, makes the description the more terrible (compare Greek, Jas 1:18).

looking for--"expectation": a later sense of the Greek. Alford strangely translates, as the Greek usually means elsewhere, "reception." The transition is easy from "giving a reception to" something or someone, to "looking for." Contrast the "expecting" (the very same Greek as here), He 10:13, which refutes Alford.

fiery indignation--literally, "zeal of fire." Fire is personified: glow or ardor of fire, that is, of Him who is "a consuming fire."

devour--continually.

28. Compare He 2:2, 3; 12:25.

despised--"set at naught" [Alford]: utterly and heinously violated, not merely some minor detail, but the whole law and covenant; for example, by idolatry (De 17:2-7). So here apostasy answers to such an utter violation of the old covenant.

died--Greek, "dies": the normal punishment of such transgression, then still in force.

without mercy--literally, "mercies": removal out of the pale of mitigation, or a respite of his doom.

under--on the evidence of.

29. sorer--Greek, "worse," namely, "punishment" (literally, "vengeance") than any mere temporal punishment of the body.

suppose ye--an appeal to the Hebrews' reason and conscience.

thought worthy--by God at the judgment.

trodden under foot the Son of God--by "wilful" apostasy. So he treads under foot God Himself who "glorified His Son as an high priest" (He 5:5; 6:6).

an unholy thing--literally, "common," as opposed to "sanctified." No better than the blood of a common man, thus involving the consequence that Christ, in claiming to be God, was guilty of blasphemy, and so deserved to die!

wherewith he was sanctified--for Christ died even for him. "Sanctified," in the fullest sense, belongs only to the saved elect. But in some sense it belongs also to those who have gone a far way in Christian experience, and yet fall away at last. The higher such a one's past Christian experiences, the deeper his fall.

done despite unto--by repelling in fact: as "blasphemy" is despite in words (Mr 3:29). "Of the Jews who became Christians and relapsed to Judaism, we find from the history of Uriel Acosta, that they required a blasphemy against Christ. 'They applied to Him epithets used against Molech the adulterous branch,' &c." [Tholuck].

the Spirit of grace--the Spirit that confers grace. "He who does not accept the benefit, insults Him who confers it. He hath made thee a son: wilt thou become a slave? He has come to take up His abode with thee; but thou art introducing evil into thyself" [Chrysostom]. "It is the curse of evil eternally to propagate evil: so, for him who profanes the Christ without him, and blasphemes the Christ within him, there is subjectively no renewal of a change of mind (He 6:6), and objectively no new sacrifice for sins" (He 10:26) [Tholuck].

30. him--God, who enters no empty threats.

Vengeance belongeth unto me--Greek, "To Me belongeth vengeance": exactly according with Paul's quotation, Ro 12:19, of the same text.

Lord shall judge his people--in grace, or else anger, according as each deserves: here, "judge," so as to punish the reprobate apostate; there, "judge," so as to interpose in behalf of, and save His people (De 32:36).

31. fearful ... to fall into the hands--It is good like David to fall into the hands of God, rather than man, when one does so with filial faith in his father's love, though God chastises him. "It is fearful" to fall into His hands as a reprobate and presumptuous sinner doomed to His just vengeance as Judge (He 10:27).

living God--therefore able to punish for ever (Mt 10:28).

32. As previously he has warned them by the awful end of apostates, so here he stirs them up by the remembrance of their own former faith, patience, and self-sacrificing love. So Re 2:3, 4.

call to remembrance--habitually: so the present tense means.

illuminated--"enlightened": come to "the knowledge of the truth" (He 10:26) in connection with baptism (see on He 6:4). In spiritual baptism, Christ, who is "the Light," is put on. "On the one hand, we are not to sever the sign and the grace signified where the sacrifice truly answers its designs; on the other, the glass is not to be mistaken for the liquor, nor the sheath for the sword" [Bengel].

fight of--that is, consisting of afflictions.

33. The persecutions here referred to seem to have been endured by the Hebrew Christians at their first conversion, not only in Palestine, but also in Rome and elsewhere, the Jews in every city inciting the populace and the Roman authorities against Christians.

gazing-stock--as in a theater (so the Greek): often used as the place of punishment in the presence of the assembled multitudes. Ac 19:29; 1Co 4:9, "Made a theatrical spectacle to the world."

ye became--of your own accord: attesting your Christian sympathy with your suffering brethren.

companions of--sharers in affliction with.

34. ye had compassion on me in my bonds--The oldest manuscripts and versions omit "me," and read, "Ye both sympathized with those in bonds (answering to the last clause of He 10:33; compare He 13:3, 23; 6:10), and accepted (so the Greek is translated in He 11:35) with joy (Jas 1:2; joy in tribulations, as exercising faith and other graces, Ro 5:3; and the pledge of the coming glory, Mt 5:12) the plundering of your (own) goods (answering to the first clause of He 10:33)."

in yourselves--The oldest manuscripts omit "in": translate, "knowing that ye have for (or 'to') yourselves."

better--a heavenly (He 11:16).

enduring--not liable to spoiling.

substance--possession: peculiarly our own, if we will not cast away our birthright.

35-37. Consequent exhortation to confidence and endurance, as Christ is soon coming.

Cast not away--implying that they now have "confidence," and that it will not withdraw of itself, unless they "cast it away" wilfully (compare He 3:14).

which--Greek, "the which": inasmuch as being such as.

hath--present tense: it is as certain as if you had it in your hand (He 10:37). It hath in reversion.

recompense of reward--of grace not of debt: a reward of a kind which no mercenary self-seeker would seek: holiness will be its own reward; self-devoting unselfishness for Christ's sake will be its own rich recompense (see on He 2:2; He 11:26).

39. A Pauline elegant turning-off from denunciatory warnings to charitable hopes of his readers (Ro 8:12).

saving of the soul--literally, "acquisition (or obtaining) of the soul." The kindred Greek verb is applied to Christ's acquiring the Church as the purchase of His blood (Ac 20:28). If we acquire or obtain our soul's salvation, it is through Him who has obtained it for us by His bloodshedding. "The unbelieving man loses his soul: for not being God's, neither is he his own [compare Mt 16:26, with Lu 9:25]: faith saves the soul by linking it to God" [Delitzsch in Alford].

The law, having a shadow of good things to come - A shadow, σκια, signifies,

1. Literally, the shade cast from a body of any kind, interposed between the place on which the shadow is projected, and the sun or light; the rays of the light not shining on that place, because intercepted by the opacity of the body, through which they cannot pass.

2. It signifies, technically, a sketch, rude plan, or imperfect draught of a building, landscape, man, beast, etc.

3. It signifies, metaphorically, any faint adumbration, symbolical expression, imperfect or obscure image of a thing; and is opposed to σωμα, body, or the thing intended to be thereby defined.

4. It is used catachrestically among the Greek writers, as umbra is among the Latins, to signify any thing vain, empty, light, not solid; thus Philostratus, Vit. Soph., lib. i. cap. 20: Ὁτι σκια και ονειρατα αἱ ἡδοναι πασαι· All pleasures are but Shadows and dreams. And Cicero, in Pison., cap. 24: Omnes umbras falsae gloriae consectari. "All pursue the Shadows of False Glory." And again, De Offic., lib. iii. cap. 17: Nos veri juris germanaeque justitiae solidam et expressam effigiem nullam tenemus; umbra et itnaginibus utimur. "We have no solid and express effigy of true law and genuine justice, but we employ shadows and images to represent them."

And not the very image - Εικων, image, signifies,

1. A simple representation, from εικω, I am like.

2. The form or particular fashion of a thing.

3. The model according to which any thing is formed.

4. The perfect image of a thing as opposed to a faint representation.

5. Metaphorically, a similitude, agreement, or conformity.

The law, with all its ceremonies and sacrifices, was only a shadow of spiritual and eternal good. The Gospel is the image or thing itself, as including every spiritual and eternal good.

We may note three things here:

1. The shadow or general outline, limiting the size and proportions of the thing to be represented.

2. The image or likeness completed from this shadow or general outline, whether represented on paper, canvass, or in statuary,

3. The person or thing thus represented in its actual, natural state of existence; or what is called here the very image of the things, αυτην την εικονα των πραγματων.

Such is the Gospel, when compared with the law; such is Christ, when compared with Aaron; such is his sacrifice, when compared with the Levitical offerings; such is the Gospel remission of sins and purification, when compared with those afforded by the law; such is the Holy Ghost, ministered by the Gospel, when compared with its types and shadows in the Levitical service; such the heavenly rest, when compared with the earthly Canaan. Well, therefore, might the apostle say, The law was only the shadow of good things to come.

Can never - make the comers thereunto perfect - Cannot remove guilt from the conscience, or impurity from the heart. I leave preachers to improve these points.

Would they not have ceased to be offered? - Had they made an effectual reconciliation for the sins of the world, and contained in their once offering a plenitude of permanent merit, they would have ceased to be offered, at least in reference to any individual who had once offered them; because, in such a case, his conscience would be satisfied that its guilt had been taken away. But no Jew pretended to believe that even the annual atonement cancelled his sin before God; yet he continued to make his offerings, the law of God having so enjoined, because these sacrifices pointed out that which was to come. They were offered, therefore, not in consideration of their own efficacy, but as referring to Christ; See on Heb 9:9 (note).

For it is not possible - Common sense must have taught them that shedding the blood of bulls and goats could never satisfy Divine justice, nor take away guilt from the conscience; and God intended that they should understand the matter so: and this the following quotation from the Psalmist sufficiently proves.

When he (the Messiah) cometh into the world - Was about to be incarnated, He saith to God the Father, Sacrifice and offering thou wouldest not - it was never thy will and design that the sacrifices under thy own law should be considered as making atonement for sin, they were only designed to point out my incarnation and consequent sacrificial death, and therefore a body hast thou prepared me, by a miraculous conception in the womb of a virgin, according to thy word, The seed of the woman shall bruise the head of the serpent.

A body hast thou prepared me - The quotation in this and the two following verses is taken from Psalm 40, 6th, 7th, and 8th verses, as they stand now in the Septuagint, with scarcely any variety of reading; but, although the general meaning is the same, they are widely different in verbal expression in the Hebrew. David's words are, אזנים כרית לי oznayim caritha li, which we translate, My ears hast thou opened; but they might be more properly rendered, My ears hast thou bored, that is, thou hast made me thy servant for ever, to dwell in thine own house; for the allusion is evidently to the custom mentioned, Exo 21:2, etc.: "If thou buy a Hebrew servant, six years he shall serve, and in the seventh he shall go out free; but if the servant shall positively say, I love my master, etc., I will not go out free, then his master shall bring him to the door post, and shall bore his ear through with an awl, and he shall serve him for ever." But how is it possible that the Septuagint and the apostle should take a meaning so totally different from the sense of the Hebrew? Dr. Kennicott has a very ingenious conjecture here: he supposes that the Septuagint and apostle express the meaning of the words as they stood in the copy from which the Greek translation was made; and that the present Hebrew text is corrupted in the word אזנים oznayim, ears, which has been written through carelessness for אז גוה az gevah, Then a Body. The first syllable אז, Then, is the same in both; and the latter נים, which joined to אז, makes אזנים oznayim, might have been easily mistaken for גוה gevah, Body; נ nun, being very like ג gimel; י yod, like ו vau; and ה he, like final ם mem; especially if the line on which the letters were written in the MS. happened to be blacker than ordinary, which has often been a cause of mistake, it might have been easily taken for the under stroke of the mem, and thus give rise to a corrupt reading: add to this the root כרה carah, signifies as well to prepare as to open, bore, etc. On this supposition the ancient copy, translated by the Septuagint, and followed by the apostle, must have read the text thus: אז גוה כרית לי az gevah caritha li, σωμα δε κατηρτισω μοι, then a body thou hast prepared me: thus the Hebrew text, the version of the Septuagint, and the apostle, will agree in what is known to be an indisputable fact in Christianity, namely, that Christ was incarnated for the sin of the world.

The Ethiopic has nearly the same reading; the Arabic has both, A body hast thou prepared me, and mine ears thou hast opened. But the Syriac, the Chaldee, and the Vulgate, agree with the present Hebrew text; and none of the MSS. collated by Kennicott and De Rossi have any various reading on the disputed words.

It is remarkable that all the offerings and sacrifices which were considered to be of an atoning or cleansing nature, offered under the law, are here enumerated by the psalmist and the apostle, to show that none of them nor all of them could take away sin, and that the grand sacrifice of Christ was that alone which could do it.

Four kinds are here specified, both by the psalmist and the apostle, viz.:

Sacrifice, זבח zebach, θυσια·

Offering, מנחה minchah, προσφορα·

Burnt-Offering, עולה olah, ὁλοκαυτωμα·

Sin-Offering, חטאה chataah, περι ἁμαρτιας.

Of all these we may say, with the apostle, it was impossible that the blood of bulls and goats, etc., should take away sin.

Thou hast had no pleasure - Thou couldst never be pleased with the victims under the law; thou couldst never consider them as atonements for sin; as they could never satisfy thy justice, nor make thy law honorable.

In the volume of the book - במגלת ספר bimgillath sepher, "in the roll of the book." Anciently, books were written on skins and rolled up. Among the Romans these were called volumina, from volvo, I roll; and the Pentateuch, in the Jewish synagogues, is still written in this way. There are two wooden rollers; on one they roll on, on the other they roll off, as they proceed in reading. The book mentioned here must be the Pentateuch, or five books of Moses; for in David's time no other part of Divine revelation had been committed to writing. This whole book speaks about Christ, and his accomplishing the will of God; not only in, The seed of the woman shall bruise the head of the serpent, and, In thy seed shall all the nations of the earth be blessed, but in all the sacrifices and sacrificial rites mentioned in the law.

To do thy will - God willed not the sacrifices under the law, but he willed that a human victim of infinite merit should be offered for the redemption of mankind. That there might be such a victim, a body was prepared for the eternal Logos; and in that body he came to do the will of God, that is, to suffer and die for the sins of the world.

He taketh away the first - The offerings, sacrifices, burnt-offerings, and sacrifices for sin, which were prescribed by the law.

That he may establish the second - The offering of the body of Jesus once for all. It will make little odds in the meaning if we say, he taketh away the first covenant, that he may establish the second covenant; he takes away the first dispensation, that he may establish the second; he takes away the law, that he may establish the Gospel. In all these cases the sense is nearly the same: I prefer the first.

By the which will we are sanctified - Closing in with this so solemnly declared Will of God, that there is no name given under heaven among men, by which we can be saved, but Jesus the Christ, we believe in him, find redemption in his blood, and are sanctified unto God through the sacrificial offering of his body.

1. Hence we see that the sovereign Will of God is, that Jesus should be incarnated; that he should suffer and die, or, in the apostle's words, taste death for every man; that all should believe on him, and be saved from their sins: for this is the Will of God, our sanctification.

2. And as the apostle grounds this on the words of the psalm, we see that it is the Will of God that that system shall end; for as the essence of it is contained in its sacrifices, and God says he will not have these, and has prepared the Messiah to do his will, i.e. to die for men, hence it necessarily follows, from the psalmist himself, that the introduction of the Messiah into the world is the abolition of the law, and that his sacrifice is that which shall last for ever.

Every priest standeth - The office of the Jewish priest is here compared with the office of our High Priest. The Jewish priest stands daily at the altar, like a servant ministering, repeating the same sacrifices; our High Priest offered himself once for all, and sat down at the right hand of God, as the only-begotten Son and Heir of all things, Heb 10:12. This continual offering argued the imperfection of the sacrifices. Our Lord's once offering, proves his was complete.

Till his enemies be made his footstool - Till all that oppose his high priesthood and sacrificial offering shall be defeated, routed, and confounded; and acknowledge, in their punishment, the supremacy of his power as universal and eternal King, who refused to receive him as their atoning and sanctifying Priest. There is also an oblique reference here to the destruction of the Jews, which was then at hand; for Christ was about to take away the second with an overwhelming flood of desolations.

For by one offering - His death upon the cross.

He hath perfected for ever - He has procured remission of sins and holiness; fur it is well observed here, and in several parts of this epistle, that τελειοω, to make perfect, is the same as αφεσιν ἁμαρτιων ποιεω, to procure remission of sins.

Them that are sanctified - Τους ἁγιαζομενους· Them that have received the sprinkling of the blood of this offering. These, therefore, receiving redemption through that blood, have no need of any other offering; as this was a complete atonement, purification, and title to eternal glory.

The Holy Ghost - is a witness to us - The words are quoted from Jer 31:33, Jer 31:34, and here we are assured that Jeremiah spoke by the inspiration of the Spirit of God. Had said before - See Heb 8:10, Heb 8:12, and the notes there.

Now where remission of these is - In any case, where sin is once pardoned, there is no farther need of a sin-offering; but every believer on Christ has his sin blotted out, and therefore needs no other offering for that sin. "If," says Dr. Macknight, "after remission is granted to the sinner, there is no need of any more sacrifice for sin; and if Christ, by offering himself once, has perfected for ever the sanctified, Heb 10:14, the sacrifice of the mass, as it is called, about which the Romish clergy employ themselves so incessantly, and to which the papists trust for the pardon of their sins, has no foundation in Scripture. Nay, it is an evident impiety, as it proceeds upon the supposition that the offering of the body of Christ once is not sufficient to procure the pardon of sin, but must be frequently repeated. If they reply that their mass is only the representation and commemoration of the sacrifice of Christ, they give up the cause, and renounce an article of their faith, established by the council of Trent, which, in session xxii. can. 1, 3, declared the sacrifice of the mass to be a true and propitiatory sacrifice for sin. I say, give up the cause; for the representation and commemoration of a sacrifice is not a sacrifice. Farther, it cannot be affirmed that the body of Christ is offered in the mass, unless it can be said that, as often as it is offered, Christ has suffered death; for the apostle says expressly, Heb 9:25, Heb 9:26, that if Christ offered himself often, he must often have suffered since the foundation of the world." Let him disprove this who can.

Having therefore, brethren, boldness - The apostle, having now finished the doctrinal part of his epistle, and fully shown the superiority of Christ to all men and angels, and the superiority of his priesthood to that of Aaron and his successors, the absolute inefficacy of the Jewish sacrifices to make atonement for sin, and the absolute efficacy of that of Christ to make reconciliation of man to God, proceeds now to show what influence these doctrines should have on the hearts and lives of those who believe in his merits and death.

Boldness to enter - Παρῥησιαν εις την εισοδον· Liberty, full access to the entrance of the holy place, των ἁγιων· This is an allusion to the case of the high priest going into the holy of holies. He went with fear and trembling, because, if he had neglected the smallest item prescribed by the law, he could expect nothing but death. Genuine believers can come even to the throne of God with confidence, as they carry into the Divine presence the infinitely meritorious blood of the great atonement; and, being justified through that blood, they have a right to all the blessings of the eternal kingdom.

By a new and living way - It is a new way; no human being had ever before entered into the heaven of heavens; Jesus in human nature was the first, and thus he has opened the way to heaven to mankind, his own resurrection and ascension to glory being the proof and pledge of ours.

The way is called ὁδον προσφατον και ζωσαν, new or fresh, and living. This is evidently an allusion to the blood of the victim newly shed, uncoagulated, and consequently proper to be used for sprinkling. The blood of the Jewish victims was fit for sacrificial purposes only so long as it was warm and fluid, and might be considered as yet possessing its vitality; but when it grew cold, it coagulated, lost its vitality, and was no longer proper to be used sacrificially. Christ is here, in the allusion, represented as newly slain, and yet living; the blood ever considered as flowing and giving life to the world. The way by the old covenant neither gave life, nor removed the liability to death. The way to peace and reconciliation, under the old covenant, was through the dead bodies of the animals slain; but Christ is living, and ever liveth, to make intercession for us; therefore he is a new and living way.

In the Choephorae of Aeschylus, ver. 801, there is an expression like this of the apostle: - Αγετε, των παλαι πεπραγμενων Αυσασθ' ἁιμα προσφατοις δικαις.

Agite, olim venditorum

Solvite sanguinem recenti vindicta.

This way, says Dr. Owen, is 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 to its efficacy and use, as in the day of its first preparation.

4. The way of the tabernacle waxed old, and so was prepared for a removal; but the Gospel way of salvation shall never be altered, nor changed, nor decay; it is always new, and remains for ever.

It is also called ζωσαν, living,

1. In opposition to the way into the holiest under the tabernacle, which was by death; nothing could be done in it without the blood of a victim.

2. It was the cause of death to any who might use it, except the high priest himself; and he could have access to it only one day in the year.

3. It is called living, because it has a spiritual vital efficacy in our access to God.

4. It is living as to its effects; it leads to life, and infallibly brings those who walk in it unto life eternal.

Through the veil - As the high priest lifted up or drew aside the veil that separated the holy from the most holy place, in order that he might have access to the Divine Majesty; and as the veil of the temple was rent from the top to the bottom at the crucifixion of Christ, to show that the way to the holiest was then laid open; so we must approach the throne through the mediation of Christ, and through his sacrificial death. His pierced side is the way to the holiest. Here the veil - his humanity, is rent, and the kingdom of heaven opened to all believers.

A high priest over the house of God - The house or family of God is the Christian Church, or all true believers in the Lord Jesus. Over this Church, house, or family, Christ is the High Priest - in their behalf he offers his own blood, and their prayers and praises; and as the high priest had the ordering of all things that appertained to the house and worship of God, so has Christ in the government of his Church. This government he never gave into other hands. As none can govern and preserve the world but God, so none can govern and save the Church but the Lord Jesus: He is over the house; He is its President; he instructs, protects, guides, feeds, defends, and saves the flock. Those who have such a President may well have confidence; for with him is the fountain of life, and he has all power in the heavens and in the earth.

Let us draw near - Let us come with the blood of our sacrifice to the throne of God: the expression is sacrificial.

With a true heart - Deeply convinced of our need of help, and truly in earnest to obtain it.

In full assurance of faith - Being fully persuaded that God will accept us for the sake of his Son, and that the sacrificial death of Christ gives us full authority to expect every blessing we need.

Having our hearts sprinkled - Not our bodies, as was the case among the Hebrews, when they had contracted any pollution, for they were to be sprinkled with the water of separation, see Num 19:2-10; but our hearts, sprinkled by the cleansing efficacy of the blood of Christ, without which we cannot draw nigh to God.

From an evil conscience - Having that deep sense of guilt which our conscience felt taken all away, and the peace and love of God shed abroad ill our hearts by the Holy Ghost given unto us.

Our bodies washed with pure water - The high priest, before he entered into the inner tabernacle, or put on his holy garments, was to wash his flesh in water, Lev 16:4, and the Levites were to be cleansed the same way, Num 8:7. The apostle probably alludes to this in what he says here, though it appears that he refers principally to baptisms, the washing by which was an emblem of the purification of the soul by the grace and Spirit of Christ; but it is most likely that it is to the Jewish baptisms, and not the Christian, that the apostle alludes.

Let us hold fast the profession of our faith - The word ὁμολογια, from ὁμου, together, and λογος, a word, implies that general consent that was among Christians on all the important articles of their faith and practice; particularly their acknowledgment of the truth of the Gospel, and of Jesus Christ, as the only victim for sin, and the only Savior from it. If the word washed above refer to Christian baptism in the ease of adults, then the profession is that which the baptized then made of their faith in the Gospel; and of their determination to live and die in that faith.

The various readings on this clause are many in the MSS., etc. Της ελπιδος την ὁμολογιαν, the confession of our Hope; D*, two of the Itala, Vulgate, Erpen's Arabic, and the Ethiopic. Ὁμολογιαν της πιστεως, the confession of Faith; one of the Barberini MSS. and two others. This is the reading which our translators have followed; but it is of very little authority. Την επαγγελιαν της ελπιδος, the promise of Hope; St. Chrysostom. Την ελπιδα της ὁμολογιας, the Hope of our Profession; one of Petavius's MSS. But among all these, the confession or profession of Hope is undoubtedly the genuine reading. Now, among the primitive Christians, the hope which they professed was the resurrection of the body, and everlasting life; every thing among these Christians was done and believed in reference to a future state; and for the joy that this set before them, they, like their Master, endured every cross, and despised all shame: they expected to be with God, through Christ; this hope they professed to have; and they confessed boldly and publicly the faith on which this hope was built. The apostle exhorts them to hold fast this confession without wavering - never to doubt the declarations made to them by their Redeemer, but having the full assurance of faith that their hearts were sprinkled from an evil conscience, that they had found redemption in the blood of the lamb, they might expect to be glorified with their living Head in the kingdom of their Father.

He is faithful that promised - The eternal life, which is the object of your hope, is promised to you by him who cannot lie; as he then is faithful who has given you this promise, hold fast the profession of your hope.

And let us consider one another - Κατανοωμεν· Let us diligently and attentively consider each other's trials, difficulties, and weaknesses; feel for each other, and excite each other to an increase of love to God and man; and, as the proof of it, to be fruitful in good works. The words εις παροξυσμον, to the provocation, are often taken in a good sense, and signify excitement, stirring up, to do any thing laudable, useful, honorable, or necessary. Xenophon, Cyrop., lib. vi., page 108, speaking of the conduct of Cyrus towards his officers, says: Και τουτους επαινων τε, παρωξυνε, και χαριζομενος αυτοις ὁ τι δυναιτο. "He by praises and gifts excited them as much as possible." See the note on Act 15:39, where the subject is farther considered.

Not forsaking the assembling of ourselves - Επισυναγωγην ἑαυτων. Whether this means public or private worship is hard to say; but as the word is but once more used in the New Testament, (2Thes 2:1), and there means the gathering together of the redeemed of the Lord at the day of judgment, it is as likely that it means here private religious meetings, for the purpose of mutual exhortation: and this sense appears the more natural here, because it is evident that the Church was now in a state of persecution, and therefore their meetings were most probably held in private. For fear of persecution, it seems as if some had deserted these meetings, καθως εθος τισιν, as the custom of certain persons is. They had given up these strengthening and instructive means, and the others were in danger of following their example.

The day approaching - Την ἡμεραν· That day - the time in which God would come and pour out his judgments on the Jewish nation. We may also apply it to the day of death and the day of judgment. Both of these are approaching to every human being. He who wishes to be found ready will carefully use every means of grace, and particularly the communion of saints, if there be even but two or three in the place where he lives, who statedly meet together in the name of Christ. Those who relinquish Christian communion are in a backsliding state; those who backslide are in danger of apostasy. To prevent this latter, the apostle speaks the awful words following. See at the end of this chapter (Heb 10:39 (note)).

For if we sin wilfully - If we deliberately, for fear of persecution or from any other motive, renounce the profession of the Gospel and the Author of that Gospel, after having received the knowledge of the truth so as to be convinced that Jesus is the promised Messiah, and that he had sprinkled our hearts from an evil conscience; for such there remaineth no sacrifice for sins; for as the Jewish sacrifices are abolished, as appears by the declaration of God himself in the fortieth Psalm, and Jesus being now the only sacrifice which God will accept, those who reject him have none other; therefore their case must be utterly without remedy. This is the meaning of the apostle, and the case is that of a deliberate apostate - one who has utterly rejected Jesus Christ and his atonement, and renounced the whole Gospel system. It has nothing to do with backsliders in our common use of that term. A man may be overtaken in a fault, or he may deliberately go into sin, and yet neither renounce the Gospel, nor deny the Lord that bought him. His case is dreary and dangerous, but it is not hopeless; no case is hopeless but that of the deliberate apostate, who rejects the whole Gospel system, after having been saved by grace, or convinced of the truth of the Gospel. To him there remaineth no more sacrifice for sin; for there was but the One, Jesus, and this he has utterly rejected.

A certain fearful looking for of judgment - From this it is evident that God will pardon no man without a sacrifice for sin; for otherwise, as Dr. Macknight argues, it would not follow, from there remaining to apostates no more sacrifice for sin, that there must remain to them a dreadful expectation of judgment.

And fiery indignation - Και πυρος ζηλος· A zeal, or fervor of fire; something similar to the fire that came down from heaven and destroyed Korah and his company; Num 16:35.

Probably the apostle here refers to the case of the unbelieving Jews in general, as in chap. 6 to the dreadful judgment that was coming upon them, and the burning up their temple and city with fire. These people had, by the preaching of Christ and his apostles, received the knowledge of the truth. It was impossible that they could have witnessed his miracles and heard his doctrine without being convinced that he was the Messiah, and that their own system was at an end; but they rejected this only sacrifice at a time when God abolished their own: to that nation, therefore, there remained no other sacrifice for sin; therefore the dreadful judgment came, the fiery indignation was poured out, and they, as adversaries, were devoured by it.

He that despised Moses' law - Αθετησας· He that rejected it, threw it aside, and denied its Divine authority by presumptuous sinning, died without mercy - without any extenuation or mitigation of punishment; Num 15:30.

Under two or three witnesses - That is, when convicted by the testimony of two or three respectable witnesses. See Deu 17:6.

Of how much sorer punishment - Such offenses were trifling in comparison of this, and in justice the punishment should be proportioned to the offense.

Trodden under foot the Son of God - Treated him with the utmost contempt and blasphemy.

The blood of the covenant - an unholy thing - The blood of the covenant means here the sacrificial death of Christ, by which the new covenant between God and man was ratified, sealed, and confirmed. And counting this unholy, or common, κοινον, intimates that they expected nothing from it in a sacrificial or atoning way. How near to those persons, and how near to their destruction, do they come in the present day who reject the atoning blood, and say, "that they expect no more benefit from the blood of Christ than they do from that of a cow or a sheep!" Is not this precisely the crime of which the apostle speaks here, and to which he tells us God would show no mercy?

Despite unto the Spirit of grace? - Hath insulted the Spirit of grace. The apostle means the Holy Spirit, whose gifts were bestowed in the first age on believers for the confirmation of the Gospel. See Heb 6:4-6. Wherefore, if one apostatized in the first age, after having been witness to these miraculous gifts, much more after having possessed them himself, he must, like the scribes and Pharisees, have ascribed them to evil spirits; than which a greater indignity could not be done to the Spirit of God. Macknight. This is properly the sin against the Holy Ghost, which has no forgiveness.

Vengeance belongeth unto me - This is the saying of God, Deu 32:35, in reference to the idolatrous Gentiles, who were the enemies of his people; and is here with propriety applied to the above apostates, who, being enemies to God's ordinances, and Christ's ministry and merits, must also be enemies to Christ's people; and labor for the destruction of them, and the cause in which they are engaged.

The Lord shall judge his people - That is, he shall execute judgment for them; for this is evidently the sense in which the word is used in the place from which the apostle quotes, Deu 32:36 : For the Lord shall judge his people, and repent himself for his servants, when he seeth that their power is gone. So God will avenge and vindicate the cause of Christianity by destroying its enemies, as he did in the case of the Jewish people, whom he destroyed from being a nation, and made them a proverb of reproach and monuments of his wrathful indignation to the present day.

It is a fearful thing to fall into the hands of the living God - To fall into the hands of God is to fall under his displeasure; and he who lives for ever can punish for ever. How dreadful to have the displeasure of an eternal, almighty Being to rest on the soul for ever! Apostates, and all the persecutors and enemies of God's cause and people, may expect the heaviest judgments of an incensed Deity: and these, not for a time, but through eternity.

But call to remembrance - It appears from this, and indeed from some parts of the Gospel history, that the first believers in Judea were greatly persecuted; our Lord's crucifixion, Stephen's martyrdom, the persecution that arose after the death of Stephen, Act 8:1, Herod's persecution, Act 12:1, in which James was killed, and the various persecutions of St. Paul, sufficiently show that this disposition was predominant among that bad people.

A great fight of afflictions - Πολλην αθλησιν παθηματων· A great combat or contention of sufferings. Here we have an allusion to the combats at the Grecian games, or to exhibitions of gladiators at the public spectacles; and an intimation how honorable it was to contend for the faith once delivered to the saints, and to overcome through the blood of the Lamb, and their own testimony.

Ye were made a gazing-stock - Θεατριζομενοι· Ye were exhibited as wild beasts and other shows at the theatres. See the note on 1Cor 4:9, where all this is illustrated.

Companions of them that were so used - It appears, from 1Thes 2:14, 1Thes 2:15, that the Churches of God in Judea were greatly persecuted, and that they believed with courage and constancy in their persecutions. When any victim of persecuting rage was marked out, the rest were prompt to take his part, and acknowledge themselves believers in the same doctrine for which he suffered. This was a noble spirit; many would have slunk into a corner, and put off the marks of Christ, that they might not be exposed to affliction on this account.

Ye had compassion of me in my bonds - Συνεπαθησατε· Ye suffered with me, ye sympathized with me, when bound for the testimony of Jesus. This probably refers to the sympathy they showed towards him, and the help they afforded him, during his long imprisonment in Caesarea and Jerusalem. But instead of τοις δεσμοις μου, my bonds, τοις δεσμιοις, the prisoners, is the reading of AD, and several others, both the Syriac, the Arabic of Erpen, the Coptic, Armenian, Vulgate, some of the Itala, and several of the Greek fathers. This reading appears to be so well supported, that Griesbach has admitted it into the text. If it be genuine, it shows that there had been, and perhaps were then, several bound for the testimony of Jesus, and that the Church in Judea had shown its attachment to Christ by openly acknowledging these prisoners, and ministering to them.

Took joyfully the spoiling of your goods - They were deprived of their inheritances, turned out of their houses, and plundered of their goods; they wandered about in sheepskins and goatskins, being destitute, afflicted, tormented. To suffer such persecution patiently was great; to endure it without a murmur was greater; to rejoice in it was greatest of all. But how could they do all this? The next clause informs us.

Knowing in yourselves - They had the fullest evidence that they were the children of God, the Spirit itself bearing this witness to their spirits; and if children than heirs, heirs of God and joint heirs with Christ. They knew that heaven was their portion, and that to it they had a sure right and indefeasible title by Christ Jesus. This accounts, and this alone can account, for their taking joyfully the spoiling of their goods: they had Christ in their hearts; they knew that they were his children, and that they had a kingdom, but that kingdom was not of this world. They had the support they needed, and they had it in the time in which they needed it most.

Cast not away therefore your confidence - Την παρῥησιαν ὑμων· Your liberty of access to God; your title and right to approach his throne; your birthright as his sons and daughters; and the clear evidence you have of his favor, which, if you be not steady and faithful, you must lose. Do not throw it away, μη αποβαλητε· neither men nor devils can take it from you, and God will never deprive you of it if you continue faithful. There is a reference here to cowardly soldiers, who throw away their shields, and run away from the battle. This is your shield, your faith in Christ, which gives you the knowledge of salvation; keep it, and it will keep you.

The Lacedemonian women, when they presented the shields to their sons going to battle, were accustomed to say: Η ταν, η επι τας· "Either bring this back, or be brought back upon it;" alluding to the custom of bringing back a slain soldier on his own shield, a proof that he had preserved it to the last, and had been faithful to his country. They were accustomed also to excite their courage by delivering to them their fathers' shields with the following short address. Ταυτην ὁ πατηρ σοι αει εσωζε· και συ ουν ταυταν σωζε, η μη εσο· "This shield thy father always preserved; do thou preserve it also, or perish;" Lacaenarum Apophthegmata, Plut. Opera, a Wittenbach, vol. i. p. 682. Thus spake the Lacedemonian mothers to their sons; and what say the oracles of God to us? Μη αποβαλητε την παρῥησιαν ὑμων· Cast not away your confession of faith. This is your shield; keep it, and it will ever be your sure defense; for by it you will quench every fiery dart of the wicked one. The Church of Christ speaks this to all her sons, and especially to those employed in the work of the ministry. Of this shield, of this glorious system of salvation by Jesus Christ, illustrated and defended in this work, I say to each of my children: Ταυτην ὁ πατηρ σοι αει εσωζε· και συ ουν ταυταν σωζε, η μη εσο· This faith, thy father, by the grace of God, hath always kept; keep thou it also, or thou must expect to perish! May this be received both as a warning and encouragement!

Great recompense of reward - No less than God's continual approbation; the peace that passeth all understanding ruling the heart here; and the glories of heaven as an eternal portion. Conscientiously keep the shield, and all these shall be thine. This will be thy reward; but remember that it is the mercy of God that gives it.

Ye have need of patience - Having so great a fight of sufferings to pass through, and they of so long continuance. God furnishes the grace; you must exercise it. The grace or principle of patience comes from God; the use and exercise of that grace is of yourselves. Here ye must be workers together with God. Patience and perseverance are nearly the same.

Have done the will of God - By keeping the faith, and patiently suffering for it.

For yet a little while - Ετι γαρ μικρον ὁσον· For yet a very little time. In a very short space of time the Messiah will come, and execute judgment upon your rebellious country. This is determined, because they have filled up the measure of their iniquity, and their destruction slumbereth not. The apostle seems to refer to Hab 2:3, Hab 2:4, and accommodates the words to his own purpose.

Now the just shall live by faith - Ὁ δε δικαιος εκ πιστεως ζησεται· But the just by faith, i.e. he who is justified by faith, shall live - shall be preserved when this overflowing scourge shall come. See this meaning of the phrase vindicated, Rom 1:17. And it is evident, both from this text, and Gal 3:11, that it is in this sense that the apostle uses it.

But if any man draw back - Και εαν ὑποστειληται· But if he draw back; he, the man who is justified by faith; for it is of him, and none other, that the text speaks. The insertion of the words any man, if done to serve the purpose of a particular creed, is a wicked perversion of the words of God. They were evidently intended to turn away the relative from the antecedent, in order to save the doctrine of final and unconditional perseverance; which doctrine this text destroys.

My soul shall have no pleasure in him - My very heart shall be opposed to him who makes shipwreck of faith and a good conscience. The word ὑποστελλειν signifies, not only to draw back, but to slink away and hide through fear. In this sense it is used by the very best Greek writers, as well as by Josephus and Philo. As dastards and cowards are hated by all men, so those that slink away from Christ and his cause, for fear of persecution or secular loss, God must despise; in them he cannot delight; and his Spirit, grieved with their conduct, must desert their hearts, and lead them to darkness and hardness.

But we are not of them who draw back - Ουκ εσμεν ὑποστολης - , αλλα πιστεως· "We are not the cowards, but the courageous." I have no doubt of this being the meaning of the apostle, and the form of speech requires such a translation; it occurs more than once in the New Testament. So, Gal 3:7 : Οἱ εκ πιστεως, they who are of the faith, rather the faithful, the believers; Rom 3:26 : Ὁ εκ πιστεως, the believer; Rom 2:8 : Οἱ εξ εριθειας, the contentious; in all which places the learned reader will find that the form of speech is the same. We are not cowards who slink away, and notwithstanding meet destruction; but we are faithful, and have our souls saved alive. The words περιποιησις ψυχης signify the preservation of the life. See the note, Eph 1:14. He intimates that, notwithstanding the persecution was hot, yet they should escape with their lives.

1. It is very remarkable, and I have more than once called the reader's attention to it, that not one Christian life was lost in the siege and destruction of Jerusalem. Every Jew perished, or was taken captive; all those who had apostatized, and slunk away from Christianity, perished with them: all the genuine Christians escaped with their lives. This very important information, which casts light on many passages in the New Testament, and manifests the grace and providence of God in a very conspicuous way, is given both by Eusebius and Epiphanius. I shall adduce their words: "When the whole congregation of the Church in Jerusalem, according to an oracle given by revelation to the approved persons among them before the war, κατα τινα χρησμον τοις αυτοθι δοκιμοις δι' αποκαλυψεως δοθεντα προ του πολεμου, μεταναστηναι της πολεως, και τινα της περαιας πολιν οικειν κεκελευσμενου, Πελλαν αυτην ονομαζουσιν, were commanded to depart from the city, and inhabit a certain city which they call Pella, beyond Jordan, to which, when all those who believed in Christ had removed from Jerusalem, and when the saints had totally abandoned the royal city which is the metropolis of the Jews; then the Divine vengeance seized them who had dealt so wickedly with Christ and his apostles, and utterly destroyed that wicked and abominable generation." Euseb. Hist. Eccles, l. iii. c. v. vol. i. p. 93. Edit. a Reading. St. Epiphanius, in Haeres. Nazaren, c. 7, says: "The Christians who dwelt in Jerusalem, being forewarned by Christ of the approaching siege, removed to Pella." The same, in his book De Ponderibus et Mensuris, says: "The disciples of Christ being warned by an angel, removed to Pella; and afterwards, when Adrian rebuilt Jerusalem, and called it after his own name, Aelia Colonia, they returned thither." As those places in Epiphanius are of considerable importance, I shall subjoin the original: Εκειθεν γαρ ἡ αρχη γεγονε μετα την απο των Ἱεροσολυμων μεταστασιν, παντων των μαθητων των εν Πελλῃ ῳκηκοτων, Χριστου φησαντος καταλειψαι τα Ἱεροσολυμα, και αναχωρησαι, επειδη ημελλε πασχειν πολιορκιαν. Epiph. adver. Haeres., l. i. c. 7, vol. i. p. 123. Edit. Par. 1622. The other place is as follows: Ἡνικα γαρ εμελλεν ἡ πολις ἁλισκεσθαι ὑπο των Ῥωμαιων, προεχρηματισθησαν ὑπο Αγγελου παντες οἱ μαθηται μεταστηναι απο της πολεως, μελλουσης αρδην απολλυσθαι. Οἱ τινες και μετανασται γενομενοι ῳκησαν εν Πελλῃ - περαν του Ιορδανου, ἡ τις εκ Δεκαπολεως λεγεται ειναι. Ibid. De Pon. et Mens., vol. ii. p. 171. These are remarkable testimonies, and should be carefully preserved. Pella, it appears, was a city of Coelesyria, beyond Jordan, in the district of Decapolis. Thus it is evident that these Christians held fast their faith, preserved their shields, and continued to believe to the saving of their lives as well as to the saving of their souls. As the apostle gives several hints of the approaching destruction of Jerusalem, it is likely that this is the true sense in which the words above are to be understood.

2. I have already said a little, from Heb 10:25, on the importance of social worship. Public worship is not of less consequence. Were it not for public, private worship would soon be at an end. To this, under God, the Church of Christ owes its being and its continuance. Where there is no public worship there is no religion. It is by this that God is acknowledged; and he is the universal Being; and by his bounty and providence all live; consequently, it is the duty of every intelligent creature publicly to acknowledge him, and offer him that worship which himself has prescribed in his word. The ancient Jews have some good maxims on this subject which may be seen in Schoettgen. I shall quote a few. In Berachoth, fol. 8, it is written: "Rabbi Levi said, He who has a synagogue in his city, and does not go thither to pray, shall be esteemed a bad citizen," or a bad neighbor. And to this they apply the words of the prophet, Jer 12:14 : Thus saith the Lord against all my evil neighbors - behold, I will pluck them out of their land. In Mechilta, fol. 48: "Rabbi Eliezer, the son of Jacob, said," speaking as from God, "If thou wilt come to my house, I will go to thy house; but if thou wilt not come to my house, I will not enter thy house. The place that my heart loveth, to that shall my feet go." We may safely add, that those who do not frequent the house of God can never expect his presence or blessing in their own. In Taanith, fol. 11, it is said that "to him who separates himself from the congregation shall two angels come, and lay their hands upon his head and say, This man, who separates himself from the congregation, shall not see the comfort which God grants to his afflicted Church." The wisest and best of men have always felt it their duty and their interest to worship God in public. As there is nothing more necessary, so there is nothing more reasonable; he who acknowledges God in all his ways may expect all his steps to be directed. The public worship of God is one grand line of distinction between the atheist and the believer. He who uses not public worship has either no God, or has no right notion of his being; and such a person, according to the rabbins, is a bad neighbor; it is dangerous to live near him, for neither he nor his can be under the protection of God. No man should be forced to attend a particular place of worship, but every man should be obliged to attend some place; and he who has any fear of God will not find it difficult to get a place to his mind.

From all that has been said it appears, that the law, the Mosaic dispensation, being a bare, unsubstantial shadow of good things to come, of the gospel blessings, and not the substantial, solid image of them, can never with the same kind of sacrifices, though continually repeated, make the comers thereunto perfect, either as to justification or sanctification. How is it possible, that any who consider this should suppose the attainments of David, or any who were under that dispensation, to be the proper measure of gospel holiness; and that Christian experience is to rise no higher than Jewish?

They who had been once perfectly purged, would have been no longer conscious either of the guilt or power of their sins.

There is a public commemoration of the sins both of the last and of all the preceding years; a clear proof that the guilt thereof is not perfectly purged away.

It is impossible the blood of goats should take away sins - Either the guilt or the power of them.

When he cometh into the world - In the fortieth psalm the Messiah's coming into the world is represented. It is said, into the world, not into the tabernacle, Heb 9:1; because all the world is interested in his sacrifice. A body hast thou prepared for me - That I may offer up myself. Psa 40:6,&c.

In the volume of the book - In this very psalm it is written of me. Accordingly I come to do thy will - By the sacrifice of myself.

Above when he said, Sacrifice thou hast not chosen - That is, when the Psalmist pronounced those words in his name.

Then said he - in that very instant he subjoined. Lo, I come to do Thy will - To offer a more acceptable sacrifice; and by this very act he taketh away the legal, that he may establish the evangelical, dispensation.

By which will - Of God, done and suffered by Christ. We are sanctified - Cleansed from guilt, and consecrated to God.

Every priest standeth - As a servant in an humble posture.

But he - The virtue of whose one sacrifice remains for ever. Sat down - As a son, in majesty and honour.

Psa 110:1.

He hath perfected them for ever - That is, has done all that was needful in order to their full reconciliation with God.

In this and the three following verses, the apostle winds up his argument concerning the excellency and perfection of the priesthood and sacrifice of Christ. He had proved this before by a quotation from Jeremiah; which he here repeats, describing the new covenant as now completely ratified, and all the blessings of it secured to us by the one offering of Christ, which renders all other expiatory sacrifices, and any repetition of his own, utterly needless.

Jer 31:33, &c

Having finished the doctrinal part of his epistle, the apostle now proceeds to exhortation deduced from what has been treated of Heb 5:4, which he begins by a brief recapitulation. Having therefore liberty to enter, -

By a living way - The way of faith, whereby we live indeed. Which he hath consecrated - Prepared, dedicated, and established for us. Through the veil, that is, his flesh - As by rending the veil in the temple, the holy of holies became visible and accessible; so by wounding the body of Christ, the God of heaven was manifested, and the way to heaven opened.

Let us draw near - To God. With a true heart - In godly sincerity. Having our hearts sprinkled from an evil conscience - So as to condemn us no longer And our bodies washed with pure water - All our conversation spotless and holy, which is far more acceptable to God than all the legal sprinklings and washings.

The profession of our hope - The hope which we professed at our baptism.

Not forsaking the assembling ourselves - In public or private worship. As the manner of some is - Either through fear of persecution, or from a vain imagination that they were above external ordinances. But exhorting one another - To faith, love, and good works. And so much the more, as ye see the day approaching - The great day is ever in your eye.

For when we - Any of us Christians. Sin wilfully - By total apostasy from God, termed "drawing back," Heb 10:38. After having received the experimental knowledge of the gospel truth, there remaineth no more sacrifice for sins - None but that which we obstinately reject.

He that, in capital cases, despised (presumptuously transgressed) the law of Moses died without mercy - Without any delay or mitigation of his punishment.

Of how much sorer punishment is he worthy, who - By wilful, total apostasy. It does not appear that this passage refers to any other sin. Hath, as it were, trodden underfoot the Son of God - A lawgiver far more honourable than Moses. And counted the blood wherewith the better covenant was established, an unholy, a common, worthless thing. By which he hath been sanctified - Therefore Christ died for him also, and he was at least justified once. And done despite to the Spirit of grace - By rejecting all his motions.

The Lord will judge his people - Yea, far more rigorously than the heathens, if they rebel against him. Deut 32:35, &c.

To fall into the hands - Of his avenging justice.

Enlightened - With the knowledge of God and of his truth.

For ye sympathized with all your suffering brethren, and with me in particular; and received joyfully the loss of your own goods.

Cast not away therefore this your confidence - Your faith and hope; which none can deprive you of but yourselves.

The promise - Perfect love; eternal life.

He that cometh - To reward every man according to his works.

Now the just - The justified person. Shall live - In God's favour, a spiritual and holy life. By faith - As long as he retains that gift of God. But if he draw back - If he make shipwreck of his faith My soul hath no pleasure in him - That is, I abhor him; I cast him off. Hab 2:3, &c.

We are not of them who draw back to perdition - Like him mentioned Heb 10:38. But of them that believe - To the end, so as to attain eternal life.

1 FOR the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually, make the commers thereunto perfect:

This For is connecting this to the fore-going Discourse, and is a further Improvement of the Argument laid down, ch. 9. proving the Necessity and Excellency of the one Sacrifice offered by Christ for Sinners unto God, from the weakness of all the legal ones. For if all the multitude of them were not able to take away Sins, and Christ's one Offering is mighty to abolish them, and to perfect all who use it, then not these legal ones, but his is necessary to be valued by the Hebrews, and preferred to that end; the Demonstration of which takes up from v. 1, to 19. of this Chapter.

The whole Mosaical Oeconomy given from God to Israel by him in the Wilderness of Sina; Priesthood, Covenant, Sacrifices and Services, which that did contain.

Chap. 8.5. A shadow is lower than an Image, and of another kind from the reality or Substance; a dark, obscure representation of what was to fulfil them, viz. of Christ, with all his Ministry and Priviledges attending his Covenant, both for Time and Eternity; this the Mosaical Law-real comprehended, but all in Shadow-work.

They are not the very Essence and Substance themselves of those things, the Pattern, or real Samplar, but a shadowy Representation; they lead their Users to Christ and his matters, which they represented, but were not the substantial good things themselves. So Image is read, 1 Cor. 15.49. we have carried the Image of the earthly Adam, that is, his Nature,

The legal Sacrifices are not only impotent in respect of their Constitution, but of their very Nature, being only Shadows, so as they cannot render a Soul compleat, either in respect of Justification or Sanctification, it could not free any either from the Guilt or Punishment of Sin at present, much less eternally, with all the Renovation of them either on the Day of Atonement yearly, or those daily offered by them, tho they should continue to be offered for ever, yet could they not perfect either the Priests ministring, or those for whom they ministred, who were externally humbling themselves on the Expiation-day. They being designed only to point the People to this better Sacrifice of Christ, which was to perfect them, that Work being so noble, and above the power of Shadows to perform.

2 For then would they not have ceased to be offered , because that the worshippers once purged , should have had no more conscience of sins:

For, proves the weakness of that shadowy Service under the Law, because it never ceased, which it would if it had perfected its Users; and having reached its end, and done that Work, have ceased; for these Sacrifices would not of right have been repeated, neither needed they, if they could have justified and sanctified Souls for ever.

For then this effect would have followed, the Worshippers who were to be atoned for, or expiated by these Sacrifices, if they had perfected them, i. e. pardoned, justified and acquitted them from Guilt of Sin and Punishment, there would have nothing remained to have troubled, vexed, or tormented their Souls, they being no further accused or condemned by their Conscience about Sin, God having justified and sanctified them, ch. 9.14, 26, 28. comp. Rom. 5.1, 2, 11.

Marginal references: Or, They would have ceased to be offered, because, &c.

3 But in those sacrifices there is a remembrance again made of sins every year.

If the legal Sacrifices could have perfected their Offerers, there would have been no Remembrance of Sins; but there is a Remembrance of Sins yearly, therefore they are weak and cannot perfect.

These shadowy Sacrifices yearly reiterated, still left Sins in their Guilt and killing Power, loading and grinding the Conscience by Accusation and Condemnation for them, as well as setting them in the Light of God's Countenance. For in the Expiation-day Aaron was to remember and to confess over the Head of the Scape-Goat, laying his hands on it, all the Churches Sins of the past Year and Life, notwithstanding former Expiatory-Sacrifices offered for them, Lev. 16.22. For as soon as that was done, their expiating Virtue vanished, and so they renewed Sacrifices without any spiritual Profit by them, the Guilt of past and present Sins remaining still: whereas Christians now renewing Sin, do renew their Faith and Repentance, but not their Sacrifice for it; the Virtue of which in a full and final Absolution applied to them by the Spirit, makes them to have, upon their final Accounts, no Conscience of Sin for ever.

4 For it is not possible that the blood of bulls and of goats, should take away sins.

For, gives a reason of the precedent Proof, That the legal Sacrifices did keep Sins in Remembrance; for they were of such matter as could not have any causal Power to take them away.

This is equivalent to an Universal Negative, the Impossibility being absolute as to the things themselves in their very Nature, they being corporeal, can have no Influence upon a spiritual Evil in the Soul, Mich. 6.6, 7. and by God's Constitution they were to lead them to better things, God being not pleased with Flesh and Blood, Psalm 50.13. Isa. 1.11.

The Blood of these were only carried into the Holy of Holiest on the Atonement-day, yearly, Lev. 16. to which this is chiefly applied; nor could the Blood of all the other Sacrifices by Expiation, pardon their Offerers, nor by Sanctification cleanse them, nor by removing the sense of them, comfort the Soul; they could neither pacifie God, nor the Sinners Conscience, having no Virtue or Power to satisfie God's Justice, or merit his Grace, only it had by his Constitution a Power to type out that Blood which could do both.

Marginal references: Chap. 9.13.

5 Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:

[non-Latin text not transcribed] introduceth the Proof of the Invalidity of legal Sacrifices, and the Efficacy of the one Sacrifice of Christ, from Divine Testimony about both of them.

God the Son, who existed before his Incarnation, bespeaketh God the Father, when he was coming into this World, to become a part of it, by uniting an holy Human Nature to the Divine, as David voucheth by the Spirit of God, Psal. 40.6. The bloody atoning Sacrifices of Bulls and Goats, the Peace-offerings, and Thank-offerings, Levit. 7.16. and Offerings of every sort without blood, required by the Law of Moses, God did neither desire, require, nor delight in, as in themselves propitiatory; for he never intended them to take away Sins, or perfect the Worshippers; See 1 Sam. 15.22. Isa. 1.11, to 15. Ier. 6.20. Amos 5.21, 22.

But the Hebrew Text reads, The ears hast thou bored for me. The Apostle makes use here of the Greek Paraphrase, A Body hast thou fitted me; as giving in proper Terms the sense of the former figurative Expression, discovering thereby Christs entire willingness to become God's Servant for ever, Exod. 21.6. and that he might be so, which he could not, as God the Son, simply, the Father by his Spirit did articulate him, and formed him joynt by joynt a Body; that is, furnished him with an Human Nature, so as that he might perform that piece of Service which God required, offering up himself a bloody Sacrifice for Sin, to which he was obedient, Phil. 2.8. Thus were his Ears bored, which could not be, if he had not been cloathed with a Body.

Marginal references: Or, thou hast [illegible: 1 word] me.

6 In burnt-offerings and sacrifices for sin thou hast had no pleasure:

Two other sorts of Sacrifices are added to the former, as whole Burnt-offerings, which were all devoured by Fire on God's Altar, and no part of them came to the Priests, Levit. 1.3, 9, 10, 13, 14, 17. And Peace-offerings, which were not totally consumed, but part of them was the Priests Portion, Exod. 29.27, 28. These four sorts of Sacrifices comprehend all the Aaronical Offerings for Expiation: God did not require or desire any of these for themselves, or for the perfecting of Sinners: He did not as to such an end approve them, or take any pleasure in them.

7 Then said I, Lo, I come (in the volume of the book it is written of me) to do thy will, O God.

When the Father declared the Sacrifices of Beasts and Birds would not please him, nor be accepted for expiating Sins, then I said, I appeared in Person, and declared, Lo, I come with a fit and proper Sacrifice; I approach my self with my Human Nature, fully resolved to offer that to Thee as a Propitiatory Sacrifice, Iohn 12.27. comp. Psalm 40.7.

[non-Latin text not transcribed] the Head; our Translators keep to the Hebrew [non-Latin text not transcribed] the Volume of the Book, Psal. 40.7. Books with the Hebrews, were Rolls of Parchment stitched at the top, and so rolled up. In this Book was Christ every where written and spoken of, as he testifieth himself before his Death, Iohn 5.39. after his Resurrection, Luke 24.44, 45, 46. The Septuagint render it, the Head, as being in the top and beginning of the whole Roll, to wit, in the Books of Moses. Compare Luke 24.27. And in the entrance of them the Spirit testifieth of his Deity, and of his Union to the Humanity, being to be conceived and born of a Virgin, and offering himself a Sacrifice to expiate Sin, and reconcile Sinners, Gen. 3.15. comp. Iohn 5.46, 47.

To obey his Fathers Command, of dying an Expiatory Sacrifice for Sinners. It was his Father's Will that he should so offer himself for satisfying his Justice, making way for his Mercy and so redeeming and recovering lost Souls. This Will of God was in his Heart, he delighted to obey it, Psalm 40.8. and his own natural Will that would regret it, he would deny, and would not use his Divine Power to deliver himself from it, Matth. 26.39, 46. Ioh. 18.11.

8 Above when he said, Sacrifice, and offering, and burnt-offerings, and offering for sin thou wouldest not, neither hadst pleasure therein, (which are offered by the Law:)

In this Verse the Apostle repeats the whole Testimony, produced out of the Psalm only with a Specification in a Parenthesis; which are offered by the Law, viz. such Sacrifices, against which the Apostle argueth, which could not purge away Sin, nor procure Righteousness, nor make no more Conscience of Sins. He observes from the Psalm, that the Will of God was plainly signified by his Spirit to David under the Law, about the Nature, State and Design of his Institution of Sacrifices, that they were typical of, and leading to a better Sacrifice than themselves; and that for their own sake only, they were no way acceptable to God, and so rejected by him.

9 Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second.

In this Verse the Apostle collects the Psalmists Assertion of God the Father's accepting his Sacrifice, the offering whereof was so exactly agreeable to his Will, when he was displeased with the legal ones, and this revealed to David when he was punctually using them according to the Law.

God therefore abolished all the legal Sacrifices, which he commanded to be used as Types of the better Sacrifice he had provided, because of their Insufficiency and Weakness as to expiate Sin, or pacifie Conscience, that he might establish that Sacrifice of the Body of Christ for abolishing Sin, and bringing in everlasting Righteousness, which was effectual, and an actual Obedience agreeable to his Will and Command, Phil. 2.7, 8. This being thus proved, he concludes from it, v. 10.

10 By the which will we are sanctified through the offering of the body of Jesus Christ once for all.

That spoken of, Psalm 40.8. that Will and Command of God given to Christ, God-Man, that he should once offer up his Body a Sacrifice for Sin, which he willingly and heartily obeyed, Phil. 2.8.

Sanctified is to be taken largely for a Communication to us of all the Benefits of Redemption, as Pardon, Reconciliation, Absolution from Punishment, Renovation of God's Image, and such a Discharge of Sin at last, as never to be guilty of it more, Perfection of Grace in Glory.

The voluntary and heartily yeilding it up, and presenting the Blood of it to the Father within the Veil in Heaven to atone him according to his own Command and Will, without which it would not have been accepted by him, Luke 23.46. comp. Iohn 20.15, 17, 18. and 19.28, 30.

It was that part of Christ's Person that was to die a Sacrifice, and the Blood of it that was to be shed for purchasing the Remission of Sins, as appears in the Memorial of it, Luke 22.19, 20. The very Body o[illegible: 1 letter] God-Man, Acts 20.28. The once-Offering of which was eternally available to take away Sin from Sinners, and perfect them to Glory. So that God's end being once reached in it, it is of perpetual Virtue to apply its Fruits to believing Penitents, and needs not any Repetition.

Marginal references: Chap. 9.12.

11 And every priest standeth daily ministring, and offering oftentimes the same sacrifices, which can never take away sins.

Having proved, that not the yearly repeated Legal Sacrifices could perfect a Sinner, but only the Sacrifice of Christ, the Spirit proceeds to prove, that the daily legal Sacrifices can do as little for this Work as the annual; and therefore these Hebrews ought to desert all these, and depend only upon Christ's. From v. 11, to 19. every Priest in Aaron's Family in his Course daily ministring, stood at the Altar, and performed the Service appointed him by God, offering often the same bloody Sacrifices to God, of Bulls, Goats, Sheep, Fowl, many times in one day, and for many days together, ch. 7.27.

These were not available either to the Priests Offering, or those who brought them to be offered for the spiritual and eternal Expiation of their Sins, as to their Guilt, Stain, Power or Punishment, not any, nor all of these, none could do it at any time. See v. 4.

12 But this man after he had offered one sa [illegible: 1 letter]ri[illegible: 2 letters]ce for sins, f for ever sate down on the right hand of God .

Opposed to the Legal Priests is this Priest, God-Man, an Almighty Minister, having once offered, and no more, one Sacrifice of his Body for the Sins of others (he had none of his own, as every other Priest had) that they might be pardoned and remembred no more, it being of eternal Virtue and Efficacy. For ever must be joyned to the Sacrifice to compleat the Opposition, v. 11. The legal one could never take away Sins, but his one Sacrifice could take them away for ever.

He c[illegible: 1 letter]ased from sacrificing any more, and ascended up to Heaven, and there he sate himself down (having abolished Sin, and finished his Work as a Servant for ever) in the highestPlace of Dominion and Power at God's Right-hand, while the Aaronites stood trembling and waiting at God's Foot-stool; and thence he powerfully and efficaciously commands the blotting out of Sins, applieth his Merits, and dispenseth to his Servants the Covenant-mercies which he purchased by his own Blood for them, ch. 1.3. and 2.9. and 8.2.

13 From henceforth expecting till his enemies be made his foot-stool.

That which remaineth he expecteth, even the fulfilling of his Father's Promise to him, Psalm 110.1. patiently waiting, earnestly looking for what is most certain, and wherein he cannot be disappointed; for in respect of himself, his Enemies cannot infest him more, being entirely vanquished already, but in respect of his Administration, he waits till all that oppose his Royal Priesthood, as the Devil and his Angels, Sin, the Curse, Death, and the World, with which he conflicts as a Priest to destroy them with his own Blood, as his Members do by it, Rev. 12.11. Having given them their deaths Wound by his own Death, he sits down, and waits in the successive Ages of his Church, until upon his Elect it be made good, putting all under his own and Churches Feet, so to over-come and trample on them, as Men on their Foot-stools. See ch. 2.8. 1 Cor. 15▪26.

Marginal references: Chap. 10.13.

14 For by one offering he hath perfected for ever them that are sanctified.

For, here gives the Reason of the precedent Effect, and it is opposed to the Reason of the legal Offerings defect; their Sacrifices multiplied could not perfect Sinners, but this one doth it fully; For by one, &c.

Christ, God-Man, the Gospel-High-Priest by the one Offering of himself a Sacrifice for Sin to God his Father, and once performed by him, hath secured Perfection of Justification, Sanctification, and Blessedness, perpetually to be continued, whereby the Persons interested in it, are qualified and consecrated to be Priests to God and his Father (as the Aaronical Priests were by the Sacrifice of the Ram of Consecration, Exod. 29.22, 24.) to serve in their proportion here, but especially after the completion of it by their Resurrection, they shall perfectly serve him before his Throne in the Holy of Holiest for ever, 1 Pet. 2.9. Rev. 1.6. and 5.10. and 20.6.

The renewed Souls by the Holy Ghost, such whose Consciences he hath sprinkled with the Blood of Jesus, and by it freed them from the Guilt of Sin and its Punishment, and whose Natures he regenerates and sanctifieth, freeing them from their evil Habits, and making them inherently Holiness unto the Lord, Psal. 110.3. 1 Cor. 6.11.

15 Whereof the holy Ghost also is a witness to us: for after that he had said before,

The Assumption cleared before, the Apostle now proceedeth to prove out of the Old Testament, viz. That God's purpose was, by Christ's one Sacrifice, to take away all Sins for ever; therefore there was no need of the Repetition of the legal Sacrifices. The Authority avouched, is the Testimony of the Holy Spirit of Truth, that cannot deceive, nor be deceived in what it witnesseth, but confirms the Truth beyond all just ground of doubting, by his A[illegible: 1 letter]anuensis the Prophet Ieremiah, ch. 31.31, 33, 34. where the Person that the Prophet stileth Iehovah, is by the Apostle declared to be the Holy Ghost; and by it is proved to be the eternal God. He testifieth to us the Church of God in the Prophets time, and to us all called to be Members of it to this day.

This contains the Preface of the Spirit's Testimony, that which he spake before, the Covenant, which is his Evidence, and this Preface is laid down, Ier. 31.31. Here they are all the Apostle's Words.

16 This is the covenant that I will make with them after those days, saith the Lord: I will put my laws into their hearts, and in their minds will I write them;

God promiseth his true Israel his entring with them into a new Testamental Covenant, after the days that the Covenant-Administration at Sinai: was expired, then the Lord saith, Jer. 31.33. That he will renew Minds and Hearts by his Spirit, and conform them to his Will, that they shall be living, walking exemplars of his Law, of both which see chap. 8.10. This work of Sanctification of Souls is properly inferred here, to prove that such as enjoy it are perfected by Christ, because the Promise of Holiness is joined with that of perfect Righteousness. Formerly it was urged from the Text to another purpose, to prove God's Will of changing the Aaronical Administration of the Covenant, because this was better; Here it is urged to prove the perfect effect of the Sacrifice of Christ once offered to God, without which these Promises of the Covenant of Justifying and Sanctifying Sinners had neither been made nor effected.

17 And their sins and iniquities will I remember no more.

God covenanteth to give no[illegible: 1 letter] only Sanctification, but Justification to his Believing Israel, so as their Sins shall be remitted, and God will solemnly absolve them from the punishment they merit, see chap. 8.12. promised Ier. 31.34. In which proof though there be no express mention of the Sacrifice of Christ, yet is it implyed, for it is urged by the Spirit to that purpose; and in other Scriptures, speaking of the same thing here promised, it is expressed, as hath been shewn chap. 8.6. compare Isa. 53. That the Death of Christ confirms this Covenant, of which he is Mediator, and secures remission of Sin for ever to the duly-qualified-subject for it.

18 Now where remission of these is, there is no more offering for sin.

The Spirit having cleared his Assumption before, now concludes; whereas perfect Forgiveness of Sins is from God's Grace by the one Sacrifice of his Son once offered, acquired and effected for penitent Believers for ever, as the Promise voucheth, Ier. 31.32. For he will in no wise remember their Sins, but will forgive them for ever; therefore there needs no Repetition of that Sacrifice again, or of any other for Sin. But the Hebrews had the highest reason now to desert the Legal Sacrifices, and to rest upon, and to cleave to his alone, any Being, Use or Consistency of such, after the Effect of Christ's one Sacrifice, being vain: For all being compleated in his, it is but just theirs should cease from them.

19 Having therefore, brethren , boldness to enter into the holiest by the blood of Jesus,

At this Verse the Spirit applieth and maketh use of the Doctrine of the great Gospel-High-Priest, and his one All-sufficient Sacrifice, and continueth it through part of the thirteenth Chapter. The Transition to it is made by the Particle [non-Latin text not transcribed], therefore, which refers to the whole of his doctrinal Discourse before of the Excellency of the Gospel-HighPr-iest, for his Person, as to both his Natures being God-Man, and his Sacrifice with its Effects. Seeing these things are so, therefore

see ch. 3.1, 12. inviting them with this indearing Term of Relation, to receive what his brotherly Love imparted to them for their Salvation.

Freedom granted us of God for this Motion, and Confidence, and Freeness of Spirit in our selves to move, so as not to look into only the Holy of Holiest, but of spiritual and real access for Supplication and Conversation, while we are personally upon Earth; and others are denied such an entrance and approach to him on his Throne of Grace there, while they have their Petitions received, Ephes. 3.12. and thence their Persons blessed, ch. 4.16.

And this only vouchsafed them by the Blood of Jesus, which atoned him, who sits on the Throne for us, and made it accessible to us. How much greater is this Gospel-priviledg, than that under the Law? A[illegible: 1 letter]ron alone, and not the Israelites could enter into the Holy of Holiest, and that but once a year, and then with the Blood of Beasts sacrificed for himself and them; whereas every penitent believing Sinner can now by Faith in Christ's Blood and Prayer, enter into the Holiest of all in Heaven, and there converse with God every day, while Sin hath made him inaccessible to others.

Marginal references: Eph. 2.18.; Or, liberty.; Or, liberty.; Chap. 9.8, 12.

20 By a new and living way which he hath consecrated for us, through the veil , that is to say, his flesh;

Which way is figuratively setting out the means of entring into the holiest in Heaven by the Blood of Christ. By way is understood that, by which approach to God in Heaven is made, and wherein we must have our access to him, even Christ himself, Joh. 14.6. [non-Latin text not transcribed], a Way newly made manifest by Christ's Sacrifice newly slain and offered, rending the Vail that hid Heaven from them, so as they could not so clearly discern the Throne of Grace then, as now; and the Way is not only new, [non-Latin text not transcribed], a quickning Way, giving Life and Ability for Motion and Refreshment to those who walk in it, Ioh. 14.6. such as is everlasting, and is opened not as the legal way, only to the High Priest, but to all true Israelites to enter into it, and that not once a year, but continually. This is the Way of Life permanent and safe, Isai. 35.8, 9, 10.

This Way Christ himself hath newly made, finished and opened unto them that they might walk therein, and reach home to God; nothing could obstruct or hinder them in it, he having perfected it unto this end.

The inner Vail that separated the Holiest of all from the Holy place, was a Type of the Flesh of Christ, vailing his Deity, through the breaking and rending of which by Death, he opens the way to the Throne of Grace in the Holy of Holiest in Heaven, and so made God accessible to Believers there, ch. 9.12. comp. Matth. 27.51.

Marginal references: Or, new made.

21 And having an high priest over the house of God;

Christians have not only a Liberty of coming, but a Way wherein, and a help whereby to reach home to God; which help is a surpassing Priest to all others, the great and eminent one for real Worth and Dignity, Christ himself, God-man, exalted to the right hand of the Majesty on high, after he had fulfilled his Work here, where he was invested with all Authority and Power, and set over the Church of the living God, consisting both of Hebrew and Gentile Israelites, ch. 3.6. Acts 20.28. whose Sacrifices of Praise and Prayer offered up to God, he presenteth, perfumed with the Incense of his own Merits before the Throne, representing their Persons, pleading their Cause, and continually interceeding for their Good, making all they are, and perform, acceptable to his Father by his own Blood, ch. 8.2.

Marginal references: Chap. 4.14, 16.

22 Let us draw near with a true heart, in full assurance of faith , having our hearts d sprinkled from an evil conscience, and our bodies washed with pure water.

This contains the Duty grounded on, and encouraged to by the former Priviledges, viz, the spiritual motion of his Church, using Christ for their coming home to God, in Prayer, and all parts of Worship and Conversation; See ch. 4.16. and 7.25.

With Sincerity and Integrity of Heart, both as it is the Subject of Actions, and exercising them as such in all Acts of Worship and Service unto God, when the Mind and Heart is fixed to perform all strictly, according to God's Will, for matter and manner, so as to reach him Glory, and to obtain from him a Blessing, Psal 37.31.

Believing in, and being fully assured and confident of Christ's Merits and God's Promise, which is true, faithful, and immutable to all, who perform the Duty required by it, ch. 6.11. Colos. 2.2. and Iames 1.5, 6, 7. having the Soul in all its rational Faculties, the inward Man, the prime Efficient of all Actions, and here under Bond to the Law of God, purged and cleansed, alluding to the Aaronical Right of purifying by sprinkling of Blood, as Souls are to be now by the Blood of Christ when they are justified, Rom. 3.23, 24, 25, 26. that God may admit them into his presence, hear them when they worship him, v. 19, 20. so as they may be free from an accusing or condemning Conscience, on the account of the Guilt of Sin gnawing them, and making them obnoxious to Punishment; as also of the Stain and Pollution of Sin making them unfit for any Communion with God, ch. 9.14.

The Body (as the Priests were under the Law washed before their Service) is the outward Man, which is as well as the Soul to the sanctified by the holy Spirit, and cleansed from all filthiness of Flesh: These corrupt Members of the old Man must be put off, and mortified by the Spirit of God, before they can be fit to approach to worship him, 1 Cor. 6.11, 19, 20. 2 Cor. 7.1. Ezek. 36.25. 1 Ioh. 3.3.

Marginal references: Eph. 3.12.

23 Let us hold fast the profession of our faith without wavering. For he is faithful that promised:

This Duty is inferred from the Doctrine of the Gospel-High-Priest, and the perfect Work he wrought in taking away Sin, and bringing in everlasting Righteousness; let us therefore persevere in the Faith and Hope of him, really, actually, stedfastly, retaining with all our Might and Power, whatsoever Insinuations may be used to entice us, or Violence by Persecutions, to force us from it, retaining still in Mind, Will, Affection and Operation.

An outward Exhibition to the World both in Word and Deed, as we have it sincerely in our Hearts, solemnly owning in the Ordinances of God in his Church of the Hope we have in Christ our High-Priest, and of all that he hath purchased for us, and promised to perform in us, and to us, ch. 3.1, 6. and 4.14. and 6.11. Rom. 10.9, 10. 1 Pet. 1.3, 21.

[non-Latin text not transcribed], without any declining from it, either to the right or left, from the first and due state of it; not warping or wavering from the Revelation of God about it, when others weakly made a Defection from it, ch. 6.6, 9. And good reason for this unbyassed retention of it, while others declined.

For God who covenanted with them what he will be to, and do for them, is only primitively, eminently, and reciprocably faithful and unchangeable for his Person and Purpose; all is sure on God's side, Numb. 23.19. and his Power is irresistible. He hath promised to reward those who persevere and continue to the end, true to the Redeemer, and to give them Grace and Assistance that they may so continue, so as they need not fear the Power of their Enemies, nor their own weakness, for he will enable them to perform the Duty, indure the Afflictions for it, and then to reach the Blessing, 1 Cor. 10.13. 1 Thess. 5.23, 24. and 2 Thess. 3.3.

Marginal references: 1 Cor. 1.9.

24 And let us consider one another, to provoke unto love, and to good works:

Having urged from the Gospel-Doctrine of our High-Priest, our Duty to God, the Spirit proceeds to shew what Influence it should have on Christians for performing their Duty one to another, in their Inspection and Observation of the whole Body of Christ, consisting of Iew and Gentile, who have equally shared in Christ's Sacrifice, and are interested in, and related to his Person; and by the apprehensive and judicial Faculty so to discern the spiritual State and Condition of each other, and the whole, as every particular Member of it may be capable to animadvert, exhort, reprove, counsel or comfort, and act suitably and seasonably in the discharge of their mutual Duty, Rom. 14.19. and 15.7, 14. ch. 3.13. Colos. 3.16. 1 Thess. 5.11, 15.

[non-Latin text not transcribed], it is a Word borrowed from Physicians, who use it to set out the violent Incursion of a Feaver, when the Fit is so strong as to make the Body tremble, and Bed shake with the Horror and Rigor of it. In this place it is used to set out the vehemency of Affection, to which the Sacrifice of Christ obligeth Christians, as those, who had their whole Persons acted by love to each other, with all vehemency to the highest and fullest pitch of it, as who should exceed in Benevolence, Beneficence, and Complacency in each other, such as is conscientious, pure and extensive to the very end, ch. 13.1. Rom. 12.9, 20. 1 Thess. 4.9. 1 Pet. 1.22. and manifesting it self in good Works to them, especially merciful ones, pitying, counselling, succouring, supplying, and comforting them, Iames 2.13, 15, 16. 1 Iohn 3.14, 16, 17, 18. and this freely, chearfully, and constantly, Ephes. 2.10. and 4.32. 1 Tim. 6.18.

25 Not forsaking the assembling of our selves together, as the manner of some is: But exhorting one another, and so much the more as ye see the day approaching.

Helps to the performance of both the former Duties to God, and Fellow-Christians, with their respective motives, are laid down in the following part of the Chapter. The first is couched in this Verse, neither slighting in Thought, nor vilifying in Word, nor separating, nor leaving by Dissociation. [non-Latin text not transcribed] imports such a Desertion, as leaves destitute in deep Trouble or Distress, when they should be helping.

[non-Latin text not transcribed], strictly notes an Addition to this Synagogue of the Iews; an Accession of new Members to the former Church-Assembly, even the Gentiles becoming Abraham's Seed by their Conversion to, and Confession of the Faith of Christ: This, some of the Iews from the Self-conceit of their being the only People of God, disdained, and continued in a Separation from them, and all Communion with them. This the Spirit reproves, and adviseth not to leave the Assembly thus augmented, lest in doing it, they forsook God and Christ, as well as Ordinances of Worship and Duties attending such Church-meetings, and promoting their Salvation.

Such Desertion of those Assemblies in the worshipping and serving of God, was the common Custom among some of these Hebrews; an usual, frequent mode of them to do it; some idolizing their own Nation, others of their own selves thinking them holier than others, Gal. 2.12, 13, 14. others that valued Honours, Riches, and Ease more than Christ, or their Souls; some for fear of Persecution, as foretold, Luke 8.13, 14. fulfilled, Gal. 6.12.

[non-Latin text not transcribed], supposeth assembling, in Opposition to the former Desertion, and the Duty of the assembled; and signifieth, counselling, reproving, incouraging, and consorting one another, so as they might persevere in performing the Duties for which they assembled, according to Christ's Mind and Will, so as to strengthen each others Hearts and Hands in the Faith, and in the other Duties instanced in before.

They have so much the more reason to do it, and intend the Work as they did not conjecture, but certainly know, that the day of their own death, and particular Account to be given of themselves to God; the Day of God's executing his Judgments on Ierusalem, as Christ foretold, Mat. 24.1, to 29. prophesied by Daniel before, ch. 9.26, 27. when the Temple should be burnt, the City destroyed, and the People dispersed through the World: Or, the Day of the General Judgment testified by the Gospel to the World, Acts 17.31. All these were every Day nearer to them than other, and they believed them to approach; therefore ought they to be more exercised in denying Evil and doing Good, not forsaking Church-Communion, but keeping close to Christ and his Assemblies, that they might better stand together in that day.

Marginal references: Rom. 13.11.; 2 Pet. 3, 9, 11, 14.

26 For if we sin wilfully s after that we have received the knowledg of the truth, there remaineth no more sacrifice for sins.

The severe exaction which God will take upon such as apostatize from him, is further enforcing the former Duty, and is introduced by the Particle For, to that end; if we by a free and spontaneous Desertion of Christ, and his Ordinances, without a Coertion by Threats and Persecutions, and this after we had professedly in our Judgments, Wills, and Affections, with Faith and Reverence acknowledged a Love and Subjection to the true Gospel-Doctrine of the way of bringing Sinners to God by Christ our great High-Priest, Ioh. 8.31. and 14.6. which was made known to them by Christ and his Apostles, and confirmed by Miracles and the Gifts of the Holy Ghost, so as to profess a full Conviction of this Truth, so as to assent and consent to it.

After all this, to renounce the Profession of it, and to forsake the Assemblies where it is held forth; this is the spontaneous and wilful sinning: See chap. 6.6.

This is unpardonable by the just Constitution of God in the Gospel, because no sacrifice can atone God for them; without which they cannot be pardoned, and the Sacrifice of Christ, which could only do it, they renounce and desert; and so this, nor any other they can bring, can procure Pardon for them, so that their Sins remain in Guilt and Power on them, and between them and God's Wrath are they like irrecoverably to be ground to Perdition.

Marginal references: Num. 15.30. Chap. 6.4.; 2 Pet. 2.20, 21.

27 But a certain fearful looking for of judgment, and fiery indignation, which shall devour the adversaries.

But, is introducing the terrible Evil asserted to be expected when Sacrifice cannot help such Sinners, especial and certain terrible and dreadful (such as fills the Soul with Fears and Horrors) Expectation of Iudgment by their awakened Consciences, not knowing how soon it may come; as a Malefactor under Sentence, in daily Expectation of Execution, how doth he suffer it over and over? So will this Worm gnaw them: to which is synonymous, Mark 9.44. How must the Execution of the Sentence of the just Judge terrifie them?

When it must be by burning, or heat of Fire; wrath of Fire proceeding from an injured and wronged God, Ezek. 36.5. and 38.19. Zeph. 1.18. and 3.8. As in execution of just Vengeance, which like Fire devours and eateth them up, not putting an end to their being by Consumption, but perpetual piercing, searching, torturing, and this for Eternity.

These underhand Adversaries, [non-Latin text not transcribed], who are the most bitter Enemies of Christ and his Church, because secret ones, and seem to be by Profession otherwise, Mat. 25.41. Mark 9.43, 44. 2 Thess. 1.8, 9.

28 He that despised Moses law, died without mercy, under two or three witnesses.

The Punishment threatned on such Sinners, is illustrated by an Instance proper to the Hebrews; for if the lesser Sin against Moses's Law was punished by Death, the greater Sin against the Gospel of Christ shall be more punished. Any Person whoever he were, none excepted, contemning, rejecting, nullifying, or making to have no place or force (suitable to forsaking before prohibited) the Law of God, given by the Mediation of Moses, so as to have no power on the Conscience by apostacy from it, and to do it openly, proudly and presumptuously in the face of the Church, Num. 15.30, 31.

Was to be sentenced to death, without any Compassion or Mercy, and indispensibly executed without any Pity, by stoning of the Offender by two or three Witnesses, which did evidence the Fact, and convict him of it, according to the Law, as Deut. 13.6, to 22. and 17.2. to 8.

Marginal references: Deut. 19.15.

29 Of how much sorer punishment, suppose ye, , shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant wherewith he was sanctified , an unholy thing, and hath done despite unto the spirit of grace?

The Expostulation aggravates both the Sin and the Punishment in the Consequent on the former Assertion; a Punishment heavier, bitterer, sorer, more grievous, and unexpressibly greater than Death.

You your selves being Judges, to whom I appeal about it; what can you suppose, think, or determine of it?

Doth he fully deserve, and is liable to, by the Judgment of Man, but much more by the righteous and inexorable Judgment of God.

Who sinneth at an higher rate than a Iew against Moses's Law, being an Apostate from the Gospel, a Revolter from, and a Rebel against it, discovering it by as much as in him lieth, tearing from his Throne God the Son incarnate, and treading him under his Feet, wickedly undervaluing, and horribly vilifying him, treating him with the greatest Contempt that can be expressed by such an action, as if he were the vilest Malefactor. A Person so much greater and excellenter than Moses, to be so used; so as if he were here on Earth, he would tread him (who is higher than the Heavens, and had done and suffered so much for him) as the Dust and Dirt under his Feet; and this by a contemptuous forsaking his Church-Assemblies, wherein he was set out in all his Excellencies.

Accounting and so deserting the Blood of Christ (which ratified the everlasting Covenant of Grace, by whose Virtue it was made unalterable, firm, and effectual in all the Promises of it of Pardon, Righteousness, Holiness, Grace and Glory, unto penitent believing Sinners) as either the common Blood of Men, or the Blood of Malefactor, to have not so much Excellency in it as the Blood of Bulls or Goats, or Rams, or Birds under the Law, as not sanctifying Souls, but polluted.

[non-Latin text not transcribed], in, or by which he was sanctified, is by most Interpreters referred to the Apostate, as aggravating his Sin, to despise that Blood by which he thought he was so, and boasted of it, and was so reputed by the Church upon his Baptism and Profession of his Faith, and as a Member of the Church, had a visible Relation to it, partaking of those Ordinances wherein its Fruits were conveyed, and enjoying the eternal Priviledges purchased by it. Others refer it unto Christ himself, the Blood whereby he was consecrated to God as a holy Sacrifice, Ioh. 17.19. All this was discovered by his forsaking the Church-Assembly, wherein this was declared to be the only Way and means to Justification of Life and Salvation.

Injuring, wronging, despising, greatly grieving, not a Creature, but God the Spirit, the quickning Spirit of dead Sinners, who fits them for Union to God, and in order to it, uniteth him to Christ and his God, animateth it; who graciously communicated to these Apostates the Knowledg natural and supernatural, which they had and abused, ch. 6.5. by the Desertion of the Assemblies, where he manifested his Gifts and Graces. They reject him with them, and treat his Gifts and Motions, as if they were the Delusions and Impostures of an evil Spirit; and this wilfully done out of Malice to Christ, and Abhorrence of his Church and Religion. A Sin like the Devils, for them to forsake God loving, Christ redeeming, his Blood justifying, his Spirit renewing, and so wilfully refuse to be saved, and expose themselves to the severest Punishment God can inflict on such Sinners, and they do deserve.

Marginal references: 1 Cor. 11.29.

30 For we know him that hath said, Vengeance belongeth unto me, I will recompence, saith the Lord ; And again, The Lord shall judge his people.

For, brings in the Proof of the Soreness of God's Punishment to be afflicted on Apostates, from God's own Testimony about it; which we who are conversant with the Scriptures, are well acquainted with, we know, what God hath spoken, and by whom he hath spoken it, Iohn 9.29. Their Knowledg of it was clear and certain, it being spoken to them by Moses, and written for them, Deut. 32.35, 36.

To me is Vengeance and Recompence; which are the words of the Hebrew Text. To me, the Soveraign Being, the Supreme and Universal Law-giver and Judge, doth belong the Universal Right and Power of vindictive Justice. It is his Propriety, as he will avenge all Injuries against his People, he will much more avenge the Sins and Injuries against his Son; and will actually return to evil doers, as a Recompence for their Sins, the evil of Punishment. He is not only just and powerful, but actually manifesting both in his Retribution on them, Deut. 32.41, 43. Psal. 94.1. Rom. 12.19. 2 Thess. 1.8.

Iehovah saith it, who is faithful and true, powerful and constant to his Threatnings, as well as his Promises. This he saith to, and threatens Apostate Iesurun with, who revolted from God, and served Idols, Deut. 32.15, 16, 17.

A further Testimony is urged from God's Vindication of his People, when he hath punished Apostates, taken from Deut. 32.6. and Psalm 135.14. The Soveraign Being of Righteousness, the same Iehovah as before, will rule, justifie, save, deliver, and vindicate his Covenant-People from the Contempt and vilifying of his Son and them, by punishing severely such, who by their Apostacy from him and them, are guilty of it. He will certainly take Vengeance on them, and thereby clear the Innocency, Truth and Goodness of his, who are trampled on by them.

Marginal references: Psal. 50.4.

31 It is a fearful thing to fall into the hands of the living God.

The Punishment of these Apostates is further aggravated from the Inflictor of it, the knowledg of which should make them tremble; the Thoughts of it might affect them, as the Hand-writing on the Wall did Belshazzar, Dan. 5.6. It should strike horror into their Heart, trembling into their Persons, Deut. 28.65, 66. by Apostacy from him as a Father, to be subjected to him as a Judge, and as obnoxious to his severest Judgment. Him in whose hand is Power inexpressible, 1 Chro. 29.12. to avenge himself on his Enemies, Psalm 90.11. who have renounced him as their God, and provoked him to fury by it. A God that will not repent of Vengeance, and who liveth ever to inflict it: Who lifts up his hand to Heaven, and saith, I live for ever, Deut. 32.39, 40. to punish as everlasting Burning, and a devouring Fire, such, Traitors to himself. So is he described, Isa. 33.14. Matth. 10.28. His Vengeance on these Apostates is like himself, everlasting.

32 But o call to remembrance the former days, in which after ye were illuminated, ye indured a great fight o[illegible: 1 letter] afflictions .

In which they were convinced of the Truth of the Gospel, and received it in the love of it, and externally professed it, by being baptized into Christ, and by it made Members of his Church, ch. 6.4. and testified the Truth of their being Christs.

By their Sufferings for him with patience, and divine Fortitude, willingly, chearfully, variantly; ye have born, and overcome by bearing, preserving your Integrity, so as your Faith was immoveable, and strengthned you to endure the many, and most violent Assaults of the Devil and his Instruments, both within and without the Church, who thought to force them from the Faith, by the many Evils which they inflicted. If they were the enduring these at the first, how much more now, after so long a continuance in it? Rom. 8.18. 2 Cor. 1.6, 7, 8. 2 Tim. 1.8. 1 Pet. 5.9.

But, is not so much adversative as compulative, adding another Direction for their persevering in Christianity, even the revolving in their minds, and bringing again to thought what was past, carrying in it both the Act and the End of it. It is a practical Remembrance which bettereth them, while recollecting their own Days, and the time that was past;

Marginal references: Gal. 3.4.; Phil. 1.29. [illegible: 1 word]. 2.1.

33 Partly whilst ye were made a gazing-stock, both by reproaches, and afflictions, and partly whilst ye became companions of them that were so used.

Their Sufferings personal in this famous Instance, [non-Latin text not transcribed]. They were so publickly exposed as on a Stage or Theater, so as multitudes might sport themselves with them, 1 Cor. 4.9. As many were exposed to be devoured by Beasts in their public Shews, 1 Cor. 15.32. Or, to destroy them, exposed in their publick Courts of Justice, and there taunted and reviled, as Christ foretold them, Matth. 10.17, 18. They were suffering Reproaches and Afflictions publickly both in Word and Deed. What Nick-names imposed on them? what Crimes imputed to them, which they abhorred? what buffeting, scourging, tormenting, shackling, imprisoning, banishing, were they not exercised with, as their fellow-Christians are to this day?

Their Sufferings by Participation in presence, and Sympathy with their fellow-Christians. This is another kind of it; they were Consorts and Sharers of all those Members of Christ, who were so abused by the Devil and his Instruments, and they bore their Burdens with them, were inwardly grieved for them, publickly owned and comforted them, supplied and supported them as they could, as v. 34. 2 Cor. 11.25, 26.

Marginal references: Phil. 1.7. [illegible: 1 word] 4.14.

34 For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in your selves that ye have in heaven a better and an induring substance.

For ye sympathized in my Bonds, &c. is a Proof of both kinds of their Sufferings fore-mentioned. As to their suffering with others, he instanceth in himself, as a Witness of it; for when he was in Bonds for preaching the Gospel, both at Ierusalem, Acts 21.33, 37. and 22.24, 25. at Cesarea, Acts 23, and 24. at Rome, Acts 28. they fore-warned him of his Danger, bore his Burden with him, supplied, relieved him, and endeavoured, what in them, his release.

And in their own Sufferings, by being rifled for the Gospel; their Goods, Estates, and Means of Subsistance, was either by Fines, Confiscations, or Violence, ravished from them; their Enemies, like so many Harpeys, preying on them, 1 Thess. 2.14. So as these Christian Hebrews at this time had their respective Properties, and all was not levelled among them. Tho they were so impoverished to make them comply with the Gentile Superstition and Idolatry, yet they chearfully bore it, esteeming it their Honour and Priviledge thus to suffer for Christ, and herein obeyed him, as Matth. 5.11, 12. and as the Apostles did before them in Acts 5.41.

They were fully assured of this by Faith in God's Promise, and by God's Work on their own Hearts, qualifying and fitting them for it, Rom. 8.15, 16, 17. That they have by Promise given them as theirs, as fitted for them a spiritual Substance, and Estate beyond what this World could afford them, Riches, Honours, and pleasures, better for their quality than all terrene ones, spiritual ones proper for their Souls, 1 Pet. 1.3, 4. The Sum of which is, God in Christ, their exceeding great Reward, Gen. 15.1. and all he can be to, or do for them. He is their Portion, and their Inheritance, the most excellent in it self, and the most enduring, out of the reach of Men or Devils, who can neither take it from them, nor them from it, it is safe enough in the Heavens, Matth. 6.19, 20. and 19.28, 29. Psalm 16.5. 2 Cor. 5.1. 2 Thess. 1.4, 5.

Marginal references: James 1.2.; Or, that ye [illegible: 1 word] i[illegible: 1 letter] your [illegible: 1 word]. Or, for your [illegible: 1 word].; Luke 12.33. 2 Tim. 6.19.

35 Cast not away therefore your confidence, which hath great recompence of reward.

This introduceth the last Direction for helping on their Perseverance in Christianity. [non-Latin text not transcribed] denieth all degrees of Apostacy, from secret undervaluing to an utter renouncing, not to slight, despise, or reject; they had endured already so much as might steel and fortifie them against what remained, and implieth the bold, resolute, and couragious Retention, Ephes. 6.10, 16. of the Boldness of their Confession of the Christian Faith. It is an ingenuous, free, bold, and daring Profession of it, which no Brow-beating, nor Violence can dash out of Countenance, the Fruit of a mighty invincible Faith, and hope of eternal Life. This makes them persevere couragiously in their Religion, notwithstanding their being laden with Reproaches and Sufferings for it, as Christ himself gave them a Pattern, Mark 8.31, 32, Acts 4.13, 29, 31.

What greater Incouragement can there be to the retaining this Confidence, than the great Remuneration secured in the New Testament to them. God himself in all his fulness to be their exceeding great Reward seen and enjoyed by them; and which for quality and quantity is unexpressible, Gen. 15.1. Matth. 5.12. and 10.32.

36 For ye have need of patience, that after ye have done the will of God, ye might receive the promise.

For, shews this to be an Inforcement of the former Direction: Cast not away your Confidence, for you have need of Grace, which that must maintain in order to carry back your Reward. It is therefore absolutely necessary, as well as useful to you, for the bearing of your Burdens, persevering in all Duty, and waiting for your Reward, notwithstanding your Reproaches, Afflictions, and fiery Tryals, that you preserve your Confidence in maintaining this Patience, ch. 6.12. Rom. 2.7. Iames 1.4.

That having believed God's Promises, obeyed his Precepts, endured his Tryals, and persevered in all, according to the good, acceptable, and perfect Will of God; and so exercised our Patience, and evidenced our Confidence, and finished our Work;

You may carry back, as your full Prize, after your Race. It is a necessary and true Reportation from God, after his Will is done, 1 Pet. 1.9. and 5.4. the Reward promised, metonymically expressed by the Promise, ch. 5.15. and 9.15. all that Life and glorious Inheritance in the Reality and Fulness of it, called a Crown of Glory, which fadeth not away, 1 Tim. 4.8. and 2 Tim. 1.1.

37 For yet a little while, and he that shall come, will come, and will not tarry.

The Reason of their retaining their Confidence to the end, is the shortness of his coming, who will reward them for it, proved out of God's Promise written to, and for the Church, by Habakkuk, ch. 2.3. A Truth sufficiently known to these Hebrews, as brought them by their own Prophet, and tho spoken for the Comfort of the Captives in Babylon then, yet it is extended to the suffering-Church in all Ages, and so to these Hebrews, and to us also, upon whom the Ends of the World are come. And tho the Prophet speaks it of a Vision of Grace, in Promise to be dispatched, yet the Septuagint refers it to a Person; and in this the Apostle follows them, because the Promise cannot be made good, without the coming of its Author to fulfil it.

In which Promise there is the celerity or Speed of it, as little, little as it may be, as is fit for Christ and them. How little is this time? a very short Moment, as he speaks himself, Rev. 22.7, 12, 20. He that hath promised to come and save you, and reckon with your Persecutors, he will certainly come, he and his Promise together, will dispatch and put an end to the suffering of his, and put on their Crowns. Metonymically his coming, is his saving, full refreshing and rewarding his believing and patient Sufferers.

He will not spin out time to delay Deliverance, beyond the set Point; he will not come behind the least Moment, the hour fixed and appointed, which is pitched in infinite Wisdom and Goodness, for the best Comfort of Christ's suffering Members. Isa. 46.13.

Marginal references: Luke 18.8. 2 Pet. 3.9.

38 Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him.

These are as the former, the Words of the Prophet Habakkuk ch. 2.4. inforcing the former Duty pressed from the Gain of Perseverance, and the loss by withdrawing, when Christ shall come. They are used by this Apostle Paul to several Purposes, as to prove, That Righteousness is only obtained by Faith from God, and not by Man's own Works, Rom. 1.17. and Gal. 3.11. That whoever is righteous by Faith, shall live for ever, by holding that Righteousness in Faith, as here. The justified, according to the terms of the new Covenant, who hath obtained the Righteousness of God in Christ, by believing, and is renewed and sanctified by the Spirit, shall really, spiritually, happily, eternally live; and no end shall be to that Life of his, till it be perfected by Christ in Glory. And this he shall live by a real and spiritual Assent to the Gospel, and Reliance on God's Promises in it, especially by an Affiance to Christ, God-Man, as the Lord their Righteousness, by which we have him ours, and so we live. This Faith increased, continued in, and held fast amidst all Reproaches, Sufferings and Persecutions; by this only is the Life due to Righteousness, made sure to Sinners, drawing from Christ daily, and making real and present the Fulness of it promised to, and hoped for, by it. Mark 13.13. Iohn 6.47. Gal. 2.20. and Col. 3.4.

See Habak. 2.4. where [non-Latin text not transcribed] translated here [non-Latin text not transcribed], is variously rendred, as elated like a Bubble, lifted up, making Pride and Unbelief to be the Sins threatned there; and the proper sense of the word here used, is for fear, or sloth to withdraw, or leave their Understanding; so that the meaning in both amounts to this, If any, out of the Pride of their Heart, will not depend on Christ's Righteousness, as the Iews would not, or out of Fear and Sluggishness, will not hold out, but withdraw themselves, in time of Persecution, from their Faith and Confidence in Christ, professed; shrinking through Fear, or losing it through Sloth, or forsaking it by Treachery either gradually or totally, confiding in themselves, and so despising God, reject him, and draw away from him.

God himself will be so far from taking any pleasure or delight in such a Soul, or vouchsafe▪ it any Joy or Life, that his very Soul abhors it, is highly displeased with its Sin, and abominates its Person. In his Displeasure is Misery, Death, and [illegible: 1 letter]t[illegible: 1 letter]rnal Perdition. See Deut. 32.15, 18, to 21.

39 But we are not of them who draw back unto perdition, but of them that believe, to the saving of the soul.

The Conclusion is an hopeful Assertion of their Condition, or a sweet Intimation of what they ought to be, even like himself; and so the Apostle removes all Jealousie of his reflecting on them, as ch. 6.9. The Adversative, but, is an Exception of them to whom he writes from the Apostate-State, and so joyns himself with them, hoping they were such de facto, as he was, and as they ought to be de jure, and so intimates their Duty, and that of all Christians, We are not Sons of Defection, Persons withdrawing and backsliding from Christ, his Gospel, or Duties; Apostates from the Truth, whose end is Destruction, an utter Separation from all Good, Life, and Glory, and full Subjection of Body and Soul to eternal Torments in Hell, by the righteous Sentence of God; who are Sons of Defection, are Sons of Perdition, Matth. 10.28. Iohn 17.12. 2 T[illegible: 1 letter]ess. 2.3.

Sons of Faith, true and sincere Believers, cleaving to Christ and his Body rooted in his Faith, and persevering in it to the end, Ephes, 3.17. Colos. 2.7. which Faith acquiring, purchasing, or obtaining, according to the Gospel-Covenant, the Soul for Salvation, and Glory for the Soul, Iohn 3.15, 16, 36. and 5.40. 2 Thess. 2.14. Faith realizing, applying, and keeping fast the Price which Christ himself paid to God for the purchasing of these for them on their Souls.

The Priesthood of Christ. (a. d. 62.)

1 For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. 2 For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. 3 But in those sacrifices there is a remembrance again made of sins every year. 4 For it is not possible that the blood of bulls and of goats should take away sins. 5 Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: 6 In burnt offerings and sacrifices for sin thou hast had no pleasure.

Here the apostle, by the direction of the Spirit of God, sets himself to lay low the Levitical dispensation; for though it was of divine appointment, and very excellent and useful in its time and place, yet, when it was set up in competition with Christ, to whom it was only designed to lead the people, it was very proper and necessary to show the weakness and imperfection of it, which the apostle does effectually, from several arguments. As,

I. That the law had a shadow, and but a shadow, of good things to come; and who would dote upon a shadow, though of good things, especially when the substance has come? Observe, 1. The things of Christ and the gospel are good things; they are the best things; they are best in themselves, and the best for us: they are realities of an excellent nature. 2. These good things were, under the Old Testament, good things to come, not clearly discovered, nor fully enjoyed. 3. That the Jews then had but the shadow of the good things of Christ, some adumbrations of them; we under the gospel have the substance.

II. That the law was not the very image of the good things to come. An image is an exact draught of the thing represented thereby. The law did not go so far, but was only a shadow, as the image of a person in a looking-glass is a much more perfect representation than his shadow upon the wall. The law was a very rough draught of the great design of divine grace, and therefore not to be so much doted on.

III. The legal sacrifices, being offered year by year, could never make the comers thereunto perfect; for then there would have been an end of offering them, v. 1, 2. Could they have satisfied the demands of justice, and made reconciliation for iniquity,—could they have purified and pacified conscience,—then they had ceased, as being no further necessary, since the offerers would have had no more sin lying upon their consciences. But this was not the case; after one day of atonement was over, the sinner would fall again into one fault or another, and so there would be need of another day of atonement, and of one every year, besides the daily ministrations. Whereas now, under the gospel, the atonement is perfect, and not to be repeated; and the sinner, once pardoned, is ever pardoned as to his state, and only needs to renew his repentance and faith, that he may have a comfortable sense of a continued pardon.

IV. As the legal sacrifices did not of themselves take away sin, so it was impossible they should, v. 4. There was an essential defect in them. 1. They were not of the same nature with us who sinned. 2. They were not of sufficient value to make satisfaction for the affronts offered to the justice and government of God. They were not of the same nature that offended, and so could not be suitable. Much less were they of the same nature that was offended; and nothing less than the nature that was offended could make the sacrifice a full satisfaction for the offence. 3. The beasts offered up under the law could not consent to put themselves in the sinner's room and place. The atoning sacrifice must be one capable of consenting, and must voluntarily substitute himself in the sinner's stead: Christ did so.

V. There was a time fixed and foretold by the great God, and that time had now come, when these legal sacrifices would be no longer accepted by him nor useful to men. God never did desire them for themselves, and now he abrogated them; and therefore to adhere to them now would be resisting God and rejecting him. This time of the repeal of the Levitical laws was foretold by David (Ps. xl. 6, 7), and is recited here as now come. Thus industriously does the apostle lay low the Mosaical dispensation.

The Priesthood of Christ. (a. d. 62.)

7 Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God. 8 Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law; 9 Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. 10 By the which will we are sanctified through the offering of the body of Jesus Christ once for all. 11 And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: 12 But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God; 13 From henceforth expecting till his enemies be made his footstool. 14 For by one offering he hath perfected for ever them that are sanctified. 15 Whereof the Holy Ghost also is a witness to us: for after that he had said before, 16 This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; 17 And their sins and iniquities will I remember no more. 18 Now where remission of these is, there is no more offering for sin.

Here the apostle raises up and exalts the Lord Jesus Christ, as high as he had laid the Levitical priesthood low. He recommends Christ to them as the true high priest, the true atoning sacrifice, the antitype of all the rest: and this he illustrates,

I. From the purpose and promise of God concerning Christ, which are frequently recorded in the volume of the book of God, v. 7. God had not only decreed, but declared by Moses and the prophets, that Christ should come and be the great high priest of the church, and should offer up a perfect and a perfecting sacrifice. It was written of Christ, in the beginning of the book of God, that the seed of the woman should break the serpent's head; and the Old Testament abounds with prophecies concerning Christ. Now since he is the person so often promised, so much spoken of, so long expected by the people of God, he ought to be received with great honour and gratitude.

II. From what God had done in preparing a body for Christ (that is, a human nature), that he might be qualified to be our Redeemer and Advocate; uniting the two natures in his own person, he was a fit Mediator to go between God and man; a days-man to lay his hand upon both, a peace-maker, to reconcile them, and an everlasting band of union between God and the creature—"My ears hast thou opened; thou has fully instructed me, furnished and fitted me for the work, and engaged me in it," Ps. xl. 6. Now a Saviour thus provided, and prepared by God himself in so extraordinary a manner, ought to be received with great affection and gladness.

III. From the readiness and willingness that Christ discovered to engage in this work, when no other sacrifice would be accepted, v. 7-9. When no less sacrifice would be a proper satisfaction to the justice of God than that of Christ himself, then Christ voluntarily came into it: "Lo, I come! I delight to do thy will, O God! Let thy curse fall upon me, but let these go their way. Father, I delight to fulfil thy counsels, and my covenant with thee for them; I delight to perform all thy promises, to fulfil all the prophecies." This should endear Christ and our Bibles to us, that in Christ we have the fulfilling of the scriptures.

IV. From the errand and design upon which Christ came; and this was to do the will of God, not only as a prophet to reveal the will of God, not only as a king to give forth divine laws, but as a priest to satisfy the demands of justice, and to fulfil all righteousness. Christ came to do the will of God in two instances. 1. In taking away the first priesthood, which God had no pleasure in; not only taking away the curse of the covenant of works, and canceling the sentence denounced against us as sinners, but taking away the insufficient typical priesthood, and blotting out the hand-writing of ceremonial ordinances and nailing it to his cross. 2. In establishing the second, that is, his own priesthood and the everlasting gospel, the most pure and perfect dispensation of the covenant of grace; this is the great design upon which the heart of God was set from all eternity. The will of God centers and terminates in it; and it is not more agreeable to the will of God than it is advantageous to the souls of men; for it is by this will that we are sanctified, through the offering of the body of Jesus Christ once for all, v. 10. Observe, (1.) What is the fountain of all that Christ has done for his people—the sovereign will and grace of God. (2.) How we come to partake of what Christ has done for us—by being sanctified, converted, effectually called, wherein we are united to Christ, and so partake of the benefits of his redemption; and this sanctification is owing to the oblation he made of himself to God.

V. From the perfect efficacy of the priesthood of Christ (v. 14): By one offering he hath for ever perfected those that are sanctified; he has delivered and will perfectly deliver those that are brought over to him, from all the guilt, power, and punishment of sin, and will put them into the sure possession of perfect holiness and felicity. This is what the Levitical priesthood could never do; and, if we indeed are aiming at a perfect state, we must receive the Lord Jesus as the only high priest that can bring us to that state.

VI. From the place to which our Lord Jesus is now exalted, the honour he has there, and the further honour he shall have: This man, after he had offered one sacrifice for sins, for ever sat down at the right hand of God, henceforth expecting till his enemies be made his footstool, v. 12, 13. Here observe, 1. To what honour Christ, as man and Mediator, is exalted—to the right hand of God, the seat of power, interest, and activity: the giving hand; all the favours that God bestows on his people are handed to them by Christ: the receiving hand; all the duties that God accepts from men are presented by Christ: the working hand; all that pertains to the kingdoms of providence and grace is administered by Christ; and therefore this is the highest post of honour. 2. How Christ came to this honour—not merely by the purpose or donation of the Father, but by his own merit and purchase, as a reward due to his sufferings; and, as he can never be deprived of an honour so much his due, so he will never quit it, nor cease to employ it for his people's good. 3. How he enjoys this honour—with the greatest satisfaction and rest; he is for ever sitting down there. The Father acquiesces and is satisfied in him; he is satisfied in his Father's will and presence; this is his rest for ever; here he will dwell, for he has both desired and deserved it. 4. He has further expectations, which shall not be disappointed; for they are grounded upon the promise of the Father, who hath said unto him, Sit thou at my right hand, until I make thine enemies thy footstool, Ps. cx. 1. One would think such a person as Christ could have no enemies except in hell; but it is certain that he has enemies on earth, very many, and very inveterate ones. Let not Christians then wonder that they have enemies, though they desire to live peaceably with all men. But Christ's enemies shall be made his footstool; some by conversion, others by confusion; and, which way soever it be, Christ will be honoured. Of this Christ is assured, this he is expecting, and his people should rejoice in the expectation of it; for, when his enemies shall be subdued, their enemies, that are so for his sake, shall be subdued also.

VII. The apostle recommends Christ from the witness the Holy Ghost has given in the scriptures concerning him; this relates chiefly to what should be the happy fruit and consequence of his humiliation and sufferings, which in general is that new and gracious covenant that is founded upon his satisfaction, and sealed by his blood (v. 15): Whereof the Holy Ghost is a witness. The passage is cited from Jer. xxxi. 31, in which covenant God promises, 1. That he will pour out his Spirit upon his people, so as to give them wisdom, will, and power, to obey his word; he will put his laws in their hearts, and write them in their minds, v. 16. This will make their duty plain, easy, and pleasant. 2. Their sins and iniquities he will remember no more (v. 17), which will alone show the riches of divine grace, and the sufficiency of Christ's satisfaction, that it needs not be repeated, v. 18. For there shall be no more remembrance of sin against true believers, either to shame them now or to condemn them hereafter. This was much more than the Levitical priesthood and sacrifices could effect.

And now we have gone through the doctrinal part of the epistle, in which we have met with many things dark and difficult to be understood, which we must impute to the weakness and dulness of our own minds. The apostle now proceeds to apply this great doctrine, so as to influence their affections, and direct their practice, setting before them the dignities and duties of the gospel state.

The Consecrated Way; Cautions against Apostasy; Perseverance Inculcated. (a. d. 62.)

19 Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, 20 By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; 21 And having a high priest over the house of God; 22 Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. 23 Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;) 24 And let us consider one another to provoke unto love and to good works: 25 Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching. 26 For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, 27 But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. 28 He that despised Moses' law died without mercy under two or three witnesses: 29 Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? 30 For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people. 31 It is a fearful thing to fall into the hands of the living God. 32 But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions; 33 Partly, whilst ye were made a gazingstock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used. 34 For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance. 35 Cast not away therefore your confidence, which hath great recompence of reward. 36 For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. 37 For yet a little while, and he that shall come will come, and will not tarry. 38 Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. 39 But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.

I. Here the apostle sets forth the dignities of the gospel state. It is fit that believers should know the honours and privileges that Christ has procured for them, that, while they take the comfort, they may give him the glory of all. The privileges are, 1. Boldness to enter into the holiest. They have access to God, light to direct them, liberty of spirit and of speech to conform to the direction; they have a right to the privilege and a readiness for it, assistance to use and improve it and assurance of acceptance and advantage. They may enter into the gracious presence of God in his holy oracles, ordinances, providences, and covenant, and so into communion with God, where they receive communications from him, till they are prepared to enter into his glorious presence in heaven. 2. A high priest over the house of God, even this blessed Jesus, who presides over the church militant, and every member thereof on earth, and over the church triumphant in heaven. God is willing to dwell with men on earth, and to have them dwell with him in heaven; but fallen man cannot dwell with God without a high priest, who is the Mediator of reconciliation here and of fruition hereafter.

II. The apostle tells us the way and means by which Christians enjoy such privileges, and, in general, declares it to be by the blood of Jesus, by the merit of that blood which he offered up to God as an atoning sacrifice: he has purchased for all who believe in him free access to God in the ordinances of his grace here and in the kingdom of his glory. This blood, being sprinkled on the conscience, chases away slavish fear, and gives the believer assurance both of his safety and his welcome into the divine presence. Now the apostle, having given this general account of the way by which we have access to God, enters further into the particulars of it, v. 20. As, 1. It is the only way; there is no way left but this. The first way to the tree of life is, and has been, long shut up. 2. It is a new way, both in opposition to the covenant of works and to the antiquated dispensation of the Old Testament; it is via novissima—the last way that will ever be opened to men. Those who will not enter in this way exclude themselves for ever. It is a way that will always be effectual. 3. It is a living way. It would be death to attempt to come to God in the way of the covenant of works; but this way we may come to God, and live. It is by a living Saviour, who, though he was dead, is alive; and it is a way that gives life and lively hope to those who enter into it. 4. It is a way that Christ has consecrated for us through the veil, that is, his flesh. The veil in the tabernacle and temple signified the body of Christ; when he died, the veil of the temple was rent in sunder, and this was at the time of the evening sacrifice, and gave the people a surprising view into the holy of holies, which they never had before. Our way to heaven is by a crucified Saviour; his death is to us the way of life. To those who believe this he will be precious.

III. He proceeds to show the Hebrews the duties binding upon them on account of these privileges, which were conferred in such an extraordinary way, v. 22, 23, &c.

1. They must draw near to God, and that in a right manner. They must draw near to God. Since such a way of access and return to God is opened, it would be the greatest ingratitude and contempt of God and Christ still to keep at a distance from him. They must draw near by conversion, and by taking hold of his covenant. They must draw near in all holy conversation, like Enoch walking with God. They must draw near in humble adorations, worshipping at his footstool. They must draw near in holy dependence, and in a strict observance of the divine conduct towards them. They must draw near in conformity to God, and communion with him, living under his blessed influence, still endeavouring to get nearer and nearer, till they come to dwell in his presence; but they must see to it that they make their approach to God after a right manner. (1.) With a true heart, without any allowed guile or hypocrisy. God is the searcher of hearts, and he requires truth in the inward parts. Sincerity is our gospel perfection, though not our justifying righteousness. (2.) In full assurance of faith, with a faith grown up to a full persuasion that when we come to God by Christ we shall have audience and acceptance. We should lay aside all sinful distrust. Without faith it is impossible to please God; and the stronger our faith is the more glory we give to God. And, (3.) Having our hearts sprinkled from an evil conscience, by a believing application of the blood of Christ to our souls. They may be cleansed from guilt, from filth, from sinful fear and torment, from all aversion to God and duty, from ignorance, and error, and superstition, and whatever evils the consciences of men are subject to by reason of sin. (4.) Our bodies washed with pure water, that is, with the water of baptism (by which we are recorded among the disciples of Christ, members of his mystical body), or with the sanctifying virtue of the Holy Spirit, reforming and regulating our outward conversation as well as our inward frame, cleansing from the filthiness of the flesh as well as of the spirit. The priests under the law were to wash, before they went into the presence of the Lord to offer before him. There must be a due preparation for making our approaches to God.

2. The apostle exhorts believers to hold fast the profession of their faith, v. 23. Here observe, (1.) The duty itself—to hold fast the profession of our faith, to embrace all the truths and ways of the gospel, to get fast hold of them, and to keep that hold against all temptation and opposition. Our spiritual enemies will do what they can to wrest our faith, and hope, and holiness, and comfort, out of our hands, but we must hold fast our religion as our best treasure. (2.) The manner in which we must do this—without wavering, without doubting, without disputing, without dallying with temptation to apostasy. Having once settled these great things between God and our souls, we must be stedfast and immovable. Those who begin to waver in matters of Christian faith and practice are in danger of falling away. (3.) The motive or reason enforcing this duty: He is faithful that hath promised. God has made great and precious promises to believers, and he is a faithful God, true to his word; there is no falseness nor fickleness with him, and there should be none with us. His faithfulness should excite and encourage us to be faithful, and we must depend more upon his promises to us than upon our promises to him, and we must plead with him the promise of grace sufficient.

IV. We have the means prescribed for preventing our apostasy, and promoting our fidelity and perseverance, v. 24, 25, &c. He mentions several; as, 1. That we should consider one another, to provoke to love and to good works. Christians ought to have a tender consideration and concern for one another; they should affectionately consider what their several wants, weaknesses, and temptations are; and they should do this, not to reproach one another, to provoke one another not to anger, but to love and good works, calling upon themselves and one another to love God and Christ more, to love duty and holiness more, to love their brethren in Christ more, and to do all the good offices of Christian affection both to the bodies and the souls of each other. A good example given to others is the best and most effectual provocation to love and good works. 2. Not to forsake the assembling of ourselves together, v. 25. It is the will of Christ that his disciples should assemble together, sometimes more privately for conference and prayer, and in public for hearing and joining in all the ordinances of gospel worship. There were in the apostles' times, and should be in every age, Christian assemblies for the worship of God, and for mutual edification. And it seems even in those times there were some who forsook these assemblies, and so began to apostatize from religion itself. The communion of saints is a great help and privilege, and a good means of steadiness and perseverance; hereby their hearts and hands are mutually strengthened. 3. To exhort one another, to exhort ourselves and each other, to warn ourselves and one another of the sin and danger of backsliding, to put ourselves and our fellow-christians in mind of our duty, of our failures and corruptions, to watch over one another, and be jealous of ourselves and one another with a godly jealousy. This, managed with a true gospel spirit, would be the best and most cordial friendship. 4. That we should observe the approaching of times of trial, and be thereby quickened to greater diligence: So much the more, as you see the day approaching. Christians ought to observe the signs of the times, such as God has foretold. There was a day approaching, a terrible day to the Jewish nation, when their city should be destroyed, and the body of the people rejected of God for rejecting Christ. This would be a day of dispersion and temptation to the chosen remnant. Now the apostle puts them upon observing what signs there were of the approach of such a terrible day, and upon being the more constant in meeting together and exhorting one another, that they might be the better prepared for such a day. There is a trying day coming on us all, the day of our death, and we should observe all the signs of its approaching, and improve them to greater watchfulness and diligence in duty.

V. Having mentioned these means of establishment, the apostle proceeds, in the close of the chapter, to enforce his exhortations to perseverance, and against apostasy, by many very weighty considerations, v. 26, 27, &c.

1. From the description he gives of the sin of apostasy. It is sinning wilfully after we have received the knowledge of the truth, sinning wilfully against that truth of which we have had convincing evidence. This text has been the occasion of great distress to some gracious souls; they have been ready to conclude that every wilful sin, after conviction and against knowledge, is the unpardonable sin: but this has been their infirmity and error. The sin here mentioned is a total and final apostasy, when men with a full and fixed will and resolution despise and reject Christ, the only Saviour,—despise and resist the Spirit, the only sanctifier,—and despise and renounce the gospel, the only way of salvation, and the words of eternal life; and all this after they have known, owned, and professed, the Christian religion, and continue to do so obstinately and maliciously. This is the great transgression: the apostle seems to refer to the law concerning presumptuous sinners, Num. xv. 30, 31. They were to be cut off.

2. From the dreadful doom of such apostates. (1.) There remains no more sacrifice for such sins, no other Christ to come to save such sinners; they sin against the last resort and remedy. There were some sins under the law for which no sacrifices were provided; but yet if those who committed them did truly repent, though they might not escape temporal death, they might escape eternal destruction; for Christ would come, and make atonement. But now those under the gospel who will not accept of Christ, that they may be saved by him, have no other refuge left them. (2.) There remains for them only a certain fearful looking for of judgment, v. 27. Some think this refers to the dreadful destruction of the Jewish church and state; but certainly it refers also to the utter destruction that awaits all obstinate apostates at death and judgment, when the Judge will discover a fiery indignation against them, which will devour the adversaries; they will be consigned to the devouring fire and to everlasting burnings. Of this destruction God gives some notorious sinners, while on earth, a fearful foreboding in their own consciences, a dreadful looking for it, with a despair of ever being able either to endure or escape it.

3. From the methods of divine justice with those who despised Moses's law, that is, sinned presumptuously, despising his authority, his threatenings and his power. These, when convicted by two or three witnesses, were put to death; they died without mercy, a temporal death. Observe, Wise governors should be careful to keep up the credit of their government and the authority of the laws, by punishing presumptuous offenders; but then in such cases there should be good evidence of the fact. Thus God ordained in Moses's law; and hence the apostle infers the heavy doom that will fall upon those that apostatize from Christ. Here he refers to their own consciences, to judge how much sorer punishment the despisers of Christ (after they have professed to know him) are likely to undergo; and they may judge of the greatness of the punishment by the greatness of the sin. (1.) They have trodden under foot the Son of God. To trample upon an ordinary person shows intolerable insolence; to treat a person of honour in that vile manner is insufferable; but to deal thus with the Son of God, who himself is God, must be the highest provocation—to trample upon his person, denying him to be the Messiah—to trample upon his authority, and undermine his kingdom—to trample upon his members as the offscouring of all things, and not fit to live in the world; what punishment can be too great for such men? (2.) They have counted the blood of the covenant, wherewith he was sanctified, an unholy thing; that is, the blood of Christ, with which the covenant was purchased and sealed, and wherewith Christ himself was consecrated, or wherewith the apostate was sanctified, that is, baptized, visibly initiated into the new covenant by baptism, and admitted to the Lord's supper. Observe, There is a kind of sanctification which persons may partake of and yet fall away: they may be distinguished by common gifts and graces, by an outward profession, by a form of godliness, a course of duties, and a set of privileges, and yet fall away finally. Men who have seemed before to have the blood of Christ in high esteem may come to account it an unholy thing, no better than the blood of a malefactor, though it was the world's ransom, and every drop of it of infinite value. (3.) Those have done despite unto the Spirit of grace, the Spirit that is graciously given to men, and that works grace wherever it is,—the Spirit of grace, that should be regarded and attended to with the greatest care,—this Spirit they have grieved, resisted, quenched, yea, done despite to him, which is the highest act of wickedness, and makes the case of the sinner desperate, refusing to have the gospel salvation applied to him. Now he leaves it to the consciences of all, appeals to universal reason and equity, whether such aggravated crimes ought not to receive a suitable punishment, a sorer punishment than those who had died without mercy? But what punishment can be sorer than to die without mercy? I answer, To die by mercy, by the mercy and grace which they have despised. How dreadful is the case when not only the justice of God, but his abused grace and mercy call for vengeance!

4. From the description we have in the scripture of the nature of God's vindictive justice, v. 30. We know that he has said, Vengeance is mine. This is taken out of Ps. xciv. 1, Vengeance belongs unto me. The terrors of the Lord are known both by revelation and reason. Vindictive justice is a glorious, though terrible attribute of God; it belongs to him, and he will use and execute it upon the heads of such sinners as despise his grace; he will avenge himself, and his Son, and Spirit, and covenant, upon apostates. And how dreadful then will their case be! The other quotation is from Deut. xxxii. 36, The Lord will judge his people; he will search and try his visible church, and will discover and detect those who say they are Jews, and are not, but are of the synagogue of Satan; and he will separate the precious from the vile, and will punish the sinners in Zion with the greatest severity. Now those who know him who hath said, Vengeance belongeth to me, I will recompense, must needs conclude, as the apostle does (v. 31): It is a fearful thing to fall into the hands of the living God. Those who know the joy that results from the favour of God can thereby judge of the power and dread of his vindictive wrath. Observe here, What will be the eternal misery of impenitent sinners and apostates: they shall fall into the hands of the living God; their punishment shall come from God's own hand. He takes them into the hand of his justice; he will deal with them himself; their greatest misery will be the immediate impressions of divine wrath on the soul. When he punishes them by creatures, the instrument abates something of the force of the blow; but, when he does it by his own hand, it is infinite misery. This they shall have at God's hand, they shall lie down in sorrow; their destruction shall come from his glorious powerful presence; when they make their woeful bed in hell, they will find that God is there, and his presence will be their greatest terror and torment. And he is a living God; he lives for ever, and will punish for ever.

5. He presses them to perseverance by putting them in mind of their former sufferings for Christ: But call to mind the former days, in which, after you were illuminated, you endured a great fight of afflictions, v. 32. In the early days of the gospel there was a very hot persecution raised up against the professors of the Christian religion, and the believing Hebrews had their share of it: he would have them to remember,

(1.) When they had suffered: In former days, after they were illuminated; that is, as soon as God had breathed life into their souls, and caused divine light to spring up in their minds, and taken them into his favour and covenant; then earth and hell combined all their force against them. Here observe, A natural state is a dark state, and those who continue in that state meet with no disturbance from Satan and the world; but a state of grace is a state of light, and therefore the powers of darkness will violently oppose it. Those who will live godly in Christ Jesus must suffer persecution.

(2.) What they suffered: they endured a great fight of afflictions, many and various afflictions united together against them, and they had a great conflict with them. Many are the troubles of the righteous. [1.] They were afflicted in themselves. In their own persons; they were made gazing-stocks, spectacles to the world, angels, and men, 1 Cor. iv. 9. In their names and reputations (v. 33), by many reproaches. Christians ought to value their reputation; and they do so especially because the reputation of religion is concerned: this makes reproach a great affliction. They were afflicted in their estates, by the spoiling of their goods, by fines and forfeitures. [2.] They were afflicted in the afflictions of their brethren: Partly while you became companions of those that were so used. The Christian spirit is a sympathizing spirit, not a selfish spirit, but a compassionate spirit; it makes every Christian's suffering our own, puts us upon pitying others, visiting them, helping them, and pleading for them. Christians are one body, are animated by one spirit, have embarked in one common cause and interest, and are the children of that God who is afflicted in all the afflictions of his people. If one member of the body suffers, all the rest suffer with it. The apostle takes particular notice how they had sympathized with him (v. 34): You had compassion on me in my bonds. We must thankfully acknowledge the compassions our Christian friends have shown for us under our afflictions.

(3.) How they had suffered. They had been mightily supported under their former sufferings; they took their sufferings patiently, and not only so, but joyfully received it from God as a favour and honour conferred upon them that they should be thought worthy to suffer reproach for the name of Christ. God can strengthen his suffering people with all might in the inner man, to all patience and long-suffering, and that with joyfulness, Col. i. 11.

(4.) What it was that enabled them thus to bear up under their sufferings. They knew in themselves that they had in heaven a better and a more enduring substance. Observe, [1.] The happiness of the saints in heaven is substance, something of real weight and worth. All things here are but shadows. [2.] It is a better substance than any thing they can have or lose here. [3.] It is an enduring substance, it will out-live time and run parallel with eternity; they can never spend it; their enemies can never take it from them, as they did their earthly goods. [4.] This will make a rich amends for all they can lose and suffer here. In heaven they shall have a better life, a better estate, better liberty, better society, better hearts, better work, every thing better. [5.] Christians should know this in themselves, they should get the assurance of it in themselves (the Spirit of God witnessing with their spirits), for the assured knowledge of this will help them to endure any fight of afflictions they may be encountered with in this world.

6. He presses them to persevere, from that recompense of reward that waited for all faithful Christians (v. 35): Cast not away therefore your confidence, which hath great recompense of reward. Here, (1.) He exhorts them not to cast away their confidence, that is, their holy courage and boldness, but to hold fast that profession for which they had suffered so much before, and borne those sufferings so well. (2.) He encourages them to this by assuring them that the reward of their holy confidence would be very great. It carries a present reward in it, in holy peace and joy, and much of God's presence and his power resting upon them; and it shall have a great recompense of reward hereafter. (3.) He shows them how necessary a grace the grace of patience is in our present state (v. 36): You have need of patience, that after you have done the will of God you might receive the promise; that is, this promised reward. Observe, The greatest part of the saints' happiness is in promise. They must first do the will of God before they receive the promise; and, after they have done the will of God, they have need of patience to wait for the time when the promise shall be fulfilled; they have need of patience to live till God calls them away. It is a trial of the patience of Christians, to be content to live after their work is done, and to stay for the reward till God's time to give it them is come. We must be God's waiting servants when we can be no longer his working servants. Those who have had and exercised much patience already must have and exercise more till they die. (4.) To help their patience, he assures them of the near approach of Christ's coming to deliver and to reward them (v. 37): For yet a little while, and he that shall come will come, and will not tarry. He will soon come to them at death, and put an end to all their sufferings, and give them a crown of life. He will soon come to judgment, and put an end to the sufferings of the whole church (all his mystical body), and give them an ample and glorious reward in the most public manner. There is an appointed time for both, and beyond that time he will not tarry, Hab. ii. 3. The Christian's present conflict may be sharp, but it will be soon over.

7. He presses them to perseverance, by telling them that this is their distinguishing character and will be their happiness; whereas apostasy is the reproach, and will be the ruin, of all who are guilty of it (v. 38, 39): Now the just shall live by faith, &c. (1.) It is the honourable character of just men that in times of the greatest affliction they can live by faith; they can live upon the assured persuasion they have of the truth of God's promises. Faith puts life and vigour into them. They can trust God, and live upon him, and wait his time: and, as their faith maintains their spiritual life now, it shall be crowned with eternal life hereafter. (2.) Apostasy is the mark and the brand of those in whom God takes no pleasure; and it is a cause of God's severe displeasure and anger. God never was pleased with the formal profession and external duties and services of such as do not persevere. He saw the hypocrisy of their hearts then; and he is greatly provoked when their formality in religion ends in an open apostasy from religion. He beholds them with great displeasure; they are an offence to him. (3.) The apostle concludes with declaring his good hope concerning himself and these Hebrews, that they should not forfeit the character and happiness of the just, and fall under the brand and misery of the wicked (v. 39): But we are not, &c.; as if he had said, "I hope we are not of those who draw back. I hope that you and I, who have met with great trials already, and have been supported under them by the grace of God strengthening our faith, shall not be at any time left to ourselves to draw back to perdition; but that God will still keep us by his mighty power through faith unto salvation." Observe, [1.] Professors may go a great way, and after all draw back; and this drawing back from God is drawing on to perdition: the further we depart from God the nearer we approach to ruin. [2.] Those who have been kept faithful in great trials for the time past have reason to hope that the same grace will be sufficient to help them still to live by faith, till they receive the end of their faith and patience, even the salvation of their souls. If we live by faith, and die in faith, our souls will be safe for ever.

CHAP. X. Verſe 1. A ſhadow of good things, &c.]

THat is, of Chriſt, ſaith one, When the Sun is behinde, the ſhadow is before; when the Sun is before, the ſhadow is behinde. So was it in Chriſt to them of old. This Sun was behinde, and therefore the Law or ſhadow was before: To us under grace the Sun is before, and ſo now the Ceremonies of the Law, theſe ſhadows, are behinde, yea vaniſhed away.

Verſe 2. No more conſcience of ſin] Chriſt, though he took not away death, yet he did the ſting of death; ſo though he took not away ſin, yet he did the guilt of ſin.

Verſe 3. Made of An[illegible: 1 letter] every year] A ſolemn confeſſion of them, and what great need they had of a Saviour to expiate them; laying their hands on the head of the ſacrifice, in token that they had in like ſort deſerved to be deſtroied.

Verſe 4. Should take away ſinnes] And ſo pacifi[illegible: 1 letter] conſcience: For ſinne is to the conſcience as a more to the eye, as a dagger to the heart, 2 Sam. 24.10. as an adders ſting to the fleſh, Prov. 23.32.

Verſe 5. But a body haſt thou prepared] A Metaphor from Mechanicks who do artificially fit one part of their work to another, and ſo finiſh the whole. [non-Latin text not transcribed]. God fitted his Sonnes body to be joyne with the Deity, and to be an expiatory ſacrifice for ſin.

Verſe 6. Thou haſt had no pleaſure] viz. As in the principall ſervice, and ſatisfaction for ſin.

Verſe 7. Loe I come] As an obedient ſervant bored thorow the ear, Exod. 21. with Pſal. 40.6, 7. Wiſe and willing to be obſequious. Servus [illegible: 1 letter]ſt nomen officij, A ſervant is the maſters inſtrument, and [non-Latin text not transcribed], ſaith Aristotle, wholly at his beck and obedience.

It is written of me] Chriſt is authour, object, matter and mark of old and new Teſtament. Therefore if we will profit thereby, we muſt have the eyes of our mindes turned toward Chriſt, as the faces of the Cherubims were toward the Mercy-ſeat.

Verſe 8. Which are offered by the law] To the great coſt and charge of the offerers. This we are freed from, and are required no more then to cover Gods altar with the calves of our lips.

Verſe 9. Loe I come] True obedience is prompt and preſent, ready and ſpeedy, without ſhucking and hucking, without delaies and conſults, Pſ. 119.60.

He taketh away the firſt] Clear conſequences drawne from Scripture, a[illegible: 1 letter]e ſound doctrine, Matth. 22.32. See the Note there.

Verſe 10. By the which will] That is, By the execution of which will, by the obedience of Chriſt to his heavenly Father.

Verſe 11. Take away ſin] Seperando au[illegible: 1 letter]erre, [non-Latin text not transcribed] Ʋndi que tollere. ſunder it from the ſoul, ſtrike a parting blow betwixt them.

Verſe 12. But this man] Oppoſed to the plurality of Leviticall Prieſts. One ſacrifice, and once for ever, not many and often, as they. And he ſate down, when as they ſtood daily offering often times. Note the Antitheſis, and Chriſts precellency.

On the right hand of God] Which he could not have done, if he had not expiated our ſins, Ioh. 16.10. Of righteouſneſſe, becauſe I go to my Father. He could not have gone to his Father, if he had not firſt fulfilled all [illegible: 1 letter]ighteouſneſſe, and fully acquitted us of all our iniquities.

Verſe 13.Rom. 16.[illegible: 1 letter]0. Expecting till his enemies] Admire and imitate his patience. The God of peace ſhall tread Satan and the reſt under our feet ſhortly.

Verſe 14. He hath perfected] He would not off the croſſe till all was finiſhed.

Verſe 15. [non-Latin text not transcribed]. The holy Ghoſt alſo witneſſeth] viz. By inſpiring the Pen-men, 2 Tim. 3.16. acting and carrying them into all truth, 2 Timothy 1.21. as it were, by an holy violence.

Verſe 16. I will put my lawes] See the Note on Heb, 8.10.

Verſe 17. Will I remember no more] Therefore there needs not any repetition of a ſacrifice for ſinne in the New Teſtament.

Verſe 18. When remiſſion of ſinne is] viz. An Impletory remiſſion, as now in the new Teſtament, not a promiſſory as under the old.

Verſe 19. To enter into the holieſt] viz. By our praiers, which pierce heaven and prevail with God.

Verſe 20. [non-Latin text not transcribed] Recens [illegible: 3 letters]cta [illegible: 1 letter]us. By a new] Freſh, and as effectuall at all times, as if Chriſt were but newly ſacrified for us.

Through the veyl, that is, his fleſh] Whereby we come to God, dwelling bodily therein. Like as where I ſee the body of a man, there I know his ſoul is alſo, becauſe they are not ſevered: ſo is it here.

Verſe 21. Over the houſe of God] As Jehojadab was over the temple, preſided and commanded there, 2 King. 11.5. All power is given to Chriſt both in heaven and earth, for our behoof and benefit.

Verſe 22. Let us draw near] Come, for the Maſter calleth, Mark 10.49.

With a true heart] That is, With a heart truly and entirely given up to God, uprightly propounding Gods ſervice in praier, and that out of a filiall affection, delighting to do his will, and therefore well content to wait, or, if God ſee good, to want what it wiſheth, deſirous rather that Gods will be done then our own, and that he may be glorified, though we be not glorified; acknowledging the Kingdome, power and glory to be his alone. This is a true heart.

In full aſſurance of faith] Not with a quarter or half-winde, [non-Latin text not transcribed]. but with full aſſurance, ſuch a gale of faith as fils the ſails of the ſoul, and makes it ſet up its top-gallant as it were.

Having our hearts ſprinkled, &c.] Faith ever purgeth upon ſin, and worketh repentance f[illegible: 1 letter]o[illegible: 1 letter] dead works.

Verſe 23. Without wavering] Gr. [non-Latin text not transcribed]. Without tilting or toſſing to one ſide or other. This amounts to more then that conjecturall confidence of the Popiſh dubi[illegible: 2 letters]n[illegible: 2 letters], and that common faith that holds men in ſuſpence, and hangs between heaven and earth, as a Meteor.

Verſe 24. And let us conſider] Chriſtians muſt ſtudy one anothers caſes, the cauſes and cure of their ſpirituall diſtempers, ſollicitous of their welfare.

To provoke unto love] To whet on, as Deut. 6.7. [non-Latin text not transcribed]. to ſharpen and exti[illegible: 1 letter]ulate, as Prov. 27.17. to rouſe and raiſe up their dull ſpirits, as 2 Pet. 2.13. to ſet an edge on one another, as Bores whet their tusks one againſt another, ſaith Nazianzen.

Verſe 25. Not for ſaking] Schiſme is the very cutting aſunder of the veins and arteries of the myſticall body of Chriſt. We may not ſeparate, but in caſe of intollerable perſecution, hereſie, idolatry, and Antichriſtianiſme.

The aſſembling of our ſelves together] In Church-aſſemblies, [non-Latin text not transcribed]. and Chriſtian meetings; as ever we look for comfort at the comming of our Lord Jeſus Chriſt, and our gathering together (the ſame word, as here) unto him, 2 Theſſ. 2.1. the day whereof approacheth, as in this text. Chriſt will come ſhortly to ſee what work we make in this kinde.

As the manner of ſome is] It was then, it was afterwards, and is ſtill in theſe ſiding and ſeparating times. The Donatists made an horrible rent for the life of Cecilia[illegible: 1 letter]. So did divers other for the pride and profaneneſſe of Paulus Samoſatenus. But never was there any ſchiſme ſo cauſleſſe and ſenſleſſe, as that of our modern Sectaries.

Verſe 26. For if wo ſin wilfully] Againſt the grace of the Goſpel, deſpiſing and deſpiting it, as thoſe that fall into the unpardonable ſinne. Some good ſouls by miſtakes of this text have been much afflicted, as Maſter John Glover. Other odious Apoſtates have utterly deſpaired. Others of the Ancients have unworthily caſhiered this Epiſtle out of the Canon, becauſe of this paſſage.

There remaineth no more ſacrifice] For ſins againſt the law, though againſt knowledge, there was an atonement, Levis 6.1. though it were for perjury: abut for this ſin againſt the Goſpel, that repudiates the remedy, there's no ſacrifice; abuſed mercy turns into fury.

Verſe 27. Fearfull looking for] Though judgement be not ſpeedily executed, yet it is certainly to be expected. Winter never rots in the air, or dies in the dams-belly, as they ſay. Could but men fore-ſee what an evil, and a bitter thing ſin is, they durſt not but be innocent.

Verſe 28. He that despiſed] i. e. He that with a high hand violated it, or fell into any capitall crime, and it came to light, died without mercy. As for thoſe hainous offences, that not being diſcovered, and ſufficiently proved, came not under the Judges cognizance, the Lord, for the eaſing of mens conſciences, and for the ſaving of their lives, appointed they yearly feaſt of expiations, Levit. 16.29.

Verſe 29. Who hath trodden under [illegible: 1 letter]oot] Reſpecting him no more then the vileſt and filthieſt dirt in the ſtreet, or the moſt abject thing in the world, as Ambroſe expounds it: he diſdains to receive benefit by Chriſts propitiatory and expiatory ſacrifice, he would not if he might, he is ſo ſatanized.

The bloud of the Covenant] That is, The bloud of Chriſt, whereby the Covenant is ſealed, the Church purchaſed, the attonement procured, and heaven opened for our more happy entrance.

Where with he was ſanctified] By externall profeſſion, and by participation of the Sacraments.

An unholy thing] Gr. A common, profane thing, as if it were the bloud of a common thief or unhallowed perſon, yea, or of a dead dog. In the Paſſeover they ſprinkled the door and lintell with bloud, but not the threſhold, to teach them, that they muſt not tread upon the bloud of Jeſus, as they do in an high degree that ſin againſt the holy Ghoſt.

And hath done deſpite, &c.] Spitting at him their helliſh venome, perſecuting and blaſpheming his immediate effect, work and office, and this out of deſperate malice, and deſire of revenge, without any colour of cauſe, or meaſure of diſlike. One that had committed this ſin, wiſhed that his wife and children, and all the world might be damned together with him.

Verſe 30. I will recompence.] And if God will avenge his elect, Luk. 18.7. How much more his Son, and his Spirit?

Verſe 31. It is a fearfull thing] For who knoweth the power of his anger? even according to thy fear is thy wrath, Pſal. 90.11. A melancholy man can fancy vaſt and terrible fears, fire, ſword, racks, ſtrappadoes, ſcalding lead, boiling pitch, running bell-mettle, and this to all eternity: yet all theſe are nothing to that wrath of God, which none can either avoid or abide.

Verſe 32. But call to remembrance] q. d. You cannot utterly fall away, as thoſe above-mentioned: for as much as you have given good proof already of the reality of your graces.

After ye were illuminated] Till they had a ſight of heaven, they could not ſuffer: but no ſooner out of the water of baptiſme, but they were preſently in the fire of perſecution.

Verſe 33. Made a gazing ſtock] Gr. Set upon a theater: [non-Latin text not transcribed]. take it either properly, or metaphorically: both befell Chriſtians. See I Cor 4.9.

Ye became companions of them] Sympathy hath a ſtrange force: as we ſee in the ſtrings of an inſtrument: [illegible: 1 letter]. Sibb[illegible: 1 letter]. which being plaid upon (as they ſay) the ſtrings of another inſtrument are alſo moved with it. After love hath once kindled love, then the heart being melted is fit to receive any impreſſion. Two ſpirits warmed with the ſame heat, will eaſily ſolder together.

Verſe 34. For ye had compaſſion] Gr. Ye ſympathized. See the Note on ver. 33.

And took joyfully] The joy of the Lord was their ſtrength, as it was theirs, Act. 5.41. who took it for a grace to be diſgraced for Chriſt.

The spoiling of their goods] If a Heathen could ſay when he ſaw a ſudden ſhipwrack of all his wealth, Well, fortune, I ſee thou wouldſt have me to be a Philoſopher, ſhould not we, when called to quit our moveables ſay, well, I ſee that God would have me to lay up treaſure in heaven that is ſubject neither to vanity, nor violence?

Knowing in your ſelves] Not in others, in books, &c. but in your own experience and apprehenſion in the workings of your own hearts.

That ye have in heaven] When we loſe any thing for God, he ſeals us a bill of exchange of better things, of a double return, He will recompence our loſſes, as the King of Poland did his noble ſervant Zel[illegible: 2 letters]ſlaus; having loſt his hand in his wars, he ſent him a golden hand.

Verſe 35. Caſt not away your confidence] Sith it is your ſhield and buckler, Eph. 6.16. but if battered with temptations, beat it out again. Demoſthenes was branded with the name of [illegible: 1 word], One that had lost his bucklen.

Verſe 36. For ye have need of patience] Whereas they might object: But where is this recompence you tell us of? Oh, ſaith he, You have need of patience to wait Gods time of recompence. Good men finde it oft more eaſie to bear evil, then to wait till the promiſed good be enjoyed. The ſpoiling of their goods required patience, but this more then ordinary.

That after ye have done the will of God] viz. By ſuffering it, and long-ſuffering, till he reward it.

Verſe 37. [non-Latin text not transcribed]. For yet a little while] Tantiſſùm, tantidùm, adhuc pu[illegible: 1 letter]i[illegible: 1 letter]lum. A little, little, little while. Gods help ſeems long, becauſe we are ſhort.

Now the juſt ſhall live by faith] In the want of feeling: he ſhall reſt upon God in the fail of outward comforts, as the believing Jews were to do in the Babyloniſh captivity, Habak. 2.4. quoted here by the Apoſtle, though with ſome variation of words.

But if any man draw back] Gr. [non-Latin text not transcribed] Steal from his colours, run from his Captain, revolt from Chriſt, turn renegado, relinquiſhing his religion, as did Julian, Lucian, and other odious Apoſtates.

My ſoul ſhall have no pleaſure] Chriſt hath no delight in daſtards, turn-coats, run-awaies. He will not employ them ſo far as to break a pitcher, or bear a torch, Judg. 7.7. Baldwin the French Lawyer, that had religionem ephemeram, as Beza ſaith of him,M[illegible: 3 letters]h. A[illegible: 1 letter]a[illegible: 1 letter]. for every day a new religion, being conſtant to none, became D[illegible: 1 letter]o hominibuſ que quos toties ſeſe lerat, inviſut, Hated of God and men, whom he had ſo oft mocked. Theodorick an Arrian King, did exe[illegible: 1 letter]edingly affect a c[illegible: 1 letter]rtain Deacon, although an Orthodox. This Deacon thinking to ingratiate,Euſeb. and get preferment, became an Arrian. Which when the King underſtood, he changed his love into hatred, and cauſed the head to be ſtruck from him, affirming, that if he kept not his faith to God, what duty could my one expect from him.

Verſe 38. Who draw back unto] Apoſtates have martiall law, they run away, but into hell mouth. A worſe condition they cannot lightly chuſe unto themſelves.

For the law, having a shadow. That is, the whole of the Mosaic economy was a shadow; for so the word law is often used. The word shadow here refers to a rough outline of anything, a mere sketch, such as a carpenter draws with a piece of chalk, or such as an artist delineates when he is about to make a picture. He sketches an outline of the object which he designs to draw, which has some resemblance to it, but is not "the very image;" for it is not yet complete. The words rendered "the very image" refer to a painting or statue which is finished, where every part is an exact copy of the original. The "good things to come" here refer to the future blessings which would be conferred on man by the gospel. The idea is, that under the ancient sacrifices there was an imperfect representation; a dim outline of the blessings which the gospel would impart to men. They were a typical representation; they were not such that it could be pretended that they would answer the purpose of the things themselves Which they were to represent, and would make those who offered them perfect. Such a rude outline --such a mere sketch, or imperfect delineation--could no more answer the purpose of saving the soul than the rough sketch which an architect makes would answer the purpose of a house, or than the first outline which a painter draws would answer the purpose of a perfect and finished portrait. All that could be done by either would be to convey some distant and obscure idea of what the house or the picture might be, and this was all that was done by the law of Moses.

Can never with those sacrifices which they offered year by year continually. The sacrifices here particularly referred to were those which were offered on the great day of atonement. These were regarded as the most sacred and efficacious of all; and yet the apostle says that the very fact that they were offered every year showed that there must be some deficiency about them, or they would have ceased to be offered.

Make the comers there unto perfect. They could not free them from the stains of guilt; they could not give ease to a troubled conscience; there was in them no efficacy by which sin could be put away. Comp. Heb 7:11, 9:9.

(a) "shadow" Col 2:17 (*) "image" "reality" chap. vii. 11; ix. 9.

For then would they not have ceased to be offered? Marg. "Or they would have." The sense is the same. The idea is, that the very fact that they were repeated showed that there was some deficiency in them as to the matter of cleansing the soul from sin. If they had answered all the purposes of a sacrifice in putting away guilt, there would have been no need of repeating them in this manner. They were, in this respect, like medicine. If that which is given to a patient heals him, there is no need of repeating it; but if it is repeated often it shows that there was some deficiency in it, and if taken periodically through a man's life, and the disease should still remain, it would show that it was not sufficient to effect his cure. So it was with the offerings made by the Jews. They were offered every year, and indeed every day, and still the disease of sin remained. The conscience was not satisfied; and the guilty felt that it was necessary that the sacrifice should be repeated again and again.

Because that the worshippers once purged should have had no more conscience of sins. That is, if their sacrifices had so availed as to remove their past sins, and to procure forgiveness, they would have had no more trouble of conscience on account of them. They would not have felt that it was necessary to make these sacrifices over and over again in order to find peace. When a man has full evidence that an atonement has been-made which will meet all the demands of the law, and which secures the remission of sin, he feels that it is enough. It is all that the case demands, and his conscience may have peace. But when he does not feel this, or has not evidence that his sins are all forgiven, those sins will rise to remembrance, and he will be alarmed. He may be punished for them after all. Thence it follows, that if a man wants peace he should have good evidence that his sins are forgiven through the blood of the atonement. No temporary expedient; no attempt to cover them up; no effort to forget them will answer the purpose. They must be blotted out if he will have peace--and that can be only through a perfect sacrifice. By the use of the word rendered "conscience" here, it is not meant that he who was pardoned would have no consciousness that he was a sinner, or that he would forget it, but that he would have no trouble of conscience; he would have no apprehension of future wrath. The pardon of sin does not cause it to cease to be remembered. He who is forgiven may have a deeper conviction of its evil than he had ever had before. But he will not be troubled or distressed by it as if it were to expose him to the wrath of God. The remembrance of it will humble him; it will serve to exalt his conceptions of the mercy of God and the glory of the atonement, but it will no longer overwhelm the mind with the dread of hell. This effect, the apostle says, was not produced on the minds of those who offered sacrifices every year. The very fact that they did it showed that the conscience was not at peace.

(1) "then" "they would have"

But in those sacrifices there is a remembrance again made of sins every year. The reference here is to the sacrifices made on the great day of atonement. This occurred once in a year. Of course, as often as a sacrifice was offered, it was an acknowledgment of guilt on the part of those for whom it was made. As these sacrifices continued to be offered every year, they who made the offering were reminded of their guilt and their desert of punishment. All the efficacy which could be pretended to belong to those sacrifices, was that they made expiation for the past year. Their efficacy did not extend into the future, nor did it embrace any but those who were engaged in offering them. These sacrifices, therefore, could not make the atonement which man needed. They could not make the conscience easy; they could not be regarded as a sufficient expiation for the time to come, so that the sinner at any time could plead an offering which was already made as a ground of pardon, and they could not meet the wants of all men in all lands and at all times. These things are to be found only in that great sacrifice made by the Redeemer on the cross.

(a) "year" Lev 16:34

For it is not possible that the blood of bulls and of goats should take away sins. The reference here is to the sacrifices which were made on the great day of the atonement, for on that day the blood of bulls and of goats alone was offered. Heb 9:7. Paul here means to say, doubtless, that it was not possible that the blood of those animals should make a complete expiation so as to purify the conscience, and so as to save the sinner from deserved wrath. According to the Divine arrangement, expiation was made by those sacrifices for offences of various kinds against the ritual law of Moses, and pardon for such offences was thus obtained. But the meaning here is, that there was no efficacy in the blood of a mere animal to wash away a moral offence. It could not repair the law; it could not do anything to maintain the justice of God; it had no efficacy to make the heart pure. The mere shedding of the blood of an animal never could make the soul pure. This the apostle states as a truth which must be admitted at once as indisputable; and yet it is probable that many of the Jews had imbibed the opinion that there was such efficacy in blood shed according to the Divine direction, as to remove all stains of guilt from the soul. Heb 9:9,10.

(b) "sins" Mt 12:31,32

Wherefore. This word shows that the apostle means to sustain what he had said by a reference to the Old Testament itself. Nothing could be more opposite to the prevailing Jewish opinions about the efficacy of sacrifice than what he had just said. It was, therefore, of the highest importance to defend the position which he had laid down by authority which they would not presume to call in question, and he therefore makes his appeal to their own Scriptures.

When he cometh into the world. When the Messiah came, for the passage evidently referred to him. The Greek is, "Wherefore coming into the world, he saith." It has been made a question when this is to be understood as spoken--whether when he was born, or when he entered on the work of his ministry. Grotius understands it of the latter. But it is not material to a proper understanding of the passage to determine this. The simple idea is, that since it was impossible that the blood of bulls and goats should take away sin, Christ coming into the world made arrangements for a better sacrifice.

He saith. That is, this is the language denoted by his great undertaking; this is what his coming to make an atonement implies. We are not to suppose that Christ formally used these words on any occasion--for we have no record that he did--but this language is that which appropriately expresses the nature of his work. Perhaps also the apostle means to say, that it was originally employed in the Psalm from which it is quoted in reference to him, or was indited by him with reference to his future advent.

Sacrifice and offering thou wouldest not. This is quoted from Ps 40:6,8. There has been much perplexity felt by expositors in reference to this quotation; and, after all which has been written, it is not entirely removed. The difficulty relates to these points.

(1.) To the question whether the Psalm originally had any reference to the Messiah. The Psalm appears to have pertained merely to David, and it would probably occur to no one on reading it to suppose that it referred to the Messiah, unless it had been so applied by the apostle in this place.

(2.) There are many parts of the Psalm, it has been said, which cannot, without a very forced interpretation, be applied to Christ. See Heb 10:2,12,14-16.

(3.) The argument of the apostle in the expression, "a body hast thou prepared me," seems to be based on a false translation of the principles he has done it.--It is not the design of these Notes to go rate an extended examination of questions of this nature. Such examination must be sought in more extended commentaries, and in treatises expressly relating to points of this kind. On the design of Ps 40, and its applicability to the Messiah, the reader may consult Prof. Stuart on the Hebrews, Excursus xx., and Kuinoel, in loc. After the most attentive examination which I can give of the Psalm, it seems to me probable that it is one of the Psalms which had an original and exclusive reference to the Messiah, and that the apostle has quoted it just as it was meant to be understood by the Holy Spirit, as applicable to him. The reasons for this opinion are briefly these.

(1.) There are such Psalms, as is admitted by all. The Messiah was the hope of the Jewish people; he was made the subject of their most sublime prophecies; and nothing was more natural than that he should be the subject of the songs of their sacred bards. By the spirit of inspiration they saw him in the distant future in the various circumstances in which he would be placed, and they dwelt with delight upon the vision. Comp. Intro. to Isaiah, & 7. iii.

(2.) The fact that it is here applied to the Messiah is a strong circumstance to demonstrate that it had an original applicability to him. This proof is of two kinds. First, that it is so applied by an inspired apostle, which with all who admit his inspiration seems decisive of the question. Second, the fact that he so applied it shows that this was an ancient and admitted interpretation. The apostle was writing to those who had been Jews, and whom he was desirous to convince of the truth of what he was alleging in regard to the nature of the Hebrew sacrifices. For this purpose it was necessary to appeal to the Scriptures of the Old Testament; but it cannot be supposed that he would adduce a passage for proof whose relevancy would not be admitted. The presumption is that the passage was in fact commonly applied as here.

(3.) The whole of the Psalm may be referred to the Messiah without anything forced or unnatural. The Psalm throughout seems to be made up of expressions used by a suffering person, who had indeed been delivered from some evils, but who was expecting many more. The principal difficulties in the way of such an interpretation, relate to the following points.

(a.) In Heb 10:2, the speaker in the Psalm says, "He brought me up out of an horrible pit, out of the miry clay, and set my feet upon a rock," and on the ground of this he gives thanks to God. But there is no real difficulty in supposing that this may refer to the Messiah. His enemies often potted against his life; laid snares for him, and endeavoured to destroy him; and it may be that he refers to some deliverance from such machinations. If it is objected to this that it is spoken of as having been uttered "when he came into the world," it may be replied, that that phrase does not necessarily refer to the time of his birth, but that he uttered this sentiment some time during the period of his incarnation. "He, coming into the world for the purpose of redemption, made use of this language." In a similar manner we would say of Lafayette, that "he, coming to the United States to aid in the cause of liberty, suffered a wound in battle." That is, during the period in which he was engaged in. this cause, he suffered in this manner.

(b.) The next objection or difficulty relates to the application of Heb 10:12 to the Messiah, "Mine iniquities have taken hold upon me, so that I am not able to look up; they are more than the hairs of my head; therefore my heart faileth me." To meet this, some have suggested that he refers to the sins of men which he took upon himself, and which he here speaks of as his own. But it is not true that the Lord Jesus so took upon himself the sins of others that they could be called his. They were not his, for he was in every sense" holy, harmless, and undefiled." The true solution of this difficulty probably is, that the word rendered iniquity means, calamity, misfortune, trouble. See Ps 31:10, 1Sam 28:10, 2Kgs 7:9, Ps 38:6; comp. Ps 49:6. The proper idea in the word is that of turning away, curving, making crooked; and it is thus applied to anything which is perverted or turned from the right way; as when one is turned from the path of rectitude: or commits sin; when one is turned from the way of prosperity or happiness, or is exposed to calamity. This seems to be the idea demanded by the scope of the Psalm, for it is not a penitential Psalm, in which the speaker is recounting his sins, but one in which he is enumerating his sorrows; praising God in the first part of the Psalm for some deliverance already experienced, and supplicating his interposition in view of calamities that he saw to be corning upon him. This interpretation also seems to be demanded in Ps 49:12 of the Psalm by the parallelism. In the former part of the verse, the word to which "iniquity" corresponds is not sin, but evil, i.e. calamity. "For innumerable evils have compassed me about; Mine iniquities [calamities] hard taken hold upon me."

If the word, therefore, be used here as it often is, and as the scope of the Psalm and the connexion seem to demand, there is no solid objection against applying this verse to the Messiah.

(c.) A third objection to this application of the Psalm to the Messiah is, that it cannot be supposed that he would utter such imprecations on his enemies as are found in Heb 10:14,15: "Let them be ashamed and confounded; let them be driven backward; let them be desolate." To this it may be replied, that such imprecations are as proper in the mouth of the Messiah as of David; but particularly, it may be said also, that they are improper in the mouth of neither.

Both David and the Messiah did, in fact, utter denunciations against the enemies of piety and of God. God does the same thing in his word and by his Providence. There is no evidence of any malignant feeling in this; nor is it inconsistent with the highest benevolence. The lawgiver who says that the murderer shall die, may have a heart full of benevolence; the judge who sentences him to death, may do it with eyes filled with tears. The objections, then, are not of such a nature that it is improper to regard this Psalm: as wholly applicable to the Messiah.

(4.) The Psalm cannot be applied with propriety to David, nor do we know of any one to whom it can be but to the Messiah. When was it true of David that he said that he "had come to do the will of God in view of the fact that God did not require sacrifice and offerings? In what "volume of a book" was it written of him before his birth, that he "delighted to do the will of God?" When was it true, that he had "preached righteousness in the great congregation?" These expressions are such as can be applied properly only to the Messiah, as Paul does here; and taking all these circumstances together, it will probably be regarded as the most proper interpretation to refer the whole Psalm at once to the Redeemer, and to suppose that Paul has used it in strict accordance with its original design. The other difficulties referred to will be considered in the exposition of the passage. The difference between sacrifice and offering is, that the former refers to bloody sacrifices; the latter, to any oblation made to God--as a thank-offering; an offering of flour, oil, etc. Isa 1:11. When it is said, "Sacrifice and, offering thou wouldest not," the meaning is not that such oblations were in no sense acceptable to God--for as his appointment, and when offered with a sincere heart, they doubtless were; but that they were not as acceptable to him as obedience, and especially as the expression is used here, that they could not avail to secure the forgiveness of sins. They were not in their own nature such as was demanded to make an expiation for sin, and hence a body was prepared for the Messiah by which a more perfect sacrifice could be made. The sentiment here expressed occurs more than once in the Old Testament. Thus, 1Sam 15:22, "Behold, to obey is better than sacrifice, and to hearken than the fat of rams." Hoss 6:6, "For I desired mercy and not sacrifice; and the knowledge of God more than burnt-offerings." Comp. Ps 51:16,17, "For thou desirest not sacrifice; else would I give it: thou delightest not in burnt-offering. The sacrifices of God are a broken spirit." This was an indisputable principle of the Old Testament, though it was much obscured and forgotten in the common estimation among the Jews. In accordance with this principle, the Messiah came to render obedience of the highest order, even to such all extent that he was willing to lay down his own life.

But a body hast thou prepared me. This is one of the passages which has caused a difficulty in understanding this quotation from the Psalm. The difficulty is, that it differs from the Hebrew, and that the apostle builds an argument upon it. It is not unusual indeed in the New Testament, to make use of the language of the Septuagint, even where it varies somewhat from the Hebrew; and where no argument is based on such a passage, there can be no difficulty in such a usage, since it is not uncommon to make use of the language of others to express our own thoughts. But the apostle does not appear to have made such a use of the passage here, but to have applied it in the way of argument. The argument, indeed, does not rest wholly, perhaps not principally, on the fact that a "body had been prepared" for the Messiah; but still this was evidently, in the view of the apostle, an important consideration, and this is the passage on which the proof of this is based. The Hebrew (Ps 40:6) is, "Mine ears hast thou opened;" or, as it is in the margin, "digged." The idea there is, that the ear had been, as it were, excavated, or dug out, so as to be made to hear distinctly; that is, certain truths had been clearly revealed to the speaker; or perhaps it may mean that he had been made "readily and attentively obedient" Stuart. Comp. Is 1:5, "The Lord God hath opened mine ear, and I was not rebellious." In the Psalm, the proper connexion would seem to be, that the speaker had been made obedient, or had been so led that he was disposed to do the will of God. This may be expressed by the fact that the ear had been opened so as to be quick to hear, since an indisposition to obey is often expressed by the fact that the ears are stopped. There is manifestly no allusion here, as has been sometimes supposed, to the custom of boring through the ear of a servant with an awl, as a sign that he was willing to remain and serve his master, Ex 21:6; De 15:17. In that ease, the outer circle, or rim of the ear, was bored through with an awl; here the idea is that of hollowing out, digging, or excavating --a process to make the passage clear, not to pierce the outward ear. The Hebrew in the Psalm the Septuagint translates, "a body hast thou prepared me," and this rendering has been adopted by the apostle, various ways have been resorted to of explaining the fact that the translators of the Septuagint rendered it in this manner, none of which are entirely free from difficulty. Some critics, as Cappell, Ernesti, and others, have endeavoured to show that it is probable that the Septuagint reading in Ps 40:6, was-- ωτιονκατηρτισωμοι "my ear thou hast prepared;" that is, for obedience. But of this there is no proof, and indeed it is evident that the apostle quoted it as if it were σωμα, body. See Heb 5:10. It is probably altogether impossible now to explain the reason why the translators of the Septuagint rendered the phrase as they did; and this remark may be extended to many other places of their version. It is to be admitted here, beyond all doubt, whatever consequences may follow,

(1.) that their version does not accord with the Hebrew;

(2.) that the apostle has quoted their version as it stood, without attempting to correct it;

(3.) that his use of the passage is designed, to some extent at least, as proof of what he was demonstrating. The leading idea, the important and essential point in the argument, is, indeed, not that a body was prepared, but that He came to do the will of God; but still it is clear that the apostle meant to lay some stress on the fact that a body had been prepared for the Redeemer. Sacrifice and offering, by the bodies of lambs and goats, were not what was required; but, instead of that, the Messiah came to do the will of God by offering a more perfect sacrifice, and in accomplishing that it was necessary that he should be endowed with a body. But on what principle the apostle has quoted a passage to prove this which differs from the Hebrew, I confess I cannot see, nor do any of the explanations offered commend themselves as satisfactory. The only circumstances which seem to furnish any relief to the difficulty are these two--

(1.) that the main point in the argument of the apostle was not that "a body had been prepared," but that the Messiah came to do the "will of God," and that the preparation of a body for that was rather an incidental circumstance; and

(2) that the translation by the Septuagint was not a material departure from the scope of the whole Hebrew passage. The main thought--that of doing the will of God in the place of offering sacrifice--was still retained; the opening of the ears, i.e., rendering the person attentive and disposed to obey, and the preparing of a body in order to obedience, were not circumstances so unlike as to make it necessary for the apostle to re-translate the whole passage in order to the main end which he had in view. Still, I admit that these considerations do not seem to me to be wholly satisfactory. Those who are disposed to examine the various opinions which have been entertained of this passage may find them in Kuinoel, in loc., Rosenmuller, Stuart on the Hebrews, Excursus xx., and Kennicott on Ps 40:7. Kennicott supposes that there has been a change in the Hebrew text, and that instead of the present reading oznaim, ears, the reading was oz, guph--then a body; and that these words became united by the error of transcribers, and by a slight change then became as the present copies of the Hebrew text stands. This conjecture is ingenious; and if it were ever allowable to follow a mere conjecture, I should be disposed to do it here. But there is no authority from mss. for any change, nor do any of the old versions justify it, or agree with this, except the Arabic.

(c) "Sacrifice" Ps 40:6-8 (2) "prepared" "thou hast fitted"

In burnt offerings and sacrifices for sin thou hast had no pleasure. This is not quoted literally from the Psalm, but the sense is retained. The reading there is, "burnt-offering and sin-offering hast thou not required." The quotation by the apostle is taken from the Septuagint, with the change of a single word, which does not materially affect the sense--the word ουκευδοκησας ouk eudokesas-" thou hast no pleasure," instead of ουκηθελησας ouk ethelesas "thou dost not will." The idea is, that God had no pleasure in them as compared with obedience. He preferred the latter, and they could not be made to come in the place of it, or to answer the same purpose. When they were performed with a pure heart, he was doubtless pleased with the offering. As used here in reference to the Messiah, the meaning is, that they would not be what was required of him. Such offerings would not answer the end for which he was sent into the world, for that end was to be accomplished only by his being "obedient unto death."

Then said I. I the Messiah. Paul applies this directly to Christ, showing that he regarded the passage in the Psalm as referring to him as the speaker. Lo, I come. Come into the world, Heb 10:6. It is not easy to see how this could be applied to David in any circumstance of his life. There was no situation in which he could say that, since sacrifices and offerings were not what was demanded, he came to do the will of God in the place or stead of them. The time here referred to by the word "then" is, when it was manifest that sacrifices and offerings for sin would not answer all the purposes desirable, or when in view of that fact the purpose of the Redeemer is conceived as formed to enter upon a work which would effect what they could not.

In the volume of the book it is written of me. The word here rendered "volume"--κεφαλις-- means, properly, a little head; and then a knob, and here refers, doubtless, to the head or knob of the rod on which the Hebrew manuscripts were rolled. Books were usually so written as to be rolled up; and when they were read they were unrolled at one end of the manuscript, and rolled up at the other as fast as they were read. Lk 4:17. The rods on which they were rolled had small heads, either for the purpose of holding them or for ornament; and hence the name head came metaphorically to be given to the roll or volume. But what volume is here intended? And where is that written which is here referred to if David was the author of the Psalm from which this is quoted, (Ps 40) then the book or volume which was then in existence must have been principally, if not entirely, the five books of Moses, and perhaps the books of Job, Joshua, and Judges, with probably a few of the Psalms. It is most natural to understand this of the Pentateuch, or the five books of Moses, as the word "volume," at that time, would undoubtedly have most naturally suggested that. But plainly, this could not refer to David himself, for in what part of the law of Moses, or in any of the volumes then extant, can a reference of this kind be found to David? There is no promise, no intimation that he would come "to do the will of God" with a view to effect that which could not be done by the sacrifices prescribed by the Jewish law. The reference of the language, therefore, must be to the Messiah--to some place where it is represented that he would come to effect by his obedience what could not be done by the sacrifices and offerings under the law. But still, in the books of Moses, this language is not literally found, and the meaning must be, that this was the language which was there implied respecting the Messiah; or this was the substance of the description given of him, that he would come to take the place of those sacrifices, and by his obedience unto death would accomplish what they could not do. They had a reference to him; and it was contemplated, in their appointment, that their inefficiency would be such that there should be felt a necessity for a higher sacrifice, and when he should come they would all be done away. The whole language of the institution of sacrifices, and of the Mosaic economy, was, that a Saviour would hereafter come to do the will of God in making an atonement for the sin of the world. That there are places in the books of Moses which refer to the Saviour is expressly affirmed by Christ himself, (Jn 5:46) 46,) and by the apostles, (comp. Acts 26:23,) and that the general spirit of the institutions of Moses had reference to him is abundantly demonstrated in this epistle. The meaning here is, "I come to do thy will in making an atonement, for no other offering would expiate sin. That I would do this is the language of the Scriptures which predict my coming, and of the whole spirit and design of the ancient dispensation"

To do thy will, 0 God. This expresses the amount of all that the Redeemer came to do. He came to do the will of God

(1) by perfect obedience to his law, and

(2) by making an atonement for sin--becoming "obedient unto death," Php 2:8. The latter is the principal thought here, for the apostle is showing that sacrifice and offering such as were made under the law would not put away sin, and that Christ came, in contradistinction from them, to make a sacrifice that would be efficacious. Everywhere in the Scriptures it is held out as being the "will of God" that such an atonement should be made. There was salvation in no other way, nor was it possible that the race should be saved unless the Redeemer drank that cup of bitter sorrows. See Mt 26:39. We are not to suppose, however, that it was by mere arbitrary will that those sufferings were demanded. There were good reasons for all that the Saviour was to endure, though those reasons are not all made known to us.

Above, when he said. That is, the Messiah. The word "above" refers here to the former part of he quotation. That is, "having in the former part of what was quoted said that God did not require sacrifices, in the latter part he says that he came to do the will of God in the place of them."

Sacrifice and offering and burnt, offerings, etc. These words are not all used in the Psalm from which the apostle quotes, but the idea is, that the specification there included all kinds of offerings. The apostle dwells upon it because it was important to show that the same remark applied to all the sacrifices which could be offered by man. When the Redeemer made the observation about the inefficacy of sacrifices, he meant that there was none of them which would be sufficient to take away sin.

Then said he. In another part of the passage quoted. When he had said that no offering which man could make would avail, then he said that he would come himself.

He taketh away the first. The word "first" here refers to sacrifices and offerings, he takes them away; that is, he shows that they are of no value in removing sin. He states their inefficacy, and declares his purpose to abolish them.

That he may establish the second. To wit, the doing of the will of God. The two stand in contrast with each other; and he shows the inefficacy of the former, in order that the necessity for his coming to do the will of God may be fully seen. If they had been efficacious, there would have been no need of his coming to make an atonement.

By the which will. That is, by his obeying God in the manner specified. It is in virtue of his obedience that we are sanctified. The apostle immediately specifies what he means, and furnishes the key to his whole argument, when he says that it was through the offering of the body of Jesus Christ. It was not merely his doing the will of God in general, but it was the specific thing of offering his body in the place of the Jewish sacrifices. Comp. Php 2:8. Whatever part his personal obedience had in our salvation, yet the particular thing here specified is, that it was his doing the will of God by offering himself as a sacrifice for sin that was the means of our sanctification.

We are sanctified. We are made holy. The word here is not confined to the specific work which is commonly called sanctification--or the process of making the soul holy after it is renewed, but it includes everything by which we are made holy in the sight of God. It embraces, therefore, justification and regeneration as well as what is commonly known as sanctification. The idea is, that whatever there is in our hearts which is holy, or whatever influences are brought to bear upon us to make us holy, is all to be traced to the fact that the Redeemer became obedient unto death, and was willing to offer his body as a sacrifice for sin.

Through the offering of the body. As a sacrifice. A body just adapted to such a purpose had been prepared for him, Heb 10:5. It was perfectly holy; it was so organized as to be keenly sensitive to suffering; it was the dwelling-place of the incarnate Deity.

Once for all. In the sense that it is not to be offered again. Heb 9:28. This idea is repeated here because it was very important to be clearly understood, in order to show the contrast between the offering made by Christ, and those made under the law. The object of the apostle is to exalt the sacrifice made by him above those made by the Jewish high priests. This he does by showing that such was the efficacy of the atonement made by him that it did not need to be repeated; the sacrifices made by them, however, were to be renewed every year.

(b) "offering" Heb 9:12

And every Priest standeth daily ministering. That is, this is done every day. It does not mean literally that every priest was daily concerned in offering sacrifices, for they took turns according to their courses, (Lk 1:5,) but that this was done each day, and that every priest was to take his regular place in doing it, Nu 28:3. The object of the apostle is to prove, that under the Jewish economy sacrifices were repeated constantly, showing their imperfection, but that under the Christian economy the great Sacrifice had been offered once, which was sufficient for all.

And offering oftentimes the same sacrifices. The same sacrifices were offered morning and evening every day.

Which can never take away sins. Heb 9:9; Heb 10:1.

(c) "daily" Nu 28:3 (d) "never take away" Ps 50:8-13, Is 1:11

But this Man. The Lord Jesus. The word man is not in the original here. The Greek is literally "but this;" to wit, this priest. The apostle does not state here whether he was a man, or a being of a higher order, he merely mentions him as a priest, in contradistinction from the Jewish priests.

After he had offered one sacrifice for sins. By dying on the cross. This he did but once; this could not be repeated; and need not be repeated, for it was sufficient for the sins of the world.

For ever sat down. That is, he sat down then to return no more for the purpose of offering sacrifice for sin. He will no more submit himself to scenes of suffering and death to expiate human guilt.

On the right hand of God. Mk 16:19. Comp. Eph 1:20, and following.

(e) "sat down" Col 3:1

From henceforth expecting. Or, waiting. He waits there until this shall be accomplished according to the promise made to him that all things shall be subdued under him. 1Cor 15:25 and following.

Till his enemies. There is an allusion here to Ps 110:1, where it is said, "The Lord said unto my Lord, Sit thou at my right hand until I make thine enemies thy footstool." The enemies of the Redeemer are Satan, the wicked of the earth, and all the evil passions of the heart. The idea is, that all things are yet to be made subject to his will --either by a cheerful and cordial submission to his authority, or by being crushed beneath his power. The Redeemer, having performed his great work of redemption by giving himself as a sacrifice on the cross, is represented now as calmly waiting until this glorious triumph is achieved, and this promise is fulfilled. We are not to suppose that he is inactive, or that he takes no share in the agency by which this is to be done, but the meaning is, that he looks to the certain fulfilment of the promise.

His footstool. That is, they shall be thoroughly and completely subdued. The same idea is expressed in 1Cor 15:25, by saying that all his enemies shall be put under his feet. The language arose from the custom of conquerors in putting their feet on the necks of their enemies, as a symbol of subjection. See Josh 10:24; Isa 26:5, Isa 26:6.

(e) "enemies" Col 3:1

For by one offering. By offering himself once on the cross. The Jewish priest offered his sacrifices often, and still they did not avail to put away sin; the Saviour made one sacrifice, and it was sufficient for the sins of the world.

He hath perfected for ever, He hath laid the foundation of the eternal perfection. The offering is of such a character that it secures their final freedom from sin, and wilt make them for ever holy. It cannot mean that those for whom he died are made at once perfectly holy, for that is not true; but the idea is, that the offering was complete, and did not need to be repeated; and that it was of such a nature as entirely to remove the penalty due to sin, and to lay the foundation for their final eternal holiness. The offerings made under the Jewish law were so defective that there was a necessity for repeating them every day; the offering made by the Saviour was so perfect that it needed not to be repeated, and that it secured the complete and final salvation of those who avail themselves of it.

Them that are sanctified. Those who are made holy by that offering. It does not mean that they are as yet wholly sanctified, but that they have been brought under the influence of that gospel which sanctifies and saves. Heb 2:11, 9:13. The doctrine taught in this verse is, that all those who are, in any measure; sanctified, will be perfected for ever. It is not a temporary work which has been begun in their souls, but one which is designed to be carried forward to perfection. In the atonement made by the Redeemer there is the foundation laid for their eternal perfection, and it was with reference to that, that it was offered. Respecting this work and the consequences of it, we may remark, that there is

(1.) perfection in its nature, it being of such a character that it needs not to be repeated;

(2.) there is perfection in regard to the pardon of sin--all past sins being forgiven to those who embrace it, and being for ever forgiven; and

(3.) there is to be absolute perfection, for them for ever. They will be made perfect at some future period, and when that shall take place it will be to continue for ever and ever.

(g) "perfected "Heb 10:9"

Whereof the Holy Ghost is a witness to us. That is, the Holy Ghost is a proof of the truth of the position here laid down --that the one atonement made by the Redeemer lays the foundation for the eternal perfection of all who are sanctified. The witness of the Holy Ghost here referred to is that which is furnished in the Scriptures, and not any witness in ourselves. Paul immediately makes his appeal to a passage of the Old Testament, and he thus shows his firm conviction that the Scriptures were inspired by the Holy Ghost.

For after that he had said before. The apostle here appeals to a passage which he had before quoted, Jer 31:33,34. See it explained in Heb 8:8; Heb 8:9-12.

The object of the quotation in both cases is, to show that the new covenant contemplated the formation of a holy character or a holy people. It was not to set apart a people who should be externally holy only, or be distinguished for conformity to external rites and ceremonies, but who should be holy in heart and in life. There has been some difficulty felt by expositors in ascertaining what corresponds to the expression "after that he had said before," and some have supposed that the phrase "then he saith" should be understood before Heb 10:17. But probably the apostle means to refer to two distinct parts of the quotation from Jeremiah, the former Of which expresses the fact that God meant to make a new covenant with his people, and the latter expresses the nature of that covenant, and it is particularly to the latter that he refers. This is seen more distinctly in the passage in Jeremiah than it is in our translation of the quotation in this epistle. The meaning is this, "The Holy Ghost first said, this is the covenant that I will make with them:" and having said this, he then added, "After those days, I will put my laws into their hearts, and in their minds will I write them, and their sins and their iniquities will I remember no more." The first part of it expresses the purpose to form such a covenant; the latter states what that covenant would be. The quotation is not, indeed, literally made, but the sense is retained. Comp. Heb 8:8-12. Still, it may be asked how this quotation proves the point for which it is adduced--that the design of the atonement of Christ was "to perfect for ever them that are sanctified?" In regard to this, we may observe,

(1.) that it was declared that those who were interested in it would be holy, for the law would be in their hearts and written on their minds; and,

(2.) that this would be entire and perpetual. Their sins would be wholly forgiven; they would never be remembered again--and thus they would be "perfected for ever."

Heb 10:15.

(1) "Their sins" "Some copies have Then he said, And Their

Now where remission of these is. Remission or forgiveness of sins; that is, of the sins mentioned in the previous verse.

There is no more offering for sin. If those sins are wholly blotted out, there is no more need of sacrifice to atone for them, any more than there is need to pay a debt again which has been once paid. The idea of Paul is, that in the Jewish dispensation there was a constant repeating of the remembrance of sins by the sacrifices which were offered, but that in reference to the dispensation under the Messiah sin would be entirely cancelled. There would be one great and all-sufficient sacrifice; and when there was faith in that offering, sin would be absolutely forgiven. If that was the case, there would be no occasion for any further sacrifice for it, and the offering need not be repeated. This circumstance, on which the apostle insists so much, made a very important difference between the new covenant and the old. In the one, sacrifices were offered every day; in the other, the sacrifice once made was final and complete: in the one case, there was no such forgiveness, but that the offender was constantly reminded of his sins by the necessity of the repetition of sacrifice; in the other, the pardon was so complete that all dread of wrath was taken away, and the sinner might look up to God as calmly and joyfully as if he had never been guilty of transgression.

Having therefore, brethren. The apostle, in this verse, enters on the hortatory part of his epistle, which continues to the end of it. He had gone into an extensive examination of the Jewish and Christian systems; he had compared the Founders of the two--Moses and the Son of God--and shown how far superior the latter was to the former; he had compared the Christian great High Priest with the Jewish high priest, and shown his superiority; he had compared the sacrifices under the two dispensations, and showed that in all respects the Christian sacrifice was superior to the Jewish --that it was an offering that cleansed from sin; that it was sufficient when once offered, without being repeated, while the Jewish offerings were only typical, and were unable to put away sin; and he had shown that the great High Priest of the Christian profession had opened a way to the mercy-seat in heaven, and was himself now seated there; and having shown this, he now exhorts Christians to avail themselves fully of all their advantages, and to enjoy, to the widest extent, all the privileges now conferred on them. One of the first of these benefits was, that they had now free access to the mercy-seat.

Boldness to enter into the holiest. Marg. liberty. The word rendered boldness-- παρρησιαν-- properly means, boldness of speech, or freedom, where one speaks all that he thinks, Acts 4:13; and then it means boldness in general, license, authority, pardon. Here the idea is, that before Christ died and entered into heaven, there was no such access to the throne of grace as man needed. Man had no offering which he could bring that would make him acceptable to God. But now the way was open. Access was free for all, and all might come with the utmost freedom. The word holiest here is taken from the holy of holies in the temple, Heb 9:3, and is there applied to heaven, of which that was the emblem. The entrance into the most holy place was forbidden to all but the high priest; but now access to the real "holy of holies" was granted to all, in the name of the great High Priest of the Christian profession.

By the blood of Jesus. The blood of Jesus is the means by which this access to heaven is procured. The Jewish high priest entered the holy of holies with the blood of bullocks and of rams, Heb 9:7; but the Saviour offered his own blood, and that became the means by which we may have access to God.

(2) "boldness" "liberty" (b) "holiest" Heb 9:8,12

By a new and living way. By a new method or manner. It was a mode of access that was till then unknown. No doubt many were saved before the Redeemer came, but the method by which they approached God was imperfect and difficult. The word which is here rendered new --προσφατον-- occurs nowhere else in the New Testament. It properly means slain, or killed thereto; i.e. newly killed, just dead; and then fresh, recent. Passow. It does not so much convey the idea that it is new in the sense that it had never existed before, as new in the sense that it is recent, or fresh. It was a way which was recently disclosed, and which had an the freshness of novelty. It is called a "living way," because it is a method that imparts life, or because it leads to life and happiness. Doddridge renders it "ever living way," and supposes, in accordance with the opinion of Dr. Owen, that the allusion is to the fact that under the old dispensation the blood was to be offered as soon,as it was shed, and that it could not be offered when it was cold and coagulated. The way by Christ was, however, always open. His blood was, as it were, always warm, and as if it had been recently shed. This interpretation seems to derive some support from the word which is rendered "new." See above. The word living, also, has often the sense of perennial, or perpetual, as when applied to a fountain always running, in opposition to a pool that dries up, Jn 4:10, and the new way to heaven may be called living in all these respects. It is a way that conducts to life. It is ever-living--as if the blood which was shed always retained the freshness of that which is flowing from tho vein. And it is perpetual and constant---like a fountain that always flows--for it is by a sacrifice whose power is perpetual and unchanging.

Which he hath consecrated for us. Marg. "or, new made." The word here used means, properly, to renew, and then to initiate, to consecrate, to sanction. The idea is, that he has dedicated this way for our use; as if a temple or house were set apart for our service. It is a path consecrated by him for the service and salvation of man; a way of access to the eternal sanctuary for the sinner which has been set apart by the Redeemer for this service alone.

Through the veil, that is to say, his flesh. The Jewish high priest entered into the most holy place through the veil that divided the holy from the most holy place. That entrance was made by his drawing the veil aside, and thus the interior sanctuary was laid open. But there has been much difficulty felt in regard to the sense of the expression here used. The plain meaning of the expression is, that the way to heaven was opened by means or through the veil that is, of his body or through the medium of the flesh of Jesus; sacrificed for sin, as the most holy place in the temple was entered by means or through the medium of the veil. We are not to suppose, however, that the apostle meant to say there was, in all respects, a resemblance between the veil and the flesh of Jesus, nor that the veil was in any manner typical of his body, but there was a resemblance in the respect under considerations---to wit, in the fact that the holy place was rendered accessible by withdrawing the veil, and that heaven was rendered accessible through the slain body of Jesus. The idea is, that there is by means both of the veil of the temple, and of the body of Jesus, a medium of access to God. God dwelt in the most holy place in the temple behind the veil by visible symbols, and was to be approached by removing the veil; and God dwells in heaven, in the most holy place there, and is to be approached only through the offering of the body of Christ. Prof. Stuart supposes that the point of the comparison may be, that the veil of the temple operated as a screen to hide the visible symbol of the presence of God from human view, and that in like manner the body of Jesus might be regarded as a "kind of temporary, tabernacle, or veil of the Divine nature which dwelt within him," and that "as the veil of the tabernacle concealed the glory of Jehovah in the holy of belies, from the view of men, so Christ's flesh or body screened or concealed the higher nature from our view, which dwelt within this veil, as God did within the veil of the temple." See this and other views explained at length in the larger commentaries. It does not seem to me to be necessary to attempt to carry out the point of the comparison in all respects. The simple idea which seems to have been in the mind of the apostle was, that the veil of the temple and the body of Jesus were alike in this respect, that they were the medium of access to God. It is by the offering of the body of Jesus; by the fact that he was clothed with flesh, and that in his body he made all atonement for sin, and that with his body raised up from the dead he has ascended to heaven, that we have access now to the throne of mercy.

(e) "living way" Jn 14:6 (3) "consecrated" "new made"

And having an High Priest over the house of God. Over the spiritual house of God; that is, the church. Comp. Heb 3:1-6. Under the Jewish dispensation there was a great high priest, and the same is true under the Christian dispensation, This the apostle had shown at length in the previous part of the epistle. The idea here is, that as under the former dispensation it was regarded as a privilege that the people of God might have access to the mercy-seat by means of the high priest, so it is true, in a much higher sense, that we may now have access to God through our greater and more glorious High Priest.

(a) "High Priest" Heb 4:14-16

Let us draw near with a true heart. In prayer and praise; in every act of confidence and of worship. A sincere heart was required under the ancient dispensation; it is always demanded of men when they draw near to God to worship him. See Jn 4:23,24. Every form of religion which God has revealed requires the worshippers to come with pure and holy hearts.

In full assurance of faith. See the word here used explained in the Heb 6:11. The "full assurance of faith" means unwavering confidence; a fullness of faith in God which leaves no room for doubt. Christians are permitted to come thus because God has revealed himself through the Redeemer as in every way deserving their fullest confidence. No one approaches God in an acceptable manner who does not come to him in this manner. What parent would feel that a child came with any right feelings to ask a favour of him who had not the fullest confidence in him?

Having our hearts sprinkled from an evil conscience. By the blood of Jesus. This was fitted to make the conscience pure. The Jewish cleansing or sprinkling with blood related only to that which was external, and could not make the conscience perfect, Heb 9:9; but the Sacrifice offered by the Saviour was designed to give peace to the troubled mind, and to make it pure and holy. An "evil conscience" is a consciousness of evil, or a conscience oppressed with sin; that is, a conscience that accuses of guilt. We are made free from such a conscience through the atonement of Jesus, not because we become convinced that we have not committed sin, and not because we are led to suppose that our sins are less than we had otherwise supposed--for the reverse of both these is true--but because our sins are forgiven, and since they are freely pardoned they no longer produce remorse and the fear of future wrath. A child that has been forgiven may feel that he has done very wrong, but still he will not be then overpowered with distress in view of his guilt, or with the apprehension of punishment.

And our bodies washed with pure water. It was common for the Jews to wash themselves, or to perform various ablutions in their services. See Ex 29:4, 30:19-21, 40:12, Lev 6:27, 13:54,58, 14:8,9, 15:16, 16:4,24; Lev 22:6. Comp. Mk 7:3. The same thing was also true among the heathen. There was usually, at the entrance of their temples, a vessel placed with consecrated water, in which, as Pliny says, (Hist. Nat. Lib. xv. c. 30,) there was a branch of laurel placed with which the priests sprinkled all who approached for worship. It was necessary that this water should be pure, and it was drawn fresh from wells or fountains for the purpose. Water from pools and ponds was regarded as unsuitable, as was also even the purest water of the fountain, if it had stood long. AEneas sprinkled himself in this manner, as he was about to enter the invisible world, (2En. vi. 635,) with fresh water. Porphyry says that the Essenes were accustomed to clean so themselves with the purest water. Thus Ezekiel also says, "Then will I sprinkle clean water upon you, and you shall be clean." Sea-water was usually regarded as best adapted to this purpose, as the salt was supposed to have a cleansing property. The Jews who dwelt near the sea were thence accustomed, as Aristides says, to wash their hands every morning, on this account, in the sea-water. Potter's Gr. Archae. i. 222. Rosenmuller, Alte and Neue Morgenland, in loc. It was from the heathen custom of placing a vessel with consecrated water at the entrance of their temples, that the Roman Catholic custom is derived in their churches of placing "holy water" near the door, that those who worship there may "cross themselves." In accordance with the Jewish custom, the apostle says, that it was proper that under the Christian dispensation we should approach God having performed an act emblematic of purity by the application of water to the body. That there is an allusion to baptism is clear. The apostle is comparing the two dispensations, and his aim is to show that in the Christian dispensation there was everything which was regarded as valuable and important in the old. So he had shown it to have been in regard to the fact that there was a Lawgiver; that there was a great High Priest; and that there were sacrifices and ordinances of religion in the Christian dispensation as well as the Jewish. In regard to each of these, he had shown that they existed in the Christian religion in a much more valuable and important sense than under the ancient dispensation. In like manner was true, that as they were required to come to the service of God, having performed various ablutions to keep the body pure, so it was with Christians. Water was applied to the Jews as emblematic of purity, and Christians came, having had it applied to them also in baptism, as a symbol of holiness. It is not necessary, in order to see the force of this, to suppose that water had been applied to the whole of the body, or that they had been completely immersed, for all the force of the reasoning is retained by the supposition that it was a mere symbol or emblem of purification. The whole stress of the argument here turns, not on the fact that the body had been washed all over, but that the worshipper had been qualified for the spiritual service of the Most High in connexion with an appropriate emblematic ceremony. The quantity of water used for this is not a material point, any more than the quantity of oil was in the ceremony of inaugurating kings and priests. This was not done in the Christian dispensation by washing the body frequently, as in the ancient, system, nor even necessarily by washing the whole body--which would no more contribute to the purity of the heart than by application of water to any part of the body; but by the fact that water had been used as emblematic of the purifying of the soul. The passage before us proves, undoubtedly,

(1.) that water should be applied under the new dispensation as an ordinance of religion; and

(2) that pure water should be used-- for that only is a proper emblem of the purity of the heart.

(b) "full assurance" Eph 3:12 (c) "sprinkled" Eze 36:25

Let us hold fast the profession of our faith without wavering. To secure this was one of the leading designs of this epistle, and hence the apostle adverts to it so frequently. It is evident that those to whom he wrote were suffering persecution, Heb 12 and that there was great danger that they would apostatize. As these persecutions came probably from the Jews, and as the aim was to induce them to return to their former opinions, the object of the apostle is to show that there was in the Christian scheme every advantage of which the Jews could boast; everything pertaining to the dignity of the great Founder of the system, the character of the High Priest, and the nature and value of the sacrifices offered; and that all this was possessed far more abundantly in the permanent Christian system than in that which was typical in its character, and which were designed soon to vanish away. In view of all this, therefore, the apostle adds that they should hold fast the profession of their faith, without being shaken by their trials, or by the arguments of their enemies. We have the same inducement to hold fast the profession of our faith--for it is the same religion still; we have the same Saviour, and there is held out to us still the same prospect of heaven.

For he is faithful that promised. To induce them to hold fast their profession, the apostle adds this additional consideration. God, who had promised eternal life to them, was faithful to all that he had said. he arrangement here is,

(1.) That since God is so faithful to us, we ought to be faithful to him.

(2.) The fact that he is faithful is an encouragement to us. We are dependent on him for grace to hold fast our profession. If he were to prove unfaithful, we should have no strength to do it. But this he never does; and we may be assured that all that he has promised he will perform. To the service of such a God, therefore, we should adhere without wavering. Comp. 1Cor 10:13.

(a) "he is faithful" 1Thes 5:24

And let us consider one another. Let us so regard the welfare of others as to endeavour to excite them to persevere in the Christian life. The idea is, that much might be done in securing perseverance and fidelity by mutual, kind exhortation. They were not to be selfish; they were not to regard their own interests only, (Php 2:4;) they were to have a kind sympathy in the concerns of each other. They had, as Christians have now, the Same duties to perform, and the same trials to meet, and they should strengthen each other in their trials, and encourage them in their work.

To provoke unto love. We use the word provoke now in a somewhat different sense, as meaning to offend, to irritate, to incense; but its original meaning is, to arouse, to excite, to call into action, and it is used in this sense here. The Greek is, literally, "unto a paroxysm of love" ειςπαροξυσμον; the word paroxysm meaning excitement or impulse; and the idea is, that they were to endeavour to arouse or excite each other to the manifestation of love. The word is that which properly expresses excitement, and means that Christians should endeavour to excite each other. Men are sometimes afraid of excitement in religion. But there is no danger that Christians will ever be excited to love each other too much, or to perform too many good works.

Not forsaking the assembling of ourselves together. That is, for purposes of public worship. Some expositors have understood the word here rendered assembling--επισυναγωγην--as meaning the society of Christians, or the church; and they have supposed that the object of the apostle here is, to exhort them not to apostatize from the church. The arguments for this opinion may be seen at length in Kuinoel, in loc. But the more obvious interpretation is that which is commonly adopted, that it refers to public worship. The Greek word (the noun) is used nowhere else in the New Testament, except in 2Thes 2:1, where it is rendered gathering together. The verb is used in Mt 23:3 Mt 24:31, Mk 1:33, 13:27, Lk 12:1, 13:34, in all which places it is rendered gathered together. It properly means an act of assembling, or a gathering together, and is nowhere used in the New Testament in the sense of an assembly, or the church. The command, then, here is, to meet together for the worship of God, and it is enjoined on Christians as an important duty to do it. It is implied, also, that there is blame or fault where this is "neglected."

As the manner of some is. Why those here referred to neglected public worship is not specified. It may have been from such causes as the following:

(1.) Some may have been deterred by the fear of persecution, as those who were thus assembled would be more exposed to danger than others.

(2.) Some may have neglected the duty because they felt no interest in it--as professing Christians now sometimes do.

(3.) It is possible that some may have had doubts about the necessity and propriety of this duty, and on that account may have neglected it.

(4.) Or it may perhaps have been, though we can hardly suppose that this reason existed, that some may have neglected it from a cause which now sometimes operates--from dissatisfaction with a preacher, or with some member or members of the church, or with some measure in the church. Whatever were the reasons, the apostle says that they should not be allowed to operate, but that Christians should regard it as a sacred duty to meet together for the worship of God. None of the causes above suggested should deter men from this duty. With all who bear the Christian name--with all who expect to make advances in piety and religious knowledge, it should be regarded as a sacred duty to assemble together for public worship. Religion is social; and our graces are to be strengthened and invigorated by waiting together on the Lord. There is an obvious propriety that men should assemble together for the worship of the Most High, and no Christian can hope that his graces will grow, or that he can perform his duty to his Maker, without uniting thus with those who love the service of God.

But exhorting one another. That is, in our assembling together--a direction which proves that it is proper for Christians to exhort one another when they are gathered together for public worship. Indeed, there is reason to believe that the preaching in the early Christian assemblies partook much of the character of mutual exhortation.

And so much the more as ye see the day approaching. The term "day" here refers to some event which was certainly anticipated, and which was so well understood by them that no particular explanation was necessary. It was also some event that was expected soon to occur, and in relation to which there were indications then of its speedily arriving. If it had not been something which was expected soon to happen, the apostle would have gone into a more full explanation of it, and would have stated at length what these indications were. There has been some diversity of opinion about what is here referred to, many commentators supposing that the reference is to the anticipated second coming of the Lord Jesus to set up a visible kingdom on the earth; and others to the fact-that the period was approaching when Jerusalem was to be destroyed, and when the services of the temple were to cease. So far as the language is concerned, the reference might be to either event, for the word a "day" is applied to both in the New Testament. The word would properly be understood as referring to an expected period, when something remarkable was to happen, which ought to have an important influence on their character and conduct. In support of the opinion that it refers to the approaching destruction of Jerusalem, and not to the coming of the Lord Jesus to set up a visible kingdom, we may adduce the following considerations:

(1.) The term used-"day"--will as properly refer to that event as to any other. It is a word which would be likely to suggest the idea of distress, calamity, or judgment of some kind, for so it is often used in the Scriptures. Comp. Ps 37:13, 1Sam 26:10, Jer 30:7, Eze 21:15; Isa 2:12.

(2.) Such a period was distinctly predicted by the Saviour, and the indications which would precede it were clearly pointed out, see Mt 24. That event was then so near, that the Saviour said that "that generation would not pass" until the prediction had been fulfilled, Mt 24:34.

(3.) The destruction of Jerusalem was an event of great importance to the Hebrews, and to the Hebrew Christians to whom this epistle was directed; and it might be reasonable to suppose that the apostle Paul would refer to it.

(4.) It is not improbable that, at the time of writing this epistle, there were indications that that day was approaching. Those indications were of so marked a character, that when the time approached they could not well be mistaken, (see Mt 24:6-12,24,26), and it is probable that they had already begun to appear.

(5.) There were no such indications that the Lord Jesus was about to appear to set up a visible kingdom. It was not a fact that that was about to occur, as the result has shown; nor is there any positive proof that the mass of Christians were expecting it, and no reason to believe that the apostle Paul had any such expectation. See 2Thes 2:1-5.

(6.) The expectation that the destruction of Jerusalem was referred to, and was about to occur, was just that which might be expected to produce the effect on the minds of the Hebrew Christians which the apostle here refers to. It was to be a solemn and fearful event. It would be a remarkable manifestation of God. It would break up the civil and ecclesiastical polity of the nation, and would scatter them abroad. It would require all the exercise of their patience and faith in passing through these scenes. It might be expected to be a time when many would be tempted to apostatize; and it was proper, therefore, to exhort them to meet together, and to strengthen and encourage each other as they saw that that event was drawing near. The argument, then, would be this: The danger against which the apostle desired to guard those to whom he was writing was that of apostasy from Christianity to Judaism. To preserve them from this, he urges the fact that the downfall of Judaism was near, and that every indication which they saw of its approach ought to be allowed to influence them, and to guard them from that danger. It is for reasons such as these that I suppose the reference here is not to the "second advent" of the Redeemer, but to the approaching destruction of Jerusalem. At the same time, it is not improper to use this passage as an exhortation to Christians to fidelity when they shall see that the end of the world draws nigh, and when they shall perceive indications that the Lord Jesus is about to come. And so of death. We should be the more diligent when we see the indications that the great Messenger is about to come to summon us into the presence of our final Judge. And who does not know that he is approaching him with silent and steady footsteps, and that even now he may Be very near? Who can fail to see himself indications that the time approaches when he must lie down and die? Every pang that we suffer should remind us of this, and when the hair changes its hue, and time makes furrows in the cheek, and the limbs become feeble, we should regard them as premonitions that he is coming, and should be more diligent as we see that he is drawing near.

(b) "ye see the day" Rom 13:11

For if we sin willfully after that we have received the knowledge of the truth. If, after we are converted and become true Christians, we should apostatize, it would be impossible to be recovered again, for there would be no other sacrifice for sin; no way by which we could be saved. This passage, however, like Heb 6:4-6, has given rise to much difference of opinion. But that the above is the correct interpretation seems evident to me from the following considerations:

(1.) It is the natural and obvious interpretation, such as would occur probably to ninety nine readers in a hundred, if there were no theory to support, and no fear that it would conflict with some other doctrine.

(2.) It accords with the scope of the epistle, which is to keep those whom the apostle addressed from returning again to the Jewish religion, under the trials to which they were subjected.

(3.) It is in accordance with the fair meaning of the language--the words, "after that we have received the knowledge of the truth," referring more naturally to true conversion than to any other state of mind.

(4.) The sentiment would not be correct if it referred to any but real Christians. It would not be true that one who had been somewhat enlightened, and who then sinned "wilfully," must look on fearfully to the judgment, without a possibility of being saved. There are multitudes of cases where such persons are saved. They willfully resist the Holy Spirit; they strive against him; they for a long time refuse to yield, but they are brought again to reflection, and are led to give their hearts to God.

(5.) It is true, and always will be true, that if a sincere Christian should apostatize, he could never be converted again. Heb 6:4-6. The reasons are obvious. He would have tried the only plan of salvation, and it would have failed. He would have embraced the Saviour, and there would not have been efficacy enough in his blood to keep him, and there would be no more powerful Saviour, and no more efficacious blood of atonement. He would have renounced the Holy Spirit, and would have shown that his influences were not effectual to keep him, and there would be no other agent of greater power to renew and save him after he had apostatized. For these reasons it seems clear to me that this passage refers to true Christians, and that the doctrine here taught is, that if such an one should apostatize, he must look forward only to the terrors of the judgment, and to final condemnation. Whether this, in fact, ever occurs, is quite another question. In regard to that inquiry, see Heb 6:4, and following. If this view be correct, we may add, that the passage should not be regarded as applying to what is commonly known as the "sin against the Holy Ghost," or "the unpardonable sin." The word rendered "wilfully"--εκουσιως -- occurs nowhere else in the New Testament, except in 1Pet 5:2, where it is rendered willingly--" taking the oversight thereof [of the church] not by constraint, but willingly". It properly means, willingly, voluntarily, of our own accord, and applies to cases where no constraint is used. It is not to be construed here strictly, or metaphysically, for all sin is voluntary, or is committed willingly, but must refer to a deliberate act, where a man MEANS to abandon his religion, and to turn away from God. If it were to be taken with metaphysical exactness, it would demonstrate that every Christian who ever does anything wrong, no matter how small, would be lost. But this cannot, from the nature of the case, be the meaning. The apostle well knew that Christians do commit such sins, (see Rom 7:1) and following and his object here is not to set forth the danger of such sins, but to guard Christians against apostasy from their religion. In the Jewish law, as is indeed the case everywhere, a distinction is made between sins of oversight, inadvertence, or ignorance, (Lev 4:2,13,22,27, 5:15; Nu 15:24,27-29. Comp. Acts 3:17, 17:30,) and sins of presumption; sins that are deliberately and intentionally committed. See Ex 21:14, Nu 15:30, De 17:12, Ps 19:13. The apostle here has reference, evidently, to such a distinction, and means to speak of a decided and deliberate purpose to break away from the restraints and obligations of the Christian religion.

There remaineth no more sacrifice for sins. Should a man do this, there is no sacrifice for sins which could save him. He would have rejected deliberately the only atonement made for sin, and there will be no other made. It is as if a man should reject the only medicine that could heal him, or push away the only boat that could save him when shipwrecked. See Heb 6:6. The sacrifice made for sin by the Redeemer is never to be repeated, and if that is deliberately rejected, the soul must be lost.

(a) "if we sin willfully" Nu 15:30, Heb 6:4

But a certain fearful looking for of judgment. The word "certain" here does not mean fixed, sure, inevitable, as our translation would seem to imply. The Greek is the same as "a τις fearful expectation," etc. So it is rendered by Tindall. The idea is, that if there was voluntary apostasy after having embraced the Christian religion, there could be nothing but an expectation of the judgment to come. There could be no other hope but that through the gospel, and as this would have been renounced, it would follow that the soul must perish. The "fearful apprehension" or expectation here does not refer so much to what would be in the mind itself, or what would be experienced, as to what must follow. It might be that the person referred to would have no realizing sense of all this, and still his situation be that of one who had nothing to expect but the terrors of the judgment to come.

And fiery indignation. Fire is often used in the Scriptures as an emblem of fierce punishment. The idea is, that the person referred to could expect nothing but the wrath of God.

Which shall devour the adversaries. All who become the adversaries or enemies of the Lord. Fire is often said to devour, or consume, and the meaning here is, that those who should thus become the enemies of the Lord must perish.

(b) "fiery indignation" Zeph 1:18, 3:18

He that despised Moses' law. That is, the apostate from the religion of Moses. It does not mean that in all cases the offender against the law of Moses died without mercy, but only where offences were punishable with death, and probably the apostle had in his eye particularly the case of apostasy from the Jewish religion. The subject of apostasy from the Christian religion is particularly under discussion here and it was natural to illustrate this by a reference to a similar case under the law of Moses. The law in regard to apostates from the Jewish religion was positive. There was no reprieve, De 13:6-10.

Died without mercy. That is, there was no provision for pardon.

Under two or three witnesses. It was the settled law among the Hebrews, that in all cases involving capital punishment, two or three witnesses should be necessary. That is, no one was to be executed unless two persons certainly bore testimony, and it was regarded as important, if possible, that three witnesses should concur in the statement. The object was the security of the accused person if innocent. The principle in the law was, that it was to be presumed that two or three persons would be much less likely to conspire to render a false testimony than one would be, and that two or three would not be likely to be deceived in regard to a fact which they had observed.

(c) "that despised" De 17:2-13

Of how much sorer punishment, suppose ye, shall he be thought worthy. That is, he who renounces Christianity ought to be regarded as deserving a much severer punishment than the man who apostatized from the Jewish religion, and if he ought to be so regarded he will be--for God will treat every man as he ought to be treated. This must refer to future punishment, for the severest punishment was inflicted on the apostate from the Jewish religion which can be in this world--death; and yet the apostle here says that a severer punishment than that would be deserved by him who should apostatize from the Christian faith. The reasons why so much severer punishment would be deserved are such as these: The Author of the Christian system was far more exalted than Moses, the founder of the Jewish system; he had revealed more important truths; he had increased and confirmed the motives to holiness; he had furnished more means for leading a holy life; he had given himself as a sacrifice to redeem the soul from death; and he had revealed with far greater clearness the truth that there is a heaven of glory and of holiness. He who should apostatize from the Christian faith, the apostle goes on to say, would also be guilty of the most aggravated crime of which man could be guilty --the crime of trampling under foot the Son of God, of showing contempt for his holy blood, and despising the Spirit of grace.

Who hath trodden under foot the Son of God. This language is taken either from the custom of ancient conquerors who were accustomed to tread on the necks of their enemies in token of their being subdued, or from the fact that men tread on that which they despise and contemn. The idea is, that he who should apostatize from the Christian faith would act as if he should indignantly and contemptuously trample on God's only Son. What crime could be more aggravated than this?

And hath counted the blood of the covenant. The blood of Jesus by which the new covenant between God and man was ratified. Mt 9:16-20. Comp. Mt 26:28.

Wherewith he was sanctified. Made holy, or set apart to the service of God. The word sanctify is used in both these senses. Prof. Stuart renders it, "by which expiation is made;" and many others, in accordance with this view, have supposed that it refers to the Lord Jesus. But it seems to me that it refers to the person who is here supposed to renounce the Christian religion, or to apostatize from it. The reasons for this are such as these.

(1.) It is the natural and proper meaning of the word here rendered sanctified. This word is commonly applied to Christians in the sense that they are made holy. See Acts 20:32, 26:18, 1Cor 1:2, Jude 1:1. Comp. Jn 10:36, 17:17.

(2.) It is unusual to apply this word to the Saviour. It is true, indeed, that he says, (Jn 17:19,) "for their sakes I sanctify myself," but there is no instance in which he says that he was sanctified by his own blood. And where is there an instance in which the word is used as meaning "to make expiation?"

(3.) The supposition that it refers to one who is here spoken of as in danger of apostasy, and not of the Lord Jesus, agrees with the scope of the argument. The apostle is showing the great guilt, and the certain destruction, of one who should apostatize from the Christian religion. In doing this, it was natural to speak of the dishonour which would thus be done to the means which had been used for his sanctification--the blood of the Redeemer. It would be treating it as if it were a common thing, or as if it might be disregarded, like anything else which was of no value.

An unholy thing. Gr. common; often used in the sense of unholy. The word is so used because that which was holy was separated from a common to a sacred use. What was not thus consecrated was free to all, or was for common use, and hence also the word is used to denote that which is unholy.

And hath done despite unto the Spirit of grace. The Holy Spirit, called the "Spirit of grace," because he confers favour or grace on men. The meaning of the phrase "done despite unto"-- ενυβρισας --is, "having reproached, or treated with malignity or contempt?" The idea is, that if they were thus to apostatize, they would by such an act treat the Spirit of God with disdain and contempt. It was by him that they had been renewed; by him that they had been brought to embrace the Saviour, and to love God; by him that they had any holy feelings or pure desires; and if they now apostatized from religion, such an act would be, in fact, treating the Holy Spirit with the highest indignity. It would be saying that all his influences were valueless, and that they needed no help from him. From such considerations, the apostle shows that if a true Christian were to apostatize nothing would remain for him but the terrific prospect of eternal condemnation. He would have rejected the only Saviour; he would have, in fact, treated him with the highest indignity; he would have considered his sacred blood, shed to sanctify men, as a common thing, and would have shown the highest disregard for the only agent who can save the soul--the Spirit of God. How could such an one afterwards be saved? The apostle does not indeed say that any one ever would thus apostatize from the true religion, nor is there any reason to believe that such a case ever has occurred; but if it should occur the doom would be inevitable. How dangerous, then, is every step which would lead to such a precipice! And how strange and unscriptural the opinion held by so many that sincere Christians may "fall away," and be renewed again and again!

(a) "Of how much" Heb 2:3 (b) "Spirit of Grace" Mt 12:31,32

For we know him that hath said. We know who has said this--God. They knew this because it was recorded in their own sacred books.

Vengeance belongeth unto me, etc. This is found in De 32:35. See it explained in Rom 12:19. It is there quoted to show that we should not avenge ourselves; it is here quoted to show that God will certainly inflict punishment on those who deserve it. If any should apostatize in the manner here referred to by the apostle, they would, says he, be guilty of great and unparalleled wickedness, and would have the certainty that they must meet the wrath of God.

And again, The Lord shall judge his people. This is quoted from De 32:35. That is, he will judge them when they deserve it, and punish them if they ought to be punished. The mere fact that they are his people will not save them from punishment if they deserve it, any more than the fact that one is a beloved child will save him from correction when he does wrong. This truth was abundantly illustrated in the history of the Israelites; and the same great principle would be applied should any sincere Christian apostatize from his religion. He would have before him the certainty of the most fearful and severe of all punishments.

(c) "Vengeance belongeth" De 32:35,36 (d) "again" Ps 135:14

It is a fearful thing to fall into the hands of the living God. There may be an allusion here to the request of David to "fall into the hands of the Lord, and not into the hands of men," when it was submitted to him for the sin of numbering the people, whether he would choose seven years of famine, or flee three months before his enemies, or have three days of pestilence, 2Sam 24. He preferred "to fall into the hands of the Lord," and God smote seventy thousand men by the pestilence. The idea here is, that to fall into the hands of the Lord, after having despised his mercy and rejected his salvation, would be terrific; and the fear of this should deter from the commission of the dreadful crime. The phrase "living God" is used in the Scripture in opposition to idols. God always lives; his power is Capable of being always exerted. He is not like the idols of wood or stone which have no life, and which are not to be dreaded, but he always lives. It is the more fearful to fall into his hands because he will live for ever. A man who inflicts punishment will die, and the punishment will come to an end; but God will never cease to exist, and the punishment which he is capable of inflicting to-day he will be capable of inflicting for ever and ever. To fall into his hands, therefore, for the purpose of punishment--which is the idea here--is fearful,

(1.) because he has all power, and can inflict just what punishment he pleases;

(2) because he is strictly just, and will inflict the punishment which ought to be inflicted;

(3) because he lives for ever, and can carry on his purpose of punishment to eternal ages; and

(4) because the actual inflictions of punishment which have occurred show what is to be dreaded. So it was on the old world; on the cities of the plain; on Babylon, Idumea, Capernaum, and Jerusalem; and so it is in the world of woe--the eternal abodes of despair, where the worm never dies. All men must, in one sense, fall into his hands. They must appear before him. They must be brought to his bar when they die. How unspeakably important it is, then, now to to embrace his offers of salvation, that we may not fall into his hands as a righteous avenging Judge, and sink beneath his uplifted arm for ever!

But call to remembrance the former days. It would seem from this, that at the time when the apostle wrote this epistle they were suffering some severe trials, in which they were in great danger of apostatizing from their religion. It is also manifest that they had on some former occasion endured a similar trial, and had been enabled to bear it with a Christian spirit, and with resignation. The object of the apostle now is to remind them that they were sustained under those trials, and he would encourage them now to similar patience by the recollection of the grace then conferred on them. What was the nature of their former trials, or of that which they were then experiencing, is not certainly known. It would seem probable, however, that the reference in both instances is to some form of persecution by their own countrymen. The meaning is, that when we have been enabled to pass through trials once, we are to make the remembrance of the grace then bestowed on us a means of supporting and encouraging us in future trials.

After ye were illuminated. After you became Christians, or were enlightened to see the truth. This phrase, referring here undoubtedly to the fact that they were Christians, may serve to explain the disputed phrase in Heb 6:4. Heb 6:4.

A great fight of afflictions. The language here seems to be taken from the Grecian Games. The word "fight" means, properly, contention, combat, such as occurred in the public games. Here the idea is, that in the trials referred to they had a great struggle; that is, a struggle to maintain their faith without wavering, or against those who would have led them to apostatize from their religion. Some of the circumstances attending this conflict are alluded to in the following verses.

(*) "illuminated" "enlightened"

Partly. That is, your affliction consisted partly in this. The Greek is, "this"--specifying one kind of affliction that they were called to endure.

Whilst ye were made a gazing-stock. θεατριζομενοι, --you were made a public spectacle, as if in a theatre; you were held up to public view, or exposed to public scorn when this was done, or in precisely what manner, we are not told. It was not an uncommon thing, however, for the early Christians to be held up to reproach and scorn, and probably this refers to some time when it was done by rulers or magistrates. It was a common custom among the Greeks and Romans to lead criminals, before they were put to death, through the theatre, and thus to expose them to the insults and reproaches of the multitude. See the proofs of this adduced by Kuinoel on this passage. The language here seems to have been taken from this custom, though there is no evidence that the Christians to whom Paul refers had been treated in this manner.

By reproaches. Reproached as being the followers of Jesus of Nazareth; probably as weak and fanatical.

And afflictions. Various sufferings inflicted on them. They were not merely reviled in words, but they were made to endure positive sufferings of various kinds.

And partly, while ye became companions of them that were so used. That is, even when they had not themselves been subjected to these trials, they had sympathized with those who were. They doubtless imparted to them of their property, sent to them relief, and identified themselves with them. It is not known to what particular occasion the apostle here refers. In the next verse he mentions one instance in which they had done this, in aiding him when he was a prisoner.

(+) "gazing-stock" "spectacle" (a) "companions" 1Thes 2:14 (++) "used" "treated"

For ye had compassion of me in my bonds. You sympathized with me when a prisoner, and sent to my relief. It is not known to what particular instance of imprisonment the apostle here refers. It is probable, however, that it was on some occasion when he was a prisoner in Judea, for the persons to whom this epistle was sent most,probably resided there. Paul was at one time a prisoner more than two years at Cesarea, (Acts 24:27,) and during this time he was kept-in the charge of a centurion, and his friends had free access to him, Acts 24:23. It would seem not improbable that this was the occasion to which he here refers.

And took joyfully the spoiling of your goods. The plunder of your property. It was not an uncommon thing for the early Christians to be plundered. This was doubtless a part of the "afflictions" to which the apostle refers in this case. The meaning is, that they yielded their property not only without resistance, but with joy. They, in common with all the early Christians, counted it a privilege and honour to suffer in the cause of their Master. Php 3:10, Php 4:13. Men may be brought to such a state of mind as to part with their property with joy. It is not usually the case; but religion will enable a man to do it.

Knowing in yourselves. Marg., "or, that ye have in yourselves; or, for yourselves." The true rendering is, "knowing that ye have for yourselves." It does not refer to any internal knowledge which they had of this, but to the fact that they were assured that they had laid up for themselves a better inheritance in heaven.

That ye have in heaven a better and an enduring substance. Better than any earthly possession, and more permanent. It is

(1.) better--it is worth more --it gives more comfort--it makes a man really richer. The treasure laid up in heaven is worth more to a man than all the wealth of Croesus. It will give him more solid peace and comfort; will better serve his turn in the various situations in which he may be placed in life, and will do more on the whole to make him happy, is not said here that property is worth nothing to a man--which is not true, if he uses it well--but that the treasures of heaven are worth more.

(2.) It is more enduring. Property here soon vanishes. Riches take to themselves wings and fly away, or at any rate all that we possess must soon be left. But in heaven all is permanent and secure. No calamity of war, pestilence or famine; no change of times; no commercial embarrassment; no failure of a crop, or a bank; no fraud of sharpers and swindlers, and no act of a pick-pocket or highwayman can take it away; nor does death ever come there to remove the inhabitants of heaven from their "mansions." With this hope, therefore, Christians may cheerfully see their earthly wealth vanish, for they can look forward to their enduring and their better inheritance.

(1) "knowing" "that ye have in yourselves; or, for yourselves" (b) "heaven" Lk 12:33

Cast not away therefore your confidence. Gr. "your boldness;" referring to their confident hope in God. They were not to cast this away, and to become timid, disheartened, and discouraged. They were to bear up manfully under all their trials, and to maintain a steadfast adherence to God and to his cause. The command is not to "cast this away." Nothing could take it from them if they trusted in God, and it could be lost only by their own neglect or imprudence. Rosenmuller supposes (Alte und Neue Morgenland, in loc.) that there may be an allusion here to the disgrace which was attached to the act of a warrior if he cast away his shield, Among the Greeks this was a crime which was punishable with death. Alexander ab Alexand. Gen. Dier. L. ii. c. 13. Among the ancient Germans, Tacitus says, that to lose the shield in battle was regarded as the deepest dishonour, and that those who were guilty of it were not allowed to be present at the sacrifices or in the assembly of the people. Many, says he, who had suffered this calamity, closed their own lives with the halter under the loss of honour. Tac. Germ. c. 6. A similar disgrace would attend the Christian soldier if he should cast away his shield of faith. Comp. Eph 6:16.

Which hath great recompence of reward. It will furnish a reward by the peace of mind which it gives here, and will be connected with the rewards of heaven.

(c) "great recompense" Mt 5:12

For ye have need of patience. They were then suffering, and in all trials we have need of patience. We have need of it because there is in us so much disposition to murmur and repine; because our nature is liable to sink under sufferings; and because our trials are often protracted. All that Christians can do in such cases is to be patient--to lie calmly in the hands of God, and submit to his will day by day, and year by year. See Jas 1:3,4; Rom 5:4.

That after ye have done the will of God. That is, in bearing trials, for the reference here is particularly to afflictions.

Ye might receive the promise. The promised inheritance or reward--in heaven. It is implied here that this promise will not be received unless we are patient in our trials, and the prospect of this reward should encourage us to endure them.

(a) "patience" Lk 21:19

For yet a little while. There seems to be an allusion here to what the Saviour himself said, "A little while, and ye shall not see me: and again, a little while, and ye shall see me," Jn 16:16. Or more probably, it may be to Hab 2:3: "For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry." The idea which the apostle means to convey evidently is, that the time of their deliverance from their trials was not far remote.

And he that shall come will come. The reference here is, doubtless, to the Messiah. But what "coming" of his is referred to is more uncertain. Most probably the idea is, that the Messiah, who was coming to destroy Jerusalem, and to overthrow the Jewish power, (Mt 25,) would soon do this. In this way he would put a period to their persecutions and trials, as the power of the Jewish people to afflict them would be at an end. A similar idea occurs in Lk 21:28, "And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh." Lk 21:8. The Christians in Palestine were oppressed, reviled, and persecuted by the Jews. The destruction of the city and the temple would put an end to that power, and would be, in fact, the time of deliverance for those who had been persecuted. In the passage before us, Paul intimates that that period was not far distant. Perhaps there were already "signs" of his coming, or indications that he was about to appear; and he therefore urges them patiently to persevere in their fidelity to him during the little time of trial that remained. The same encouragement and consolation may be employed still. To all the afflicted it may be said, that "he that shall come will come" soon. The time of affliction is not long. Soon the Redeemer will appear to deliver his afflicted people from all their sorrows; to remove them from a world of pain and tears; and to raise their bodies from the dust, and to receive them to mansions where trials are for ever unknown. Jn 14:3, 1Thes 4:13-18.

(b) "yet a little while" Hab 2:3,4 (*) "come" "is to come" (+) "tarry" "delay" iv. 13--18.

Now the just shall live by faith. This is a part of the quotation from Habakkuk, Hab 2:3,4, which was probably commenced in the previous verse. See the passage fully explained Romm 1:7. The meaning in the connexion in which it stands here, in accordance with the sense in which it was used by Habakkuk, is, that the righteous should live by continued confidence in God. They should pass their lives, not in doubt, and fear, and trembling apprehension, but in the exercise of a calm trust in God. In this sense it accords with the scope of what the apostle is here saying, he is exhorting the Christians whom he addressed to perseverance in their religion, even in the midst of many persecutions. To encourage this he says, that it was a great principle that the just--that is, all the pious--ought to live in the constant exercise of faith in God. They should not confide in their own merits, works, or strength. They should exercise constant reliance on their Maker, and he would keep them even unto eternal life. The sense is, that a persevering confidence or belief in the Lord will preserve us amidst all the trials and calamities to which we are exposed.

But if any man draw back, my soul shall have no pleasure in him. This also is a quotation from Hab 2:4, but from the Septuagint, not from the Hebrew. Why the authors of the Septuagint thus translated the passage it is impossible now to say. The Hebrew is rendered, in the common version, "Behold, his soul which is lifted up is not upright in him;" or more literally, "Behold the scornful; his mind shall not be happy," (Stuart;) or, as Gesenius renders it, "See, he whose soul is unbelieving shall, on this account, be unhappy." The sentiment there is, that the scorner or unbeliever in that day would be unhappy, or would not prosper--, . The apostle has retained the general sense of the passage; and the idea which he expresses is, that the unbeliever, or he who renounces his religion, will incur the Divine displeasure. He will be a man exposed to the Divine wrath; a man on whom God cannot look but with disapprobation. By this solemn consideration, therefore, the apostle urges on them the importance of perseverance, and the guilt and danger of apostasy from the Christian faith. If such a case should occur, no matter what might have been the former condition, and no matter what love or zeal might have been evinced, yet such an apostasy would expose the individual to the certain wrath of God. His former love could not save him, any more than the former obedience of the angels saved them from the horrors of eternal chains and darkness, or than the holiness in which Adam was created saved him and his posterity from the calamities which his apostasy incurred.

But we are not of them, etc. We who are true Christians do not belong to such a class. In this the apostle expresses the fullest conviction that none of those to whom he wrote would apostatize. The case which he had been describing was only a supposable case, not one which he believed would occur. He had only been stating what must happen if a sincere Christian should apostatize. But he did not mean to say that this would occur in regard to them, or in any case. He made a statement of a general principle under the Divine administration, and he designed that this should be a means of keeping them in the path to life. What could be a more effectual means than the assurance that if a Christian should apostatize he must inevitably perish for ever? See the sentiment in this verse illustrated at length in the Heb 6:4 and following.

(c) "draw back" Heb 10:26 (++) "perdition" "Destruction" (&) "believe" "have faith"

REMARKS.

(1.) It is a subject of rejoicing that we are brought under a more perfect system than the ancient people of God were. We have not merely a rude outline--a dim and shadowy sketch of religion, as they had. We are not now required to go before a bloody altar every day, and lead up a victim to be slain. We may come to the altar of God feeling that the great sacrifice has been made, and that the last drop of blood to make atonement has been shed. A pure, glorious, holy body was prepared for the Great Victim, and in that body he did the will of God, and died for our sins, Heb 10:1-10.

(2.) Like that Great Redeemer, let us do the will of God. It may lead us through sufferings, and we may be called to meet trials strongly resembling his. But the will of God is to be done alike in bearing trials, and in prayer and praise. Obedience is the great thing which he demands--which he has always sought. When his ancient people led up, in faith, a lamb to the altar, still he preferred obedience to sacrifice; and when his Son came into the world to teach us how to live, and how to die, still the great thing was obedience. He came to illustrate the nature of perfect conformity to the will of God, and he did that by a most holy life, and by the most patient submission to all the trials appointed him in his purpose to make atonement far the sins of the world. Our model, alike in holy living and holy dying, is to be the Saviour; and like him we are required to exercise simple submission to the will of God, Heb 10:1-10.

(3.) The Redeemer looks calmly forward to the time when all his foes will be brought ill submission to his feet, Heb 10:11,12. He is at the right hand of God. His great work on earth is done. He is to suffer no more. He is exalted beyond the possibility of pain and, sorrow; and he is seated now on high, looking to the period when all his foes shall be subdued, and he will be acknowledged as universal Lord.

(4.) The Christian has exalted advantages. He has access to the mercy-seat of God. He may enter by faith into the "holiest" --the very heavens where God dwells. Christ, his great High Priest, has entered there; has sprinkled over the mercy-seat with his blood, and ever lives there to plead his cause. There is no privilege granted to men like that of a near and constant access to the mercy-seat. This is the privilege not of a few; and not to be enjoyed but once in a year, or at distant intervals, but which the most humble Christian possesses, and which may be enjoyed at all times, and in all places. There is not a Christian so obscure, so poor, so ignorant, that he may not come and speak to God; and there is not a situation of poverty, want, or woe, where he may not make his wants known, with the assurance that his prayers will be heard through faith in the great Redeemer, Heb 10:19,20.

(5.) When we come before God, let our hearts be pure, Heb 10:22. The body has been washed with pure water in baptism, emblematic of the purifying influences of the Holy Spirit. Let the conscience be also pure. Let us lay aside every unholy thought. Our worship will not be acceptable; our prayers will not be heard, if it is not so. "If we regard iniquity in our hearts the Lord will not hear us." No matter though there be a great High Priest; no matter though he have offered a perfect sacrifice for sin; and no matter though the throne of God be accessible to men; yet, if there is in the heart the love of sin--if the conscience is not pure, our prayers will not be heard. Is this not one great reason why our worship is so barren and unprofitable?

(6.) It is the duty of Christians to exhort one another to mutual fidelity, Heb 10:24. We should so far regard the interests of each other as to strive to promote our mutual advance in piety. The church is one. All true Christians are brethren. Each one has an interest in the spiritual welfare of every one who loves the Lord Jesus, and should strive to increase his spiritual joy and usefulness. A Christian brother often goes astray, and needs kind admonition to reclaim him; or he becomes disheartened, and needs encouragement to cheer him on his Christian way.

(7.) Christians should not neglect to assemble together for the worship of God, Heb 10:25. It is a duty which they owe to God to acknowledge him publicly, and their own growth in piety is essentially connected with public worship. It is impossible for a man to secure the advancement of religion in his soul who habitually neglects public worship; and religion will not flourish in any community where this duty is not performed. There are great benefits growing out of the worship of God, which can be secured in no other way, God has made us social beings and he intends that the social principle shall be called into exercise in religion, as well as in other things. We have common wants, and it is proper to present them together before the mercy-seat. We have received common blessings in our creation, in the Providence of God, and in redemption; and it is proper that we should assemble together, and render united praise to our Maker for his goodness. Besides, in any community, the public worship of God does more to promote intelligence, order, peace, harmony, friendship, neatness of apparel, and purity and propriety of intercourse between neighbours, than anything else can, and for which nothing else can be a compensation. Every Christian, and every other man, therefore, is bound to lend his influence in thus keeping up the worship of God, and should always be in his place in the sanctuary. The particular thing in the exhortation of the apostle is, that this should be done even in the face of persecution. The early Christians felt so much the importance of this, that we are told they were accustomed to assemble at night, forbidden to meet in public houses of worship, they met in caves, and even when threatened with death they continued to maintain the worship of God. It may be added, that so important is this, that it should be preserved even when the preaching of the gospel is not enjoyed. Let Christians assemble together. Let them pray, and offer praise. Let them read the word of God, and an appropriate sermon. Even this will exert an influence of them and on the community of incalculable importance, and will serve to keep the flame of piety burning on the altar of their own hearts, and in the community around them.

(8.) We may see the danger of indulging in any sin, Heb 10:26,27. None can tell to what it may lead. No matter how small and unimportant it may appear at the time, yet if indulged in it will prove that there is no true religion, and will lead on to those greater offences which make shipwreck of the Christian name, and ruin the soul. He that "wilfully" and deliberately sins "after he professes to have received the knowledge of the truth," shows that his religion is but a name, and that he has never known anything of its power.

(9.) We should guard with sacred vigilance against everything which might lead to apostasy, Heb 10:26-29. If a sincere Christian should apostatize from God, he could never be renewed and saved. There would remain no more sacrifice for sins; there is no other Saviour to be provided; there is no other Holy Spirit to be sent down to recover the apostate. Since, therefore, so fearful a punishment would follow apostasy from the true religion, we may see the guilt of everything which has a tendency to it. That guilt is to be measured by the fearful consequences which would ensue if it were followed out; and the Christian should, therefore, tremble when he is on the verge of committing any sin whose legitimate tendency would be such a result.

(10.) We may learn, from the views presented in this chapter, (Heb 10:26-29,) the error of those who suppose that a true Christian may fall away and be renewed again and saved. If there is any principle clearly settled in the New Testament, it is, that if a sincere Christian should apostatize, he must perish. There would be no possibility of renewing him, He would have tried the only religion which saves men, and it would in his case have failed; he would have applied to the only blood which purifies the soul, and it would have been found inefficacious; he would have been brought under the only influence which renews the soul, and that would not have been sufficient to save him. What hope could there be? What would then save him if these would not To what would he apply--to what Saviour, to what blood of atonement, to what renewing and sanctifying agent, if the gospel, and the Redeemer, and the Holy Spirit had all been tried in vain? There are few errors in the community more directly at variance with the express teachings of the Bible than the belief that a Christian may fall away and be again renewed.

(11.) Christians, in their conflicts, their trials, and their temptations, should be strengthened by what is past, Heb 10:32-35. They should remember the days when they were afflicted, and God sustained them; when they were persecuted, and he brought them relief. It is proper also to remember, for their own encouragement now, the spirit of patience and submission which they were enabled to manifest in those times of trial, and the sacrifices which they were enabled to make. They may find in such things evidence that they are the children of God; and they should find, in their past experience, proof that he who has borne them through past trials is able to keep them unto his everlasting kingdom.

(12.) We need patience--but it is only for a little time, Heb 10:36-39. Soon all our conflicts will be over. "He that shall come will come, and will not tarry." He will come to deliver his suffering people from all their trials. He will come to rescue the persecuted from the persecutor; the oppressed from the oppressor; the down-trodden from the tyrant; and the sorrowful and sad from their woes. The coming of the Saviour to each one of the afflicted is the signal of release from sorrow; and his advent at the end of the world will be proof that all the trials of the bleeding and persecuted church are at an end. The time, too, is short before he will appear. In each individual case it is to be but a brief period before he will come to relieve the sufferer from his woes; and, in the case of the church at large, the time is not far remote when the Great Deliverer shall appear to receive "the bride," the church redeemed, to the "mansions" which he has gone to prepare.

In the former part of this chapter, the apostle proves the impotency and imperfection of the Levitical sacrifices by sundry arguments; namely, first from the nature of them, they were but shadows; from the plurality of them, they were many; from the repetition of them, they were often; and from the efficaciousness of them, they could not take away sin.

The former of these is taken notice of, in this first verse, The law having a shadow of good things to come. An allusion probably to the art of painting, wherein a shadow is first drawn; and afterwards the very image itself: or a metaphor taken from the shadow of a body in the light of the sun. As a shadow is the representation of a body; a just and true representation of a body; the life, vigour, and spirit of a body, cannot be represented by it:

Thus was it between the sacrifices of the law, and the sacrifice of Christ; the blood of those sacrifices were representations of Christ: They were a just representation of Christ: He was the idea in the mind of God, whan Moses was charged to make all things according to the pattern showed him in the mount; and they were but an obscure and dark representation of him; the glory and efficacy of these good things appeared not visible in them.

Learn hence, That whatever there may be in religious institutions, and the diligent observation of them, if they only shadow forth Jesus Christ, and do not actually exhibit him to the faith of believers, with the benefits of his mediation, they cannot make us perfect, nor give us acceptance with God.

Here we have a second argument to prove the impotency and weakness of the legal sacrifices; and it is drawn from the repetition and non-cessation of them.

Thus, "Those sacrifices which were often repeated, year by year, could not of themselves make satisfaction for sin, or purge the conscience of the sinner from guilt. Had justice been satisfied, and conscience quited, there had been no reason why those sacrifices should have been so often repeated. But the case was otherwise, for in their most solemn sacrifices there was a commemoration and confession made of their former sins by the High Priest every year; which was an intimation to them, that they needed a new and better sacrifice for the expiation of sin, namely, that of the Messiah, in and by which alone remission of sin was to be expected and obtained."

Learn hence, 1. That the repetition and reiteration of the same sacrifices, is an evident demonstration of their weakness and insufficiency. Accordingly the church of Rome, by affirming the sacrifice in the mass to be the very same with that which Christ offered on the cross, do prove an insufficiency in the sacrifice of Christ for the expiation of sin, if the apostle's argument here be good: For he affirms, that all sacrifices that must be repeated are weak and insufficient.

Learn, 2. That although repeated sins have need of repeated confession, and renewed pardon, yet they have no need of a sacrifice; For he who is once purged has no more conscience of sin, that is, though he knows he has many sins, yet he has not a trembling, tormenting, accusing conscience, because he is purged, and his sins pardoned, through that one sacrifice of Jesus Christ.

Learn, 3. That the discharge of conscience from the guilt of sin, by virtue of the sacrifice of Christ, is a full demonstration of the sufficiency of the virtue of that sacrifice: And that there needs no reiteration of it, but only fresh applications made unto it by repeated acts and exercises of faith.

The intendment of our apostle in these words, is to prove that the sacrifices of the law could not expiate sin, nor make reconciliation with God, wich the sacrifice of Christ alone was ordained and appointed to.

Here observe, 1. The subject-matter spoken of, The blood of bulls and goats: They were accompanied with great solemnity and pomp of ceremony in their celebration; and the people had a great esteem and veneration of them in their minds; but when all was done, that which was offered was no more than the blood was done, that which was offered was no more than the blood of bulls and goats.

Observe, 2. That which is denied of these sacrifices, namely, the taking away of sins: To take away sin, is to make atonement for sin, to expiate the guilt of it before God, by a satisfaction given, or price paid, that it shall never bind over the penitent sinner unto punishment.

Observe, 3. The manner of the negation; It was impossible that the blood of bulls and of goats should take away sins. Impossible from divine institution; they were never designed for that end therefore could never effect it; for the virtue of every institution depends upon its designation to its end.

Now the blood of bulls was only designed to represent the taking away of sin, but never by itself to effect it. And it was also impossible from the nature of the thing; for how could the blood of a beast expiate the sin of a man? Satisfaction must be made for sin in and by the same nature that had sinned.

Learn hence, That it was utterly impossible that sin should be taken away before God, and from the conscience of a sinner by any other blood than the blood of Christ: It is this alone that cleanseth us from all sin, for he alone was the propitiation for them.

Our apostle having showed the weakness and insufficiency of the Levitical sacrifices in the former verses, he comes now to declare the efficacy and sufficiency of Christ's sacrifice, and of his blessed undertaking, to do, fulfil, perform, and suffer all things required by the will and wisdom, by the holiness and righteousness of God, unto the complete salvation of the church. And this he doth by a quotation out of the Old Testament, Ps 40:6-8. Where Christ is brought in, as newly made man, speaking to his Father, in and after this manner:

"Forasmuch as thy wisdom did institute, and formerly appoint sacrifices, as types to prefigure the sacrifice of thy Son, but thou didst not intend their longer continuance, when he shold once be offered up; persuant to this holy will and pleasure of thine, I am now come into the world: Thou hast prepared me a body, and holy and innocent human nature, fit to be united to my glorious Godhead, in which nature I will suffer, and, by my sufferings, satisfy thy justice for sin; and, by the sufficiency of my sacrifice, put a period to all the Levitical sacrifces that did precede me, and prefigure me."

Learn hence, 1. That in the fulness of God's appointed time, Christ came into the world to accomplish that which the Levitical sacrfices did only prefigure, but could not effectuate.

2. That in order thereunto, Christ did assume the human nature, and offered in himself that nature willingly to his Father, as a sacrifice to atone divine displeasure.

3. That by this one sacrifice and oblation of Christ, which he performed in obedience to the will of God, all that believe in him are justified and saved, do obtain remission of sin, grace here, and glory hereafter; By which will we are sanctified, through the offering of the body of Jesus Christ, once for all.

Our apostle still proceeds upon his former argument, namely, to assign a farther difference between Christ and the Levitical priests.

1. The Levitical priesthood consisted of a plurality of persons; the priests were many; by reason of death they had many successors; but the evangelical priesthood consisted by of one single person, the Lord Jesus, called here, this man.

2. The Levitical priesthood consisted of a plurality of sacrifices; there were also many, many in number, and many in kind, bulls, lambs, goats, &c. but the sacrifice which Christ offered was but one, as to the kind namely, That body which was prepared, ver. 5.

3. The Levitical sacrifices were oft-times offered, ver. 11. But the sacrifice of Christ was but once offered.

4. The Levitical sacrifices could never take away sin; but Christ by the sacrifice of his death took away sin for ever, fully and everlastingly.

5. The Levitical priests stood and ministered, ver. 11. "Every priest standeth daily." This is the posture of servants; but Christ sits, which is the posture of a Lord; This man after he had offered, sat down.

6. They stood daily ministering and offering, because their sacrifices could not take away sin; but Christ did his work fully by one offering, and after that sits or rests forever in heaven.

Learn hence, 1. That Christ crucified is the only divine and proper sacrifice under the gospel.

Divine, because its institution and appointment was of God:

proper, because all the essential properties of an expiatory sacrifice were found in this.

It was a living creature offered by a priest; it was offered to God, and it was a sweet savour unto him; and it is the only proper sacrifice of the gospel: Doing good is called a sacrifice, Heb 13:16. Righteousness is called a sacrifice, Ps 4:5 but not properly, but allusively and metaphorically only.

Learn, 2. That the sacrifice of Christ is but of one kind, and was but once offered; yet it is of such unspeakable value, and everlasting efficacy, as to take away sin fully and finally, and to perfect all them that are or shall be sanctified to the end of the world. The virtue of this sacrifice reacheth backward as far as Adam, and reacheth forward to the last believer springing from Adam:

And as it reacheth backward and forward to all believers, in former, present, and future ages, so to all the sins of all believers, which are fully purged and expiated by it; the design and end of this oblation being to atone, pacify, and reconcile God, by giving a full and adequate compensation and satisfaction to the justice of God, for the wrong done to the holiness of his law. Thus our Jesus, by one offering, has perfected forever them that are sanctified.

Our apostle had asserted the perfection of Christ's sacrifice in the former verses, he proves it in these by the testimony of the Holy Ghost, recorded, Jer 31:31, where after he had promised a new covenant instead of the old, and had said, This is the covenant I will make with them after these days, namely, when the days of the Old Testament are expired, then he says, I will put my laws into their hearts, and their sins and iniquities will I remember no more.

Now seeing God promiseth, under the new covenant, sanctification and remission of sin to all believers, of which covenant Christ is Mediator, and by whose death the covenant is ratified and confirmed, therefore this one sacrifice once offered up is abundantly sufficient.

And if remission of sins be obtained by Christ's one sacrifice, there needs no repetition of it, nor any other offering for sin.

Learn hence, That the sacrifice of Christ was of that excellent virtue and transcendent merit, that by once offering it took away sin, all sin, and made it eternally remissible; and upon faith actually and eternally remitted: To what purpose then should then should there be any more offerings for sin? Yea, they who look for and trust to any other, fall into that sin for which there is no remission provided in the 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 testimony of the Holy Ghost; whereof there is no remission.

Here now we are come to a full end of the doctrinal part of this epistle, concerning the nature of Christ's prieathood, the necessity and efficacy of his sacrifice, the power and prevalency of his intercession.

O glorious mysteries; the light of the church of the Gentiles, the glory of the people of Israel, the foundation and bulwark of evangelical faith!

The apostle having thus finished the doctrinal part of his discourse, and informed their judgment of the excellency of the evangelical service above the Levitical sacrifices, he comes now, in several weighty and important duties, which appeared to be incumbent upon them; as namely to "draw near to God," to preserve in the Christian profession, to stir up one another to love and good works, to continue in Christian communion, Heb 10:22-25.

The first duty exhorted to is to draw near to God, seeing we have boldness, &c. Let us draw near with a true heart.

Note here, 1. The duty exhorted to, and that is, to draw near to God; in general, to worship him; in particular, to pray unto him, and seek remission fo sin and eternal life from him; to come unto God as clothed with glorious majesty, sitting upon a throne of grace, and propitiated by the blood of Christ.

Note, 2. The manner of performing this duty, with a pure heart, and in full assurance of faith: With the heart, or we give him a skin instead of a sacrifice: With sincerity of heart, which is the life and soul of all acceptable worship; and with a full assurance of faith grounded upon the fidelity of God, and the immutability of the promise.

Note, 3. THe qualifications of the person: He that draws near to God must:

1. Have his heart sprinkled from and evil conscience, that is, his soul cleansed by the blood of Christ, and freed from the accusatons of an evil condemning conscience.

2. His body washed with pure water, to wit, the lover of regeneration, which was signified by the legal washings.

Note, 4. The encouragement we have thus to draw near to God; and that is threefold:

1. We have a new and living way unto the holiest by the blood of Jesus; an allusion to the legal dispensation, wherein the high priest had a way to pass through the vail with blood into the holiest, to expiate the people's sins, and obtain mercy for them: Ours is called a new way, because newly made manifest; and a living way, because it leads to and ends in life eternal; or a living way, in opposition to the typical way of of going into the holiest, which was a dead way to all but the high priest, and to him too if he entered above once a year, and then also if he entered without blood.

Farther, this new and living way is here said to be consecrated through the vail of Christ's flesh; that is, made passable for penitent sinners, the throne of grace made accessible through the blood of a mediator. When Christ died, the vail of the temple was rent, to signify that our great High Priest was ready to enter the holy place of heaven, to procure eternal redemption for us.

2. Encouragement is boldness, or freedom and liberty to enter into the holiest; a freedom for our prayers to enter heaven whilst we live and a right and liberty for our persons to enter it when we die.

3. The mean whereby we obtain this liberty, By the blood of Jesus. We, that before could not come near him for our sins, may now come near him by faith in the blood of his Son; for that blood satisfied justice, merited divine favour, and made God accessible.

Learn hence, 1. That as sin had mad God inaccessible to sinners, as sinners; so the blood of Christ, that new and living way, has made him accessible to believers.

2. That although, from the first promise of Christ, there was always a way for believers to come to God, yet it was not so manifest, as it was after Christ's death and ascension, and the gospel's revelation.

The second duty which the apostle exhorts the Hebrews here unto, is perseverance in the Christian faith and hope, in order to the actual enjoyment of the great reward.

Where observe, 1. The duty itself to hold fast the profession of our faith: not blindly, without due examination; but, having examined the grounds and foundations of our faith, to maintain the profession of it against all tempations and terrors of the world, occasioned by sufferings and persecutions, and against all the cunning arts and insinuations of busy and disputing men, whose design it is to unhinge us from our religion, and make us proselytes to their party and faction: Thus let us hold fast the profession of our faith without wavering.

Observe, 2. The reason enforcing this duty, because he is faithful that has promised. Mark the gradation: We have a promise, even a promise of eternal glory, as the reward of our perseverance. This promise is God's promise, not man's, and the promise of a faithful God, who neither can nor will change his mind; he can as soon change his being as change his word and promise; He is faithful, &c.

Observe here the duty exhorted to, To consider one another, that is, to watch over one another. This consideraton respects the gifts, the graces, the temptations, the dangers of one another, and is the foundation of all those mutual duties of warning, exhorting, and admonishing one another: Duties, God knows, generally lost amongst us, and with them is the glory of the Christian religion departed from us.

Learn hence, That the mutual watch of Christians over each other, and their mutual exhortations of each other unto gospel-duties, is necessarily required, as a special mean for their preservation in their Christian profession.

Observe, 2. The duty we are to provoke and be provoked unto, and that is, to love and good works; that is no true faith which can be separated from love; and that is no true love that is separated from good works. The great end of Christian communion amongst believers, should be to excite one another to love! Which is the spring and fountain of all good works: And to provoke one another to good works; as the genuine effect and fruit of a sincere love to God and our neighbour.

Observe here, 1. That in the apostle's time there were Christian assemblies, in which Christians did meet together to worship and serve God, and edify and comfort one another; and, in times of peace and liberty, they had convenient places erected, and separated for that end and use. The light of nature, as well as of Scripture, dictates that God is to be worshipped solemnly and publicly; that public worship pleases him most, and that he accepts it best.

Observe, 2. It was the manner of custom of some then to forsake the public assemblies; some out of sloth and negligence; others out of fear and persecution: This was a dangerous sin, and so continues. God and Christ esteem themselves forsaken, when their worship and worshippers are causelessly forsaken.

Observe, 3. The duty initmated and directed to, not to forsake the assembling together, as some do; for Christian assemblies are the life, the food, and nourishment of our souls; Consequently forsaking of church-assemblies is usually the forerunner of apostacy.

Observe, 4. The great inducement and encouragement to this duty, because the day approacheth.

What day?

Ans. The day of Jerusalem's approaching destruction to them; the day of death and judgment coming upon, and hastening towards us.

Learn hence, That the intimations given of approaching judgments, ought to influence unto special diligence in all evangelical duties.

2. That to see evidently the approaches of death and judgment, and yet not to be sedulous and diligent in the duties of divine worship, is a sign and token of a backsliding frame, tending unto final apostasy from Christ and his holy religion.

In these verses the apostle gives a vehement enforcement of his preceding exhortation, to an unfainting perseverance in the profession of Christianity, and this is drawn from the dreadful consequences of apostasy. We have here the nature of the sin expressed, the impossibility of deliverance from the guilt of it declared, and the punishment that will unavoidable follow upon it asserted.

Observe, 1. Wherein the nature of this sin consists, if we sin wilfully, that is, by renouncing Christianity.

Where note, How our apostle puts himself in among the number; to show that there is no respect of persons in this matter, but those who have equally sinned, shall be equally punished.

Note farther, That the apostle, by sinning wilfully, does not mean every wilful sin, and that there is no recovery after any voluntary sin committed: But by wilfully, he means obstinately, maliciously, and with despite.

Observe, 2. The season and circumstance of this sin, After we have received the knowledge of the truth, that is, after the gospel has been preached unto us, and we, upon conviction of its truth, and sense of its power, have taken upon us the public profession of Christianity: After we have dedicated our selves to Christ in baptism, and joined ourselves unto the body of his church: After all this, to relinquish and renounce the Christian profession, either for fear of suffering, or love of this present world, exposes us to a unutterable and inevitable condemnation.

Observe, 3. What the apostle charges as an aggravation of this sin, namely, that it cannot be expiated, There remains no more sacrifice for sin: For God has no other Son to offer as a sacrifice for sin, if this be rejected; and no other Spirit to make that sacrifice effectual, if the Holy Spirit be despised, and finally resisted; and therefore no ground of hope can remain for such apostates. The punishments of sins unpardonable is unavoidable: It is an eternal decree of divine justice, that the sacrifice of Christ shall never benefit that man, who finally falls away after he has received the knowledge of the truth.

Observe, 4. The dreadful and tremendous judgment here threatened to apostates, and what they must eternally expect, namely, the fiery indignation, and fearful wrath of the just and holy God.

From the whole learn, 1. That there is an inseparable connection between apostasy and eternal ruin.

2. That the minds of wretched apostates are oft-times filled with dreadful expectations of approaching wrath.

3. That the dread and terror of God's final judgement against apostates, is, in itself inconceivable, and accordingly shadowed out by things of the greatest dread and terror in the world.

4. That God's fiery indignation, thogh it shall devour his adversaries, yet shall it never eat them up' it shall eternally prey upon them, but never consume them, or annihilate their being.

O mysterious fire! Whose strange property it is always to torture, but never to kill; or always to kill, but never to consume. God grant that we may never experimentally know, or feelingly find, either where hell is, or what it is.

The apostle here confirms what he had before spoken, of the sad and certain destruction of apostates; and compares it with the punishment inflicted on the breakers of Moses' law. If those, under the testimony of two or three witnesses, of that apostasy died without mercy; how much sorer plunishment is due to the contemners of Christ, who tread under foot, that is, vilify and undervalue our Lord Jesus Christ, esteeming him as one that died a public malefactor; counting the blood of the covenant an unholy thing; that is, a common thing; making nothing of the solemnest rite that ever was used in the world for the confirmation of any covenant, to wit, the shedding of the blood of the Son of God, and doing despite unto the spirit of grace: as if he were guilty of lying and falsehood, in bearing witness of the divine power of Christ.

Learn hence, 1. That although to transgress Moses' law was an heinous offence, yet to sin wilfully against the gospel, after we have received the knowledge of it, is far more heinous.

Learn, 2. That to revolt from and rebel against God loving sinful man, against Jesus Christ ransoming and redeeming captive slaves, and against the Holy Spirit sanctifying and cleansing polluted souls, comes nearest the sin of devils; and as the sin is the more heinous, so the punishment must be far more grievous: For God has allotted different degrees of punishments unto different degrees and aggravations of sins.

Learn, 3. That the punishment of final apostasy is eternal without any hope of mercy, and without the least relaxation of punishment: For they shall have judgment without any mercy.

The apostle had declared in the verses before, the certain judgment of apostates: Here he declare the Judge, the Lord; and the judgment, vengeance; Vengeance is mine saith the Lord: Where, by vengeance, is meant vindictive justice in punishing sinners. The apostle's arguments seems to lie thus:

"If God professes himself an avenger of all sin and injury done to his people, as he certainly doth, Deut 32:36. Much more will he show himself an avenger of so horrible an indignity offered to his Son and his Holy Spirit."

Learn hence, That the consideration of the righteous nature of God, and that inclosure he has made of vengeance, to himself under an irrevocable assurance of the unavoidable purpose for its execution, gives undubitable assurance of the unavoidable destruction of all wilful apostates.

Our apostle, In these words, winds up his whole argument against the wilful despisers of the gospel, taken from the aggravation of that sin, with the severity of the punishment that would certainly befall them that are guilty of it.

Note here, 1. The description given of God, he is the Living God; so called, both by way of opposition unto all dead and dumb idols, and also with respect to his lively power and strength, whereby he is able to avenge the sins of men; and likewise to signify the eternal duration of his existence. He ever liveth to execute his wrath, and inflict vengeance on the apostate sinner.

Learn, That the name of the living God is full either of terror or comfort to the souls of men. O Lord! Thine attributes, which are the principal delight of all sincere Christians, and the special object of their hope and faith, are an eternal spring of dread and terror to all impenitent sinners.

Note, 2. What is the effect and fruit of all sin in general, and of apostasy in particular, namely, a falling into God's hands. There is a threefold hand of God mentioned in Scripture; his protecting hand, his correcting hand, and his wrathful and revenging hand. It is safe and comfortable to fall into God's protecting hand: It is profitable and beneficial, though not pleasing and delightful, to fall into God's chastening and correcting hand; but to fall into his angry hand; his wrathful and revengeful hand, this is sad and fearful; either to fall under this sentence of his wrath in this life, or under the full and final execution of that wrath in the life to come.

Note, 3. THe tremendous dreadfulness of that wrath; it is a fearful, dreadful thing, that which no tongue can utter, no heart can conceive. Who knoweth the power of thy wrath? Ps 90:11.

Learn hence, That the wrath and vengeance which the ever-living God will certainly inflict upon all wicked sinners in general, and upon all wretched apostates in particular, is very dreadful and tremendous; and so must needs be, because it is a wrath inconceivably great, and unavoidably sure, and because it is the wrath of a just God, of an almighty God, and of an ever-living God.

Our apostle here proceeds to a new argument to persuade Christians to perseverance drawn from the consideration of their former sufferings for christianity:

"Since ye were illuminated, that is, baptized into the Christian faith, ye endured courageously afflictions, a fight of afflictions, yea, a great fight of afflictions."

Learn hence, That the wisdom of God oft-times permits and suffers persons, at their first conversion, to fall into manifold trials and temptations: Carnal relations now first scoff, then frown, and at last cast off. The world hates them, marks them out for persecution, loads them with calumny and slander.

But observe, farther, The apostle directs them to call to remembrance their former sufferings: He doth not mean the remembrance of what was bitter and afflictive in their sufferings, but the cause for which they suffered, and the presence of God enjoyed by them in and under their sufferings: This would encourage, embolden, and strengthen unto duty:

Learn hence, That a wise management of former experience is a great direction and encouragement unto future obedience.

Here our apostle particularly mentions the sufferings which the primitive saints underwent for the sake of Christianity, and reduces them to three heads, shame, pain, loss: They suffered in their names, by being disgraced; in their persons, by being scourged; in their estates, by the spoiling of their goods. Let all that make profession of the name of Christ expect and provide for such sufferings, especially for reproaches.

We may put a due value upon our names and reputations, but must not be over solicitous about the preservation of them. Let us keep in the way of our duty, and leave our good name to God's care and keeping. The world first thunders out our reproaches, then falls into a storm persecution.

Learn hence, that all temporary sufferings, in all their aggravating circumstances, in all their formidable dress and appearance, may be, and oft-times are, the lot and portion of those who have undertaken the profession of Christianity. Ye endured a great fight of afflictions, whilst ye were made a gazing-stock to the world.

The Christians here wre exposed to the world as it were upon a stage, or in a theatre where multitudes might gaze upon them, revile, and make a sport of them.

The first words of this verse, Ye had compassion on me in my bonds, prove St. Paul to be the author of this epistle; for who else could there be, whose bonds for the gospel were so known, and so famous among the believing Jews?

His bonds were first at Jerusalem, afterwards at Rome, the two capital cities of the Jews and Gentiles. And St. Paul declares here what a tender sympathy and fellow feeling with him in his suffering they did express: ye had compassion on me in my bonds, that is, ye owned me in my sufferings, ye sympathized with me under my sufferings, ye administered to my succour and relief when burthened with my sufferings.

Observe next, he reminds them of their deportment under their own sufferings; Ye took joyfully by the spoilers, than it was by the spoiled.

Learn, It is the peculiar glory and excellency of the gospel, that is gives insuperable joy unto the Christian's mind, under the greatest outword sufferings: They endured joyfully the spoiling of their goods.

Observe lastly, THe reason of this their Christian patience under sufferings; they had a substance; they had a substance in heaven; and they had a better substance in heaven that they lost upon earth; and they knew they had it, knowing in yourselves that ye have in heaven a better and more enduring substance.

Learn hence, That faith by giving and incomparable preference to the things of heaven, above all perishing things on earth, affords abundant joy and full satisfaction in the loss of them all, upon the account of an assured interest in better things.

As if he had said, "Seeing you have endured so much, never shrink back from a bold and courageous profession of Christ and his holy religion, which will be crowned with a great recompence of reward."

Observe, 1. The exhortation, Cast not away your confidence and courage in the free profession of Christianity, like cowardly soldiers, that in the heat of the battle do cast down their shields and armour, and run away. The Christian is a spiritual soldier; he must not shrink, or give back, but die a conqueror rather than be taken prisoner.

Observe, 2. The reason which enforces the exhortation, (which hath great recompence of reward,) mark, the reward is certain, and that it is due to such as persevere. Perseverance and the reward are in separably joined together, so that the one shall infallibly follow the other.

Hence learn, That in times of suffering, and in the approaches of them, it is the duty of believers to look upon the glory of heaven, under the notion of a refeshing and all-sufficient reward; cast not away your confidence, which hath great recompence of reward.

Ye have need of patience: But had they it not already, when they endured such a great fight of afflictions? Yes, assuredly; the meaning hereof is this: "Ye have need of the continued exercise of patience;" implying, that without the constant exercise of patience, none can pass through tribulation to the glory of God, and their own advantage.

We have need of patience to perform difficult duties, to resist strong temptations, to wait for an answer of our prayers, and also to wait for the reward of our patience. After we have done the will of God, we have need of patience to enable us to wait for the receiving of the promise, that is, the good promised.

Here note, that the glory of heaven firmly believed, will powerfully sustain the Christian spirit under sufferings.

2. That patience is as necessary to enable us to expect and wait for the reward of our sufferings, as it is needful and necessary to support and uphold us under sufferings.

Observe farther, The comfortable assurance which the apostle gives, both of the certain coming, and speedy coming of Christ to reward their faith and patience: He that shall come will come, and will not tarry.

Note here, The Christian's suffering season will be short, Christ will come to call him off. He will come, and will not tarry; and when he comes, no dificulties shall be able to stand before him, but such as have suffered patiently, shall be rewarded gloriously.

These words, The just shall live by faith, are taken out of the prophet Habakuk, and are three times made use of by St. Paul, in his epistles, Rom 1:17; Gal 3:11, and in this place. By the just man, understand a justified man; by the life which he lives, understand a life of sanctification and of glorification, a life of grace and holiness, and a life of glory and happiness.

Learn, That whatever life the believer lives, after a more excellent manner, and for more excellent purposes and ends than other men, he lives that life by the help and assistance of his faith. In the following words, But if any man draw back, my soul shall have no pleasure in him.

Observe, 1. The crime supposed, if any man that has embraced Christianity, shall, either for sufferings feared or felt, draw back from his holy profession. The word siginifies to sneak and slink away out of fear; and the apostle means by it, a quitting our profession of Christianity for fear of suffering.

Learn hence, That in and under great, sharp, and long trials, persons are in danger of drawing back from that profession of the gospel wherein they are engaged.

Observe, 2. The sentence pronounced upon this crime, My soul shall have no pleasure in him; that is, God will be exceedingly displeased with him, and punish him very severely; intimating, that apostacy from the profession of God's true religion, is a sin highly provoking to him, and will be most severely punished by him.

Here note, That these threatenings imply, that there is a possibility of the saints falling away, considered in themselves; but not that they are ever totally deserted by the Holy Spirit, and left under the reigning power of sin. These threatenings are intended to awaken their care, and have a singular influence on their preservation.

From the whole learn, That backsliders from the gospel are, in a peculiar manner, the abhorrency of the soul of God: If any man draw back, my soul shall have no pleasure in him.

Observe here, 1. A twofold opposite state, namely them that draw back, and them that believe, that is, persevere in believing; we are not of them that draw back.

Intimating, 1. That in the visible church there ever have been, are, and will be, a number of hypocrites, who, for fear of suffering in a time of persecution, will draw back.

2. That it is every Christian's duty to evidence to his own conscience, and also to give evidence unto others, that he is not of this sort or number: We are not of them who draw back.

Observe, 2. A twofold opposite event, perdition on the one hand and salvation on the other. The first of these is denied, the latter is affirmed, concerning these Hebrews: We are not of them that draw back into perdition: But of them that believe, to the saving of the soul.

Where note, 1. The actual influence of apostacy on the one hand to destruction; nothing can free apostates from eternal ruin.

Note, 2. The actual influence of faith on the other hand to the saving of the soul.

Thence learn, That sincere faith will carry men through all difficulties, hazards, and troubles, unto the certain enjoyment of eternal blessedness. We are of them that do believe, unto the saving of the soul.

AN EXPOSITION OF THE Tenth CHAPTER of the EPISTLE TO THE HEBREWS.

THere are two parts of this Chapter. The first concerneth the necessity and efficacy of the Sacrifice of Christ; from the beginning unto v. 20. The other is an improvement of the Doctrine of it unto Faith, Obedience and Perseverance; from v. 20. to the end of the Chapter.

Of the first general Proposition of the Subject to be treated of, there are two parts: (1.) A Demonstration of the Insufficiency of Legal Sacrifices for the expiation of sin: v. 1, 2, 3, 4; (2.) A Declaration of the necessity and efficacy of the Sacrifice of Christ unto that end; from v. 4. unto v. 19. Of this Declaration there are two parts. (1.) The substitution of the Sacrifice of Christ in the place and room of all Legal Sacrifices, because of its efficacy unto the end which they could not attain and without which the Church could not be saved, v. 5, 6, 7, 8, 9, 10. (2.) A final comparison of his Priesthood and Sacrifice with those of the Law, and their absolute preference above them; unto v. 20.

In the first particular, of the first general part, there are three things: (1.) An Assertion of the insuffciency of Legal Sacrifices unto the expiation of sin, wherein a reason of it also is included; v. 1. (2.) A Confirmation of the Truth, of that Assertion from the consideration of the frequency of their Repetition, which manifestly evidenceth that insufficiency; v. 2, 3. (3.) A General Reason taken from the nature of them, or the matter whereof they did consist; v. 4.

The first of these is contained in the first verse.

[non-Latin text not transcribed].

There is no difficulty in the reading, nor much difference about the Translation of the words. Syr. [non-Latin text not transcribed]; For the Law, a shadow was in it, [non-Latin text not transcribed]; not the Substance it self. [non-Latin text not transcribed]; that shall offer them; [non-Latin text not transcribed] that Translator omits; supposing it the same with [non-Latin text not transcribed]. But it hath its own signification: Continentèr; in assiduum; in perpetuum. [non-Latin text not transcribed]; habens, obtinens, continens. [non-Latin text not transcribed]; ipsam expressam formam; ipsam imaginem. [non-Latin text not transcribed]; Sanctificare, perfectè sanctificare; perfectos facere; Vulg. Lat. make perfect. Perficere, confirmare, to perfect, to confirm.

For the Law having a shadow of good things to come, not the very Image of the things, can never with those Sacrifices which they offer year by year continually, make the comers thereunto (the Worshippers) perfect.

There are in these words, (1.) A note of Inference, giving a connexion unto the preceding discourse, For. (2.) The Subject spoken of, The Law. (3.) An Ascription made unto it; It had a shadow of good things to come. (4.) A negation concerning it, derogatory unto its perfection; It had not the very image of the things themselves. (5.) An inference or conclusion from both; can never with those sacrifices, &c.

1. The conjunctive particle [non-Latin text not transcribed], For, intimates that what follows or is introduced [non-Latin text not transcribed] thereby, is an inference from what he had before discoursed, or a conclusion made thereon. And this is the necessity of the Sacrifice of Christ. For having declared that he had perfectly expiated sin thereby, and confirmed the New Covenant, he concludes from thence and proves the necessity of it, because the Legal Sacrifices could not effect those ends which they seemed to be appointed for. Wherefore they must be taken away, to give place unto that whereby they were perfectly accomplished. This therefore he now proceeds to prove. God having designed the compleat consummation, or sanctification of the Church, that which only made a representation of it, and of the way whereby it was to be done, but could not effect it, was to be removed. For there was an appointed time wherein he would perfectly fulfil the counsel of his infinite Wisdom and Grace towards the Church herein. And at this time which was now come, a full clear understanding of the insufficiency of all Legal Sacrifices for that end, was to be given unto it. For he requires not faith and obedience in any, beyond the means of light and understanding which he affords unto them. Therefore the full Revelation and demonstration hereof was reserved for this season, wherein he required express faith in the way whereby these things were effected.

2. The Subject spoken of is [non-Latin text not transcribed]; The Law. [non-Latin text not transcribed]. That which he immediately [non-Latin text not transcribed] intends is the Sacrifices of the Law, especially those which were offered yearly by a perpetual Statute, as the words immediately following do declare. But he refers what he speaks unto the Law it self; as that whereby these Sacrifices were instituted, and whereon all their vertue and efficacy did depend. They had no more of the one or other, but what they had by and from the Law.

And the Law, here, is the Covenant which God made with the people at Sinai, with all the institutions of worship thereunto belonging. It is not the Moral Law which Originally and as absolutely considered, had no Expiatory Sacrifices belonging unto it; nor is it the Ceremonial Law alone, whereby all the Sacrifices of old were either appointed or regulated: but it is the first Testament, the first Covenant, as it had all the ordinances of Worship annexed unto it, as it was the Spring and cause of all the priviledges and advantages of the Church of Israel; And whereunto the Moral Law as given on Mount Sinai, and both the Ceremonial Law and the Judicial also did belong. This he calls the Law, chap. 7. 19; and the Covenant or Testament compleatly, chap. 9.

Concerning this Law or Covenant, the Apostle declares two things; (1.) Positively and by way of concession; It had a shadow of good things to come. (2.) Negatively, that it had not the very Image of the things themselves; which we [non-Latin text not transcribed] must consider together, because they contribute light unto one another.

These expressions are Metaphorical, and have therefore given occasion unto various conjectures about the nature of the Allusions in them, and their application unto the present subject matter. I shall not trouble the Reader with a Repetition of them; they may be found in most Commentators. I shall therefore onely fix on that sense of the words, which I conceive to be the mind of the Holy Ghost; giving the Reasons why I conceive it so to be.

Both the Expressions used and the things intended in them, a shadow, and the very Image, have respect unto the good things to come. The Relation of the Law unto them is that which is declared. Wherefore the true notion of what these good things to come are, will determine what it is to have a shadow of them, and not the very Image of the things themselves.

The good things intended may be said to be [non-Latin text not transcribed], either with respect [non-Latin text not transcribed] unto the Law, or with respect unto the Gospel; and were so, either when the Law was given, or when this Epistle was written. If they were yet to come with respect unto the Gospel, and were so when he wrote this Epistle, they can be nothing, but the good things of Heaven and Eternal Glory. These things were then, are still, and will alwayes be unto the Church Militant on the earth good things to come; and are the Subject of Divine Promises concerning future things. In hope of Eternal Life, which God that cannot lye promised before the world began, Tit. 1. 2.

But this cannot be the sense of the words. For,

1. The Gospel it self hath not the very Image of these things, and so should not herein differ from the Law. For that the very Image of these things are the things themselves shall be immediately declared.

2. The Apostle in this whole discourse designes to prove that the Law with all the Rites of worship annexed unto it, were a Type of the good things that were really and actually exhibited in and by the Gospel, or by the Lord Christ himself in the discharge of his Office. Wherefore they are called good things to come with respect unto the time of the administration of the Law; They were so whilest the Law or first Covenant was in force; and whilest the institutions of it were continued. They had indeed their Original in the Church, or were good things to come, from the first promise. They were more declared so to be, and the certainty of their coming more confirmed by the Promise made unto Abraham. After these promises and their various confirmations, the Law was given unto the people. Howbeit the Law did not bring in, exhibit, or make present the good things so promised, that they should no more yet be to come. They were still good things to come whilst the Law was in force. Nor was this absolutely denyed by the Jews, nor is yet so to this day. For though they place more in the Law and Covenant of Sinai than God ever placed in them; yet they acknowledge that there are good things to come, promised and fore-signified in the Law, which as they suppose are not yet enjoyed. Such is the coming of the Messiah; in which sense they must grant, that the Law had a shadow of good things to come.

Hence it is evident what are those good things to come; namely, Christ himself, with all the Grace, and mercy, and previledges which the Church receiveth by his actual exhibition and coming in the flesh, upon the discharge of his Office. For he himself firstly, principally, and evidently was the Subject of all promises; and what ever else is contained in them, is but that whereof, in his Person, Office, and Grace, he is the Author and cause. Hence he was signally termed [non-Latin text not transcribed]; He who was to come, he that should come. Art thou he who is to come? And after his actual exhibition, the denying of him to be so come, is to overthrow the Gospel. 1 Joh. 4. 3.

And these things are called [non-Latin text not transcribed], these good things; (1.) Because they are absolutely so without any allay or mixture. All other things in this world, however in some respect, and as unto some peculiar end, they may be said to be good, yet are they not so absolutely. Wherefore, (2.) These things only are good things: Nothing is good either in it self, nor unto us, without them, nor but by vertue of what they receive from them. There is nothing so but what is made so by Christ and his Grace. (3.) They are eminently good things. These good things which were promised unto the Church from the foundation of the world, which the Prophets and wise men of old desired to see; The means of our Deliverance from all the evil things which we had brought upon our selves by our Apostasie from God.

These being evidently the good things intended, the Relation of the Law unto them, namely that it had the shadow but not the very Image of them, will also be apparent.

The Allusion in my Judgment unto the Art of painting, wherein a shadow is first drawn, and afterwards a picture to the life, or the very Image it self, hath here no place, nor doth our Apostle any where make use of such curious similitudes taken from things artificial, and known to very few; Nor would he use this among the Hebrews, who of all people were least acquainted with the Art of painting. But he declares his intention in another place, where speaking of the same things, and using some of the same words, their sense is plain and determined. Col. 2. 17. They are a shadow of things to come, but the body is of Christ. They are a shadow of things to come, is the same with this, The Law had a shadow of good things to come: For it is the Law with its ordinances and institutions of worship concerning which the Apostle there discourseth, as he doth in this place. Now the shadow there intended by the Apostle from whence the Allusion is taken, is the shadow of a body in the Light or Sun-shine, as the Antithesis declares: but the body is of Christ.

Now such a shadow is, (1.) A Representation of the body. Any one who beholds it, knows that it is a thing which hath no subsistence in it self, which hath no use of its own, onely it represents the body, follows it in all its variations, and is inseparable from it. (2.) It is a just representation of the hody, as unto its proportion and dimensions. The shadow of any body represents that certain individual body, and nothing else: It will add nothing unto it, nor take any thing from it; but, without an accidental hinderance, is a just representation of it: much less will it give an appearance of a body of another form and shape, different from that whereof it is the shadow. (3.) It is but an obscure representation of the body; so as that the principal concernments of it, especially the vigor and spirit of a living body, are not figured nor represented by it.

Thus is it with the Law or the Covenant of Sinai and all the ordinances of worship wherewith it was attended, with respect unto these good things to come. For it must be observed that the opposition which the Apostle makes in this place, is not between the Law and the Gospel, any otherwise but as the Gospel is a full declaration of the Person, Offices, and Grace of Christ; but it is between the Sacrifices of the Law, and the Sacrifice of Christ himself. Want of this observation hath given us mistaken interpretations of the place.

This shadow the Law had; [non-Latin text not transcribed]; Having it. It obtained it, it was in it; it was [non-Latin text not transcribed]. inlaid in it; it was of the substance and nature of it; it contained it, in all that it prescribed, or appointed; some of it in one part, some in another, the whole in the whole. It had the whole shadow; and the whole of it was this shadow. It was so,

1. Because in the Sanction, dedication, and confirmation of it by the blood of Sacrifices, in the Tabernacle, with all its holy utensils, in its High Priest and all other Sacred Administrations, in its Solemn Sacrifices and Services, it made a Representation of good things to come. This hath been abundantly manifested and proved in the Exposition of the foregoing Chapter. And according unto the first property of such a shadow, without this use it had no bottom, no foundation, no Excellency of its own. Take out the significancy and Representation of Christ, his Offices and Grace out of the Legal Institutions, and you take from them all impressions of Divine Wisdome, and leave them useless things which of themselves will vanish and disappear. And because they are no more now a shadow, they are absolutely dead and useless.

2. They were a just Representation of Christ only, the second property of such a shadow. They did not signify any thing more or less, but Christ himself, and what belongs unto him. He was the Idea in the mind of God, when Moses was charged to make all things according to the pattern shewed him in the Mount. And it is a blessed view of Divine Wisdome, when we do see and understand aright, how every thing in the Law belonged unto that shadow which God gave in it, of the substance of his counsel in and concerning Jesus Christ.

3. They were but an obscure Representation of these things, which is the third property of a shadow. The Glory and efficacy of these good things appeared not visible in them. God by these means designed no further Revelation of them, unto the Church of the Old Testament, but what was in Types and Figures, which gave a shadow of them, and no more.

Secondly, this being granted unto the Law, there is added thereunto what is denied of it, wherein the Argument of the Apostle doth consist. It had not the very Image of the things. The [non-Latin text not transcribed] are the same with the [non-Latin text not transcribed] [non-Latin text not transcribed]. before mentioned. The negation is of the same whereof the concession was made, the grant being in one sence, and the denial in another. It had not [non-Latin text not transcribed]; [non-Latin text not transcribed]. the very Image it self. That is, it had not the things themselves. For that is intended by this Image of them. And the Reasons why I so interpret the words, are these:

1. Take the Image onely for a clear expresse delineation and description of the things themselves, as is generally conceived, and we invalidate the Argument of the Apostle. For he proves that the Law by all its Sacrifices could not take away Sin, nor perfect the Church, because it had not this Image. But suppose the Law to have had this full and clear description and delineation of them, were it never so lively and compleat, yet could it not by its Sacrifices take away sin. Nothing could do it but the very substance of the things themselves, which the Law had not, nor could have.

2. Where the same Truth is declared the same things are expresly called the body, and that of Christ; that is the substance of the things themselves, and that in opposition unto the shadow which the Law had of them, as it is here also. Col. 2. 17. Which are a shadow of things to come, but the body is of Christ. And we are not without cogent Reasons to depart from the explication of the Metaphor there given us. For these expressions are every way the same; They had not the body which is Christ.

3. That is intended which doth compleatly expiate sin, which doth consummate and perfect the Church, which is denyed unto the Law. Now this was not done by an expresse and clear declaration of these things, which we acknowledge to be contained in the Gospel, but it was done by the things themselves, as the Apostle hath proved in the foregoing Chapter, and doth further confirm in this: that is, it was done by Christ alone in the Sacrifice of himself.

4. It is confessed by all that there is an [non-Latin text not transcribed]; a substantial Image; so called, not because it is a representation of what it is not, but because it is that whereof somewhat else is an Image and Representation, as the Law in its institutions and Sacrifices was of these good things. And this the Apostle directs us unto by his Emphatical expression; [non-Latin text not transcribed]; ipsissimam rerum Imaginem; the things themselves; So it is rendred by the Syriac Translation, ipsam rem; or ipsam substantiam; the substance it self. And [non-Latin text not transcribed] is frequently used in the New Testament in this sense. Rom. 1. 23. [non-Latin text not transcribed]; Into the likeness of the Image of a corruptible man; that is, into the likeness of a corruptible man. The Image of the man is not something distinct from him, something to represent him; but the man himself. See Rom. 8. 29. 2 Cor. 4. 4. Col. 1. 15. chap. 3. 10.

This therefore is that which the Apostle denyes concerning the Law. It had not the actual accomplishment of the promise of good things; it had not Christ exhibited in the flesh; it had not the true real Sacrifice of perfect expiation: it represented these things; it had a shadow of them, but enjoyed not, exhibited not the things themselves. Hence was its imperfection and weakness, so that by none of its Sacrifices it could make the Church perfect.

Obs. Whatever there may be in any Religious Institutions, and the diligent observation of them, if they come short of exhibiting Christ himself unto Believers with the Benefits of his Mediation, they cannot make us perfect, nor give us acceptation with God. For, (1.) It was he himself in his own person, that was the principal subject of all the promises of old. Hence they who lived not to enjoy his exhibition in the flesh are said to dye in faith, but not to receive the promises, chap. 11. 39. But it is through the promise that all good things are communicated unto us. (2.) Nothing is good or usefull unto the Church, but through its Relation unto him. So was it with the duties of Religious Worship under the Old Testament. All their use and worth lay in this, that they were shadows of him and his mediation. And that of those in the New Testament is, that they are more efficacious means of his exhibition and communication unto us (3.) He alone could perfectly expiate sin and consummate the state of the Church by the Sacrifice of himself.

This being the state of the Law or first covenant, the Apostle makes an Application of it unto the Question under debate in the last words of the verse: can never with those Sacrifices, which they offer year by year continually, make the comers thereunto perfect. We must first speak unto the Reading of the Words, and then unto the sense and meaning.

Expositors generally take notice that in the Original there is a Trajection in the words, or that they are placed out of their proper order, which Translators do rectifie. [non-Latin text not transcribed]: every year, or yearly, with the Sacrifices [non-Latin text not transcribed]. which they offer; For [non-Latin text not transcribed]; with those Sacrifices which they offer year by year, as we have rendred the words. But the Apostle seems to place [non-Latin text not transcribed] in the entrance of the words, to signalize the annual Sacrifice which he principally intended. But there is a great difficulty in the distinction and pointing of the words that follow; [non-Latin text not transcribed], in perpetuum, continually, or for ever; that is, which they were so to do indispensably by the Law, whilest the Tabernacle or [non-Latin text not transcribed]. Temple were standing, or those ordinances of Worship were in force.

But neither the signification of the Word, not the use of it in this Epistle will allow it in this place to belong unto the Words and Sentence going before. For it doth not any where signifie a duration or continuance with a limitation. And the Apostle is far from allowing an absolute perpetual duration unto the Law and its Sacrifices, were they of what use soever, especially in this place where he is proving that they were not perpetual, nor had an efficacy to accomplish any thing perfectly, which is the other signification of the word. And it is used only in this Epistle, chap. 7. 3. In this place, and ver. 12, 14, of this Chapter. But in all these places it is applyed only unto the Office of Christ, and the efficacy of it in his personal Ministry. It is of the same signification with [non-Latin text not transcribed], chap. 7. 25. for ever, to the uttermost, perfectly. Wherefore that which is affirmed of Christ and his Sacrifice, ver. 12, 14, of the chapter, is here denyed of the Law. And the words should be joyned with those that follow. The Law by its Sacrifices could not perfect for ever, or unto the utmost, the comers thereunto.

In the words thus read there are three things.

1. The Impotency of the Law; [non-Latin text not transcribed]; It can never.

2. That with respect whereunto this impotency is charged on it; that is, the Sacrifices which it offered.

3. The effect it self denyed with respect unto that Impotency; which is, to perfect for ever the comers thereunto.

1. The Impotency of the Law as unto the end mentioned is Emphatically expressed, [non-Latin text not transcribed], it can never do it: It can do it by no means, no way, it is impossible [non-Latin text not transcribed]. it should. And it is thus expressed to obviate all Thoughts in the minds of the Hebrews, from all expectations of perfection by the Law. For thus they were apt to think and hope, that by one way and means or another they might have acceptance with God by the Law. Wherefore it was necessary thus to speak unto them, who had an inveterate perswasion unto the contrary.

2. That with respect whereunto this impotency is ascribed unto the Law is its Sacrifices. For from them was the perfect expiation of sin to be expected, or from nothing prescribed by the Law. To deny this power unto them, is to deny it absolutely unto the whole Law, and all its institutions. And these Sacrifices are expressed with respect unto their nature, the time of their offering, and those by whom they were offered.

For their nature he says [non-Latin text not transcribed]: Iisdem Sacrificiis; iis ipsis hostiis [non-Latin text not transcribed]. or Sacrificiis. Our Translation rendereth not the Emphasis of the Expression. Iis hostiis quas quotannis—: with the same Sacrifices, or those Sacrifices which were of the same kind and nature. [non-Latin text not transcribed] is omitted in our Translation. [non-Latin text not transcribed], is with those Sacrifices; the Article being demonstrative. The same; not individually the same, for they were many, and offered often, or every year, when a Sacrifice was offered again materially the same; But they were of the same kind. They could not by the Law offer a Sacrifice of one kind one year, and a Sacrifice of another the next; But the same Sacrifices in the substance and essence, in their matter and manner, were annually repeated without variation or alteration. And this the Apostle urgeth to shew that there was no more in any one of them than in another; and what one could not do, could not be done by its Repetition; for it was still the same. Great things were effected by these Sacrifices; By them was the first Covenant consecrated and confirmed; By them was Attonement and Expiation of sin made; that is, Typically and declaratively; By them were the Priests themselves dedicated unto God; By them were the people made holy. Wherefore this impotency being ascribed unto them, it absolutely concludes unto the whole Law, with all other Priviledges and Duties of it.

2. He describes them from the time and season of their Offering. It was [non-Latin text not transcribed], [non-Latin text not transcribed]. yearly, every year, year by year. It is hence manifest, what Sacrifices he principally intends; namely, the Anniversary Sacrifices of Expiation, when the High Priest entred into the most holy place with blood, Levit. 16. And he instanceth therein, not to exclude other Sacrifices from the same censure, but as giving an instance for them all, in that which was most solemn, had the most eminent effects, at once respecting the whole Church, and that which the Jews principally trusted unto. Had he mentioned Sacrifices in general, it might have been replyed, that although the Sacrifices which were daily offered, or those on especial occasions, might not perfect the Worshippers, at least not the whole congregation; but yet the Church it self might be perfected by that great. Sacrifice which was offered yearly, with the blood whereof the High-Priest entred into the presence of God. Accordingly the Jews have such a Saying among them, that on the day of expiation all Israel was made as righteous, as in the day wherein man was first created. But the Apostle applying his argument unto those Sacrifices and proving their insufficiency unto the end mentioned, leaves no reserve unto any thoughts that it might be attained by other Sacrifices which were of another nature and efficacy. And besides, to give the greater cogency unto his argument, he sixeth on those Sacrifices which had the least of what he proves their imperfection by. For these Sacrifices were repeated only once a year. And if this repetition of them once a year proves them weak and imperfect, how much more were those so, which were repeated every Day, or Week, or Month?

3. He refers unto the Offerers of those Sacrifices; which they offer, that is, the [non-Latin text not transcribed]. High-Priests, of whom he had treated in the foregoing Chapter. And he speaks of things in the present tense. The Law cannot, which they offer: not the Law could not, and which they offered. The reason hereof hath been before declared. For he sets before the Hebrews a Scheme and representation of all their Worship at its first institution, that they might discern the Original intention of God therein. And therefore he insists only on the Tabernacle, making no mention of the Temple. So he states what was done at the first giving of the Law, and the institution of all its Ordinances of Worship, as if it were now present before their eyes. And if it had not the power mentioned at their first Institution, when the Law was in all its vigor and Glory, no accession could be made unto it by any continuance of time, any otherwise but in the false Imagination of the people.

That which remains of the words is an Account of what the Law could not do or effect by its Sacrifices, It could not make the comers thereunto perfect for ever.

There is in the words, (1.) The Effect denyed. (2.) The Persons with respect unto whom it is denyed. (3.) The Limitation of that denyal.

1. The Effect denied, what it cannot do, is [non-Latin text not transcribed]; dedicate, consummate, [non-Latin text not transcribed]. consecrate, perfect, sanctifie. Of the meaning of the word in this Epistle, I have spoken often before. As also I have shewed at large what that [non-Latin text not transcribed] is, which God designed unto the Church in this world, wherein it did consist, and how the Law could not effect it. See the Exposition on chap. 7. v. 11. Here it is the same with [non-Latin text not transcribed], chap. 9. 9. perfect as appertaining unto the conscience; which is ascribed unto the Sacrifice of Christ, v. 14. Wherefore the word principally in this place respects the Expiation of sin, or the taking away the guilt of it by Attonement; and so the Apostle expounds it in the following verses, as shall be declared.

2. Those with respect unto whom this power is denyed unto the Law, are [non-Latin text not transcribed]; [non-Latin text not transcribed]. say we, the comers thereunto; Accedentes. The expression is every way the same with that of chap. 9. 9. [non-Latin text not transcribed], and [non-Latin text not transcribed], the Worshippers and the comers are the same, as is declared v. 2. 3. those who make use of the Sacrifices of the Law in the worship of God, who approach unto him by Sacrifices. And they are thus expressed by the comers, partly from the Original direction given about the observation, and partly from the nature of the service it self. The first we have, Levit. 1. 2. [non-Latin text not transcribed]. The word signifies to draw nigh, to come near with an oblation. These are the comers, those who draw nigh with, and bring their oblations unto the Altar. And such was the nature of the Sacrifice it self. It consisted in coming with their Sacrifice unto the Altar, with the Priests approaching unto the Sacrifice; in all which an accesse was made unto God. Howbeit the Word here is of a larger signification; nor is it to be limited unto them who brought their own Sacrifices, but extends unto all that came to attend unto the Solemnity of them, whereby according to Gods appointment, they had a participation in the benefit of them. For respect is had unto the Anniversary Sacrifice which was not brought by any, but was provided for all.

But as the Priests were included in the foregoing words, which they offer; So by these comers, the people are intended, for whose benefit these Sacrifices were offered. For, as was said, respect is had unto the great Anniversary Sacrifice, which was offered in the Name and on the behalf of the whole congregation. And these, if any, might be made perfect by the Sacrifices of the Law, namely those that came unto God by them, or through the use of them, according unto his institution.

3. That wherein the Law failed as unto the appearance it made of the Expiation of sin, was that it could not effect it [non-Latin text not transcribed] Absolutely, compleatly and for ever. It made an expiation, but it was temporary only, not for ever. It did so both in respect unto the consciences of the worshippers, and the outward effects of its Sacrifices. Their effect on the consciences of the Worshippers was temporary; for a sense of sin returned on them, which forced them unto a Repetition of the same Sacrifices again, as the Apostle declares in the next verse. And as unto the outward effects of them, they consisted in the removal of temporal punishments and judgments, which God had threatned unto the transgressors of the old Covenant. This they could reach unto, but no further. To expiate sin fully, and that with respect unto eternal punishment, so as to take away the guilt of sin from the consciences, and all punishments from the persons of men, which is to perfect them for ever, which was done by the Sacrifice of Christ; this they could not do, but only represent what was to be done afterwards.

If any shall think meet to retain the ordinary distinction of the words, and refer [non-Latin text not transcribed] to what goes before, so taking the word Adverbially, they offered them year by year continually, then the necessity of the Annual Repetition of those Sacrifices is intended in it. This they did, and this they were to do always whilst the Tebernacle was standing, or the Worship of the Law continued. And from the whole verse sundry things may be observed.

1. Whatever hath the least Representation of Christ, or Relation unto him, the obscurest way of teaching the things concerning his Person and Grace whilest it is in force, hath a Glory in it. He alone in himself originally bears the whole Glory of God in the Worship and Salvation of the Church; and he gives Glory unto all institutions of Divine Worship. The Law had but a shadow of Him and his Office; yet was the Ministration of it Glorious. And much more is that of the Gospel and its ordinances so, if we have faith to discern their relation unto him, and experience of his exhibition of himself and the benefits of his mediation unto us by them. Without this they have no Glory, whatever order or pomp may be applied unto their outward Administration.

2. Christ and his Grace were the only good things, that were absolutely so, from the foundation of the world, or the giving of the first Promise. In and by them there is not only a Deliverance from the curse, which made all things evil; and a Restoration of all the good that was lost by sin, in a sanctified blessed use of the Creatures; but an Encrease and Addition is made unto all that was good in the State of Innocency, above what can be expressed. Those who put such a valuation on the meaner uncertain enjoyment of other things, as to judge them their Good things, their Goods, as they are commonly called; so as not to see that all which is absolutely good is to be found in him alone; much more they who seem to judge almost all things Good besides, and Christ with his Grace Good for nothing, will be filled with the fruit of their own wayes, when it is too late to change their minds.

3. There is a great difference between the shadow of good things to come, and the good things themselves actually exhibited and granted unto the Church. This is the Fundamental difference between the two Testaments, the Law and the Gospel, from whence all others do arise, and whereinto they are resolved. Some when they hear that there was Justification, Sanctification and Eternal Life to be obtained under the Old Covenant, and its administrations, by vertue of the Promise which they all had respect unto, are ready to think that there was no material difference between the two Covenants. I have spoken at large hereunto in the 8th chapter. I shall now only say, that he who sees not, who finds not a Glory, excellency and satisfaction, producing peace, rest and joy in his soul from the actual exhibition of these good things as declared and tendred in the Gospel, above what might be obtained from an obscure representation of them as future, is a stranger unto Gospel Light and Grace.

4. The principal interest and design of them that come to God, is to have assured Evidence of the perfect Expiation of sin. This of Old they came unto God by the Sacrifices of the Law for; which could only represent the way whereby it was to be done. Until assurance be given hereof, no Sinner can have the least Encouragement to approach unto God. For no guilty person can stand before him. Where this foundation is not laid in the soul and Conscience, all attempts of Access unto God are presumptuous. This therefore is that which the Gospel in the first place proposeth unto the Faith of them that do receive it.

5. What cannot be effected for the Expiation of Sin at once by any Duty or Sacrifice, cannot be effected by its reiteration or repetition. Those generally who seek for Attonement and Acceptation with God by their own Duties, do quickly find that no one of them will effect their desire. Wherefore they place all their confidence in the repetition and multiplication of them; what is not done at one time, they hope may be done at another; what one will not do, many shall. But after all they find themselves mistaken. For,

6. The Kepetition of the same Sacrifices, doth of it self demonstrate their insufficiency unto the end sought after. Wherefore those of the Roman Church who would give countenance unto the Sacrifice of the Masse, by assirming that it is not another Sacrifice, but the very same that Christ himself offered, do prove, if the Argument of the Apostle here insisted on be good and cogent, an insufficiency in the Sacrifice of Christ for the expiation of sin. For so he affirms it is with all Sacrifices that are to be repeated, whereof he esteems the repetition it self a sufficient demonstration.

7. God alone Limiteth the ends and efficacy of his own Institutions. It may be said that if these Sacrifices did not make perfect them that came unto God by them, then their so coming unto him was lost labour, and to no purpose. But there were other ends and other uses of this their coming unto God as we have declared; and unto them all they were effectual. There never was, there never shall be any loss in what is done according unto the Command of God. Other things, however we may esteem them, are but Hay and Stubble, which have no power or efficacy unto any Spiritual ends.

VERSE II, III. [non-Latin text not transcribed] THe Syriack Translation refers that unto the Persons, which is affirmed of their Offerings; [non-Latin text not transcribed] for if they had been perfect or made perfect; referring unto what went before, that they were not made perfect, [non-Latin text not transcribed] they would have long since ceased or rested from their Oblations or Offerings. They would have offered them no more. And although it doth not at all express [non-Latin text not transcribed] which follows in the Verse; yet it regulates the sense of the whole by that word, as it more plainly declares in rendring the following words, [non-Latin text not transcribed] Because their conscience would no more have tossed or disquieted them for their sins, who had at one time been purified; which is a good Exposition though not an exact Translation of the Words. And so it renders the next Verse; but in these Sacrifices their Sins are remembred, called to mind every year. [non-Latin text not transcribed], many ancient Copies add the negative, [non-Latin text not transcribed], whereof we shall speak immediately. [non-Latin text not transcribed]. Vul. Alioquin; and so others generally; of the word see Chap. 9. 26. For if so, [non-Latin text not transcribed], cessassent (semel) oblata, they would have ceased being once offered. Most render the Participle by the Infinitive Mood; desiissent offerri; they would have ceased to be offered. [non-Latin text not transcribed], cultores, the Worshippers: sacrificantes, the Sacrificers, say some, I think improperly, both as to the proper sense of the Word and the Things intended. The Priests only properly were sacrificantes, but the people are here intended. [non-Latin text not transcribed]; M. S. [non-Latin text not transcribed], mundati, purificati, purgati; cleansed, purified, purged. [non-Latin text not transcribed]. Ideo quod nullam habent ultrà conscientiam peccati. Vul. Lat. ideo quòd, for propterea; peccati, for peccatorum. Nullorum peccatorum amplius sibi essent conscii: Bez. They should no more be conscious unto themselves of any sin. The sense is given in the Syriack before mentioned. Arab. They would have made more mention of the Commemoration of Sins, with respect unto the Words following. [non-Latin text not transcribed], Syr. But in these they remembred their Sins. Recommemoratio, repetita mentio. A calling to remembrance by acknowledgment. There is, as was observed, a different reading in the ancient Copies of the First words in the Second Verse. The Syriack and the vulgar Latin take no notice of the Negative Particle [non-Latin text not transcribed]; but read the words positively, then would they have ceased. Those who follow other Copies take [non-Latin text not transcribed], for, [non-Latin text not transcribed]; non, for, nonne; and render the words Interrogatively, as doth our Translation; for then would they not have ceased? That is, they would have done so: And then [non-Latin text not transcribed] is to be rendred Adversatively, by alioqui, as it is by Most, for otherwise. But it may be rendred Causally by, for then, if an Interrogation be allowed. But the sense is the same in both Readings as we shall see.

VERSE 2. For otherwise they would have ceased to be offered; because that the worshippers once purged should have had no more conscience of sins. THe words contain a confirmation by a new argument of what was affirmed in the verse foregoing. And it is taken from the frequent repetitions of those Sacrifices. The thing to be proved is the insufficiency of the Law to perfect the Worshippers by its Sacrifices. This he proves in the foregoing verse, from the formal cause of that insufficiency; which is, that in them all it had but a shadow of good things to come, and so could not effect that which was to be done only by the good things themselves. Here the same truth is proved ab effectu or à signo, from a demonstrative sign and evidence of it in their Repetition. The present Argument therefore of the Apostle is taken from a sign of the Impotency and insufficiency which he had before asserted. There is, as was observed, a variety in the original copies, some having the negative particle, [non-Latin text not transcribed], others omitting it. If that note of negations be allowed, the words are to be read by way of Interrogation; would they not have ceased to be offered? that is, they would have done so, or God would not have appointed the Repetition of them. If it be omitted, the assertion is positive; They would have then ceased to be offered; there was no Reason for their continuance, nor would God have appointed it. And the notes of the inference, [non-Latin text not transcribed], are applicable unto either reading; For then in that [non-Latin text not transcribed]. case, on this supposition that they could perfect the worshippers, would they not? or they would, Have ceased to be offered. There would have been rest given unto them, a stop put to their offering. That is, God would have appointed them to have [non-Latin text not transcribed]. been offered once and no more. So the Apostle observes signally of the Sacrifice of Christ that he once offered himself; that he offered once for all; because by one offering, and that once offered, he did perfect them that were sanctified or dedicated unto God thereby. That which the Apostle designes to prove, is that they did not by their own force and efficacy for ever perfect the Church or bring it unto that State of Justification, Sanctification and acceptance with God, which was designed unto it, with all the priviledges and spiritual worship belonging unto that State. That this they did not do, he declares in the words following, by a notable instance included in their Repetition. For all means of any sort as such do cease when their end is attained. The continuance of their use is an evidence that the end proposed is not effected. In opposition unto this argument in general it may be said that this reiteration or repetition of them was not because they did not perfectly expiate Sins, the Sins of the offerers, all that they had committed and were guilty of before their offering; But because those for whom they were offered did again contract the guilt of Sin, and so stood in need of a renewed expiation hereof. In answer unto this Objection which may be laid against the foundation of the Apostles Argument, I say there are two things in the Expiation of Sin. First, The Effects of the Sacrifice towards God in making attonement; Secondly, The Application of those Effects unto our consciences. The Apostle treats not of the later, or the means of the Application of the Effects and Benefits of the Expiation of sin unto our Consciences, which may be many and frequently repeated. Of this nature are still all the Ordinances of the Gospel, and so also are our own Faith and Repentance. The principal end in particular of that great Ordinance of the Supper of the Lord, which by his own command is frequently to be repeated, and ever was so in the Church, is to make Application unto us of the vertue and efficacy of the Sacrifice of Christ in his death unto our Souls. For a renewed participation of the thing Signified, is the only use of the frequent repetition of the Sign. So renewed Acts of Faith and Repentance are continually necessary upon the incursions of new acts of sin and defilement. But by none of these is there any attonement made for sin or an expiation of it; only the one, the great Sacrifice of Attonement is applyed unto us, not to be repeated by us. But the Apostle treats only of that we mentioned in the first place; the efficacy of Sacrifices to make Reconciliation and Attonement for sin before God, which the Jews expected from them. And actings towards God need no repetition, to make Application of them unto him. Wherefore God himself being the only object of Sacrifices for the Expiation of sin, what cannot be effected towards him and with him by one and at once, can never be done by Repetition of the same. Supposing therefore the end of Sacrifices to be the making of Attonement with God for sin, and the procurement of all the priviledges wherewith it is accompanied, which was the faith of the Jews concerning them, and the Repetition of them doth invincibly prove that they could not of themselves effect, what they were applyed unto or used for; especially considering that this repetition of them was enjoyned to be perpetual, whilst the Law continued in force. If they could at any time have perfected the Worshippers, they would have ceased to be offered; for unto what end should that continuance serve? To abide in a shew or pretence of doing that which is done already, doth no way answer the wisdom of Divine Institutions. And we may see herein both the obstinacy and miserable state thereon of the present Jews. The Law doth plainly declare, that without Attonement by blood there is no Remission of sins to be obtained. This they expect by the sacrifices of the Law, and their frequent repetition, not by any thing which was more perfect, and which they did represent. But all these they have been utterly deprived of for many Generations, and therefore must all of them on their own principles dye in their sins and under the Curse. The woful superstitious follies whereby they endeavour to supply the want of those Sacrifices, are nothing but so many Evidences of their obstinate blindness. And it is hence also evident, that the superstition of the Church of Rome, in their Masse, wherein they pretend to offer and every day to repeat a propitiatory Sacrifice for the sins of the living and the dead, doth evidently demonstrate, that they disbelieve the efficacy of the one Sacrifice of Christ, as once offered, for the expiation of sin. For if it be so, neither can it be repeated, nor any other used for that end, if we believe the Apostle. The remaining words of this verse confirm the Argument insisted on; namely, that these Sacrifices would have ceased to be offered, if they could have made the Church perfect; for, saith he, the worshippers being once purged they should have had no more conscience of Sin. And we must enquire (1.) who are intended by the worshippers. (2.) what it is to be purged. (3.) what is the effect of this purging, in having no more conscience of sins. (4.) How the Apostle proves his intention hereby. The Worshippers, [non-Latin text not transcribed], are the same with, [non-Latin text not transcribed], the Comers in the [non-Latin text not transcribed]. Verse foregoing: And in neither place the Priests who offered the Sacrifices, but the people for whom they were offered, are intended. They it was who made use of these Sacrifices for the Expiation of Sin. Concerning these persons it is supposed that if the Sacrifices of the Law could [non-Latin text not transcribed]. make them perfect, then would they have been purged; wherefore [non-Latin text not transcribed] is the effect of [non-Latin text not transcribed]; to be purged of being made perfect. For the Apostle supposeth the Negation of the latter, from the Negation of the former. If the Law did not make them perfect, then were they not purged. This Sacred [non-Latin text not transcribed] respects either the guilt of Sin, or the filth of it: The one is removed by Justification, the other by Sanctification. The one is the effect of the Sacerdotal actings of Christ towards God in making attonement for Sin, the other of the application of the Virtue and Efficacy of that Sacrifice unto our Souls and Consciences, whereby they are purged, cleansed, renewed and changed. It is the purging of the first sort that is here intended; such a purging of Sin as takes away the Condemning Power of Sin from the Conscience on the account of the guilt of it. If they had been purged (as they would have been, had the Law made the Comers unto its Sacrifices perfect) that is, if there had been a compleat Expiation of Sin made for them. And the supposition denyed hath its qualification and limitation in the word [non-Latin text not transcribed] [non-Latin text not transcribed], once. By this word he expresseth the efficacy of the Sacrifice of Christ, which being one, at once effected what it was designed unto. And it doth not design only the doing of a thing at one time, but the so doing of it as that it should never more be done. That these Worshippers were not thus purged by any of the Sacrifices which were offered for them, the Apostle proves from hence; because they had not the necessary effect and consequence of such a Purification. For if they had been so [non-Latin text not transcribed]. purged, they would have had no more conscience of sins; but that they had so he proves in the next Verse from the Legal Recognition that was made of them every year. And if they had had no more conscience of Sin, there would have been no need of offering Sacrifices for their Expiation any more. (1.) The Introduction of the Assertion is by the Particles [non-Latin text not transcribed], because that, [non-Latin text not transcribed] which directs unto the Argument that is in the words, they would have ceased to be offered, because their end would have been accomplished, and so themselves taken away. (2.) On the Supposition made, there would have been an alteration made in [non-Latin text not transcribed] the state of the Worshippers. When they came unto the Sacrifices, they came with conscience of Sin. This is unavoidable unto a Sinner before Expiation and Attonement be made for it: Afterwards, if they were purged, it should be so no more with them; they should no more have conscience of Sin. They should no more have conscience of Sin; or rather, they should not any more, [non-Latin text not transcribed]. or farther, have any conscience of Sins; or they should have no conscience of Sins any more. The meaning of the word is singularly well expressed in the Syriack Translation. They should have no conscience agitating, tossing, disquieting, perplexing for Sins; no conscience judging and condemning their persons for the Guilt of Sin, so depriving them of Solid Peace with God. It is conscience with respect unto the Guilt of Sin, as it binds over the Sinner unto punishment in the judgment of God. Now this is not to be measured by the apprehension of the Sinner, but by the true Causes and Grounds of it: Now these lye herein alone, that Sin was not perfectly expiated; for where this is not, there must be a conscience of Sin, that is, disquieting, judging, condemning for Sin. The Apostle speaks on the one side and the other of them, who were really interested in the Sacrifices whereunto they might trust for the Expiation of Sin. The way hereof as unto them of old, and the Legal Sacrifices, was the due attendance unto them, and performance of them according unto Gods institution. Hence are the persons so interested called the comers to them, and the worshippers. The way and means of our interest in the Sacrifice of Christ is by Faith only. In this state it often falls out, that true Believers have a conscience, judging and condemning them for Sin, no less than they had under the Law: but this trouble and power of conscience doth not arise from hence, that Sin is not perfectly expiated by the Sacrifice of Christ, but only from an apprehension that they have not a due interest in that Sacrifice, and the benefits of it. Under the Old Testament they questioned not their due interest in their Sacrifices, which depended on the performance of the Rites and Ordinances of Service belonging unto them: but their consciences charged them with the Guilt of Sin, through an apprehension that their Sacrifices could not perfectly expiate it. And this they found themselves led unto by Gods institution of their Repetition, which had not been done, if they could ever make the Worshippers perfect. It is quite otherwise as unto conscience for Sin remaining in Believers under the New Testament; for they have not the least Sense or Fear concerning any insufficiency or imperfection in the Sacrifice whereby it is expiated. God hath ordered all things concerning it, so as to satisfie the consciences of all Men in the perfect Expiation of Sin by it; only they who are really purged by it, may be in the dark sometimes, as unto their personal interest in it. But it may be objected, that if the Sacrifices neither by their native efficacy, nor by the frequency of repetition could take away Sin, so as that they who came unto God by them, could have peace of conscience, or be freed from the trouble of a continual Condemnatory Sentence in themselves; then was there no true real peace with God under the Old Testament, for other way of attaining it there was none. But this is contrary unto innumerable Testimonies of Scripture, and the promises of God made then unto the Church. In answer hereunto, I say, the Apostle did not, nor doth in these words declare what they did and could, or could not attain unto under the Old Testament; only what they could not attain by the means of their Sacrifices: so he declares it in the next Verse; for in them remembrance is made of Sins. But in the use of them, and by their frequent repetition, they were taught to look continually unto the great Expiatory Sacrifice; whose Virtue was laid up for them in the promise, whereby they had peace with God. Obser. 1. The discharge of conscience from its condemning Right and Power, by vertue of the Sacrifice of Christ, is the foundation of all other priviledges we receive by the Gospel. Where this is not, there is no real participation of any other of them. 2. All peace with God is resolved into a purging Attonement made for sin: Being once purged. 3. It is by a principle of Gospel-light alone, that conscience is directed to condemn all Sin, and yet to acquit all Sinners that are purged: Its own natural Light can give it no guidance herein.

VERSE 3. But in those Sacrifices there is a remembrance again made of Sins every year. IT is the latter part of the foregoing assertion; namely, that the Worshippers were not purged or perfected by them, in that they had still remaining a conscience for Sin, which is proposed unto confirmation; for this being a matter of fact, might be denied by the Hebrews. Wherefore the Apostle proves the truth of his Assertion from an inseparable adjunct of the yearly repetition of these Sacrifices according unto Divine Institution. There are Four things to be opened in the words. (1.) The Introduction of the Reason intended, by an adversative conjunction, [non-Latin text not transcribed], but. (2.) The Subject spoken of, those Sacrifices. (3.) What belonged unto them by Divine Institution, which is a renewed remembrance of Sin. (4.) The seasons of it, it was to be made every year. 1. The note of introduction gives us the nature of the Argument insisted on: Had the Worshippers been perfect, they would have had no more conscience for Sins. [non-Latin text not transcribed] But, saith he, it was not so with them; for God appoints nothing in vain: And he had not only appointed the Repetition of these Sacrifices, but also that in every Repetition of them there should be a Remembrance made of Sin, as of that which was yet to be expiated. 2. The Subject spoken of is expressed in these words, [non-Latin text not transcribed], in them. But this Relative is remote from the Antecedent which is in the first Verse, by the interposition [non-Latin text not transcribed]. of the second, wherein it is repeated: we transfer it hither from the first Verse in our Translation; but in these Sacrifices. And we supply the defect of the Verb Substantive by, there is; for there is no more in the Original than but in them a Remembrance again of Sins. The Sacrifices intended are principally those of the Solemn day of Expiation: For he speaks of them that were repeated yearly; that is, once every year. Others were repeated every day, or as often as occasion did require; these only were so yearly: And these are peculiarly fixed on, because of the peculiar Solemnity of their Offering, and the interest of the whole people at once in them. By these therefore they looked for the perfect Expiation of Sin. 3. That which is affirmed of these Sacrifices, is, their inseparable adjunct, that in them there was a remembrance of Sin again: That is, there was so by virtue of [non-Latin text not transcribed]. Divine Institution, whereon the force of the Argument doth depend. For this remembrance of Sin by Gods own Institution was such as sufficiently evidenced that the Offerers had yet a conscience condemning them for sins. Respect is had unto the command of God unto this purpose, Levit. 16. 21, 22. [non-Latin text not transcribed] is an express remembrance, or a remembrance expressed by Confession or Acknowledgment. See Gen. 40. 9. chap. 42. 21. For where it respects Sin, it is a recalling of it unto the Sentence of the Law, and a sense of punishment. See Num. 5. 15. 1 King. 17, 18. And hereby the Apostle proves effectually that these Sacrifices did not make the worshippers perfect. For notwithstanding their Offering of them, a sense of Sin still returned upon their Consciences, and God himself had appointed that every year they should make such an acknowledgment and confession of Sin, as should manifest that they stood in need of a farther Expiation than could be attained by them. But a difficulty doth here arise of no small Importance. For what the Apostle denys unto these Offerings of the Law, that he ascribes unto the One only Sacrifice of Christ. Yet notwithstanding this Sacrifice and its Efficacy, it is certain that Believers ought not only once a year, but every day to call sins to remembrance, and to make Confession thereof. Yea, our Lord Jesus Christ himself hath taught us to pray every day for the pardon of our sins, wherein there is a calling of them unto Remembrance. It doth not therefore appear wherein the difference lyes between the Efficacy of their Sacrifices, and that of Christ, seeing after both of them there is equally a Remembrance of Sin again to be made. An. The difference is evident between these things. Their Confession of Sin was in order unto, and preparatory for, a new Attonement and Expiation of it. This sufficiently proves the insufficiency of those that were offered before. For they were to come unto the new Offerings, as if there had never been any before them: Our remembrance of Sin, and confession of it, respects only the Application of the Virtue and Efficacy of the Attonement once made, without the least desire or expectation of a new propitiation. In their remembrance of Sin respect was had unto the curse of the Law which was to be answered, and the wrath of God which was to be appeased; it belonged unto the Sacrifice it self, whose Object was God: Ours respects only the application of the benefits of the Sacrifice of Christ unto our own Consciences, whereby we may have assured peace with God. The Sentence or Curse of the Law was on them, until a new Attonement was made; for the Soul that did not joyn in this Sacrifice, was to be cut off: But the Sentence and Curse of the Law was at once taken away, Eph. 2. 14, 15, 16. And we may observe. 1. An Obligation unto such Ordinances of Worship as could not expiate sin, nor testifie that it was perfectly expiated, was part of the Bondage of the Church under the Old Testament. 2. It belongs unto the Light and Wisdom of Faith, so to remember Sin, and make Confession of it, as not therein, or thereby to seek after a new Attonement for it, which is made once for all. Confession of Sin is no less necessary under the New Testament, than it was under the Old; but not for the same end. And it is an eminent difference between the spirit of Bondage, and that of Liberty by Christ. The one so confesseth Sin as to make that very Confession a part of Attonement for it; the other is encouraged unto Confession, because of the Attonement already made, as a means of coming unto a participation of the benefits of it. Wherefore the causes and reasons of the Confession of Sin under the New Testament, are, (1.) To affect our own Minds and Consciences with a sense of the Guilt of Sin in it self; so as to keep us humble and filled with self-abasement. He who hath no sense of Sin but only what consists in dread of future judgment, knows little of the mystery of our Walk before God, and Obedience unto him, according unto the Gospel. (2.) To engage our Souls unto watchfulness for the future against the sins we do confess; for in confession we make an abrenuntiation of them. (3.) To give unto God the glory of his Righteousness, Holiness and Aversation from Sin. This is included in every Confession we make of Sin; for the reason why we acknowledge the Evil of it, why we detest and abhor it, is its contrariety unto the Nature, holy Properties, and Will of God. (4.) To give unto him the glory of his infinite Grace and Mercy in the pardon of it. (5.) We use it as an instituted means to let in a sense of the pardon of Sin into our own Souls and Consciences, through a fresh Application of the Sacrifice of Christ, and the benefits thereof, whereunto Confession of Sin is required. (6.) To exalt Jesus Christ in our Hearts, by the application of our selves unto him, as the only procurer and purchaser of Mercy and Pardon; without which, Confession of Sins is neither acceptable unto God, nor useful unto our own Souls. But we do not make Confession of Sin, as a part of a Compensation for the Guilt of it; nor as a means to give some present pacification unto Conscience, that we may go on in Sin, as the manner of some is.

VERSE IV. [non-Latin text not transcribed]. THere is no difficulty in the Words, and very little difference in the Translations of them. The vulgar renders [non-Latin text not transcribed] by the Passive: Impossibile est enim sanguine taurorum & hircorum auferri peccata: It is impossible that Sins should be taken away by the blood of Bulls and Goats. The Syriack renders [non-Latin text not transcribed] by [non-Latin text not transcribed] which is to purge or cleanse unto the same purpose. For it is impossible that the Blood of Bulls and Goats should take away Sin. This is the last determinate resolution of the Apostle concerning the insufficiency of the Law, and its Sacrifices for the Expiation of Sin, and the perfecting them who come unto God, as unto their Consciences. And there is in the Argument used unto this end, an inference from what was spoken before, and a new enforcement from the Nature or subject matter of these Sacrifices. Something must be observed concerning this Assertion in general, and an Objection that it is liable unto. For by the Blood of Bulls and Goats, he intends all the Sacrifices of the Law: Now if it be impossible that they should take away Sin, for what end then were they appointed? Especially, considering that in the Institution of them, God told the Church that he had given the Blood to make Attonement on the Altar, Levit. 17. 11. It may therefore be said as the Apostle doth in another place, with respect unto the Law it self; if it could not by the works of it justifie us before God, to what end then served the Law? To what end serve these Sacrifices, if they could not take away Sin? The Answer which the Apostle gives with respect unto the Law in general, may be applyed unto the Sacrifices of it, with a small Addition from a respect unto their special Nature. For as unto the Law, he answers two things: (1.) That it was added because of Transgressions, Gal. 3. 19. (2.) That it was a Schoolmaster to guide and direct us unto Christ, because of the severities wherewith it was accompanied like those of a School-master; not in the Spirit of a tender Father. And thus it was as unto the end of these Sacrifices. 1. They were added unto the promise because of Transgressions. For God in them, and by them did continually represent unto Sinners the Curse and Sentence of the Law; namely, that the Soul that sinneth must dye; or that Death was the Wages of Sin. For although there was allowed in them a Commutation, that the Sinner himself should not dye, but the Beast that was Sacrificed in his stead, which belonged unto their Second end of leading unto Christ; yet they all testified unto that Sacred Truth, that it is the Judgment of God that they who commit Sin are worthy of Death. And this was, as the whole Law, an Ordinance of God to deterr Men from Sin, and so put bounds unto Transgressions. For when God passed by Sin with a kind of Connivance, winking at the Ignorance of Men in their iniquities, not giving them continual warnings of their Guilt and the consequents thereof in Death, the World was filled and covered with a Deluge of Impieties. Men saw not Judgment speedily executed, nor any Tokens or Indications that so it would be, therefore was their Heart wholly set in them to do Evil. But God dealt not thus with the Church. He let no Sin pass without a Representation of his displeasure against it, though mixed with Mercy in a direction unto the Relief against it, in the Blood of the Sacrifice. And therefore he did not only appoint these Sacrifices on all the especial occasions of such Sins and Uncleanness, as the Consciences of particular Sinners were pressed with a sense of; but also once a year there was gathered up a Remembrance of all the Sins, Iniquities and Transgressions of the whole Congregation, Levit. 16. 2. They were added as the Teaching of a School-master to lead unto Christ. By them was the Church taught and directed to look continually unto, and after that Sacrifice which alone could really purge and take away all Iniquity. For God appointed no Sacrifices until after the Promise of sending the Seed of the Woman to break the Head of the Serpent. In his so doing was his own Heel to be bruised, in the suffering of his Humane Nature, which he offered in Sacrifice unto God; which these Sacrifices did represent. Wherefore the Church knowing that these Sacrifices did call Sin to remembrance, representing the displeasure of God against Sin, which was their First end; and that although there was an Intimation of Grace and Mercy in them by the commutation and substitution which they allowed; yet that they could not of themselves take away Sin, it made them the more earnestly, and with longing desires look after him and his Sacrifice, who should perfectly take away Sin and make peace with God, wherein the principal exercise of Grace under the Old Testament did consist. 3. As unto their especial nature, they were added as the great instruction in the way and manner whereby Sin was to be taken away. For although this arose originally from Gods meer Grace and Mercy; yet was it not to be executed, and accomplished by Soveraign Grace and Power alone. Such a taking away of Sin would have been inconsistent with his Truth, Holiness, and Righteous Government of Mankind, as I have elsewhere at large demonstrated. It must be done by the Interposition of a Ransome and Attonement by the substitution of one who was no Sinner in the room of Sinners, to make satisfaction unto the Law, and Justice of God for Sin. Hereby they became the principal direction of the Faith of the Saints under the Old Testament, and the means whereby they acted it, on the original promise of their Recovery from Apostasie. These things do evidently express the Wisdom of God in their Institution, although of themselves they could not take away Sin. And those by whom these ends of them are denyed, as they are by the Jews and Socinians, can give no account of any end of them, which should answer the Wisdom, Grace and Holiness of God. This Objection being removed, I shall proceed unto the Exposition of the words in particular. And there are Four things in them as a Negative Proposition. (1.) The Illative Conjunction declaring its respects unto what went before. (2.) The subject matter spoken of: The Blood of Bulls and Goats. (3.) What is denyed concerning it; it could not take away Sin. (4.) The Modification of this Negative Proposition, it was impossible they should do so. 1. The Illative Conjunction, For, declares what is spoken to be introduced in [non-Latin text not transcribed] the Proof and Confirmation of what was before affirmed. And it is the closing Argument against the Imperfection and Impotency of the Old Covenant, the Law, Priesthood and Sacrifices of it, which the Apostle maketh use of. And indeed it is comprehensive of all that he had before insisted on; yea, it is the Foundation of all his other Reasonings unto this purpose. For if in the Nature of the thing it self it was impossible that the Sacrifices consisting of the Blood of Rulls and Goats should take away Sin, then however, whensoever, and by whomsoever they were offered, this effect could not be produced by them. Wherefore in these words the Apostle puts a Close unto his Argument, and reassumes it no more in this Epistle, but only Once or Twice makes mention of it in the way of an Illustration to set forth the excellency of the Sacrifice of Christ; as, v. 11. of this Chapter, and Chap. 13. 10, 11, 12. 2. The subject spoken of is the Blood of Bulls and Goats. The reason why the [non-Latin text not transcribed]. Apostle expresseth them by Bulls and Goats, which were Calves and Kids of the Goats, hath been declared on Chap. 9. ver. 11, 12. And some things must be observed conceruing this Description of the Old Sacrifices. 1. That he makes mention of the Blood of the Sacrifices only; whereas in many of them the whole Bodies were offered, and the Fat of them all was burned on the Altar. And thus he doth for the ensuing Reasons; (1.) Because it was the Blood alone whereby Attonement was made for Sin and Sinners. The Fat was burned with Incense only, to shew that it was accepted as a sweet savour with God. (2.) Because he had respect principally unto the Anniversary Sacrifice, unto the Consummation whereof, and Attonement thereby, the carrying the Blood into the Holy Place, did belong. (3.) Because Life Natural is in an especial manner in the Blood, which signified that Attonement was to be made by Death, and that by the effusion of Blood, as it was in the Sacrifice of Christ. See Levit. 17. 11, 12. And in the shedding of it there was an Indication of the Desert of Sin in the Offerer. 2. He recalls them by this Expression of their Sacrifices, the Blood of Bulls and Goats, unto a due consideration of what effect might be produced by them. They were Accompanied with great Solemnity and Pomp of Ceremony in their Celebration. Hence arose a great Esteem and Veneration of them in the Minds of the People. But when all was done, that which was Offered was but the Blood of Bulls and Goats. And there is a Tacit Opposition unto the matter of that Sacrifice, whereby Sin was really to be Expiated, which was the precious Blood of Christ, as Chap. 9. 13, 14. 3. That which is denyed of these Sacrifices, is, [non-Latin text not transcribed], the taking away of sins. The thing intended is variously expressed by the Apostle, as by [non-Latin text not transcribed] [non-Latin text not transcribed], Chap. 2. 17. [non-Latin text not transcribed], Chap. 1. 3. [non-Latin text not transcribed], Chap. 9. 14. [non-Latin text not transcribed], Chap. 9. 26. [non-Latin text not transcribed], ver. 28. To make Reconciliation, to purge sin, to purge the Conscience, to abolish sin, to bear it. And that which he intendeth, in all these expressions, which he denies of the Law and its Sacrifices, and ascribes unto that of Christ, is the whole entire effect thereof, so far as it immediately respected God and the Law. For all these Expressions respect the Guilt of Sin, and its removal, or the pardon of it, with righteousness before God, acceptance and peace with him. To take away sin, is to make Attonement for it, to Expiate it before God by a satisfaction given, or price paid, with the procurement of the Pardon of it according unto the Terms of the New Covenant. The Interpretation of these words by the Socinians, is contrary unto the signification of the words themselves, and the whole design of the Context. Impossibile est (saith Schlictingius) ut sanguis taurorum & hircorum peccata tollat; hoc est, efficiat ut homines in postcrum à peccatis abstinerent, & sic nullam amplius habeant peccatorum conscientiam, sive ullas corum poenas metuant; quam cnim quaeso vim ad haec praestandum sanguis animalium habere potest? Itaque hoc dicit, taurorum & hircorum sanguinem eam vim nequaquam habere, & ut habeat, impossibile esse, ut homines à peccatis avocet, & ne in posterum peccent, efficiat. And Grotius after him speaks to the same purpose, [non-Latin text not transcribed], quod suprà [non-Latin text not transcribed], est extinguere peccata, quod sanguis Christi facit, cum quia fidem in nobis parit, tum quia Christo jus dat nobis auxilia necessaria impetrandi; pecudum sanguis nihil efficit tale. 1. Nothing can be more Alien from the Design of the Apostle, and Scope of the Context. They are both of them to prove, that the Sacrifices of the Law could not Expiate Sins, could not make Attonement for them, could not make Reconciliation with God, could not produce the effect which the Sacrifice of Christ alone was appointed and ordained unto. They were only Signs and Figures of it. They could not effect that which the Hebrews looked for from them, and by them. And that which they expected by them was, that by them they should make Attonement with God for their sins. Wherefore the Apostle denies that it was possible they should effect what they looked for from them, and nothing else. It was not that they should be Arguments to turn them from Sin unto newness of life, so as that they should sin no more. By what way, and on what consideration they were means to deter Men from Sin, I have newly declared. But they can produce no one place in the whole Law, to give countenance unto such an Apprehension that this was their end; so that the Apostle had no need to declare their Insufficiency with respect thereunto. Especially, the great Anniversary Sacrifice on the day of Expiation was appointed so expresly to make Attonement for Sin, to procure its Pardon, to take away its Guilt in the sight of God, and from the Conscience of the Sinner, that he should not be punished according unto the Sentence of the Law; as that it cannot be denyed. This is that which the Apostle declares, that of themselves they could not effect or perform, but only Typically, and by way of Representation. 2. He declares directly and positively what he intends by this taking away of Sin, and the ceasing of Legal Sacrifices thereon, ver. 17, 18. Their Sins and their Iniquities will I remember no more; now where Remission of these is, there is no more Offering for Sin. The cessation of Offerings for Sin, follows directly on the Remission of Sin, which is the effect of Expiation and Attonement; and not upon the turning away of Men from Sin for the future. It is therefore our Justification, and not our Sanctification that the Apostle discourseth of. 3. The words themselves will not bear this sense. For the Object of [non-Latin text not transcribed], that which it is exercised about, is [non-Latin text not transcribed]. It is an Act upon Sin it self, and not immediately upon the Sinner. Nor can it signifie any thing but to take away the Guilt of Sin, that it should not bind over the Sinner unto punishment; whereon Conscience for sin is taken away. But to return. 4. The manner of the Negation is, that, it was impossible that it should be otherwise. [non-Latin text not transcribed] And it was so, 1. From Divine Institution. Whatever the Jews apprehended, they were never designed of God unto that end, and therefore had no Virtue or Efficacy for it Communicated unto them. And all the Virtue of Ordinances of Worship depends on their Designation unto their end. The Blood of Bulls and Goats as offered in Sacrifice, and carried into the most Holy Place, was designed of God to represent the way of taking away sin, but not by it self to effect it; and it was therefore impossible that so it should do. 2. It was impossible from the Nature of the things themselves, in as much as there was not a Condecency unto the Holy perfections of the Divine Nature, that Sin should be Expiated, and the Church perfected by the Blood of Bulls and Goats. For, (1.) There would not have been so unto his Infinite Wisdom. For God having declared his severity against Sin, with the necessity of its punishment unto the Glory of his Righteousness and Soveraign Rule over his Creatures, what Condecency could there have been herein unto infinite Wisdom? What Consistency between the severity of that Declaration, and the taking away of Sin by such an Inferiour Beggarly means, as that of the Blood of Bulls and Goats? A great appearance was made of infinite displeasure against sin, in the giving of the Fiery Law, in the Curse of it, in the threatnings of Eternal Death; should all have ended in an outward shew, there would have been no manner of proportion to be discerned between the Demerit of Sin, and the means of its Expiation. So that (2.) It had no Condecency unto Divine Justice. For, (1.) As I have elsewhere proved at large, Sin could not be taken away without a Price, a Ransome, a Compensation and satisfaction made unto Justice for the Injuries it received by Sin. In satisfaction unto Justice by way of Compensation for Injuries or Crimes, there must be a proportion between the Injury and the Reparation of it, that Justice may be as much Exalted and Glorified in the one, as it was depressed and debased in the other. But there could be no such thing between the Demerit of Sin, and the Affront put on the Righteousness of God, on the one hand; and a Reparation by the Blood of Bulls and Goats, on the other. No Man living can apprehend wherein any such proportion should lye or consist: Nor was it possible that the Conscience of any Man could be freed from a Sense of the Guilt of Sin, who had nothing to trust unto but this Blood to make Compensation or Attonement for it. (2.) The apprehension of it, (namely, a suitableness unto Divine Justice, in the Expiation of Sins by the Blood of Bulls and Goats,) must needs be a great Incentive unto prophane persons, unto the Commission of Sin. For if there be no more in Sin and the Guilt of it, but what may be Expiated and taken away at so low a price, but what may have Attonement made for it by the Blood of Beasts, why should they not give satisfaction unto their Lusts by living in Sin? (3.) It would have had no consistency with the Sentence and Sanction of the Law of Nature; In the day thou eatest, thou shalt dye. For although God reserved unto himself the Liberty and Right of substituting a Surety in the room of a Sinner, to dye for him; namely, such an one as should by his Suffering and Dying, bring more Glory unto the Righteousness, Holiness and Law of God, than either was derogated from them by the Sin of Man, or could be restored unto them by his Eternal Ruin; yet was it not consistent with the veracity of God in that Sanction of the Law, that this substitution should be of a Nature no way Cognate, but ineffably inferiour unto the Nature of him that was to be delivered. For these and other Reasons of the same kind, which I have handled at large elsewhere, it was impossible, as the Apostle assures us, that the Blood of Bulls and Goats should take away Sin. And we may observe, 1. It is possible that things may usefully represent, what it is impossible, that in, and by themselves they should effect. This is the Fundamental Rule of all Institutions of the Old Testament. Wherefore, 2. There may be great and eminent uses of Divine Ordinances and Institutions, although it be impossible that by themselves in their most exact and diligent use, they should work out our Acceptance with God. And it belongs unto the Wisdom of Faith, to use them unto their proper end, not to trust unto them, as unto what they cannot of themselves effect. 3. It was utterly impossible that Sin should be taken away before God, and from the Conscience of the Sinner, but by the Blood of Christ. Other ways Men are apt to betake themselves unto for this end, but in vain. It is the Blood of Jesus Christ alone that cleanseth us from all our Sins; for he alone was the Propitiation for them. 4. The Declaration of the Insufficiency of all other ways for the Expiation of Sin, is an evidence of the Holiness, Righteousnes, and Severity of God against Sin, with the unavoidable Ruin of all Unbelievers. 5. Herein also consists the great Demonstration of the Love, Grace and Mercy of God, with an encouragement unto Faith; in that when the Old Sacrifices neither would, nor could perfectly Expiate Sin, he would not suffer the work it self to fail, but provided a way that should be infallibly effective of it; as is declared in the following Verses.

VERSE V, VI, VII, VIII, IX, X. THe Provision that God made to supply the Defect and Insufficiency of Legal Sacrifices, as unto the Expiation of Sin, peace of Conscience with himself, and the Sanctification of the Souls of the Worshippers, is declared in this Context. For the words contain the blessed undertaking of our Lord Jesus Christ, to do, fulfil, perform and suffer all things required in the Will, and by the Wisdom, Holiness, Righteousness and Authority of God, unto the compleat Salvation of the Church, with the Reasons of the Efficacy of what he so did, and suffered unto that end. And we must consider both the words themselves, so far especially as they consist in a Quotation out of the Old Testament, with the Validity of his Inferences from the Testimony which he chuseth to insist on unto this purpose. [non-Latin text not transcribed]. Some few differences may be observed in the Antient and best Translations. [non-Latin text not transcribed]. Vulg. Lat. ideo quapropter. Syr. [non-Latin text not transcribed]: for this, for this cause. [non-Latin text not transcribed]: Hostiam & oblationem, Sacrificium, victimam. The Syriack renders the words in the Plural Number, Sacrifices and Offerings. [non-Latin text not transcribed], Aptâsti, adaptâsti mihi; praeparâsti, perfecisti. A Body hast thou prepàred, i. e. fitted for me, wherein I may do thy Will. Syr. [non-Latin text not transcribed] But thou hast Cloathed me with a Body; very significantly, as unto the thing intended, which is the Incarnation of the Son of God. The Aethiop. renders this Verse somewhat strangely: And when he entred into the World, he saith, Sacrifices and Offerings I would not; thy Body he hath purified unto me. Making them, as I suppose, the words of the Father. [non-Latin text not transcribed]: Vulg. non tibi placuerant; reading the preceding words in the Nominative Case, altering the Person and Number of the Verb. Syr. [non-Latin text not transcribed]; Thou didst not require; non approbâsti: that is, they were not well pleasing, nor accepted with God, as unto the end of the Expiation of Sin. [non-Latin text not transcribed]. Ecce adsum, venio. [non-Latin text not transcribed]: The Syriack omitteth the last word, which yet is Emphatical in the discourse. [non-Latin text not transcribed]: Vul. tunc dixi, then I said; that is, [non-Latin text not transcribed]; for he said; for the Apostle doth not speak these words, but repeats the words of the Psalmist. The reading of the words out of the Hebrew by the Apostle, shall be considered in our passage.

VERSE 5, 6, 7, 8, 9, 10. 5. Wherefore when he cometh into the World, he saith, Sacrifice and Offering thou wouldst not; but a Body hast thou prepared [fitted for] me. 6. In Burnt Offerings and Sacrifices for Sin thou hast had no pleasure. 7. Then said I, Lo, I come, (in the Volume of the Book it is written of me) to do thy Will O God; that I should do thy Will. 8. Above when he said, Sacrifice and Offering, and Burnt Offerings, and Offerings for Sin, thou wouldst not, neither hadst pleasure therein, which are Offered by the Law: 9. Then said he, Lo, I come to do thy Will (O God.) He taketh away the First, that he may establish the Second. 10. By the which Will we are Sanctified, through the Offering of the Body of Jesus Christ once for all. A Blessed and Divine Context this is, Summarily representing unto us the Love, Grace and Wisdom of the Father; the Love, Obedience and Suffering of the Son; the Federal Agreement between the Father and the Son, as unto the work of the Redemption and Salvation of the Church, with the Blessed Harmony between the Old and New Testament, in the Declaration of these things. The Divine Authority and Wisdom that Evidence themselves herein, are ineffable, and do cast contempt on all those by whom this Epistle hath been called in question; as sundry other passages in it do in a peculiar manner. And it is our Duty to enquire with diligence into the Mind of the Holy Spirit herein. As unto the general Nature of the arguing of the Apostle, it consists in Two Parts. (1.) The Introduction of a pregnant Testimony out of the Old Testament unto his purpose, v. 5, 6, 7, 8, and part of the 9th. (2.) Inferences from that Testimony, Asserting and Confirming all that he had pleaded for. In the Testimony he produceth, we may consider, (1.) The manner of its Introduction, respecting the reason of what is asserted; Wherefore. (2.) Who it was by whom the words insisted on were spoken; He saith. (3.) When he spake them; When he came into the World. (4.) The things spoken by him in general; which consist in a double Antithesis. (1.) Between the Legal Sacrifices, and the Obedience of Christ in his Body, ver. 5. (2.) Between Gods acceptance of the one and the other, with their Efficacy unto the end treated of, which must be particularly spoken unto. 1. The Introduction of this Testimony is by the word, wherefore, for which [non-Latin text not transcribed] cause, for which end. It doth not give an account why the words following were spoken, but why the things themselves were so ordered and disposed: And we are directed in this word, unto the due consideration of what is designed to be proved: And this is, that there was such an Insufficiency in all Legal Sacrifices, as unto the Expiation of Sin, that God would remove them, and take them out of the way to Introduce that which was better, to do that which the Law could not do. Wherefore, saith the Apostle, because it was so with the Law, things are thus disposed of in the Wisdom and Counsel of God, as is declared in this Testimony. 2. Who spake the words contained in the Testimony: He saith. The words [non-Latin text not transcribed]. may have a Threefold respect. (1.) As they were given out by Inspiration, and are Recorded in the Scripture. So they were the words of the Holy Ghost, as the Apostle expresly affirms of the like words, ver. 15, 16. of this Chapter. (2.) As they were used by the Penman of the Psalm, who speaks by Inspiration. So they were the words of David, by whom the Psalm was Composed. But although David spoke or wrote these words, yet is not he himself the person spoken of, nor can any passage in the whole Context be applyed unto him, as we shall see in particular afterwards. Or if they may be said to be spoken of him, it was only as he bare the person of another, or was a Type of Christ. For although God himself doth frequently prefer Moral Obedience before the Sacrifices of the Law, when they were Hypocritically performed, and trusted unto as a Righteousness, unto the neglect of Diligence in Moral Duties; yet David did not, would not, ought not in his own Name and Person reject the Worship of God, and present himself with his Obedience in the room thereof, especially as unto the end of Sacrifices in the Expiation of Sin. Wherefore, (3.) The words are the words of our Lord Jesus Christ; when he cometh into the World, he saith. And it is a vain Enquiry, when in particular he spake these words; unto whom or where any mention is made of them in the story of him. It is no way needful that they should be Literally or Verbally pronounced by him. But the Holy Ghost useth these words in his Name as his, because they declare, express and represent his mind, design and resolution in his coming into the World, which is the sole end and use of Words. On the consideration of the Insufficiency of Legal Sacrifices (the only appearing means unto that purpose) for the Expiation of Sin, and the making of Reconciliation with God, that all Mankind might not Eternally perish under the Guilt of Sin, the Lord Christ represents his readiness and willingness to undertake that work, with the Frame of his Heart and Mind therein. The Ascription of these words unto the Lord Christ on the reason mentioned, gives us a prospect into, (1.) The Love of his undertaking for us, when all other ways of our Recovery failed, and were disallowed as Insufficient: (2.) Into the Foundation of his undertaking for us, which was the Declaration of the Will of God concerning the Insufficiency of these Sacrifices: (3.) Into his readiness to undertake the work of Redemption, notwithstanding the difficulties that lay in the way of it, and what he was to undergo in the stead of the Legal Sacrifices. We have the Solemn word of Christ in the Declaration he made of his readiness Observ. and willingness to undertake the work of the Expiation of Sin, proposed unto our Faith, and Engaged as a sure Anchor of our Souls. 3. The Season of his speaking these words in the manner declared, was, on [non-Latin text not transcribed]. his coming into the World; wherefore coming (or when he cometh) into the World, he saith, [non-Latin text not transcribed], veniens or venturus; when he was to enter into the World, when the design of his future coming into the World was declared. So [non-Latin text not transcribed], is, he that is to come, Mat. 11. 3. and [non-Latin text not transcribed], Joh. 4. 45. That therefore may be the sense of the words; upon the First prediction of the future coming of the Son of God into the World, the Design, Mind and Will, wherewith he came, was declared. Refer the words unto some actual coming of the person spoken of into the World, and various interpretations are given of them. When he came in Sacrifices Typically, say some: But this seems not to be a word accompanying the First Institution of Sacrifices; namely, Sacrifices thou wouldst not have. His coming into the World was his appearance, and publick shewing of himself unto the World, in the beginning of his Ministery, as David came out of the Wilderness and Caves to shew himself unto the people, as King of Israel, saith Grotius. But the respect unto David herein is frivolous; nor are those words used with respect unto the Kingly Office of Christ, but meerly as unto the Offering himself in Sacrifice to God. The Socinians contend earnestly, that this his coming into the World, is his entrance into Heaven after his Resurrection. And they embrace this uncouth Interpretation of the words, to give countenance unto their pernicious Errour, that Christ offered not himself in Sacrifice to God, in his Death, or whilest he was in this World. For his Sacrifice they suppose to be Metaphorically only so called, consisting in the representation of himself unto God in Heaven, after his Obedience and Suffering. Wherefore they say that by the World which he came into, the World to come mentioned, Chap. 2. 5. is intended. But there is nothing sound, nothing probable or specious in this wresting of the words and sense of the Scripture. For, (1.) the words in the places compared are not the same. This is [non-Latin text not transcribed] only; those are [non-Latin text not transcribed], and are not absolutely to be taken in the same sense, though the same things may be intended in various respects. (2.) [non-Latin text not transcribed] is the Habitable part of the Earth, and can on no pretence be applyed unto Heaven. (3.) I have fully proved on that place, that the Apostle in that expression intendeth only the Days and Times of the Messia, or of the Gospel, commonly called among the Jews, [non-Latin text not transcribed] the World to come, that new Heaven and Earth, wherein Righteousness should dwell. But they add that [non-Latin text not transcribed] it self is used for Heaven, Rom. 4. 13. [non-Latin text not transcribed], that he should be the Heir of the World; that is, of Heaven, the World above. But this Imagination is vain also. For Abrahams being Heir of the World, is no more but his being the Father of many Nations: Nor was there ever any other promise which the Apostle should refer unto, of his being Heir of the World, but only that of his being the Father of many Nations, not of the Jews only, but of the Gentiles also; as the Apostle explains it, Rom. 15. 8, 9, 10, 11, 12. Respect also may be had unto the promised Seed proceeding from him, who was to be the Heir of all things. That which they intend by his coming into the World, is what himself constantly calleth his leaving of the World, and going out of it. See Joh. 17. 11, 12. 18. Chap. 13. 1. I leave the World, I am no more in the World; they are in the World. This therefore cannot be his coming into the World. And this Imagination is contrary as unto the express words, so to the open design of the Apostle; For as he declares his coming into the World, to be the season wherein a Body was fitted for him, so that which he had to do herein, was what he had to do in this World, before his departure out of it, v. 12. Wherefore this Figment is contrary unto common sense, the meaning of the words, the design of the place, and other express Testimonies of Scripture, and is of no Use, but to be an instance how Men of corrupt Minds can Wrest the Scripture for their ends unto their own destruction. The General Sense of the best Expositors, antient and modern, is, that by the coming of Christ into the World, his Incarnation is intended: See Joh. 9. 10. Chap. 3. 16, 17. 19. Chap. 6. 14. Chap. 9. 5, 39. Chap. 11. 27. Chap. 12. 46. Chap. 16. 28. The same with his coming in the Flesh, his being made Flesh, his being manifest in the Flesh; for therein and thereby he came into the World. Neither is there any weight in the Objection of the Socinians, unto this Exposition of the words; namely, that the Lord Christ at his First coming in the Flesh, and in his Infancy, could not do the will of God, nor could these words be used of him. For, (1.) His coming into the World in the Act of the Assumption of our Nature, was in Obedience unto, and for the fulfilling of the Word of God. For God sent him into the World, Joh. 3. 17. And he came not to do his own will, but the will of him that sent him. (2.) His doing the will of God, is not confined unto any one single Act or Duty, but extends it self unto all the Degrees, and whole progress of what he did and suffered in compliance with the Will of God, the Foundation of the whole being laid in his Incarnation. But as these words were not verbally and litterally spoken by him, being only a real Declaration of his Design and Intention; so this expression of his coming into the World, is not to be confined unto any one single Act or Duty, so as to exclude all others from being concerned therein. It hath respect unto all the Solemn Acts of the Susception and Discharge of his Mediatory Office for the Salvation of the Church. But if any shall rather Judge that in this expression some single season and act of Christ is intended, it can be no other but his Incarnation, and his coming into the World thereby. For this was the Foundation of all that he did afterwards, and that whereby he was fitted for his whole work of Mediation, as is immediately declared. And we may observe, (1.) The Lord Christ had an Infinite prospect of all that he was to do and suffer Observ. in the World, in the discharge of his Office and Undertaking. He declared from the beginning his willingness unto the whole of it. And an Eternal evidence it is of his Love, as also of the Justice of God, in laying all our Sins on him, seeing it was done by his own Will and Consent. 4. The Fourth thing in the words is, what he said. The substance of it is laid down, ver. 5. Unto which the farther Explication is added, ver. 6, 7. And the Application of it unto the Intention of the Apostle, in those that follow. The Words are recorded, Psal. 40. v. 6, 7, 8. being Indited by the Holy Ghost in the Name of Christ, as declarative of his Will. Of the First thing proposed, there are Two Parts. (1.) What concerned the Sacrifices of the Law. (2.) What concerneth himself. As unto what concerneth the Sacrifices, there is, (1.) the expression of the Subject spoken of; that is, [non-Latin text not transcribed], which the Apostle renders by [non-Latin text not transcribed], Sacrifice and Offering. In the next Verse, the one of them, namely [non-Latin text not transcribed], is distributed into [non-Latin text not transcribed]. [non-Latin text not transcribed], which the Apostle renders by [non-Latin text not transcribed], Burnt Offerings, or whole Burnt Offerings and Sacrifices for Sin. It is evident that the Holy Ghost in this variety of Expressions, comprizeth all the Sacrifices of the Law, that had respect unto the Expiation of Sin. And as unto all of them, their Order, especial Nature and Use, I have Treated at large in my Exercitations before the First Volume of this Exposition. Exercit. 24. whither the Reader is referred. Of these Sacrifices it is affirmed, that God would them not, ver. 5. and that [non-Latin text not transcribed]. he had no pleasure in them, ver. 6. The First in the Original is [non-Latin text not transcribed]; which the Apostle renders by, [non-Latin text not transcribed], thou wouldst not. We render it in the Psalm, thou didst not desire. [non-Latin text not transcribed] is, to will, but always with desire, complacency and delight, Psal. 51. 6. Behold [non-Latin text not transcribed], thou desirest, thou wilt, or art delighted with Truth in the hidden part, ver. 16. [non-Latin text not transcribed], thou wouldst not, thou desirest not Sacrifice, Gen. 34. 11. He had delight in Jacobs Daughter, Psal. 147. 10. So [non-Latin text not transcribed] the Noun is, delight, Psal. 1. 2. The LXX. render it generally by [non-Latin text not transcribed], and [non-Latin text not transcribed], to will, as also the Noun by [non-Latin text not transcribed]. And they are of the same signification, to will freely, voluntarily and with delight. But this Sense the Apostle doth transfer unto the other word, which he renders by [non-Latin text not transcribed], ver. 6. In the Psalm it is [non-Latin text not transcribed] thou hast not required. [non-Latin text not transcribed], is to [non-Latin text not transcribed]. rest in, to approve, to delight in, to be pleased with: So is it always used in the New Testament, whether spoken of God or Men. See Matt. 3. 17. Chap. 12. 18. Chap. 17. 5. Luk. 3. 22. Chap. 12. 32. Rom. 15. 26, 27. 1 Cor. 1. 21. Chap. 10. 5. 2 Cor. 5. 8. Col. 1. 19. &c. Wherefore if we shall grant that the words used by the Apostle be not exact Versions of those used in the Psalmist, as they are applyed the one unto the other, yet it is evident that in both of them the full and exact meaning of both these used by the Psalmist is declared, which is sufficient unto his purpose. All the difficulty in the words may be reduced unto these two Enquiries. (1.) In what sense it is affirmed that God would not have these Sacrifices, that he had no pleasure in them, that he rested not in them. (2.) How was this made known, so as that it might be declared, as it is in this place. As unto the First of these, we may observe, 1. That this is not spoken of the Will of God, as unto the Institution and Appointment of these Sacrifices; for the Apostle affirms, that they were Offered according unto the Law, ver. 8. Namely, which God gave unto the people. God saies indeed by the Prophet unto the people, that he spake not unto their Fathers, nor commanded them in the day that he brought them out of the Land of Egypt, concerning Burnt Offerings and Sacrifices, Jer. 7. 22. But he spake not absolutely, as unto the things themselves, but unto their manner of the observance of them. 2. It is not with respect unto the Obedience of the people in their attendance unto them, during the Oeconomy of the Law. For God both required it strictly of them, and approved of it in them, when duly performed: The whole Law and Prophets bare Testimony hereunto. And it was the great Injunction which he left with the people, when he ceased to grant any more immediate Revelations of his Will unto the Church, Mal. 4. 4. And the Lord Christ himself under the Judaical Church, did observe them. 3. God doth frequently reject or disallow them in the people, as they were attended unto and performed by them. But this he did only in the case of their gross Hypocrisie, and the two great evils wherewith it was accompanyed. The First was, that they did not only prefer the outward Observation of them before Internal Moral Obedience, but trusted unto them, unto the total neglect of that Obedience. See Isa. 1. 12, 13, 14, 15, 16, 17. And the other was, that they put their trust in them for Righteousness and Acceptance with God; about which he deals, Jer. 7. Yet neither was this the Case under consideration in the Psalm. For there is no respect had unto any miscarriages of the people about these Sacrifices, but unto the Sacrifices themselves. Wherefore some say that the words are Prophetical; and declare what the Will of God would be after the coming of Christ in the Flesh, and the Offering of his Sacrifice once for all. Then God would no more require them nor accept them. But yet neither is this suited unto the Mind of the Holy Ghost. For, (1.) The Apostle doth not prove by this Testimony that they were to cease, but that they could not take away Sin whilst they were in force. (2.) The reason given by the Lord Christ of his undertaking, is their insufficiency during their continuance according to the Law. (3.) This Revelation of the Will of God, made unto the Church, was actually true when it was made and given, or it was suited to lead them into a great mistake. The Mind of the Holy Ghost is plain enough, both in the Testimony it self, and in the Improvement of it by the Apostle. For the Legal Sacrifices are spoken of only with respect unto that end which the Lord Christ undertook to accomplish by his Mediation. And this was the perfect real Expiation of Sin, with the Justification, Sanctification and Eternal Salvation of the Church; with that perfect State of Spiritual Worship which was ordained for it in this World. All these things these Sacrifices were appointed to prefigure and represent. But the Nature and Design of this Prefiguration being Dark and Obscure, and the things signified being utterly hid from them, as unto their especial Nature and the manner of their Efficacy, many in all Ages of the Church expected them from these Sacrifices, and they had a great appearance of being Divinely Ordained unto that end and purpose. Wherefore this is that, and that alone, with respect whereunto they are here rejected. God never appointed them unto this end, he never took pleasure in them with reference thereunto; they were insufficient in the Wisdom, Holiness and Righteousness of God unto any such purpose. Wherefore the Sense of God concerning them as unto this end, is, that they were not appointed, not approved, not accepted for it. 2. It may be enquired, how this Mind and Will of God, concerning the refusal of these Sacrifices unto this end, might be known, so as that it should be here spoken of, as of a Truth unquestionable in the Church. For the Words, thou wouldst not, thou tookst no Pleasure, do not express a meer internal act of the Divine Will, but a Declaration also of what is, and what is not well-pleasing unto God. How then was this Declaration made, how came it to be known? I answer, 1. The Words are the words of our Lord Jesus Christ the Son of God, considered as to be Incarnate, for the Redemption of the Church. As such, he was always in the Bosome of the Father, participant of his Counsels; especially of those which concerned the Church, the Children of Men, Prov. 8. 22, 23, 24. &c. He was therefore always acquainted with all the thoughts and counsels of God, concerning the ways and means of the Expiation of Sin, and so declared what he knew. 2. As unto the Penman of the Psalm, the words were dictated unto him by immediate Revelation, which if nothing had been spoken of it, or intimated before, had been sufficient for the Declaration of the Will of God therein; for all Revelations of that Nature, have a beginning when they were first made. But, 3. In, by and together with the Institution of all these Legal Sacrifices, God had from the beginning intimated unto the Church, that they were not the absolute, ultimate way for the Expiation of Sin, that he designed or would approve of. And this he did partly in the Nature of the Sacrifices themselves, which were no way competent or suited in themselves unto this end, it being impossible that the Blood of Bulls and Goats should take away Sin; partly in giving various intimations first, and then express Declaration of his Will, that they were only prescribed for a season, and that a time would come when their Observance should utterly cease, which the Apostle proves, Chap. 7. and 8. and partly by evidencing that they were all but Types and Figures of good things to come, as we have at large declared. By these, and sundry other ways of the like kind, God had in the Institution and Command of these Sacrifices themselves sufficiently manifested, that he did neither design them, nor require them, nor approve of them, as unto this end of the Expiation of Sin. Wherefore there is in the words no new Revelation absolutely, but only a meer express Declaration of that Will and Counsel of God, which he had by various ways given intimation of before. And we may observe, 1. No Sacrifices of the Law, not all of them together, were a means for the Expiation of Sin, suited unto the Glory of God, or necessities of the Souls of Men. From the First appointment of Sacrifices immediately after the entrance of Sin, and the giving of the promise, the observation of them in one kind or another, spread it self over the whole Earth. The Gentiles retained them by Tradition, helped on by some Conviction on a Guilty Conscience, that by some way or other Attonement must be made for Sin. On the Jews they were imposed by Law. There are no Footsteps of Light or Testimony, that those of the former sort, namely the Gentiles, did ever retain any sense of the true Reason and end of their Original Institution, and the practice of Mankind thereon, which was only the Confirmation of the First promise by a prefiguration of the means and way of its accomplishment. The Church of Israel being Carnal also, had very much lost the Understanding and Knowledge hereof. Hence both sorts looked for the real Expiation of Sin, the pardon of it, and the taking away of its punishment by the Offering of those Sacrifices. As for the Gentiles, God suffered them to walk in their own ways, and winked at the time of their Ignorance. But as unto the Jews, he had before variously intimated his Mind concerning them, and at length by the Mouth of David in the person of Christ, absolutely declares their Insufficiency, with his disapprobation of them as unto the end which they in their Minds applied them unto. 2. Our utmost diligence, with the most Sedulous improvement of the Light and Wisdom of Faith is necessary in our search into, and enquiry after the Mind and Will of God, in the Kevelation he makes of them. The Apostle in this Epistle proves by all sorts of Arguments taken from the Scriptures of the Old Testament, from many other things that God had done and spoken, and from the Nature of these Institutions themselves, as here also by the express words of the Holy Ghost, that these Sacrifices of the Law, which were of Gods own appointment, were never designed nor approved by him as the way and means of the Eternal Expiation of Sin. And he doth not deal herein with these Hebrews on his Apostolical Authority, and by new Evangelical Revelation, as he did with the Church of the Gentiles; but pleads the undeniable Truth of what he asserts from these direct Records and Testimonies which themselves owned and embraced. Howbeit although the Books of Moses, the Psalms, and the Prophets were read unto them, and among them continually, as they are unto this day, they neither understood, nor do yet understand the things that are so plainly revealed in them. And as the great Reason hereof is the Veil of blindness and darkness that is on their Minds, 2 Cor. 3. 13, 14. So in all their search into the Scripture, they are indeed Supinely slothful and negligent. For they cleave alone unto the outward Husk or Shell of the Letter, utterly despising the Mysteries of Truth contained therein. And so it is at present with the most of Men, whose search into the Mind of God, especially as unto what concerns his Worship, keeps them in the Ignorance and Contempt of it all their days. 3. The constant use of Sacrifices to signifie these things, which they could not effect or really exhibit unto the Worshippers, was a great part of the Bondage that the Church was kept in under the Old Testament. And hereon, as those who were Carnal, bowed down their Backs unto the Burthen, and their Necks unto the Yoke; so those who had received the Spirit of Adoption, did continually Pant and Groan after the coming of him, in and by whom all was to be fulfilled. So was the Law their Schoolmaster unto Christ. 4. God may in his Wisdom appoint and accept of Ordinances and Duties unto one end, which he will refuse and reject, when they are applyed unto another. So he doth plainly in these Words, those Sacrifices which in other places he most strictly enjoyns. How express, how multiplyed are his Commands for good works, and our abounding in them? Yet when they are made the matter of our Righteousness before him, they are as unto that end, namely, of our Justification, rejected and disapproved. The First Part of ver. 5. declares the Will of God concerning the Sacrifices of the Law. The latter contains the supply that God in his Wisdom and Grace, made of the defect, and insufficiency of these Sacrifices. And this is not any thing that should help, assist or make them effectual, but somewhat brought in, in opposition unto them, and for their Removal. This he expresseth in the last clause of this Verse. But a Body hast thou prepared me. The Adversative, [non-Latin text not transcribed], but, declares that the way designed of God [non-Latin text not transcribed] for this end was of another Nature, than those Sacrifices were. But yet this way must be such, as should not render those Sacrifices utterly useless from their First Institution, which would reflect on the Wisdom of God by whom they were appointed. For if God did never approve of them, never delight in them; unto what end were they Ordained? Wherefore although the real way of the Expiation of Sin, be in it self of another Nature than those Sacrifices were; yet was it such as those Sacrifices were meet to prefigure and represent unto the Faith of the Church. The Church was taught by them that without a Sacrifice there could be no Attonement made for Sin; wherefore the way of our Deliverance must be by a Sacrifice. It is so, saith the Lord Christ, and therefore the First thing God did in the preparation of this new way, was the Preparation of a Body for me, which was to be Offered in Sacrifice. And in the Antithesis intimated in this Adversative Conjunction, respect is had unto the Will of God. As Sacrifices were that which he would not unto this end, so this preparation of the Body of Christ was that, which he would, which he delighted in, and was well pleased withal. So the whole of the work of Christ and the effects of it, is expresly referred unto this Will of God, ver. 9, 10. And we must, First, speak unto the Apostles rendring these words out of the Psalmist. They are in the Original, [non-Latin text not transcribed], my Ears hast thou digged, bored, prepared. All sorts of Critical Writers and Expositors have so laboured in the resolution of this difficulty, that there is little to be added unto the Industry of some, and it were endless to confute the Mistakes of others. I shall therefore only speak briefly unto it, so as to manifest the oneness of the sense in both places. And some things must be premised thereunto. 1. That the Reading of the words in the Psalm is incorrupt, and they are the precise words of the Holy Ghost. Though of late years sundry persons have used an unwarrantable boldness in feigning various Lections in the Hebrew Text, yet none of any judgment have attempted to conjecture at any word that might be thought to be used in the room of any one of them. And as for those which some have thought the LXX. might possibly mistake, that signifie a Body, as [non-Latin text not transcribed], which sometimes signifies a Body in the Chaldee Dialect, or, [non-Latin text not transcribed], there is in neither of them any the least Analogy unto [non-Latin text not transcribed]; that they are ridiculously suggested. 2. It doth not seem probable unto me, that the LXX. did ever Translate these Words, as they are now Extant in all the Copies of that Translation, [non-Latin text not transcribed]. For, (1.) It is not a Translation of the Original words, but an Interpretation, and Exposition of the sense and meaning of them, which was no part of their design. (2.) If they made this Exposition, they did so either by chance, as it were, or from a right understanding of the Mystery contained in them. That they should be cast upon it by a meer conjecture, is altogether improbable. And that they understood the mystery couched in that Metaphorical expression (without which no account can be given of the Version of the words) will not be granted by them who know any thing of those Translators or their Translation. (3.) There was of old a different Reading in that Translation. For instead of [non-Latin text not transcribed], a Body, some Copies have it [non-Latin text not transcribed], the Ears, which the Vulgar Latin follows; an evidence that a change had been made in that Translation, to comply with the words used by the Apostle. 3. The words therefore in this place were the words whereby the Apostle expressed the sense and meaning of the Holy Ghost in those used in the Psalmist, or that which was intended in them. He did not take them from the Translation of the LXX; but used them himself, to express the sense of the Hebrew Text. For although we should not adhere precisely unto the Opinion, that all the Quotations out of the Old Testament in the New, which agree in words with the present Translation of the LXX. were by the Scribes of that Translation, transferred out of the New Testament into it, which yet is far more probable than the contrary Opinion, that the words of the Translation are made use of in the New Testament, even when they differ from the Original; yet sundry things herein are certain and acknowledged. As, (1.) That the Penmen of the New Testament do not oblige themselves unto that Translation, but in many places do precisely render the words of the Original Text, where that Translation differs from it. (2.) That they do oftentimes express the sense of the Testimony which they Quote, in words of their own, neither agreeing with that Translation, nor exactly answering the Original Hebrew. (3.) That sundry passages have been unquestionably taken out of the New Testament, and inserted into that Translation, which I have elsewhere proved by undeniable instances. And I no way doubt but it hath so fallen out in this place, where no account can be given of the Translation of the LXX. as the words now are in it. Wherefore, 4. This is certain that the sense intended by the Psalmist, and that expressed by the Apostle, are the same or unto the same purpose. And their Agreement is both plain and evident. That which is spoken, is, an act of God the Father towards the Son. The end of it, is, that the Son might be fit and meet to do the Will of God in the way of Obedience. So it is expressed in the Text, mine Ears hast thou bored, or a Body hast thou prepared me; Then said I, Lo, I come to do thy Will, O God. This is the sole end why God so acted towards him: What this was, is so expressed in the Psalmist, my Ears hast thou bored, with a double Figure: (1.) A Metaphor from the Ear, wherewith we hear the commands we are to obey; Obedience being our compliance with the outward commands of God, and the Ear being the only means of our receiving those commands, there is nothing more frequent in the Scripture, than to express Obedience by hearing and hearkening, as is known. Wherefore the ascription of Ears unto the Lord Christ by an act of God, is the preparation of such a State and Nature for him, as wherein he should be meet to yield Obedience unto him. (2.) By a Synecdoche; wherein the part is put for the whole. In his Divine Nature alone it was impossible that the Lord Christ should come to do the Will of God, in the way whereby he was to do it. Wherefore God prepared another Nature for him, which is expressed Synecdochically by the Ears for the whole Body; and that significantly, because as it is impossible that any one should have Ears of any use, but by Vertue of his having a Body; so the Ears are that part of the Body, by which alone Instruction unto Obedience, the thing aimed at, is received. This is that which is directly expressed of him, Isa. 59. 4, 5. He wakeneth, Morning by Morning, he wakeneth my Ear to hear as the Learned. The Lord God hath opened my Ear, and I was not rebellious; or, I was obedient. And so it is all one in what sense you take the word [non-Latin text not transcribed], whether in the more common and usual, to dig or bore, or in that whereunto it is sometimes applyed, to fit and perfect. For I do not judge there is any allusion in the expression, unto the Law of boring the Ear of the Servant that refused to make use of his Liberty at the year of release. Nor is the word, used in that case, [non-Latin text not transcribed] but [non-Latin text not transcribed], Exod. 21. 6. But it respects the framing of the Organ of hearing which is as it were bored; and the internal sense in readiness unto Obedience, is expressed by the framing of the outward Instrument of Hearing, that we may learn to obey thereby. Wherefore this is, and no other can be the sense of the words in the Psalmist; namely, that God the Father did order things towards Jesus Christ, that he should have a Nature wherein he might be free, and able to yield Obedience unto the Will of God, with an intimation of the quality of it, in having Ears to hear, which belong only unto a Body. This Sense the Apostle expresseth in more plain terms now after the accomplishment of what before was only declared in Prophesie, and thereby the Veil which was upon Divine Revelations under the Old Testament, is taken away. There is therefore nothing remaining but that we give an Exposition of these words of the Apostle, as they contain the sense of the Holy Ghost in the Psalm; And two things we must enquire into, (1.) What is meant by this body; (2.) How God prepared it. 1. A Body is here a Synecdochical expression of the Humane nature of Christ. [non-Latin text not transcribed]. So is the flesh taken, where he is said to be made flesh, and the Flesh and Blood whereof he was partaker. For the general end of his having this Body, was, that he might therein and thereby yield Obedience, or do the Will of God. And the especial end of it, was, that he might have what to offer in Sacrifice unto God. But neither of these can be confined unto his Body alone. For it is the Soul, the other essential part of Humane Nature, that is the principle of Obedience. Nor was the Body of Christ alone, Offered in Sacrifice unto God. He made his Soul an Offering for Sin, Isa. 53. 10. which was Typified by the Life that was in the Blood of the Sacrifice. Wherefore it is said, that he offered himself unto God, Chap. 9. 14. Ephes. 5. 2. That is, his whole entire Humane Nature, Soul and Body, in their Substance, in all their Faculties and Powers; But the Apostle both here and ver. 10. mentions only the Body it self, for the reasons ensuing. (1.) To manifest that this Offering of Christ was to be by Death, as was that of the Sacrifices of Old; and this the Body alone was subject unto. (2.) Because as the Covenant was to be confirmed by this Offering, it was to be by Blood which is contained in the Body alone, and the separation of it from the Body carries the Life along with it. (3.) To testifie that his Sacrifice was visible and substantial, not an outward appearance of things, as some have fancied; but such as truly answered the real Bloody Sacrifices of the Law. (4.) To shew the Alliance and Cognation between him that Sanctifieth by his Offering, and them that are Sanctified thereby: Or that because the Children were partakers of Flesh and Blood, he also took part of the same, that he might tast of Death for them. For these and the like reasons doth the Apostle mention the Humane Nature of Christ under the name of a Body only, as also to comply with the Figurative Expression of it in the Psalm. And they do what lies in them to overthrow the principal Foundation of the Faith of the Church, who would wrest these words unto a new Aetherial Body given him after his Ascension, as do the Socinians. 2. Concerning this Body, it is affirmed that God prepared it for him. Thou [non-Latin text not transcribed] hast prepared for me; that is, God hath done it, even God the Father; For unto him are those words spoken; I come to do thy will O God, a Body hast thou prepared me. The coming of Christ the Son of God into the World, his coming in the Flesh by the assuming of our Nature, was the effect of the mutual Counsel of the Father and the Son. The Father proposeth to him what was his Will, what was his design, what he would have done. This proposal is here repeated, as unto what was Negative in it, which includes the Opposite Positive; Sacrifice and Burnt Offerings thou wouldst not have, but that which he would, was the Obedience of the Son unto his Will. This Proposal the Son closeth withal; Lo, saith he, I come. But all things being Originally in the Hand of the Father, the Provision of things necessary unto the fulfilling of the Will of God, is left unto him. Among those the principal was, that the Son should have a Body prepared for him, that so he might have somewhat of his own to offer. Wherefore the preparation of it is in a peculiar manner assigned unto the Father; a Body hast thou prepared me. And we may observe; that 1. The Supream contrivance of the Salvation of the Church, is in a peculiar manner ascribed unto the person of the Father. His Will, his Grace, his Wisdom, his good Pleasure, the purpose that he purposed in himself, his Love, his sending of his Son, are every where proposed as the eternal springs of all Acts of Power, Grace and Goodness, tending unto the Salvation of the Church. And therefore doth the Lord Christ on all occasions declare that he came to do his Will, to seek his Glory, to make known his Name, that the praise of his Grace might be exalted. And we through Christ do believe in God even the Father, when we assign unto him the Glory of all the Holy Properties of his Nature, as acting Originally in the contrivance, and for the effecting of our Salvation. 2. The Furniture of the Lord Christ (though he were the Son, and in his Divine person the Lord of all,) unto the discharge of his work of Mediation, was the peculiar Act of the Father. He prepared him a Body; he anointed him with the Spirit; it pleased him that all fulness should dwell in him. From him he received all Grace, Power, Consolation: Although the Humane Nature was the Nature of the Son of God, not of the Father, (a Body prepared for him, not for the Father;) yet was it the Father, who prepared that Nature, who filled it with Grace, who strengthened, acted and supported it in its whole course of Obedience. 3. Whatever God designes, appoints and calls any unto, he will provide for them all that is needful unto the Duties of Obedience, whereunto they are so appointed and called. As he prepared a Body for Christ; so he will provide Gifts, Abilities and Faculties suitable unto their work, for those whom he calleth unto it. Others must provide as well as they can for themselves. But we must yet enquire more particularly into the nature of this preparation of the Body of Christ, here ascribed unto the Father. And it may be considered two ways. 1. In the Designation and Contrivance of it. So preparation is sometimes used for Predestination, or the Resolution for the effecting any thing that is future in its proper season. Isa. 30. 33. Matt. 20. 23. Rom. 9. 23. 1 Cor. 2. 9. In this sense of the word, God had prepared a Body for Christ, he had in the Eternal Counsel of his Will determined that he should have it in the appointed time. So he was Forc-ordained before the Foundation of the World, but was manifest in these last times for us; 1 Pet. 1. 20. 2. In the actual effecting, ordering and creating of it; that it might be fitted and suited unto the work that it was ordained unto. In the former sense the Body it self is alone the Object of this preparation. A Body hast thou prepared me, that is, designed for me. This latter sense comprizeth the use of the Body also; it is fitted for its work. This latter sense it is, that is proper unto this place. Only it is spoken of by the Psalmist in a Prophetical Style, wherein things certainly future, are expressed as already performed. For the word signifies such a preparation, as whereby it is made actually fit and meet for the end it is designed unto. And therefore it is variously rendred, to fit, to adapt, to perfect, to adorn, to make meet, with respect unto some especial end. Thou hast adapted a Body unto my work, fitted and suited an Humane Nature unto that I have to perform in it and by it. A Body it must be; yet not every body, nay not any Body brought forth by Carnal Generation according to the course of Nature, could effect, or was fit for the work designed unto it. But God prepared, provided such a Body for Christ, as was fitted and adapted unto all that he had to do in it. And this especial manner of its preparation, was an act of Infinite Wisdom and Grace. Some Instances thereof may be mentioned. As, 1. He prepared him such a Body, such an Humane Nature, as might be of the same Nature with ours, for whom he was to accomplish his work therein. For it was necessary that it should be Cognate and Allied unto ours, that he might be meet to act on our behalf, and to suffer in our stead. He did not form him a Body out of the Dust of the Earth, as he did that of Adam whereby he could not have been of the same Race of Mankind with us; nor meerly out of nothing as he created the Angels, whom he was not to save. See, Chap. 2. ver. 14, 15, 16. and the Exposition thereon. He took our Flesh and Blood proceeding from the Loyns of Abraham. 2. He so prepared it, as that it should be no way subject unto that depravation and pollution, that came on our whole Nature by Sin. This could not have been done, had his Body been prepared by Carnal Generation, the way and means of conveying the taint of Original Sin, which befel our Nature, unto all individual persons. For this would have rendered him every way unmeet for his whole work of Mediation. See, Luke 1. 35. Heb. 7. 26. 3. He prepared him a Body consisting of Flesh and Blood, which might be Offered as a real substantial Sacrifice, and wherein he might Suffer for Sin, in his Offering to make Attonement for it. Nor could the Sacrifices of Old which were Real, Bloody and Substantial, prefigure that which should be only Metaphorical and in appearance. The whole evidence of the Wisdom of God in the Institution of the Sacrifices of the Law, depends on this, that Christ was to have a Body consisting of Flesh and Blood, wherein he might answer all that was prefigured by them. 4. It was such a Body as was Animated with a Living Rational Soul. Had it been only a Body, it Might have Suffered as did the Beasts under the Law, from which no Act of Obedience was required, only they were to suffer what was done unto them. But in the Sacrifice of the Body of Christ, that which was principally respected, and whereon the whole Efficacy of it did depend, was his Obedience unto God. For he was not to be Offered by others, but he was to Offer himself in Obedience unto the Will of God, Chap. 9. 14. Ephes. 5. 2. And the principles of all Obedience lye alone in the Powers and Faculties of the Rational Soul. 5. This Body and Soul were obnoxious unto all the Sorrows and Sufferings which our Nature is liable unto, and we had deserved as they were poenal, tending unto Death. Hence was he meet to Suffer in our stead, the same things which we should have done. Had they been exempted by special priviledge from what our Nature is liable unto, the whole work of our Redemption by his Blood had been frustrate. 6. This Body or Humane Nature thus prepared for Christ, was exposed unto all sorts of Temptations from outward Causes. But yet it was so Sanctified by the perfection of Grace, and fortified by the fulness of the Spirit dwelling therein, as that it was not possible it should be touched with the least Taint or Guilt of Sin. And this also was absolutely necessary unto the work whereunto it was designed, 1 Pet. 2. 22. Heb. 7. 26. 7. This Body was liable unto Death, which being the Sentence and Sanction of the Law, with respect unto the First and all following Sins (all and every one of them) was to be undergone actually by him, who was to be our Deliverer, Heb. 2. 14, 15. Had it not died, Death would have borne Rule over all unto Eternity. But in the death thereof, it was swallowed up in Victory, 1 Cor. 15. 55, 56, 57. 8. As it was subject unto Death and died actually, so it was meet to be raised again from Death. And herein consisted the great pledge and evidence that our dead Bodies may be and shall be raised again unto a Blessed Immortality. So it became the Foundation of all our Faith, as unto things Eternal, 1 Cor. 15. 17, 18, 19, 20, 21, 22, 23. 9. This Body and Soul being capable of a real separation, and being actually separated by Death, though not for any long continuance, yet no less truly and really than them who have been dead a Thousand years, a Demonstration was given therein of an active Subsistence of the Soul, in a State of Separation from the Body. As it was with the Soul of Christ when he was dead, so is it with our Souls in the same State. He was alive with God and unto God, when his Body was in the Grave; and so shall our Souls be. 10. This Body was visibly taken up into Heaven and there resides; which, considering the ends thereof, is the great encouragement of Faith, and the Life of our Hope. These are but some of the many instances that may be given of the Divine Wisdom in so preparing a Body for Christ, as that it might be fitted and adapted unto the work which he had to do therein. And we may Observe, that Not only the Love and Grace of God in sending his Son, are continually to be admired and Glorified, but the acting of this Infinite Wisdom, in fitting and preparing his humane Nature, so as to render it every way meet unto the work which it was designed for, ought to be the especial Object of our Holy Contemplation. But having treated hereof distinctly in a peculiar discourse unto that purpose, I shall not here again insist upon it. The last thing Observable in this Verse, is, that this preparation of the Body of Christ, is ascribed unto God even the Father, unto whom he speaks these words; a Body hast thou prepared me. As unto the Operation in the production of the Substance of it, and the forming its Structure, it was the peculiar and immediate work of the Holy Ghost, Luk. 1. 35. This work I have at large elsewhere declared. Wherefore it is an Article of Faith, that the Formation of the Humane Nature of Christ in the Womb of the Virgin, was the peculiar Act of the Holy Ghost. The Holy taking of this Nature unto himself, the Assumption of it to be his own Nature by a Subsistence in his Person, the Divine Nature assuming the Humane in the Person of the Son, was his own Act alone. Yet was the preparation of this Body, the work of the Father in a peculiar manner; it was so in the Infinitely Wise, Authoritative contrivance and ordering of it, his Counsel and Will therein being acted by the immediate Power of the Holy Ghost. The Father prepared it in the Authoritative Disposition of all things; the Holy Ghost actually wrought it; and he himself assumed it. There was no distinction of time in these distinct actings of the Holy Persons of the Trinity in this matter, but only a disposition of Order in their Operation. For in the same instant of time, this Body was prepared by the Father, wrought by the Holy Ghost, and assumed by himself to be his own. And the actings of the distinct Persons, being all the actings of the same Divine Nature, Understanding, Love, and Power, they differ not fundamentally and radically; but only terminatively with respect unto the work wrought and effected. And we may Observe, that The Ineffable, but yet distinct Operation of the Father, Son and Spirit, in, about and towards the Humane Nature assumed by the Son, are, as an uncontroulable evidence of their distinct Subsistence in the same Individual Divine Essence; so a Guidance unto Faith, as unto all their distinct actings towards us in the Application of the work of Redemption unto our Souls. For their actings towards the Members, is in all things conform unto their acting towards the Head. And our Faith is to be directed towards them, according as they act their Love and Grace distinctly towards us.

VERSE 6, 7. In Burnt Offerings and Sacrifices for Sin thou hast had no pleasure; Then said I, Lo, I come (in the Volume of the Book it is written of me) to do thy Will, O God. TWo things are asserted in the Foregoing Verse in general. (1.) The Rejection of Sacrifices for the end of the compleat 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 enquired 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 shews 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, [non-Latin text not transcribed]. 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, Oyl, 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 Attonement of Sin, which were of the First sort only, or [non-Latin text not transcribed]. 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 [non-Latin text not transcribed] in the Singular Number, which is usually rendred by [non-Latin text not transcribed], in the Plural, and Sacrifices of this kind were [non-Latin text not transcribed]. called [non-Latin text not transcribed], 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 savour which should arise unto God above, from the Sacrifice of Christ here below. And sometimes they are called [non-Latin text not transcribed] or firings, from the way and means of their Consumption on the Altar, which was by fire. And this respects both the [non-Latin text not transcribed] 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 [non-Latin text not transcribed], which the Greek renders by [non-Latin text not transcribed], for or concerning Sin. For [non-Latin text not transcribed] the Verb in Kal signifieth to Sin, and [non-Latin text not transcribed]. in Piel, to expiate Sin. Hence the Substantive [non-Latin text not transcribed] 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 [non-Latin text not transcribed], 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, Levit. 26. was a [non-Latin text not transcribed] or [non-Latin text not transcribed], 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, Levit. 4. This Sacrifice therefore was appointed both for the Sins of the whole Congregation, namely, all their Sins of what sort soever, Levit. 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, [non-Latin text not transcribed], thou hadst no pleasure. [non-Latin text not transcribed]. In opposition hereunto, God gives Testimony from Heaven concerning the Lord Christ and his undertaking; This is my Beloved Son, [non-Latin text not transcribed], 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, [non-Latin text not transcribed]; This is my Beloved Son, [non-Latin text not transcribed]. The word signifies to approve of with delight, to rest in with satisfaction, the exercise of [non-Latin text not transcribed], the Divine good Will, The Original word in the Psalm is, [non-Latin text not transcribed], which signifies to ask, to seek, to enquire, 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 [non-Latin text not transcribed] by [non-Latin text not transcribed], and [non-Latin text not transcribed] by [non-Latin text not transcribed], 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 applyed 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. Then said I, Lo, I come (in the Volume of the Book it is written of me) to do thy Will, O God. 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 [non-Latin text not transcribed], I said. There is no necessity, as was before observed, that these very words should at any one season [non-Latin text not transcribed], 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 our selves upon the account of his Omniscience. However this is the work that the Lord Christ ingaged 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, [non-Latin text not transcribed], then, or thereon. For it may respect either the Order of the Time, or the stating of the Case in hand. [non-Latin text not transcribed]. 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 Gods 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, [non-Latin text not transcribed], 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 endeavoured 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 rejoycing 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 denyed; 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 humane 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 Humane 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 Humane. 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 Dishonour, Reproaches, Sufferings and Death it self? 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 [non-Latin text not transcribed], 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 it self; 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 Gods 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 [non-Latin text not transcribed], 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, justifie, sanctifie 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 Bosome 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 Soveraign 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 it self 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 fulness 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, [non-Latin text not transcribed], to effect, to establish and perfectly [non-Latin text not transcribed] 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 supream 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 Soveraign 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. 5ly. 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 [non-Latin text not transcribed]. 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 enquire into. The Socinian Expositors have a peculiar conceit on this place. They suppose the Apostle useth this expression, [non-Latin text not transcribed], 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 no where 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 Gods 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 expresly 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 meer 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 Prophesie, 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 expresly 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 entring 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 recal their own Exposition. Other absurdities which are very many in this place, I shall not insist upon. [non-Latin text not transcribed], 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 it self was a Volume or a Roll; and so it is, as if he had said, in the Roll of the Roll. But [non-Latin text not transcribed], which we Translate a Book, doth not signifie a Book as written in a Roll, but only an Enuntiation or Declaration of any thing. We now call any Book of greater quantity a Volume; but [non-Latin text not transcribed] is properly a Roll, and the words used by the Psalmist do signifie 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 Classick Authors, [non-Latin text not transcribed], volumen; because a Roll is made round after the Fashion of the Head of a Man. As the Book it self 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 woful 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. Gods 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. [non-Latin text not transcribed]. 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 it self, but from the Order of the words, and the regard they have in their Order unto one another. For there is in them a two fold 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 [non-Latin text not transcribed] & [non-Latin text not transcribed], above, and then; [non-Latin text not transcribed], above, that is, in the first place; these [non-Latin text not transcribed]. 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 it self, whereby they were retained; so he enters on his present disputation with the Imperfection of the Law it self, 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 abhorr'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 Soveraign Law-giver, had always Power and Authority to make what Alteration he pleased, in the Orders and Institutions of his Worship. 3. That Soveraign 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 expresly declared, as unto his rejection of Legal Sacrifices and Offerings, [non-Latin text not transcribed], then he said; [non-Latin text not transcribed]. 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 Attonement 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, [non-Latin text not transcribed], he taketh away the First, do intend [non-Latin text not transcribed]. 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 compleat 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 every thing 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. By the which Will we are Sanctified through the Offering of the Body of Jesus Christ once for all. 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 Christs own words, that he came to do the Will of God, he shews 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 enquired 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 your selves 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 any thing 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 ingaged, 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, [non-Latin text not transcribed], and relate [non-Latin text not transcribed]. 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 sence 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 compleat 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 compleat 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 priviledges 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 comprized 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 Saviour tendred 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 supream efficient cause of our Sanctification that is intended. And in that expression of our Saviour, 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 Sanctifie 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 Soveraign, without any meritorious cause, or any thing that should dispose him thereunto without himself; he purposed in himself. There are every where blessed effects ascribed to it, but no cause any where. 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 any thing 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, every thing in its order and season; it cannot in any thing 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 Gods 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 Soveraign Will and Pleasure of God, acting it self in infinite Wisdom Observ. and Grace, is the sole, supream, 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 [non-Latin text not transcribed], read [non-Latin text not transcribed], and then the sence must be supplied by the repetition of [non-Latin text not transcribed], in the close of that Verse, who by the Offering of the Body of Christ were once Sanctified. But there is no colour 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, [non-Latin text not transcribed], refers not to the cause of our Sanctification which is the Will of God, but unto the effect it self. 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 priviledge 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, [non-Latin text not transcribed], once for all, say we, once only, it was never [non-Latin text not transcribed]. 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 savour 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 shews, 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 compleatly 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 colour 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. [non-Latin text not transcribed].

VERSE 11, 12, 13, 14. And every Priest standeth daily Ministring, and Offering oftentimes the same Sacrifices, which can never take away Sins. But this Man after he had Offered one Sacrifice for Sins, for ever sat down on the Right Hand of God. From henceforth expecting till his Enemies be made his Footstool. For by one Offering he hath perfected for ever them that are Sanctified. 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, [non-Latin text not transcribed], and. (2.) The Subject of the Proposition in it, every Priest. (3.) What is ascribed unto [non-Latin text not transcribed] them in the discharge of their Office; which is exprest, 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 [non-Latin text not transcribed], mostly a Copulative, sometimes Redditive, as it is here taken by us and rendred. In this latter way it gives a further reason of [non-Latin text not transcribed]. 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, [non-Latin text not transcribed], every Priest, that is, say some, every High-Priest, and so they interpret the words, standeth daily, by a certain day [non-Latin text not transcribed]. 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 expresly, as we have shewed 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, [non-Latin text not transcribed], Standing, Ministring every day, declares the constant discharge of the Priestly Office in every daily [non-Latin text not transcribed] 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 Attonement 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 comprized 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 inforce this Interpretation, which is the third thing in them. 3. Standeth daily Ministring, [non-Latin text not transcribed], 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 [non-Latin text not transcribed] 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, [non-Latin text not transcribed], Ministring; a general name of imployment about all sacred Duties, [non-Latin text not transcribed]. Services, and Offices whatever, and therefore it comprizeth 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, [non-Latin text not transcribed], that is, day by day, as occasion did require, according [non-Latin text not transcribed]. 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 an other and better State, as the Apostle shews 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 [non-Latin text not transcribed], take them out of the way, that is, absolutely, perfectly, as the word denotes. They could not do it before God the Judge, [non-Latin text not transcribed]. by making a sufficient Attonement 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, [non-Latin text not transcribed], the defect was in their own Nature and Power, they cannot do it. They could not [non-Latin text not transcribed]. 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 any thing do so, that we can betake our selves Observ. 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 endeavours 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 [non-Latin text not transcribed], and, in the Verse foregoing; [non-Latin text not transcribed], but, it is not Exceptive, but Alternative. [non-Latin text not transcribed] 2. The Person spoken of, [non-Latin text not transcribed], 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; [non-Latin text not transcribed]. but this Man, say we. 3. What is ascribed unto him in those words, [non-Latin text not transcribed]. After he had Offered one Sacrifice for sin. He Offered as the Priests did; he [non-Latin text not transcribed]. 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 sate 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 two fold: (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 Gods 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 Priviledge nor Testimony was given unto them upon the discharge of their Office. 1. The immediate consequent of his Offering was, [non-Latin text not transcribed], that he sat down on the Right Hand of God. This Glorious Exaltation of Christ hath been [non-Latin text not transcribed]. 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 sate not down with any appearance of Dignity or Honour. Again, his abode in the Typical Holy Place was for a short season only; but Christ sate down at the Right Hand of God for ever, [non-Latin text not transcribed], in perpetuum; in an unalterable state and condition. He sate down, never to Offer Sacrifice any more. 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 Humane 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 for ever of any other Offering or Sacrifice unto the end. 1. Faith in Christ doth joyntly respect both his Oblation of himself by Death, and the Glorious Exaltation that ensued thereon. He so Offered one Sacrifice for Observ. sin, as that thereon he sate down on the Right Hand of God for ever. 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 entred 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 [non-Latin text not transcribed], 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 [non-Latin text not transcribed]. 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, falsly 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 expresly 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 controversie; 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 hardned 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, [non-Latin text not transcribed], expecting, better answers unto, than unto the other sense. For the glorious visible propagation of the Gospel and Kingdom [non-Latin text not transcribed]. 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 imployed 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, [non-Latin text not transcribed], 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 Observ. 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, [non-Latin text not transcribed], his Enemies. He hath had many Enemies ever since his Exaltation, and so shall have unto the [non-Latin text not transcribed] 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, Mahumetans, 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 endeavour to obstruct and frustrate all the ends of Christs 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, [non-Latin text not transcribed], 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 [non-Latin text not transcribed]. and placed in it, whether they will or no, as the word signifies. [non-Latin text not transcribed]. A Footstool is used in a Threefold sence in the Scripture. 1. For the visible pledge of Gods Presence and his Worship. Gods Throne, as we have shewed, was represented by the Ark, Mercy-Seat, and Cherubims, in the most Holy Place; whereon the Sanctuary it self was his Footstool. 1 Chron. 28. 2. Psal. 99. 5. Psal. 132. 7. So it is applyed unto God, and his presence in the Church; as the Ark was his Throne, so the Sanctuary was his Footstool. 2. It is applyed 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 applyed unto the Enemies of Christ, as here it is. Yet doth it not signifie 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. Sathan 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 Christs 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 compleat at the last day, when all these Enemies shall be utterly destroyed. 4. The word, [non-Latin text not transcribed], until, here hath respect unto both these, the Gradual and [non-Latin text not transcribed]. 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 any thing, 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 Gods 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 any thing wanting to his own blessed Glory, Power, or Authority, until it be actually and compleatly 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 any thing for the Expiation of Sin, or by way of Sacrifice, all this being absolutely and compleatly perfected, he is for ever in the enjoyment of the Glory that was set before him; satisfied in the Promises, the Power, and Wisdom of God, for the compleat 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: Observ. 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 any thing, 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 our selves 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. For by one Offering he hath perfected for ever them that are sanctified. 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 sate 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 for ever 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, [non-Latin text not transcribed], for, inferrs a Reason in these words, of all that was assigned before unto him, [non-Latin text not transcribed]. 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 for ever them that are Sanctified. For the First, what he did, of the Nature of the thing spoken of, was [non-Latin text not transcribed], by one Offering; as what the Priests of old did, was also by Offerings [non-Latin text not transcribed]. and Sacrifices. The Eminency of this Offering the Apostle had before declared, which here he referrs unto; it was not of Bulls, or Goats, but of himself, he Offered himself to God; of his Body; that is, his whole Humane 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 for ever them that are Sanctified; those on whom his work is effected, are thereby Sanctified. They [non-Latin text not transcribed]. 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 Sanctifie 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, [non-Latin text not transcribed], was used before. He hath brought them into the most perfect and consummate Church-state, and Relation unto God, as unto all his [non-Latin text not transcribed]. 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 priviledges which the Law, Priests, and Sacrifices could never bring them unto. He hath by his one Offering wrought and procured for them the compleat 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, [non-Latin text not transcribed], for ever, so as that there shall never be any Alteration in that Estate whereunto he hath brought them, nor any Addition of Priviledge or Advantage be ever made unto it. (1.) There was a Glorious Efficacy in the One Offering of Christ. Observ. (2.) The end of it must be effectually accomplished towards all, for whom it was Offered; or else it is inferiour 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. [non-Latin text not transcribed].

VERSE 15, 16, 17, 18. Whereof the Holy Ghost also is a witness to us: For after that he had said before. This is the Covenant that I will make with them, after those days, saith the Lord: I will put my Laws into their Hearts, and in their Minds will I write them. And their Sins and Iniquities will I remember no more. Now where remission of these is, there is no more Offering for Sin. 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 [non-Latin text not transcribed]. 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; [non-Latin text not transcribed], he bears witness to [non-Latin text not transcribed]. 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 joyn 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, Observ. 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, [non-Latin text not transcribed], even [non-Latin text not transcribed] 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. Thats 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 it self, which is declarative of the Nature of the New Covenant made in Christ, and Confirmed in him, there are two general parts. (1.) That which concerns the Sanctification of the Elect, by the Communication of effectual Grace unto them for their Conversion and Obedience. The (2.) is concerning the compleat pardon of their sins, and the casting them into everlasting Oblivion. The First of these the Holy Ghost witnesseth in the First place, but he stays not there; afterwards he adds the Latter, concerning the pardon of Sin and Iniquities, this being that alone wherein at present the Apostle is concerned, and from thence he confirms his present Argument; he distinguisheth it from the other, as that which was of particular use in it self. And therefore, ver. 17. is to be supplied by, and thence or thereon also, their Sins and Iniquities I will pardon. The words themselves have in both parts of them, been explained at large on chap. 8. where they are first produced as the great foundation of the ensuing discourses of the Apostle, so that they are not here again to be opened. We are only to consider the Argument of the Apostle from the latter part of them; And this is, that the Covenant being Confirmed and Established, that is, in the Blood, and by the one Sacrifice of Christ, there can be no more Offering for Sin. For God will never appoint nor accept of any thing that is needless, and useless in his Service, least of all in things of so great importance as is the Offering for Sin. Yea, the Continuation of such Sacrifices would overthrow the Faith of the Church, and all the Grace of the New Covenant. For, saith the Apostle, in the New Covenant, and by it, the Holy Ghost testifieth, that as it was Confirmed by the one Sacrifice of Christ, perfect pardon and forgiveness of Sin is prepared for and tendered unto the whole Church, and every one that believes. To what purpose then should there be any more Offerings for Sin? Yea, they who look for, and trust unto any other, they fall into that Sin, for which there is no remission provided in this Covenant, nor shall any other Offering be accepted for them for ever. For they despise both the Wisdom and Grace of God, the Blood of Christ, and the Witness of the Holy Ghost, whereof there is no remission; so he disputes, ver. 28, 29. of this Chapter. And here we are come unto a full end of the Dogmatical part of this Epistle, A Portion of Scripture filled with Heavenly and Glorious Mysteries, the Light of the Church of the Gentiles, the Glory of the People Israel, the Foundation and Bulwark of Faith Evangelical. I do therefore here with all humility, and sense of my own weakness and utter disability for so great a work, thankfully own the Guidance and Assistance which hath been given me in the interpretation of it, so far as it is, or may be of use unto the Church, as a mere effect of Soveraign and Undeserved Grace. From that alone it is, that having many and many a time been at an utter loss as to the mind of the Holy Ghost, and finding no relief in the worthy Labours of others, he hath graciously answered my poor weak supplications, in supplies of the light and evidence of Truth.

VERSE XIX, XX, XXI, XXII, XXIII. [non-Latin text not transcribed]

VERSE 19, 20, 21, 22, 23. Having therefore, Brethren, boldness to enter into the Holiest, by the Blood of Jesus, By a new and living way which he hath Consecrated for us, through the Vail, that is to say, his Flesh; And having an High Priest over the House of God: Let us draw near with a true Heart, in full assurance of Faith, having our Hearts sprinkled from an evil Conscience, and our Bodies washed with pure water: Let us hold fast the profession of our Faith without wavering: (for he is faithful that promised.) IN these Words the Apostle enters on the last part of the Epistle, which is wholly Paraenetical, or Hortatory. For though there be some occasional intermixtures of Doctrines consonant unto them before insisted on, yet the professed design of the whole remainder of the Epistle, is to propose unto, and press on the Hebrews such duties of various sorts, as the Truth he had insisted upon, do direct unto, and make necessary unto all that believe. And in all his Exhortations, there is a mixture of the ground of the duties exhorted unto, of their necessity, and of the priviledge which we have in being admitted unto them, and accepted with them; all taken from the Priest-hood and Sacrifice of Christ, with the effects of them, and the benefits which we receive thereby. In these words there are Three things. 1. The Ground and Reason of the Duty exhorted unto, with the foundation of it, as the special priviledge of the Gospel, ver. 19, 20, 21. 2. The way and manner of our using this priviledge unto that end, ver. 22. 3. The special Duty exhorted unto, which is, Perseverance, and constancy in believing, ver. 23. In the First, we have, (1.) A note of Inference, or deduction of the following Exhortation from what was before discoursed; [non-Latin text not transcribed], Therefore. (2.) A friendly compellation of them to whom he spake, used formerly, but now restrained after a long interruption; [non-Latin text not transcribed], Brethren. (3.) The priviledge it self, which is the foundation of the Exhortation, [non-Latin text not transcribed], having boldness to enter into the holiest. (4.) The means whereby we attain the priviledge, which fits us for this duty; [non-Latin text not transcribed], 'tis by the Blood of Jesus. (5.) The means of using and exercising it as a priviledge in a way of duty, ver. 20. the way is Consecrated for us. (6.) A further encouragement unto it, from the consideration of our High Priest; having a High Priest, ver. 21. 1. The Apostle repeats his obliging compellation, Brethren. And herein he hath a peculiar respect unto those among the Hebrews, who had received the [non-Latin text not transcribed] 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 Doctrin, and inclined unto a compliance with his Exhortation. Had he called them Hereticks and Schismaticks, 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 Errour, though it be in things of great importance while it overthrows not the Foundation, that can divest Men of a fraternal Observ. 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, [non-Latin text not transcribed], Therefore; seeing that these things are now [non-Latin text not transcribed]. 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 priviledges 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 Priviledges 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 Apostacy, 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 any where 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 sence, 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 expresly prescribe unto all Ministers of the Gospel, 2 Tim. 2. 23, 24, 25, 26. 3. There is in the words the Priviledge which is the foundation of the duty [non-Latin text not transcribed]. exhorted unto; having therefore boldness to enter into the holiest, for a regular entrance into or of the most holy. The priviledge 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 joyntly 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 priviledge 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 priviledges 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 any thing that they could obtain by the Gospel. Neither were believers then also excluded from Heaven after death, any more than now. Therefore the priviledge 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 two-fold opposition in these words unto the state of the people under the Law: (1.) As unto the Spirit, and frame of mind in the Worshippers. Or, (2.) As unto the place of the Worship, from whence they were excluded, and whereunto we are admitted. 1. The First is in the word, [non-Latin text not transcribed], boldness. There were two things with respect unto those Worshippers in this matter: (1.) A Legal Prohibition from entring [non-Latin text not transcribed]. 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 [non-Latin text not transcribed], 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, [non-Latin text not transcribed], aditus, introitus; [non-Latin text not transcribed], that is, the true Sanctuary, the holy place not made with hands: See Chap. 9. 11, 12. [non-Latin text not transcribed]. The immediate gracious presence of God himself in Christ Jesus. Whatever was Typically represented in the most holy place of Old, we have access unto, that is, unto God himself we have an access in one spirit by Christ. 1. This is the great fundamental priviledge of the Gospel, that believers in all their holy Worship, have liberty, boldness, and confidence, to enter with it and by Observ. it into the gracious presence of God. They are not hindred by any prohibition. God set bounds unto Mount Sinai, that none should pass or break through into his presence in the giving of the Law. He hath set none to Mount Sion, but all believers have Right, Title, and Liberty to approach unto him, even unto this Throne. There is no such Order now, that he who draws nigh shall be cut off, but on the contrary, that he that doth not so do, shall be destroyed. 2. Hence there is no dread, fear, or terror in their Minds, Hearts, or Consciences when they make those approaches unto God. This was a consequent of the same Interdict of the Law, which is now taken away. They have not received the Spirit of Bondage unto fear, but the Spirit of the Son, whereby with holy boldness they cry, Abba Father; for where the Spirit of the Lord is, there is Liberty; they have freedom unto, and confidence in their duties, and therein consists the greatest evidence of our interest in the Gospel and Priviledges thereof. 3. The nature of Gospel Worship consists in this, that it is an entrance with boldness into the presence of God. However Men may multiply duties, of what sort or nature soever they be, if they design not in and by them, to enter into the presence of God, if they have not some experience that so they do, if they are taken up with other thoughts, and rest in the outward performance of them, they belong not unto Evangelical Worship. The only exercise of Faith in them, is in an entrance into the presence of God. 4. Our approach unto God in Gospel Worship, is unto him, as evidencing himself in a way of Grace and Mercy. Hence it is said to be an entrance into the holiest, for in the holy place were all the pledges and tokens of Gods grace and favour, as we have manifested upon the foregoing Chapter. And as the taking off of the old prohibition gives us liberty, and the institution of the Worship of the Gospel gives us Title unto this priviledge; so the consideration of the nature of that presence of God whereunto we approach, gives us boldness thereunto. 5. The procuring cause of this priviledge is in the next place exprest, we have it [non-Latin text not transcribed], by the Blood of Jesus, say we. It is the procuring cause of [non-Latin text not transcribed]. this priviledge that is intended, which is often so proposed. The Blood of Jesus Christ is the same with his Sacrifice, the Offering of himself, or the Offering of his Body once only. For he Offered himself in and by the effusion of his Blood, whereby he made attonement for Sin, which could not be otherwise effected. And it is here opposed, as also in the whole preceding discourse, unto the Blood of the Legal Sacrifices. They could not procure, they did not effect any such liberty of access unto God in the holy place. This was done by the Blood of Jesus only, whereby he accomplished what the Sacrifices of the Law could not do. And it is a cause of this priviledge on a twofold account. (1.) In its respect unto God, in its Oblation. (2.) In respect unto the Consciences of Believers, in its Application. 1. By its Oblation, it removed and took away all causes of distance between God and Believers. It made attonement for them, answered the Law, removed the Curse, broke down the partition-wall, or the Law of Commandments contained in Ordinances, wherein were all the prohibitions of approaching unto God with boldness. Hereby also he rent the Veil which interposed and hid the gracious presence of God from us. And these things being removed out of the way by the Blood of the Oblation, or Offering of Christ, peace being thereby made with God, he procured him to be reconciled unto us, inviting us to accept and make use of that reconciliation, by receiving the attonement. Hence believers have boldness to appear before him, and approach unto his presence. See Rom. 5. 11. 2 Cor. 5. 18, 19, 20, 21. Eph. 2. 13, 14, 15, 16, 17, 18. Hereon was it the procuring, the purchasing cause of this priviledge. 2. It is the cause of it with respect unto the Consciences of Believers in the Application of it unto their Souls. There are not only all the hindrances mentioned, on the part of God, lying in the way of our access unto him, but also the Consciences of Men from a sense of the guilt of Sin, were filled with fear and dread of God, and durst not so much as desire an immediate access unto him. The efficacy of the Blood of Christ being through believing communicated unto them, takes away all this dread and fear. And this is done principally by his bestowing on them the holy Spirit, which is a Spirit of Liberty, as our Apostle shews at large, 2 Cor. 3. Wherefore we have boldness to enter into the holiest by the Blood of Jesus, on these three accounts: (1.) In that Attonement 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 deterr 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 Observ. 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 priviledge 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 [non-Latin text not transcribed], 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 signifie, 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 [non-Latin text not transcribed], by a Dedication. The word hath a double signification, one in things natural, the other in things sacred; [non-Latin text not transcribed]. 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 any thing at the first erection or making of it unto sacred services. The latter sence of the word, which we receive in our translation, is here to be imbraced, 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 it self was new prepared and made, not being extant before. The way of our entrance into the holiest, is solemnly Dedicated and Consecrated Observ. 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, [non-Latin text not transcribed], New. (1.) Because it was but newly made and prepared. (2.) Because it belongs unto the new Covenant. (3.) Because it admits [non-Latin text not transcribed] 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. [non-Latin text not transcribed], it is Living. This Epithet is placed by apposition, without any note [non-Latin text not transcribed]. 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 entring into everlasting Life. All the priviledges we have by Christ are great, glorious, and efficacious, all tending and leading unto life. Observ. 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 shews which way it thus leads to the holiest, or what is the tendency [non-Latin text not transcribed]. of it, it is through the Veil. The Apostle shews here expresly 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 entred. 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. [non-Latin text not transcribed]. 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 Humane 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 concurr'd in his Nature and Person, which he Offered once wholly to God. So that where any of them is mentioned, the whole Humane 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 vertue 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 Embleme, 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 priviledges, 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 our selves 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 saies not, that the Veil was the flesh of Christ, as some pretend who have hence cavill'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 vertue 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 priviledge we have by the Blood of Christ. Another to the same purpose follows.

VERSE 21. And having a great high Priest over the House of God. Having, is understood from v. 19. The word whereby the Apostle expresseth [non-Latin text not transcribed]. 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. shews 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 our selves 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: Onely 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, [non-Latin text not transcribed], 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 Honour, 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 our selves 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 priviledge whence the ensuing Duty is inferr'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 exprest 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, [non-Latin text not transcribed]. 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 comprized 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 administreth, or in the House of God above, into which also we do enter by our Prayers and sacred worship; so is he for ever over his own house. The Lord Christ doth peculiarly preside over all the persons, Duties, and worship Observ. of Believers in the Church of God; (1.) In that all their worship is of his appointment, and what is not so, belongs not to the house of God. (2.) In that he assists the worshippers by his Spirit, for the performance of this duty. (3.) That he makes their services accepted with God. (4.) In rendring their worship glorious by the administration of his Spirit, and effectual through the addition of the Incense of his Intercession. For other things that may be hence educed, see our Exposition of chap. 4. v. 14, 15, 16.

VERSE 22. Let us draw near with a true heart in full assurance of Faith, having our hearts sprinkled from an evil conscience, and our Bodies washed with pure water. The Duty is here exprest whereunto these encouragements and priviledges do direct and lead. And this Duty is described, (1.) By the nature of it, Let us draw near. (2.) The Qualification of the persons by whom it is to be performed, With a true Heart. (3.) The manner of its performance, in full assurance of Faith. (4.) The preparation for it; which is twofold, (1.) That our hearts are sprinkled from an evil conscience. (2.) That our bodies are washt with pure Water. I. The Duty it self is expressed by [non-Latin text not transcribed], the word whereby the whole performance of all Divine, solemn worship was constantly expressed. For God [non-Latin text not transcribed]. having fixed the residence of the signs of his presence unto a certain place, namely, that of the Tabernacle and Altar, none could worship him but it was by an approach, an access, a drawing nigh unto that place, the means of their Worship, and the pledges of Gods presence therein. So were they to bring their Gifts, their Offerings, their Sacrifices; every thing wherewith they worshipped, in it was an approximation unto God. Now all thele things, Tabernacle, Temple, Altar, as we have shewed, were Types of Christ and the gracious presence of God in him, and they were appointed only unto this end to teach the Church to look for an access to God in and by him alone. Wherefore the Apostle tells the Hebrews, that as they had under the old Testament an approach unto God, and were then [non-Latin text not transcribed], those that came and drew nigh unto him, yet it was defective in three things. (1.) That it was by carnal means, the Blood of Bulls and Goats. (2.) That it was not unto God himself, but only some outward pledges of his presence. (3.) That in this access they were alwayes excluded from an entrance into the Holiest. This way being now removed, there is that appointed in the room thereof, which is lyable to none of these Defects. For, (1.) It is not by things carnal, but in a Holy Spiritual way and Manner, as the enfuing description of it doth manifest. (2.) It is not unto any outward pledges of the divine presence, but immediately unto God himself even the Father (3.) It is into the most holy place it self, the special residence of God, and of our High Priest Christ Jesus. Wherefore this drawing near containeth all the holy worship of the Church, both publique and private, all the ways of our access unto God by Christ. And the charge given for this Duty, is the first inference the Apostle maketh from the consideration of the Benefits we receive by the Priesthood and Sacrifice of Christ. II. The principall qualification of the Persons exhorted unto this duty, is a true heart. God in an especiall manner requireth truth in the inward parts [non-Latin text not transcribed]. in all that come unto him, Ps. 51. 6. Especially he doth so in his worship Joh. 4. 24. Now Truth respects either the mind, and is opposed unto falsehood; or respects the Heart and Affections, and is opposed to Hypocrisie. In the first may all false Worship is rejected, all means of the worship of God not of his own institution. But the Truth of the Heart here intended, is the sincerity of heart, which is opposed unto all hypocrisie. Two things are therefore comprized in this qualification: 1. That the Heart is that which God principally respects in our Access unto him. The Hebrews in their degenerate condition rested in the outward Observ. performance of Duties, so as that they made their access outwardly according to the Institutions and Directions of the Law; they were regardless of themselves and of the inner man, and of the frame thereof. But it is the heart that God requires, and accordingly that it be under the conduct of Doctrinal Truth in the Light of the Mind, and not only that it be true, and free from Hypocrisie in the acts of Worship that it goes about, but also that in its habitual Frame it be holy, and throughout leavened with sincerity. Thence it is denominated a true heart. If men be sincere in the Acts of Worship, but fail of it in point of walking in Conversation, they will not be accepted in it. 2. Universal, internal Sincerity of heart is required of all those that draw nigh Observ. unto God in his holy Worship. It is so, (1.) From the Nature of God. (2.) From the nature of the Worship it self. (3.) From the Conscience of the Worshippers, which can have neither boldness nor confidence without it. What is required unto that sincerity or true heart, without which we cannot fully draw nigh unto God in any duty of his Worship, I cannot now declare. III. There is the way and manner, together with the Principle to be acted in all [non-Latin text not transcribed]. our accesses unto God, [non-Latin text not transcribed], in the full assurance of faith. [1.] Without Faith it is impossible to please God. Wherefore faith is required in this access on a twofold account: (1.) Of the qualification of the Person, he must be a true Believer who hath this Access, all others are utterly excluded from it: (2.) Of its actual exercise in every Particular duty of access. Abel by faith offered his sacrifice. And there is no duty acceptable unto God which is not quickned and enlivened by Faith. [2.] As unto this Access unto God by Christ, the Apostle requires that there be a full assurance of faith. Many have disputed wherein this assurance of faith doth consist, what it is that belongs thereunto. We must consider the design of the Apostle, and scope of the place, and what they do require. The word is used only in this place, though the Verb, [non-Latin text not transcribed], be elsewhere, Rom. 4. 21. chap. 14. 15. to signifie a full satisfaction of mind, in what we are perswaded of. Here two things seem to be included in it. 1. That which in other places the Apostle expresseth by [non-Latin text not transcribed], which is the word constantly used to declare the frame of mind which is or ought to be in Gospel Worshippers, in opposition unto that of the Law. And it hath two things in it: (1.) An open view of the spiritual Glories, of the way and End of our Approach unto God, which they had not. (2.) Liberty and confidence; Liberty of speech, and confidence of being accepted, which in their Bondage condition they had not. Therefore the Apostle thus expresseth the way and manner of our approaching to God by Christ, in opposition unto that under the Law, and affirms it to be in the full assurance, and spiritual boldness of Faith. This is the Plerophorie of it; which frame of Mind is plainly directed unto. 2. A firm and unmoveable Perswasion concerning the Priesthood of Christ, whereby we have this Access unto God, with the glory and efficacy of it; Faith without wavering. For many of the Hebrews who had received in general the Faith of the Gospel, yet wavered up and down in their minds about this Office of Christ, and the glorious things related of it by the Apostle; supposing that there might some place be yet left for the Administration of the Legal High Priest. This frame the Apostle confutes; and shews that under it men could have no access to God, nor acceptance with him. Wherefore the full assurance of faith here, respects not the assurance that any have of their own salvation, nor any degree of such an assurance; it is only the full satisfaction of our souls and Consciences in the reality and efficacy of the Priesthood of Christ to give us acceptance with God, in opposition unto all other ways and means thereof, that is intended. But withall this perswasion, is accompanied with an assured trust of our own acceptance with God in and by him, with an acquiescence of our Souls therein. 1. The actual exercise of Faith is required in all our approaches unto God, in Observ. every particular duty of his Worship. Without this no outward Solemnity of Worship, no exercise of it will avail us. 2. It is Faith in Christ alone that gives us boldness of access unto God. 3. The Person and Office of Christ are to be rested in with full assurance in all our Accesses to the Throne of Grace. IV. There is a two-fold preparation prescribed unto us for the right discharge of this Duty. (1.) That our Hearts be sprinkled from an evil Conscience. (2.) That our Bodies are washed with pure Water. It is plain that the Apostle in these expressions alludeth unto the necessary preparations for Divine Service under the Law. For whereas there were various ways, whereby Men were Legally defiled, so there were means appointed for their Legal purification, which we have declared on Chap. 9. Without the Use and Application of those Purifications, if any of them that were so defiled, did draw nigh unto the Worship of God, he was to dye, or be cut off. These Institutions the Apostle doth not only allude unto, and make Application of things outward and Carnal, unto things inward and Spiritual; but withal declares what was their Nature and Typical Administration. They were not appointed for their own sakes, but to typifie and represent the Spiritual Grace, and its Efficacy, which we receive by the Sacrifice of Christ. The Subject spoken of is two-fold: (1.) The Heart. (2.) The Body: That is, the inward and outward Man. As unto the First, it is required that with respect unto it, it be separated from an evil Conscience; There is no doubt but in this place, as in many others, the Heart is taken for all the Faculties of our Souls, with our Affections. For it is that wherein Conscience is seated, wherein it acts its power, which it doth especially in the practical understanding, as the Affections are ruled and guided thereby. This Conscience is affirmed to be evil, antecedently unto the means proposed for the taking it away. Conscience, as Conscience, is not to be separated from the heart, but as it is evil, it must be so. Conscience may be said to be evil on two accounts. (1.) As it disquieteth, [non-Latin text not transcribed]. perplexeth, judgeth, and condemneth for Sin. In this sence the Apostle speaks of Conscience, ver. 2. A Conscience condemning us for sin, which the Sacrifices of the Law could not take away; so an Heart with an evil Conscience, is a Heart terrified and condemning for Sin. (2.) On account of a vitiated principle in the Conscience not performing its duty, but secure when 'tis filled with all unclean vitious habits. And hereon it signifies also all those secret latent sins in the Heart, which are known only to a Mans own Conscience, opposed unto the Body, or external known Sins, which he speaks of afterwards. I take it here in the latter sence; (1.) Because it is said to be evil, which it cannot be, with respect unto its former Acts and Power, for it doth therein but perform its duty, and is evil not in it self, but unto them in whom it is. And (2.) The way of its removal is by sprinkling, and not by an oblation or offering; now sprinkling is the efficacious application of the Blood of Attonement unto Sanctification or internal Purification. And this is the last thing in particular, namely, the Way or Means of the [non-Latin text not transcribed]. removal of this evil Conscience, which is by sprinkling of our Hearts. The expression is taken from the sprinkling of Blood upon the Offering of the Sacrifices, Exod. 29. 16, 21. Lev. 4. 17. Chap. 14. 7. The Spiritual Interpretation and Application whereof is given us, Ezek. 36. 25. And whereas this sprinkling from Sin, and cleansing thereby, is in Ezekiel ascribed unto pure water, whereas it was in the Type, the Blood of the Sacrifice that was sprinkled, it gives us the sence of the whole. For as the Blood of the Sacrifice was a Type of the Blood and Sacrifice of Christ as Offered unto God; so it is the Holy Spirit, and his efficacious work that is denoted by pure water, as is frequently produced. Wherefore this sprinkling of our hearts, is an Act of the Sanctifying power of the Holy Ghost, by virtue of the Blood and Sacrifice of Christ, in making of that Application of them unto our Souls, wherein the Blood of Christ the Son of God cleanseth us from all our sins. Hereby are our hearts sprinkled from an evil Conscience. (1.) Originally, in the Communication of regenerating Sanctifying Grace. (2.) Continually, in fresh Applications of the virtue of the Blood of Christ, for the taking away of the defilement by internal actual Sin. 1. Although that Worship whereby we draw nigh unto God be wrought with Observ. 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 publick 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 our selves, but are hidden from all others. The last thing required of us in order to the duty exhorted unto, is, that [non-Latin text not transcribed]. 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. 3. 13, 14, 15, 16. chap. 8. 13. and 12. 19. Col. 3. 3, 4, 5. (3.) Because the Body is defiled by them, some of them in an especial manner, 1 Cor. 6. 2. Pure Water wherewith the Body is to be washed, is that which is promised, Ezek. 36. 25, 26. the assistance of the sanctifying Spirit, by virtue of the Sacrifice of Christ. Hereby all those sins which cleave unto our outward Conversation are removed and washt away. For we are Sanctified thereby in our whole Spirits, Souls, and Bodies. And that Scripture respects the Deeds of Sin, as unto a continuation of their Commission, he shall keep and preserve us. We are so by the Grace of Christ, and thereby we keep and preserve our selves from all outward and actual Sins, that nothing may appear upon us, as the Bodies of them who having wallowed in the Mire are now washed with pure Water; for the Body is placed as the Instrument of the Defilement of the Soul in such Sins. 1. Universal Sanctification upon our whole persons, and the Mortification in an Observ. especial manner of outward Sins, are required of us in our drawing nigh unto God. 2. These are the Ornaments wherewith we are to prepare our Souls for it, and not the Gaiety of outward apparel. 3. It is a great work to draw nigh unto God, so as to Worship him in Spirit and in Truth.

VERSE 23. Let us hold fast the profession of our Faith without wavering, for he is faithful who hath promised. This is the second Exhortation which the Apostle educeth by way of inference from the Principles of Truth which he had before declared and confirmed. And it is the substance or end of the whole parenetical or hortatory part of the Epistle; that, for the obtaining whereof, the whole Doctrinal part of it was written, which gives Life and Efficacy unto it. Wherefore he spends the whole remainder of the Epistle, in the Pressing and Confirming of this Exhortation, on a compliance wherewith the Eternal condition of our Souls doth depend. And this he doth, partly by declaring the means whereby we may be helped in the discharge of this Duty; partly by denouncing the eternal ruine and sure destruction that will follow the neglect of it; and partly by encouragements from their own former Experiences, and the strength of our Faith; and partly by evidencing unto us in a multitude of Examples, how we may overcome the difficulty that would occur unto us in this way, with other various Cogent reasonings; as we shall see, if God pleaseth, in our progress. In these words, there is a Duty prescribed, and an encouragement added unto it. As unto the Duty it self, we must enquire: (1.) What is meant by the Profession of our Faith? (2.) What is meant by holding it fast? (3.) What to hold it fast without wavering? 1. Some Copies read, [non-Latin text not transcribed], the profession of our hope, which [non-Latin text not transcribed]. the Vulgar follows, the profession of the hope that is in us; and so it may have a respect unto the Exhortation used by the Apostle, Chap. 3. 6. And it will come unto the same with our reading of it; for on our Faith our Hope is built, and is an eminent fruit thereof. Wherefore holding fast our Hope, includes in it the holding fast of our Faith, as the Cause is in the Effect, and the Building in the Foundation. But I preferr the other Reading, as that which is more suited unto the design of the Apostle, and his following Discourse; and which his following Confirmations of this Exhortation do directly require, and which is the proper Subject of our [non-Latin text not transcribed], or profession. See Chap. 3. 1. Faith is here taken in both the principal acceptations of it, namely, that faith whereby we believe, and the Faith or Doctrine which we do believe. Of both which we make the same profession; of one as the inward Principle, of the other as the outward Rule. Of the meaning of the word it self, [non-Latin text not transcribed], or joynt profession, [non-Latin text not transcribed]. I have treated largely, Chap. 3. 1. This solemn profession of our Faith, is two-fold. (1.) Initial. (2.) By the way of continuation, in all the Acts and Duties required thereunto. The First, is a solemn giving up of our selves unto Christ, in a professed subjection unto the Gospel, and the Ordinances of Divine Worship therein contained. This of old was done by all Men, at their First accession unto God in the Assemblies of the Church. The Apostle calls it, the beginning of our confidence, or subsistence in Christ and the Church, Chap. 3. 6. And it was ordinarily in the primitive times, accompanied with excellent Graces and Priviledges. For, (1.) God usually gave them hereon great Joy and Exultation with peace in their own Minds, 1 Pet. 2. 9. Hath translated us out of darkness into his marvellous light. The glorious marvellous light, whereunto they were newly translated out of darkness, the evidence which they had of the truth and reality of the things that they believed and professed, the value they had for the Grace of God in this high and Heavenly calling, the greatness and excellency of the things made known unto them, and believed by them, are the means whereby they were filled with joy unspeakable and full of Glory. And respect is had unto this frame of Heart in this Exhortation. For it is apt on many accounts to decay and be lost: but when it is so, we lose much of the Glory of our profession. (2.) They had hereon, some such Communication of the Spirit in Gifts, or Graces, that was a Seal unto them of the promised inheritance, Eph. 1. 13. And although what was extraordinary herein is ceased and not to be looked after, yet if Christians in their initial dedication of themselves unto Christ and the Gospel, did attend unto their duty in a due manner, or were affected with their priviledges as they ought, they would have experience of this Grace, and advantage in ways suitable unto their own state and condition. Secondly, The continuation of their Profession first solemnly made, avowing the Faith on all just occasions, in attendance on all Duties of Worship required in the Gospel, in professing their faith in the Promises of God by Christ, and thereon chearfully undergoing afflictions, troubles and persecutions on the account thereof, is this profession of our Faith that is exhorted unto. II. What is it to hold fast this profession? The words we so render, are [non-Latin text not transcribed], and sometimes [non-Latin text not transcribed], singly, as 1 Thes. 5. 23. [non-Latin text not transcribed] and [non-Latin text not transcribed], are indefinitely used to this end ch. 3. 6. ch. 4. 14. Rev. 2. 25. ch. 3. 11. So that which is here [non-Latin text not transcribed], is [non-Latin text not transcribed], chap. 4. 14. And there is included in the sence of either of these words, 1. A supposition of great difficulty with danger, and opposition against this holding the Profession of our Faith. 2. The putting forth of the utmost of our strength and endeavours in the defence of it. 3. A constant perseverance in it, denoted in the word keep; possess it with constancy. III. This is to be done without wavering, that is, the profession must be immovable and constant. The frame of mind which this is opposed unto, is expressed James 1. 6. [non-Latin text not transcribed], one that is alwayes disputing, and tost up and down with various thoughts in his mind, not coming to a fixed resolution or determination. He is like a Wave of the Sea, which sometimes subsides and is quiet, and sometimes is tossed one way or another, as it receives impressions from the Wind. There were many in those days who did hesitate in the profession of the Doctrine of the Gospel; sometimes they inclined unto it and embraced it, sometimes they returned again unto Judaisme; and sometimes they would reconcile and compound the two Covenants, the two Religions, the two Churches together, with which sort of men our Apostle had great contention. As mens minds waver in these things, so their profession wavers; which the Apostle here condemneth or opposeth unto that full assurance of Faith which he required in us. [non-Latin text not transcribed] is, not to be bent one [non-Latin text not transcribed] way or another, by impressions made from any things or causes; but to abide firm, fixed, stable, in opposition to them. And it is opposed unto, 1. An halting between two opinions, God or Baal, Judaism or Christianity, Truth or Error. This is to waver Doctrinally. 2. Unto a Weakness, or Irresolution of mind as unto a continuance in the profession of faith against difficulties and oppositions. 3. To an yielding in the way of complyance, in any point of Doctrine or Worship contrary unto or inconsistent with the Faith we have professed. In which sense the Apostle would not give place, no not for an hour unto them that taught Circumcision. 4. To final Apostacy from the truth, which this wavering up and down, as the Apostle intimates in his following discourse, brings unto. Wherefore it includes Positively, (1.) A firm perswasion of mind, as to the truth of the Faith whereof we have made profession. (2.) A constant resolution to abide therein, and adhere thereunto against all oppositions. (3.) Constancy and diligence in the performance of all the Duties which are required unto the continuation of this profession. This is the summ and substance of that duty which the Apostle with all sorts of Arguments presseth on the Hebrews in this Epistle, as that which was indispensibly necessary unto their Salvation. 1. There is an Internal Principle of saving Faith required unto our profession Observ of the Doctrine of the Gospel, without which it will not avail. 2. All that believe, ought solemnly to give themselves up unto Christ and his Rule, in an express profession of the faith that is in them, and required of them. 3. There will great difficulties arise in, and opposition be made unto, a sincere profession of the Faith. 4. Firmness and constancy of mind with our utmost diligent endeavours, are required unto an acceptable continuance in the profession of the Faith. 5. Uncertainty and wavering of mind, as to the Truth and Doctrine we profess, or neglect of the duties wherein it doth consist, or compliance with errors for fear of persecution and sufferings, do overthrow our profession, and render it useless. 6. As we ought not on any account to decline our Profession, so to abate of the degrees of fervency of spirit therein, is dangerous unto our souls. Upon the Proposal of this Duty, the Apostle in his passage interposeth an encouragement unto it, taken from the assured benefit and advantage that should be obtained thereby; for, saith he, He is faithfull that hath promised. And [non-Latin text not transcribed]. we may observe in the opening of these words the nature of the encouragement given us in them. 1. It is God alone who Promiseth. He alone is the Author of all Gospel Promises; by him are they given unto us, 2 Pet. 1. 4. Titus 1. 1. Hence in the sense of the Gospel, this is a just Periphrasis of God, He who hath Promised. 2. The Promises of God are of that nature in themselves, as are suited unto the encouragement of all Believers unto constancy, and final perseverance in the Profession of the Faith. They are so, whether we respect them as they contain and exhibit present Grace, Mercy and consolation; or as those which propose unto us things Eternal in the future glorious reward. 3. The Efficacy of the Promises unto this end, depends upon the faithfulness of God who gives them. With him is neither variableness, nor shadow of turning. The strength of Israel will not lie nor repent. Gods faithfulness is the unchangeableness of his Purpose and the Counsels of his Will, proceeding from the Immutability of his Nature, as accompanied with almighty Power for their accomplishment, as declared in the Word. See chap. 6. 18. Titus 1. 2. This therefore is the sense of the Apostles Reason unto the end he aims at. Consider, saith he, the promises of the Gospel, their incomparable Greatness and Glory, in their enjoyment consists our eternal Blessedness; and they will all of them be in all things accomplished towards those who hold fast their profession, seeing he who hath promised them, is absolutely Faithful and Unchangeable. The Faithfulness of God in his Promises, is the great encouragement and supportment, under our continual Profession of our Faith against all oppositions.

VERSE XXIV. [non-Latin text not transcribed].

VERSE 24. And let us consider one another to provoke unto love and good works. LOve and good works are the fruits, effects, and Evidences of the sincere profession of saving faith; Wherefore a diligent attendance unto them, is an effectual means of our constancy in our profession. This therefore the Apostle in the next place Exhorts unto, and thence declares the manner whereby we may be excited and enabled unto them. And there is in the words, (1.) A profession of a Duty, as a means unto another end. (2.) The declaration of that end, namely, by and upon that consideration, to provoke one another to Love and good Works. 1. [non-Latin text not transcribed]: The word hath been opened on chap. 3. 1. A diligent inspection into, an heedfull consideration of mind, intent upon it, in opposition unto common, [non-Latin text not transcribed]. careless, transient thoughts about it, is intended. The Object of it here, is not things, but Persons; one another. And herein the Apostle supposeth, 1. That those unto whom he wrote, had a deep concernment in one another, their present temporal and future Eternal state. Without this the meer consideration of one another, would only be a fruitless effect of curiosity, and tend unto many evils. 2. That they had also communion together about those things without which this Duty could not be rightly discharged. For it was not then in the world as it is now; but all Christians who were joyned in Church Societies, did meet together for mutual Communion in those things wherein their Edification was concerned, as is declared in the next Verse. 3. That they judged themselves obliged to watch over one another as unto stedfastness in profession, and fruitfulness in Love and good Works. Hence they knew it their Duty to admonish, to exhort, to provoke, to encourage one another. Without this the meer consideration of one another is of no use. On these suppositions this consideration respects the Gifts, the Graces, the Temptations, the Dangers, the Seasons and Opportunities for Duty, the manner of the walking of one another in the Church, and in the World. For this consideration is the Foundation of all these mutual Duties of Warning, or Admonition and Exhorting, which tend to the encouragement and strengthening of one another. But those Duties are now generally lost amongst us, and with them is the glory of the Christian Religion departed. II. The special kind of this Duty as here pressed by the Apostle is, that it is [non-Latin text not transcribed]. used [non-Latin text not transcribed]: Unto the Provocation of Love and good works, that is, as we have rendred the words, to provoke (that is, one another) unto Love and good Works. Provocation is commonly used in an ill sense, namely, for the imbittering of the spirit of another, moving anger, sorrow, and disquietment, and impatience of mind; So 1 Sam. 1. 6, 7. to provoke one, is to imbitter his Spirit, and to stir him up unto anger. And when any provocation is high, we render it strife or contention, such as whereby the Spirits of men are imbittered one towards another, Acts 15. 39. Howbeit, it is used sometimes for an earnest and diligent excitation of the Minds or Spirits of men unto that which is good. See Rom. 11. 14. So it is here used. And there is more in it than a bare mutual Exhortation; An excitation of Spirit by Exhortation, Example, Rebukes, until it be warmed unto a duty. This is the great end of the Communion that is among Christians in the mutual consideration of one another; considering the circumstances, conditions, walkings, abilities for usefulness, of one another, they do excite one another unto love and good works, which is called the provocation of them, or the stirring up of the minds of men unto them. This was the way and practice of the Christians of old, but is now generally lost, with most of the principles of practical Obedience, especially those which concern our mutual edification, as if they had never been prescribed in the Gospel. The Duties themselves which they are thus mutually to provoke one another unto, are, Love and good works; And they are placed by the Apostle in their proper order; For Love is the spring and fountain of all acceptable good works. Of mutual love among believers, which is that here intended, as unto the nature and causes of it, and motives unto it, I have treated at large Chap. 6. The good works intended are called here [non-Latin text not transcribed], usually they are [non-Latin text not transcribed]. Those which are most commendable, and praise-worthy are intended, such as are most usefull unto others, such as whereby the Gospel is most exalted; works proceeding from the shining Light of Truth, whereon God is glorified. 1. The mutual watch of Christians in the particular Societies whereof they Observ. are members, is a duty necessary unto the preservation if the profession of the Faith. 2. A due consideration of the circumstances, abilities, temptations and opportunities for duties, in one another, is required hereunto. 3. Diligence, or mutual Exhortation unto Gospel duties, that men on all grounds of Reason and Example may be provoked unto them, is required of us, and is a most Excellent Duty, which in an especial manner we ought to attend unto.

VERSE XXV. [non-Latin text not transcribed].

VERSE 25. Not forsaking the assembling of our selves together, as the manner of some is, but Exhorting one another; and so much the more as ye see the day approaching. THe Words contain an enforcement of the preceding Exhortation, in a caution against what is contrary thereunto, or the neglect of the general Duty which is the Principal means to further us in all the things that we are exhorted unto, and without which some of them cannot at all be performed. And there is in the Words (1.) The neglect and evil which they are cautioned against, that is, Forsaking the assembling of our selves: (2.) This is exemplified, (1.) In an instance of some that were guilty of it; as is the manner of some. (2.) By the contrary Duty; but exhorting one another. (3.) The degree of this Duty; so much the more. (4.) The Motive unto that degree; as ye see the day approaching. In the First, there is the thing spoken of, [non-Latin text not transcribed], well rendred by us, the assembling of our selves together; for it is not the Church-State absolutely, [non-Latin text not transcribed]. but the actual assemblies of Believers, walking together in that State, which the Apostle intends. For as the Church it self is Originally the Seat and Subject of all Divine Worship, so the actual Assemblies of it, are the only way and means for the Exercise and performance of it. These Assemblies were of two sorts. (1.) Stated on the Lords Day, or first Day of the Week, 1. Cor. 16. 2. Acts 20. 7. (2.) Occasional, as the Duties or Occasions of the Church did require, 1 Cor. 5. 4. The End of these Assemblies were twofold. (1.) The due performance of all solemn Stated, orderly, Evangelical Worship, in Prayer, Preaching of the Word, Singing of Psalms, and the Administration of the Sacraments. (2.) The exercise of Discipline, or the watch of the Church over its Members, with respect unto their Walking and Conversation, that in all things it be such as becomes the Gospel, and giving no Offence. So to Admonish, Exhort, and Provake one another to Love and Good Works; Comfort, Establish, and Encourage them that were Afflicted or Persecuted; to relieve the Poor, &c. Such Assemblies were constantly observed in the first Churches; How they come to be lost is not unknown, though how they may and ought to be revived is difficult. Two things are evident herein. 1. That those Assemblies, those comìngs together in one place, was the only way whereby the Church, as a Church made its Profession of Subjection unto the Authority of Christ in the Performance of all those Duties of Sacred Worship, whereby God was to be Glorified under the Gospel. Wherefore a Voluntary neglect and relinquishment of those Assemblies, destroys any Church State, if it be persisted in. 2. That those Assemblies were the Life, the Food, the Nourishment of their Souls; Without which they could neither attend unto the Discipline of Christ, nor yield Obedience unto his Commands, nor make Profession of his Name as they ought, nor enjoy the Benefit of Evangelical Institutions: Whereas in a due Observance of them consisted the Tryal of their Faith in the sight of God and Man. For as unto God, whatever Reserves men may have in their minds, that they would still continue to believe in Christ though they attended not unto his Discipline in these Assemblies, he regards it not; because therein men do openly preferr their own temporal Safety before his Glory. And as unto men, it is not so much Faith it self, as the Profession of it in those assemblies, that they hate, oppose, and persecute. Wherefore Believers in all Ages have constantly ventured their lives in the Observance of them through a thousand difficulties and dangers, esteeming them always aliens from their communion by whom they were neglected. Wherefore, secondly, The Apostles charge concerning those Assemblies, is, that we should not forsake them. There is a twofold forsaking of these Assemblies. (1.) That which is Total, which is the fruit and evidence of absolute Apostacy. (2.) That which is so Partially only, in want of Diligence and conscientious care in a constant attendance unto them according as the Rule and their Institution do require. It is the latter that the Apostle here intends, as the word in part signifies, and of the former he speaks in the following verses. And this is usually done on some of these accounts: 1. From fear of suffering. These Assemblies were those which exposed them unto Sufferings, as those whereby they made their Profession visible, and evidenced their Subjection unto the Authority of Christ; whereby the unbelieving World is enraged. This in all Ages hath prevailed on many, in the times of Tryal and Persecution, to withdraw themselves from those Assemblies; and those who have done so, are those Fearful and Unbelieving ones, who in the first place are excluded from the New Jerusalem, Rev. 21. 8. In such a season, all the arguings of Flesh and Blood, will arise in the minds of Men, and be promoted with many spècious pretences: Life, Liberty, Enjoyments in this World, will all put in to be heard; Reserves concerning their State in this frame, with Resolutions to return unto their Duty when the Storm is over; Pleas and Arguments that these Assemblies are not so necessary, but that God will be mercifull unto them in this thing. All which and the like false reasonings do carry them away to ruine. For notwithstanding all these vain pleas, the Rule is peremptory against these persons. Those who for their Houses, Lands, Possessions, Relations, Liberty, Life, preferr them before Christ, and the Duties which we owe to him, and his Glory, have no interest in Gospel Promises. Whatever men pretend that they believe, if they confess him not before men, He will deny them before his Father which is in Heaven. 2. Spiritual sloth, with the occasions of this life, are the cause in many of this sinful neglect. Other things will offer themselves in competition with the diligent attendance unto these Assemblies. If men stir not up themselves, and shake off the weight that lyes upon them, they will fall under a wofull neglect as unto this and all other important Duties. Such Persons as are influenced by them, will make use of many specious pleas, taken for the most part from their occasions and necessities. These things they will plead with men, and there is no contending with them; But let them go to Christ and plead them immediately unto himself, and then ask of themselves, how they suppose they are accepted? He requires that we should attend unto these Assemblies diligently, as the principal way and means of doing that, and observing that which he commands us, the certain indispensible Rule of our Obedience unto him. Will it be accepted with him, if in a neglect of that, we should say unto him, we would have done so indeed, but that one thing or other, this business, this diversion, this or that attendance in our callings would not suffer us so to do? This may indeed fall out sometimes where the Heart is sincere, but then it will be troubled at it, and watch for the future against the like occasions. But where this is frequent, and every trivial diversion is embraced unto a neglect of this Duty, the Heart is not upright before God, the Man draws back in the way unto perdition. 3. Unbelief working gradually towards the forsaking of all profession. This is the first way for the most part, whereby an evil Heart of Unbelief in departing from the living God, doth evidence it self; which the Apostle on this consideration warns the Hebrews of, chap. 3. I say, hereby usually it first evidenceth it self. It hath unquestionably put forth its power before, within and in a neglect of private Duties, but hereby it first evidenceth it self unto others. And if this course, from this principle, be persisted in, total Apostacy lyes at the door; whereof we have multiplyed instances. 1. Great Diligence is required of us in a due attendance unto the Assemblies of the Church for the ends of them, as they are instituted and appointed by Jesus Observ. Christ. The benefit we recieve by them, the danger of their neglect, sense of the Authority of Christ, concernment of his glory in them, with the vanity of the pretences for their Neglect, call aloud for this Diligence. 2. The neglect of the Authority and Love of Christ in the appointment of the means of our Edification, will alwayes tend to great and ruinous evils. Thirdly, The Apostle Exemplifies their sin, which he warms them against in an instance of those who are guilty of it, as the manner of some is. The Church of [non-Latin text not transcribed] the Hebrews, especially that at Jerusalem, had been exposed to great Tryals and Persecutions, as the Apostle declares v. 32, 33. during this State, some of the Members of them, even in those early dayes, began so far to decline their profession, as not to frequent the Assemblies of the Church. They were afraid to be taken at a Meeting, or that their known persecuting Neighbours should take notice of them as they went unto, or came from their Assemblies. And it should seem, they were not a few who were fallen into this sinfull neglect; for the Apostle speaks of it as a thing which was well known among themselves. Again, There were among the Hebrews at that time great disputes about the continuance of the Temple-worship, with the Rites and Ceremonies of it, which many were entangled withall; and as that error prevailed in their minds, so did they begin gradually to neglect and forsake the Worship and Duties of the Gospel, which ended with many in fatal Apostacy. To prevent the effects of these two evils, was the principal design of the Apostle in writing this Epistle, which is fill'd with Cogent Arguments against them. This was the later cause of their Declension before intimated, namely, Unbelief secretly inclining unto a departure from the living God. And this is marked here as the Ordinary Beginning of an entrance into final Apostacy; namely, that men do for sake the Assemblies of the Saints. Only observe, that it is not an occcasional Dereliction of them, but that which they accustomed themselves unto; it was [non-Latin text not transcribed], their manner, it was an ordinary way, and manner of walking which they accustomed themselves unto. 1. No Church-Order, no outward profession can secure men from Apostacy. Persons Observ. were guilty of this Crime in the first, the best, the Purest Churches. 2. Perfection, freedom from Offence, Scandal, and ruinous Evils, is not to be expected in any Church in this World. 3. Men that begin to decline their Duty in Church Relations, ought to be marked, and their wayes avoided. 4. Forsaking of Church Assemblies is usually an entrance into Apostacy. Fourthly, The Apostle illustrates this great evilby the contrary Duty, [non-Latin text not transcribed]. [non-Latin text not transcribed]. All the Duties of these Assemblies, especially those which are usefull and needfull to prevent Backsliding, and preserve from Apostacy, are proposed under this one, which is the head and chief of them all. The Nature of this mutual Exhortation among Christian Believers in Church Societies, hath been discoursed on chap. 3. Here it is opposed unto the evil dehorted from, Forsake not, but exhort one another; Wherefore it is comprehensive of the general nature of all the Duties of Believers in Church Societies, and it hath a special respect unto Constancy and Perseverance in the profession of the Faith, and diligent attendance unto the Duties of Gospel-worship; as is evident from the whole Context. This is the Duty of all Professors of the Gospel, namely, to perswade, to encourage, to exhort one another unto constancy in Profession, with resolution and fortitude of mind against difficulties, dangers, and oppositions. A duty which a State of Persecution will teach them, who intend not to leave any thing of Christ. And 'tis never the more inconsiderable, because the practice of it is almost lost out of the World, as we said before. The Motive unto these Duties is, the approach of the Day. Wherein we have, (1.) A Degree added unto the Performance of these Duties, from this Motive [non-Latin text not transcribed], so much the more. (2.) The motive it self, which is the approach of the day. (3.) The evidence they had of it, you see. There is from this Motive, an especial degree to be added unto the performance of the duties before mentioned; they are such as ought alwaies to be attended unto. Howbeit, this is a season wherein it is our duty to double our diligence about them. For this, so much the rather, referrs distinctly unto all the duties before mentioned being to be repeated [non-Latin text not transcribed]. Wherefore although the Word of Christ in his Institutions and commands, do make duties constantly in their performance necessary unto us; yet there are warnings and works of Christ whose consideration ought to excite us unto a peculiar diligence and attendance unto them. And, 1. Such warnings of Christ there are unto his Church, both by his Word, and by his Providence. For although he speak not now immediately unto them by Revelations, yet he speaks unto them mediately in his Word. All the warnings he hath left on record in the Scripture, given unto his Churches in the various conditions wherein they were, as for instance, Those in the second and third of the Revelations, are given likewise unto all the Churches now, that are in the same State or condition wherein they were. And he doth it by his Providence, in threatnings, Essicacious tryals, and persecutions, 1 Cor. 11. 30, 31, 32. 2. The principal End of these warnings is to stir us up unto more diligence in attendance unto the duties of his worship in the Assemblies of the Church; as is manifest in all his dealings with the seven Churches, as Types of all others. For (1.) Our neglect therein, is the cause of that displeasure which he in his warnings and tryals calls us unto. For this Cause many are sick and weak, many are fallen a sleep. Because thou art luke-warm, I will do so and so. (2.) Because without a diligent care, we cannot pass through trials of any nature, in persecution, in publick calamities, unto his glory, and our own safety. For by a neglect of these duties, all graces will decay, carnal fears will prevail, counsel and help will be wanting, and the soul be betrayed into innumerable dangers and perplexities. (3.) Without it, it will not be to the glory of Christ to evidence his presence amongst them in their tryals, or give deliverance to them. Wherefore we may consider what belongs unto this, and so much the rather, what additions unto our performance of those duties is required from this motive. 1. A Recovery of our selves from outward neglects in attendance upon Church-Assemblies; such there have been amongst us on various pretences, which if on renewed warnings we recover not our selves from, we are in danger of eternal ruine, for so the case is stated in this place. 2. A diligent enquirie into all the duties which belong to the Assemblies of Believers, is comprised here by the Apostle under the general head of mutual consideration, provocation, and Exhortation, that we be not found defective through our Ignorance, and unacquaintedness with what he doth require. 3. Spiritual Diligence in stirring up our hearts and minds unto sincerity, zeal, and delight in the performance of them; in all labouring after a recovery from our decays and backslidings, which is the design of most of the Epistles of Christ unto the Seven Churches. Wherefore, When especial Warnings do not excite us unto renewed Diligence in known duties, our condition is dangerous as unto the continuance of the presence of Christ Observ. amongst us. 3. The motive it self is, the approach of the day; concerning which we must enquire, (1.) What day it is, that is intended? (2.) How it did approach? [non-Latin text not transcribed]. And then, How it did evidence it self so to be, as they saw it? 1. The day, [non-Latin text not transcribed]; an eminent day; The Rule whereby we may determine what day is intended, is this; it was such a day as was a peculiar motive unto [non-Latin text not transcribed]. the Hebrews in their present circumstances, to attend diligently unto the due performance of Gospel Duties. It is not such a day, such a Motive, as is alwaies common to all, but only unto those who are in some measure in the same circumstances with them. Wherefore it is neither the day of death personally unto them, nor the day of the future Judgment absolutely that is intended; For those are common unto all equally, and at all times, and are a powerful motive in General unto the performance of Gospel Duties; but not an especial peculiar Motive at some time unto peculiar diligence. Wherefore, this day was no other but that fearful and tremendous day, a season for the destruction of Jerusalem, the Temple, City, and Nation of the Jews, which our Saviour had forewarned his Disciples of, and which they had in continual expectation. But it may be said, How should the Approach of this day, wherein all things seem to be dissolved, the Church to be scattered, the whole Nation to be consumed with blood and fire, be a motive unto redoubled diligence in attendance unto the duties of Christian Assemblies? It should now seem rather to have been a time for every one to shift for himself, and his Family, than to leave all at uncertainties, and unto ruine, whilest they looked after these Assemblies. Answ. 1. Whatever Desolations and Destructions may be approaching, our best and wisest frame will be to trust unto God, in the discharge of our duty. All other contrivances will prove not only vain, and foolish, but destructive unto our Souls. The day here intended was coming on the people and Nation for their neglect and contempt of the Gospel, it was the Revenge of their Murder, unbelief, and Obstinacy against Christ. Wherefore if any that made Profession of the Gospel were now negligent and careless in the known duties of it, they could have no evidence or satisfaction in their own minds, that they should not fall in the fire of that day. They who will in any degree partake of mens sins, must in some degree or other partake of their plagues. 2. It is impossible that men should go or be carryed through a day of publique Calamity, a destructive day, comfortably and chearfully, without a diligent attendance unto those known duties of the Gospel. For, (1.) The Guilt of this neglect will seize upon them when their tryal shall come: and they will wish, when it is too late, that they had kept at a distance from it. (2.) Let men pretend what they will, this decay in those duties argues and evidenceth a decay in all graces, which they will find weak, and unfit to carry them through their tryals, which will bring them unto an unspeakable loss in their own minds. (3.) The Lord Christ requireth this from us in a way of testimony unto him, that we are found faithful in our adherence unto his Institutions upon the approach of such a day. For hereby do we evidence both the subjection of our soules unto him, as also that we value and esteem the priviledg of the Gospel above all other things. (4.) Because the duties prescribed, in a right discharge of them, are the great meanes for the strengthning and supporting of our soules in that part of the tryal which we are to undergo. For such a day as that intended, hath fire in it, to try every mans work of what sort it is, and every mans grace both as to its Sincerity and Power. Therefore all ways and means whereby our works may be tryed, and our graces exercised, are required of us in such a season. Wherefore, Approaching Judgments ought to influence unto especial diligence in all Evangelical Observ. Duties. 2. How did this day approach? It was approaching, coming, drawing nigh, it was in procinctu, gradually coming upon them; Warnings of it, dispositions towards it, intimations of its coming were given them every day. This I have before given an account of, and how the drawings nigh of this day were upon them when this Epistle was written, and how in a short time it brake forth upon them in all its severity. And these things were so evident, as that in the last place, the Apostle takes it for granted, that they themselves did see openly and evidently the approaching day; And it did so in these five things: (1.) In the accomplishment of the signs of its coming, foretold by our Saviour; compare Mat. 24. 9. &c. with the 32, 33, 34, verses of this Chapter. And besides, all the other signs mentioned by our Saviour, were entring on their accomplishment. (2.) In that things were at a great stand as unto the Progress of the Gospel among the Hebrews. At the first Preaching of it multitudes were converted unto Christ, and the Word continued in efficacy towards them for some season afterwards; but now as our Apostle plainly declares in this Epistle the case was changed among them, the Elect obtained, the rest were hardened, Re. 11. The number of the Elect among that people were now gathered in; few additions were made unto the Church; not daily nor in multitudes as formerly. And Believers knew full well that when their work was all accomplished, God would not leave the people in their obstinacy, but that wrath should come upon them unto the uttermost. (3.) They saw it approaching in all the Causes of it. For the Body of the people having now refused the Gospel, were given up unto all wickedness, and hatred unto Christ; An account whereof is given at large by the Historian of their own Nation. (4.) The Time and season did manifest it self unto them. For whereas the body of that people were to be cut off, and cast off, as the Apostle expresly declares, Rom. 9. 10, 11. This could not be done untill a sufficient tender of the Gospel and of Grace by Christ Jesus were first made unto them. Notwithstanding all their other wickednesses, God would not surprize them with an overturning destruction. He had before as Types of his dealing with them, warned the old world by Noah, and Sodom by Lot, before the one was destroyed by water, and the other by fire. He would also give them their day, and make them a sufficient tender of mercy, which he had now done towards forty years. In this space, through the Ministry of the Apostles, and other faithfull dispensers of the Word, the Gospel had been proposed unto all persons of that Nation throughout the world, Rom. 10. 16, 17, 18, 19, 20. This being now accomplished, they might evidently see that the day was approaching. (5.) In the Preparations for it. For at this time all things began to be fill'd with Confusions, Disorders, Tumults, Seditions, and Slaughters in the whole Nation, being all of them entrances of that woful day, whose coming was declared in them and by them. 1. If men will shut their eyes against evident signs and tokens of approaching Observ. Judgments, they will never stir up themselves, nor engage into the due performance of present duties. 2. In the approach of great and final Judgments, God by his Word and Providence gives such intimations of their coming, as that wise men may discern them. Whoso is wise he will consider these things, and they shall understand the loving kindness of the Lord. The Prudent foreseeth the evil and hideth himself. How is it that you discern not the Signs of the times? 3. To see evidently such a day approaching, and not to be sedulous and diligent in the duties of divine Worship, is a token of a backsliding frame tending unto final Apostacy.

VERSE XXVI, XXVII. [non-Latin text not transcribed].

VERSE 26, 27. For if we sin wilfully after that we have received the knowledge of the Truth, there remaineth no more Sacrifice for sins: But a certain fearfull looking for of Judgment, and fiery indignation which shall devour the Adversaries. IN these Verses the Apostle gives a vehement enforcement of his preceding Exhortation, from the dreadful Consequences of a total neglect of it, or uncompliance with it. And this he doth, (1.) By expressing the nature of the sin which lyes therein. (2.) By an impossibility of deliverance from the Guilt of it. (3.) The Punishment, that would unavoidably follow upon it. Interpreters have greatly perplexed themselves and others in the interpretation and exposition of these verses, and those that follow. Their conjectures in great variety have proceeded principally from a want of a due attendance unto the scope of the Apostle, the argument he had in hand, the circumstances of the people unto whom he wrote, and the present State of Gods Providence towards them. I shall not trouble the Reader with their various conjectures and censures of them; but I shall give such an evident sence of the words, as themselves and the Context do evince to be the mind of the Holy Ghost in them. 1. As unto the words, wherein the Sin and State of such men is expressed, If we sin wilfully. He puts himself among them, as is his manner in Comminations; both to shew that there is no respect of persons in this matter, but those who have equally sinned, shall be equally punished: And to take off all appearance of severity towards them, seeing he speaks nothing of this nature, but on such suppositions as wherein if he himself were concerned, he pronounceth it against himself also. We sinning, or if we sin [non-Latin text not transcribed], wilfully, say we; our former translations, willingly, which we have now avoyded, lest we should give Countenance [non-Latin text not transcribed]. unto a supposition, that there is no Recovery after any voluntary sin. If we sin wilfully, that is, Obstinately, Maliciously, and with despight which is the nature of the sin it self, as is declared v. 28. But the word doth not require, nor will scarce bear any such sence. Willingly is of choice, without surprizal, compulsion, or fear; and this is all that the word will bear. The Season and circumstance which states the sin intended is, after we have received the knowledge of the truth. There is no Question but that by the Truth the Apostle intends the Doctrine of the Gospel; and the receiving of it is upon the conviction of it's being truth, to take on us the outward profession of it. Only there is an Emphasis in that word [non-Latin text not transcribed]; the word is not used any where to express the meer conceptions or notions of the mind about truth, but such an acknowledgment of it as ariseth from some sense of it's power and excellency. This therefore is the description of the persons concerning whom this sin is supposed. They are such as unto whom the Gospel had been preached; who upon conviction of its truth, and sense of its power, have taken upon them the publick profession of it: and this is all that is required to the constitution of this state. And what is so required may be reduced to one of these two heads. (1.) The solemn Dedication of themselves unto Christ in and by their Baptism. (2.) Their solemn joyning themselves unto the Church, and continuance in the duties of its worship, Acts. 2. 41, 42. On this opening of the words, it is evident what sin it is that is intended, against which this heavy doom is denounced; And that on these two considerations. (1.) That the head of the precedent Exhortation is, that we would hold fast the profession of our Faith without wavering, v. 22. And the meanes of continuing in that profession, v. 24, 25. Wherefore the sin against this Exhortation, is the relinquishment and renouncing of the profession of the Faith, with all acts and duties thereunto belonging. (2.) The state opposite unto this sin, that which is contrary unto it, is receiving the knowledg of the Truth, which what is required thereunto, we have now declared. Wherefore the sin here, intended is plainly a relinquishment and renunciation of the truth of the Gospel and the promises thereof, with all duties thereunto belonging, after we have been convinced of its truth, and avowed its power and Excellency. There is no more required but that this be done [non-Latin text not transcribed], Willingly, as (1.) Not [non-Latin text not transcribed]. upon a suddain surprizal and temptation, as Peter denied Christ. (2.) Not on those compulsions and fears which may work a present dissimulation, without an internal rejection of the Gospel. (3.) Not through darkness, Ignorance making an impression for a season on the minds and reasonings of men; which things, though exceedingly evil and dangerous, may befal them who yet contract not the guilt of this crime. But it is required thereunto that men who thus sin, do it, (1.) By choice, and of their own accord, from the internal pravity of their own minds, and an evil heart of unbelief to depart from the living God. (2.) That they do it by, and with the preference of another way of Religion, and a resting therein before or above the Gospel. (3.) That whereas there were two things which were the foundation of the profession of the Gospel. (1.) The Blood of the Convenant, or the blood of the Sacrifice of Christ with the attonement made thereby; And (2.) The dispensation of the Spirit of Grace; These they did openly renounce, and declare that there was nothing of God in them, as we shall see on, v. 29. Such were they who fell off from the Gospel unto Judaism in those daies. Such are they whom the Apostle here describeth, as is evident in the context. I will say no more unto the sin at present, because I must treat of it under its aggravations on, v. 29. 1. If a voluntary relinquishment of the profession of the Gospel and the duties Observ. of it be the highest sin, and be attended with the height of wrath and punishment; we ought earnestly to watch against every thing that inclineth or disposeth us thereunto. 2. Every declension in or from the profession of the Gospel, hath a proportion of the guilt of this great sin, according unto the proportion that it bears unto the sin it self. Hereof there may be various degrees. 3. There are sins and times wherein God doth absolutely refuse to hear any more from men in order unto their Salvation. 2. The first thing which the Apostle chargeth as an aggravation of this sin, is, that it cannot be expiated, There remains no more Sacrifice for sin. Words not unlike those of God concerning the house of Eli. 1 Sam. 3. 14. I have sworn unto the house of Eli, that the Iniquity of Eli's house shall not be purged with Sacrifice nor offering for ever. An Allusion is had herein unto the Sacrifices of the Law. As there were certain sins which from their nature, as Marder, Adultery, Blasphemy; or from the manner of their Commission with Obstinacy and an high hand, that had no Sacrifice allowed for them, but those that were so guilty were to be cut off from the people of God, and to dye without mercy, as the Apostle declares his own mind, vers. 28. So is it with them that thus sin willingly, there is no relief appointed for them, no means for the expiation of their sin. But yet there is an especial Reason of this Severity under the Gospel, which the Apostle hath principal respect unto. And this is that there is now no multiplication, or repetition of Sacrifices for sin. That of Christ our High Priest was offered once for all, henceforth he dyeth no more, he is offered no more, nor can there be any other Sacrifice offered for ever. This the words express, [non-Latin text not transcribed], there remains not, there is not in the [non-Latin text not transcribed]. Counsel, purpose, or institution of God any other Sacrifice yet left, to be offered in this or any other Case. To suppose there is yet any such left, it must be on one of these two accounts. (1.) That God would change the whole dispensation of himself, and his Grace by Christ, because of its weakness and insufficiency. But it may be said, whereas God did thus deal with the Mosaical Law, and all its Sacrifices to bring in that of Christ; Why may not therefore there be another way of Expiation of sin yet remaining whereby they may be purged and purified who are guilty of Apostacy from the Gospel? (2.) Although men have justly forfeited all their interest and benefit by the one Offering of Christ; why may he not appoint another for them, or cause himself to be offered again for their recovery? But both these suppositions are not only false, but highly Blasphemous; for it is certain there remains no more Sacrifice for sin. [non-Latin text not transcribed], compriseth all sorts of Offerings and Sacrifices, whereby [non-Latin text not transcribed]. sin might be expiated. Wherefore the Apostle plainly expresseth that as persons by a voluntary relinquishment of the Gospel, did forfeit all their interest in the Sacrifice of Christ as he further declares, v. 29. so there was no way appointed for the relief of them by the expiation of their sin for ever. Further, to clear the mind of the Holy Ghost herein, I should Answer some enquiries that may arise on this interpretation of the words, but in this place I shall only propose them. 1. Whether this Commination may be extended to all Ages, Times, and Seasons? or whether it were confined unto the present state of the Hebrews, with the circumstances they were in? The Reasons of the Enquiry are, (1.) Because their circumstances were eminently peculiar, and such as cannot befall others in any season. (2.) Because there was a temporal Destruction then impendent over them, ready to devour Apostates, which cannot be applied unto them who fall into the same sins at other seasons. 2. Whether the sin intended may include great actual sins after the profession of the Gospel, answering such as under the Law were said to be committed with an high hand? 3. Whether there may be hopes for the persons here intended though no express provision be made in the Covenant for the expiation of this sin. 4. Whether there be any defect in the Priesthood of Christ that it hath but one Sacrifice for sins, which if it be neglected and despised, can never be repeated, nor can any other Sacrifice be added unto it? 5. Whether a person who hath voluntarily forsaken and renounced the Gospel with a great appearance of all the circumstances that concur unto the state of the sin here mentioned, should make profession of repentance, what may be conceived concerning his Eternal condition? what is the duty of the Church concerning such an one? These things shall be spoken unto elsewhere. The loss of an interest in the Sacrifice of Christ on what account, or by what means soever it fall out, is absolutely ruinous unto the souls of men. Observ.

VERSE 27. But a certain fearfull looking for of Judgment and fiery indignation which shall devour the adversaries. When a man under the Law had contracted the guilt of any such sin, as was indispensibly capital in its punishment, for the legal expiation whereof no Sacrifice was appointed or allowed, such as Murder, Adultery, Blasphemy, he had nothing remaining but a fearful expectation of the Execution of the sentence of the Law against him. And it is evident that in this Context, the Apostle argues from the less unto the greater; If it was so, that this was the case of him who so sinned against Moses Law, how much more must it be so with them, that sin against the Gospel, whose sin is incomparably greater, and the punishment more severe? The Connexion of the words with those foregoing, by the Adversative [non-Latin text not transcribed] for [non-Latin text not transcribed], includes or brings along with it the Verb [non-Latin text not transcribed], there remains; No Sacrifice for sin is left or remains; But there doth remain or abide for such persons a fearful expectation of Judgment. There are two things in these words. 1. The punishment due unto the sins of Apostates which is three waies expressed. (1.) By the general nature of it, It is Judgment. (2.) By the special nature of that Judgment, it is fiery indignation. (3.) By the efficacy of it unto its end, it devours the adversaries. 2. The certain approach of this Judgment, there remains a fearful expectation. This last lies first in the words. And, 1. That which we render certain, is in the Original only [non-Latin text not transcribed]: It doth not denote an assured expectation, nor the certainty of the punishment; but only [non-Latin text not transcribed]. a certain kind of expectation, a kind of fearful expectation. Nor is this spoken in the way of diminution, but to intimate something that is inexpressible, such as no heart can conceive, or tongue express; 1 Pet. 4. 17, 18. What shall be the end of them who obey not the Gospel? Where shall the sinners and ungodly appear. 2. [non-Latin text not transcribed], an expectation, is the frame of mind with respect unto any thing [non-Latin text not transcribed]. that is future, good or bad, wherein we are concerned, that we are to look for what ever it be, which we have reason and grounds to think it will come unto us or befal us. 3. This Expectation is said to be [non-Latin text not transcribed], fearful, tremendous, which men can neither conflict withall, nor avoid, as we shall see further, ver. 31. That [non-Latin text not transcribed]. which fills the mind with dread and horror, depriving it of all Comfort, and relief. An expectation of this dreadful and terrible nature, may be taken two wayes: (1.) For the certain Relation that is between the sin, and punishment spoken of; the punishment is unavoidable, as any thing is which upon the most certain grounds is looked for. So they are said only metaphorically to look for that which will certainly ensue. (2.) As it expresseth the frame of the minds of them concerning it. And though the Assertion may be used in the former sence, yet I doubt not but this latter also is included in it; and that also on two accounts: (1.) Because if they did set themselves unto the consideration of the event of their Apostacy, nothing else could befal their minds, nothing will present it self unto them for their relief; their minds will not admit of other thoughts but what belongs to this dreadful expectation. (2.) On the account of that dread and terror that God sends at times into the minds and Consciences of such persons. They may bear it high, and with an Ostentation of Satisfaction on what they have done, yea, commonly proclaim a self-Justification, and prove desperate persecutors of them who sacredly adhere unto the Truth. But as he said of old of Tyrants, that if their Breasts were opened, it would appear what tortures they have within: I am perswaded, it is probable, that God very seldom lets them pass without tormenting fear and dread of approaching Judgments, in this world, which is a broad entrance into Hell. I. There is an inseparable concatenation between Apostacy and Eternal ruin. Observ. II. God often times visits the minds of cursed Apostates with dreadful expectations of approaching wrath. III. When men have hardned themselves in sin, no fear of punishment either will rouze or stirr them up to seek after relief. IV. A dreadful expectation of future wrath without hope of relief, is an open entrance into Hell it self. 2. This dreadful punishment is described by the general nature of it, it is [non-Latin text not transcribed], [non-Latin text not transcribed]. Judgment; it is not a thing that is dubious, that may fall out or may not do so. It is not an unaccountable severity that they are threatned withall, but it is a just and righteous sentence denouncing punishment proportionate unto their sin and crime. Judgment is taken sometimes for punishment it self, Ps. 9. 16. James 2. 13. 1 Pet. 4. 17. 2 Pet. 2. 3. But most commonly it is used for the sentence of judicial condemnation and tryal, determining the offender unto punishment; And so 'tis most commonly used to express the general Judgment that shall pass on all mankind at the last day, Mat. 10. 15. & 5. 11, 22, 24. chap. 12. 36. Mark 6. 2. 2 Pet. 2. 9. 2 Pet. 3. 1. John 4. 17. I doubt not but that in the word as here used both these are included, namely, the righteous sentence of God judging and determining on the guilt of this sin, and punishment it self which ensues thereon, as it is immediately described. And although respect be had herein principally to the Judgment of the great day; yet is it not exclusive of any previous Judgments that are preparatory unto it, and pledges of it; such was that dreadful Judgment which was then coming on the Apostate Church of the Hebrews. The Expectation of future Judgment in guilty persons, is and will be at one Observ. time or another dreadful and tremendous. The punishment and destruction of those sinners is described by its particular nature, it is a fiery indignation, [non-Latin text not transcribed]. For these words do not relate [non-Latin text not transcribed]. unto [non-Latin text not transcribed], as [non-Latin text not transcribed] doth, nor are regulated by it; It is not, the expectation of fiery indignation: but refer immediately unto [non-Latin text not transcribed]. As there remains an expectation of Judgment, so there is a fiery indignation that remains. And so (which shall) afterwards [non-Latin text not transcribed] referrs to fire, [non-Latin text not transcribed], and not to indignation, [non-Latin text not transcribed]. The indignation, the vehemency, the power of fire. What is this fire? and what is this indignation of it? 1. God himself is in the Scripture said to be a consuming fire; Deut. 4. 24. Ch. 9. 3. Isa. 33. 14. Heb. 10. 29. What is intended thereby is declared in a word, Deut. 4. 24. [non-Latin text not transcribed]; as here [non-Latin text not transcribed]. The essential holiness and righteousness of God, whereby he cannot bear with the Iniquities and provocations of men who betake not themselves unto the only Attonement, and that he will by no means acquit the Guilty, is intended in this Metaphorical expression. The Judgment of God concerning the Punishment of sin as an Effect of his will, in a way consonant unto the holiness of his nature, and the Exigence of his Righteousness, is called fire 1 Cor. 3. 13. But that is not the fire that is here intended. It is Devouring, Consuming, Destroying, such as answereth the severity of Gods Justice unto the utmost, as Isa. 9. 5. chap. 30. 33. chap. 66. 15. Amos 7. 4. Math. 18. 8. 2 Thes. 1. 8. Ps. 11. 7. Deut. 32. 22. Therefore this indignation or fervor of fire, hath respect unto three things. (1.) The Holiness of the nature of God; from whence Originally this Judgment doth proceed, as that which is most suitable thereunto. (2.) The righteous act of the Will of God; sometimes called his wrath and anger from the effects of it, being sutable unto the holiness of his nature. (3.) The dreadful severity of the Judgment in self, in its nature and effects, as it is declared in the next words. I doubt not but respect is had unto the final Judgment, at the last day, and the Eternal destruction of Apostates. But yet also it evidently includeth that sore and fiery Judgment which God was bringing on the Obstinate Apostate Jews, in the total destruction of them and their Church-State by Fire and Sword. For as such Judgments are compared to, and called fire in the Scripture; so this was so singular, so unparallel'd in any people of the World, as that it might well be called fiery indignation, or fervor of fire. Besides, it was an eminent pledge and token of the future Judgment, and the severity of God therein. Wherefore 'tis foretold in expressions that are applicable unto the last Judgment. See Math. 24. 29, 30, 31. 2 Pet. 3. 10, 11, 12. This Indignation to be executed by fire is described in the last place by its efficacy and effects: It is the fire that shall devour, or eat up the adversaries. The expression is taken from Isa. 26. 11. For the fire of thine Enemies, is there, not that which the Enemies burn with, but wherewith they shall be burned. Concerning the Efficacy and effect of this fire we may consider, (1.) The Seasons of its application unto this effect, [non-Latin text not transcribed]. (2.) The Object of it, the adversaries. (3.) The way of its operation, it shall devour them. (1.) It shall do so, it is not yet come to the effect, it is future. Hence [non-Latin text not transcribed] many of them despised it, as that which would never be; 2 Pet. 3. 3, 4, 5, 6. But there are three things intimated in this word. (1.) That it was in procinctu, in readiness, not yet come but ready to come; so is the word used to express that which is future, but ready to make its entrance. (2.) That it is certain, it shall and will be, whatever appearances there are of its turning aside, and mens avoiding of it, it will come in its proper season; so speaks the Prophet in a like case; Hab. 2. 3. (3.) The foundation of the Certainty of the coming of this fiery Indignation, is the irreversible Decree of God, accompanied with righteousness, and the measures which infinite Wisdom gave unto his Patience. This was the unavoidable season that was approaching, when the adversaries had fill'd up the measure of their sin, and Gods Providence had saved the Elect from this day to come. I. There is a determinate time for the accomplishment of all Divine threatnings, Observ. and the inflicton of the severest Judgments, which no men can abide or avoid. He hath appointed a day wherein he will judge the World. So at present there is a sort of men whose damnation sleepeth not, concerning whom he hath sworn that Time shall be no more, which is the present State of the Antichristian World. II. The certain determination of Divine Vengeance on the Enemies of the Gospel, is a Motive unto holiness, a supportment under sufferings, in them that believe. Lift up your heads, know your Salvation is nigh at hand; what manner of persons ought we to be? See, 2 Thes. 1. 7, 8, 9, 10. 2. There is a description of those on whom this fiery indignation shall have its effects, and 'tis the Adversaries, [non-Latin text not transcribed]. He doth not say, those that believe not, and obey not the Gospel, as he doth elsewhere, when he treats absolutely [non-Latin text not transcribed]. of the day of Judgment; as in that place 2 Thes. 1. 8, 9. now mentioned; but it confines them unto those that are Adversaries, who from a contrary principle set themselves against the Lord Christ and the Gospel. This is the peculiar description of the unbelieving Jews at that time: they did not only refuse the Gospel through unbelief, but were acted by a principle of opposition thereunto; not only as unto themselves, but as unto others, even the whole world: so is their State described, 1 Thes. 2. 15, 16. Who both killed the Lord Jesus, and their own Prophets, and have persecuted us, and they please not God, and are contrary unto all men, forbidding us to speak to the Gentiles, that they might be saved, to fill up their sin always, for the wrath is come upon them unto the uttermost. They laid the foundation of this Enmity in Killing the Lord Jesus; but they rested not therein, they continued in their unbelief, adhering to their old Judaism, and their sins therein. Nor did they rest there, but persecuted the Apostles, drove them out from amongst them, and all that preached the Gospel; and this not only with respect unto themselves alone, and those of their own Nation; but they set themselves with fury all the World over against the Preaching of the Gospel unto the Gentiles, and that of cursed malice that they might not be saved. See instances of this Rage, Acts 13. 45. Chap. 22. 22, 23. They were properly the Adversaries whom the Apostle intends, and therefore the Judgment which was peculiar unto them and their sins in that fearful temporal destruction which did then approach, is intended herein, as well as the Equity of the sentence is extended to the general Destruction of all Unbelievers at the last day. I. The highest aggravations for the greatest sins, is, when men out of a contrary principle of Superstition and Error, do set themselves maliciously to oppose Observ. the Doctrine and Truth of the Gospel, with respect unto themselves and others. II. There is a time when God will make demonstrations of his Wrath and displeasure against all such Adversaries of the Gospel, as shall be pledges of his Eternal Indignation. He will one day deal so with the Antichristian persecuting World. 3. What is the Effect of this fiery indignation against those adversaries? It shall eat them up, or devour them. The expression is Metaphorical, taken from [non-Latin text not transcribed]. the nature and efficacious operation of fire; it eats, devours, swallows up and consumes all combustible matter that it is applyed unto, or is put into it. That intended is destruction, inevitable, unavoidable, and terrible in the manner of it. See Mal. 4. 1. whence those expressions are taken. Only the similitude is not to be extended beyond the proper intention of it; For fire doth so consume and devour what is put into it, as that it destroys the substance and being thereof, that it shall be no more: It is not so with the fiery indignation that shall consume or devour the Adversaries at the last day; It shall devour them as to all happiness, all blessedness, all hopes, comforts and relief at once; but it shall not at once utterly consume their Being. This is that which this fire shall Eternally prey upon, and never utterly consume. But if we make the application of it unto the temporal destruction that came upon them, the similitude holds throughout, for it utterly consumed them, and devoured them, and all that belonged unto them in this World, they were devoured by it. The dread and terror of Gods final Judgments against the Enemies of the Gospel, is in it self inconceivable, and only shadowed out by things of the greatest dread and Observ. terror in the World. Whence it is so, I shall now declare.

VERSE XXVIII, XXIX. [non-Latin text not transcribed];

VERSE 28, 29. He that despised Moses Law dyed without mercy under two or three Witnesses. Of how much sorer punishment, suppose ye, shall he be thought worthy who hath trodden under foot the Son of God, and counted the Blood of the Covenant, wherewith he was Sanctified an unholy thing, and hath done despight unto the Spirit of Grace? THe Apostle confirms what he had spoken of the fore and certain destruction of Apostates from the Gospel, by an Argument à comparatis, and à minori ad majus; that is, by the consideration of the two states of the Church, which he had all along compared and expressed. Wherefore to convince the Hebrews not only of the certainty, and severity of the Judgment declared, but also of the Equity and Righteousness of it, he proposeth unto them the consideration of Gods constitution of punishment under the Old Testament with respect unto the Law of Moses, which they could not deny to be Just and Equal. Ver. 28. he lays down the matter of fact as it was Stated under the Law; Wherein there are three things. (1.) The sin whereunto that of Apostasie from the Gospel is compared, He that despised Moses Law. (2.) The Punishment of that sin according to the Law, he that was guilty of it dyed without Mercy. (3.) The way whereby according unto the Law his sin was to be charged on him, it was under two or three Witnesses. Unto the first, two things did concur. 1. It was such a sin as by the Law was capital; as, Murder, Adultery, Incest, Idolatry, Blasphemy, and some others. Concerning them it was provided in the Law, that those who were guilty of them should be put to Death. God alone by vertue of his Soveraignty, could dispense with the Execution of this sentence of the Law, as he did in the case of Lavid, 2 Sam. 12. 13. but as unto the people, they were prohibited on any account to dispense with it, or forbear the Execution of it. Numb. 35. 31. 2. It was required that he did it presumptuously, or with an high hand. Ex. 21. 14. Numb. 15. 30, 31. Deut. 17. 12. He that was thus guilty of sin, in sinning is said to despise Moses Law; [non-Latin text not transcribed], [non-Latin text not transcribed]. to abolish it, to render it useless, that is, in himself, by contempt of the Authority of it, or the Authority of God in it. And it is called a contempt, and abolishing of the Law, as the word signifies, 1. Because of Gods indulgence unto them therein. For although the general sentence of the Law was a Curse, wherein death was contained against every Transgression thereof, Deut. 29. yet God had ordained and appointed that for all their sins of Ignorance, Infirmity, or surprisals by Temptations, an Attonement should be made by Sacrifice, whereon the guilty were freed as unto the terms of the Covenant, and restored to a right unto all the Promises of it. Wherein they would not abide in those Terms and Conditions of the Covenant but transgress the bounds annext to them, it was a contempt of the whole Law, with the wisdom, goodness, and authority of God therein. 2. They rejected all the Promises of it which were given exclusively unto such sins, nor was there any way appointed of God for their recovery unto an interest in them. Hereby they made themselves Lawless Persons, contemning the Threatnings, and despising the Promises of the Law, which God would not bear in any of them, Deut. 29. 18, 19, 20, 21. It is the contempt of God and his Authority in his Law that is the Gall and Observ. Poyson of sin. This may be said in some measure of all voluntary sins, and the more there is of it in any sin, the greater is their guilt, and the higher is their aggravation who have contracted it. But there is a degree hereof which God will not bear with; namely, when this presumptuous contempt hath such an influence into any sin, as that no ignorance, no infirmity, no special temptation can be pleaded, unto the extenuation of it. I obtained mercy because I did it ignorantly in unbelief. And sundry things are required hereunto. (1.) That it be known unto the sinner both in point of right and fact to be such a sin as whereunto the penalty of death without dispensation was annexed. (2.) That therefore the sence of God in the Law be suggested unto the soul in and by the ordinary means of it. (3.) That the Resolution of continuing in it, and the perpetration of it, doth prevail against all convictions and fear of punishment. (4.) That Motives unto the contrary, with reluctancies of Conscience be stifled or overcome. These things rendered a sinner presumptuous, or caused him to sin with an high hand under the Law; Whereunto the Apostle adds in the next verse the peculiar aggravations of sin against the Gospel. This it is to despise the Law of Moses, as it is explained, Numb. 15. 30, 31. 2. The Punishment of this sin, or of him that was guilty of it, was, that he died without mercy. He died, that is, he was put to death, not alvaies, it [non-Latin text not transcribed] may be, de facto; but such was the constitution of the Law, he was to be put to death without mercy. There were several waies of inflicting Capital punishments appointed by the Law, as hanging on a Tree, burning, and stoning. Of all which, and the application of them unto particular Cases, I have given a description in the Exercitations unto the first Volume of these Commentaries. And it is said, that he dyed without mercy, not only because there was no allowance for any such mercy as should save and deliver him, but [non-Latin text not transcribed]: God had expresly forbidden that either mercy or compassion should be shewed in such cases, Deut. 13. 6, 7, 8, 9. Deut. 19. This is expresly added unto the highest instance of despising the Law, namely, the decalogue in the foundation of it, whereon all other precepts of the Law were built; and that which comprised a total Apostacy from the whole Law. Wherefore I doubt not but the Apostle had an especial respect unto that sin in its punishment, which had a compleat parallel with that whose hainousness he would represent. However, When the God of mercies will have men shew no mercy, as in the Temporal punishment; he can and will upon repentance shew mercy as to Eternal punishment. Observ: For we dare not condemn all unto Hell, which the Law condemned as unto temporal punishment. 3. The way of Execution of this Judgment, it was not to be done under two or three witnesses, that is, that were so of the fact and crime. The Law is [non-Latin text not transcribed]. express in this case, Deut. 17. 6. Chap. 19. 13. Numb. 35. 30. Although God was very severe in the prescription of these Judgments, yet he would give no advantage thereby unto wicked and malicious persons, to take away the lives of innocent men. He rather chose that those who were guilty should through our weakness go free for want of evidence against them, than that innocence should be exposed unto the malice of one single testimony or witness. And such abhorrency God had of false witnesses in criminal Causes, as that which is most contrary unto his Righteousness in the Government of the world, as that he established a Lex talionis in this case alone; that a false witness should suffer the utmost of what he thought and contrived to bring on another. The Equity of which Law is still continued in force, as suitable to the Law of Nature, and ought to be more observed than it is; Deut. 19. 16, 17, 18, 19, 20, 21. On this Proposition of the State of things under the Law by Gods appointment as to Sin and Punishment, the Apostle makes his Inference unto the certainty and equity of the punishment he had declared with respect unto sins against the Gospel, v. 29. Of how sorer punishment, &c. And there is in these words three things, (1.) The nature of the sin unto which [non-Latin text not transcribed], &c. the punishment is annexed. (2.) The punishment it self expressed comparatively with and unto that of the transgression of Moses Law. (3.) The evidence of the inference which he makes; for this is such as he referrs it unto themselves to judge upon, suppose ye-shall be thought worthy? The Sin it self is described by a threefold Aggravation of it, each instance having its especial Aggravation: (1.) From the Object sinned against. (2.) From the Act of the minds of men in sinning against it. 1. The first aggravation of the sin intended is from the Object of it, the Person of Christ the Son of God; and that included in it, is the Act of their minds towards him, they trod, or trampled upon him. 2. The second against the Office of Christ, especially his Sacerdotal Office, and the Sacrifice of his blood which he offered therein; the blood of the covenant wherewith he was Sanctified; And the aggravation included therein from the act of their minds towards it, that they accounted it an unholy thing. 3. A third aggravation as unto the Object, is the Spirit of Christ, or the Spirit of grace; and the aggravation included therein is, that they do despight unto him. In general, the Nature and Aggravation of the sin intended may be reduced unto these heads. (1.) The Object of it, which is the summ and substance, a divine constellation of all the blessed effects of infinite Wisdom, Goodness, and Grace, yea the whole divine Wisdom, Goodness, and Grace of God in the most glorious manifestation of them. All these things are comprized in the Person, Office, and Glory of the Son of God, as the Saviour and Redeemer of the Church. (2.) The Actings of the minds of men towards this Object, which is in and by all the vilest affections that humane nature is capable of. Contempt, Scorn, and Malice are ascribed unto such sins; they trample on, they despise, and do [non-Latin text not transcribed]. despight. Wherefore, if it be possible, that any thing, any sins of men, can provoke the heat of divine indignation; if any can contract such a guilt, as that the holiness, righteousness, truth, and faithfulness of God shall be engaged unto its eternal punishment, the sin here intended must do it. We shall therefore consider it in its Nature, and distinct Aggravations. The sin in General is, that which we have spoken to before, namely, sinning wilfully, after we have received the knowledge of the truth, and in an absolute total relinquishment and rejection of the Gospel. In the description of the special Object of this sin, that which is first exprest is the Person of Christ, the Son of God. I have on sundry occasions before shewed, how the Apostle doth vary in his expression of Christ, here he calls him the Son of God, and he maketh use of [non-Latin text not transcribed]. this name to give a sence of the glorious greatness of the person with whom they had to do, against whom this sin was committed. For although he were a man also, who had Blood to shed, and did shed it in the Sacrifice of himself; and notwithstanding what cursed Blasphemous thoughts they might have of him, yet indeed he is, and will appear to be the Eternal Son of the Living God. But how comes this Son of God to be concerned herein? What injury is done him by Apostates from the Gospel? I answer, that as the Lord Christ in his own Person was the special Author of the Gospel; as his Authority is the special Object of our Faith in it; as his Office with all the fruits of it is the Subject, Summ, and Substance of the Gospel; So there is no reception of it in a due manner unto Salvation, no rejection of it unto final condemnation, but what is all of it Originally, fundamentally, and vertually contained in the reception, or rejection of the person of Christ. This is the Life, the Soul, and Foundation of all Gospel truth; without which it is of no power, or efficacy unto the Souls of men. But I have treated at large of these things elsewhere. I cannot but Observe, that, as whosoever rejects, refuses, forsakes the Gospel, rejecteth and forsaketh the Person of Christ, so on what account soever men take up the Profession of it, and perform the Duties of it, if the foundation be not laid in a reception of Christ himself, of the Person of Christ, all their profession will be in vain. This is the first aggravation of this sin, it is committed immediately against the Person of the Son of God, and therein his Authority, Goodness, and Love. But it may be thought, if the Person of Christ be concerned herein, yet it is indirectly or consequentially only, and in some small degree: No, saith the Apostle, but he that is guilty of this sin, doth trample on the Son of God, or tread him under foot. The word is rendred with great variety, but that of our Translation is [non-Latin text not transcribed]. proper, and 'tis the highest expression of scorn, contempt and malice amongst men. To tread under foot is to despise, and insult over, as is plain in the Metaphor. And this contempt respects both the Person of Christ and his Authority. He is proposed in the Gospel, was professed by this sort of sinners for a while to be the Son of God, the true Messiah, the Saviour of the World. Hereon Faith in him, and all holy reverence unto him are required of us, as on him whom God had exalted above principalities and powers, and whom therefore we ought to exalt, and adore in our Souls. But now by this sort of Persons he was esteemed an Evil doer, a Seducer, one not at all sent of God, but one that justly suffered for his crimes. Herein they trod under foot the Son of God with all contempt and scorn. Again, it respects his Authority. This the Gospel declared, and those who had come unto any profession of it, as those had done whereof he speaks in this place, as all must have done who contract the guilt of this sin, did avow, and submit themselves unto. The profession they made was to Observe and do all that he had commanded them, because all Power was given unto him in Heaven and Earth; This they now utterly rejected and despised, as unto the outward observance of his Commands, Ordinances, and Institutions of Divine Worship; they openly rejected them, betaking themselves unto other Modes, and Rites of Divine Service, in opposition and contradiction unto them, even those of the Law. Neither did they retain any regard in their minds unto his Authority. I. Though there may be sometimes an appearance of great severity in Gods Judgments Observ. against sinners, yet when the nature of their sins, and the aggravation of them shall be discovered, they will be manifest to have been righteous, and within due measure. II. Take we heed of every neglect of the Person of Christ or of his Authority, lest we enter into some degree or other of the guilt of this great offence. III. The sins of men can really reach neither the Person nor Authority of Christ, they only do that in desire, which in effect they cannot accomplish. This doth not take off, or extenuate their sin, the guilt of it is no less than if they did actually trample upon the Son of God. The Second Aggravation of the sin spoken of, is its Opposition to the Office of [non-Latin text not transcribed]. Christ, especially his Priestly Office, and the Sacrifice that he Offered thereby, called here, the Blood of the Covenant. And that included in it, is the frame of their minds in that opposition, they counted it an unholy thing; both which have [non-Latin text not transcribed]. a third Aggravation from the use and efficacy of that Blood, it is that wherein he was Sanctified. For the First, In what sence the Blood of Christ was the Blood of the Covenant, [non-Latin text not transcribed]. hath been fully declared on chap. 9. That whereby the new Covenant was ratified, confirmed, and made effectual as unto all the Grace of it unto them that do believe; And it was the foundation of all the following actings of God towards him in his exaltation, and of his Intercession. See chap. 13. 20. The Blood of the Covenant was the great expression of the Grace of God, and of the Love of Christ himself, as well as the Cause of all good unto us; the center of divine wisdom in all the mediatory actings of Christ, the Life and Soul of the Gospel. Of this Blood of the Covenant it is said, that they who are guilty of the sin intended, accounted it an unholy thing, they judged it so, and dealt with it accordingly. Both the judgment of the mind, and practice thereupon are intended. [non-Latin text not transcribed] is common, and opposed unto any thing that is dedicated, and consecrated unto God, and made sacred. Hence it is used for prophane and unholy, that which no way belongs unto divine worship. They did no longer esteem it as that blood wherewith the New Covenant was sealed, confirmed, established, but as the blood of an ordinary man shed for his crimes, which is common and unholy, not sacred; not of so much use unto the glory of God as the blood of Bulls and Beasts in legal Sacrifices; which is the height of impiety. And there are many degrees of this sin, some Doctrinal, some Practical; which though they arise not unto the degree here intended, yet are they perilous unto the Souls of men. Those by whom the efficacy of his blood unto the expiation of sin by making satisfaction and attonement, is denyed, as 'tis by the Socinians, will never be able to free themselves, from making this blood in some sence a common thing. Yea, the contempt which hath been cast on the blood of Christ by that sort of men, will not be expiated with any other Sacrifices for ever. Others do manifest what slight thoughts they have of it, in that they place the whole of their Religion within themselves, and value their own Light as unto Spiritual advantages above the blood of Christ. And Practically there are but few who trust unto it for their Justification, for pardon, righteousness and acceptance with God; which is in a great measure to account it a Common thing; not absolutely, but in comparison of that Life, Excellency, and Efficacy that is in it indeed. But as Christ is pretious unto them that believe, 1 Pet. 1. 7. so is his Blood also wherewith they are redeemed, 1 Pet. 1. 19. Every thing that takes off from an high and glorious esteem of the blood of Christ as the blood of the Covenant, is a dangerous entrance into Apostacy: Such is the Observ. pretended Sacrifice of the Mass, with all things of the like nature. The last aggravation of this sin with respect unto the blood of Christ, is the Nature, Use and Efficacy of it, it is that wherewith he was sanctified. It is not [non-Latin text not transcribed]. real, or internal sanctification that is here intended, but it is a separation, and dedication unto God; in which sence the word is often used. And all the disputes concerning the total and final Apostacy from the Faith, of them who have been really, and internally sanctified, from this place, are altogether vain; Though that may be said of a man in aggravation of his sin, which he professeth concerning himself. But the difficulty of this Text is, concerning whom these words are spoken; for they may be referred unto the person that is guilty of the sin insisted on; he counts the blood of the Covenant, wherewith he himself was sanctified, an unholy thing. For as at the giving of the Law, or the establishing of the Covenant at Sinai, the people being sprinkled with the blood of the Beasts that were offered in Sacrifice, were sanctified, or dedicated unto God in a peculiar manner: So those who by Baptism, and confession of Faith in the Church of Christ were separated from all others, were peculiarly dedicated to God thereby. And therefore in this case Apostates are said to deny the Lord that bought them, or vindicated them from their slavery unto the Law by his Word and Truth for a season, 2 Pet. 2. 1. But the design of the Apostle in the Context leads plainly to another application of these words. It is Christ himself that is spoken of, who was sanctified and dedicated unto God, to be an Eternal high Priest, by the blood of the Covenant which he offered unto God, as I have shewed before. The Priests of old were dedicated and sanctified unto their Office by another, and the Sacrifices which he offered for them, they could not sanctifie themselves; so were Aaron and his Sons sanctified by Moses, antecedently unto their offering any Sacrifice themselves. But no outward Act of men or Angels could unto this purpose pass on the Son of God. He was to be the Priest himself, the Sacrificer himself, to dedicate, consecrate, and sanctifie himself by his own Sacrifice, in concurrence with the actings of God the Father in his suffering. See John 17. 19. Heb. 2. 10. chap. 5. 7, 9. chap. 9. 11, 12. That precious blood of Christ, wherein, or whereby he was sanctified, and dedicated unto God as the Eternal High-Priest of the Church, this they esteemed an unholy thing; that is, such as would have no such effect as to consecrate him unto God and his Office. However men may esteem of any of the Mediatory actings of Christ, yet are they Observ. in themselves glorious and Excellent. So was the Sacrifice of his own Blood, even that whereby not only the Church was sanctified, but himself also was dedicated as our High Priest for ever. 3. The Third aggravation of this Sin is taken from its opposition unto the Spirit of Christ, he hath done despight unto the Spirit of Grace. And as in the [non-Latin text not transcribed]. former instances, so it is here, there are two parts of this aggravation. The first taken from the Object of their sin, the Spirit of Grace. The second taken from the manner of their opposition unto him, they do him despight. The holy Spirit of God promised and communicated under the Gospel by Jesus Christ from the Father, as the Author and cause, actually communicating and applying of all Grace unto the souls of them that believe, is this Spirit of Grace. And this carries in it innumerable aggravations of this Sin. This Person, the holy Spirit of God, God himself, his Communication of grace and mercy, in the accomplishment of the most glorious Promises of the Old Testament, was he whom these Apostates renounced. But there is a peculiar notion or consideration of the Spirit, with respect whereunto he is sinned against, and that is this, That he was peculiarly sent, given, and bestowed to bear witness unto the Person, Doctrine, Death and Sacrifice of Christ, with the glory that ensued thereon. John 16. 4. 1 Pet. 1. 12. And this he did various wayes. For by him the souls of multitudes were converted unto God, their eyes enlightned, their minds sanctified, their lives changed. By him did those who believed, come to understand the Scriptures, which before were as a sealed book unto them; were directed, encouraged, supported, and comforted in all that they had to do and suffer for the name of Christ. By him were all those mighty works, wonders, signs and miracles wrought which accompanied the Apostles, and other preachers of the Gospel at the beginning. Now all these things, and the like effects of his Grace and Power on all who made profession of the Gospel, were owned, believed, and avowed to be the works of the holy Spirit as promised in the dayes of the Messiah; and they pleaded the evidence of them unto the confusion of all their adversaries. This therefore was done also by these Apostates before their Apostasie. But now being fully fallen off from Christ and the Gospel, they openly declared that there was no testimony in them unto the truth, but all these things were either diabolical delusions, or phanatical misapprehensions; that indeed there was nothing of truth, reality, or power in them, and therefore no argument to be taken from them, unto the confirmation of the truth of Christ in the Gospel. Now this proceeding from them, who had once themselves made the same profession with others, of their truth and reality, gave the deepest wound that could be given unto the Gospel. For all the adversaries of it who were silenced with this publick testimony of the holy Spirit, and knew not what to say, considering the many miracles that were wrought, did now strengthen themselves by the confession of these Apostates, that there was nothing in it but pretence; and who should better know than those who had been of that Society? There are no such cursed pernicious Enemies unto Religion as Apostates. Observ. Hence are they said to do despite unto the Spirit of Grace, [non-Latin text not transcribed]. They [non-Latin text not transcribed]. do injure him so far as they are able. The word includes wrong with contempt. And this they did upon a twofold account. For, (1.) The works, many of them which he then wrought, were eminent and evident effects of divine Power; and to ascribe such works unto another cause, is to do despite unto him. (2.) They did so principally, in that by all his works, and in the whole dispensation of him, he gave testimony unto Christ in the Gospel. And what greater despite and wrong could be done unto him, then to question his truth and the veracity of his testimony? No greater despite can be done unto a man of any reputation, than to question his truth, and credit, in that wherein he engageth himself as a witness. And if lying unto the Holy Ghost is so great a sin, what is it to make the Holy Ghost a Liar? Herein did such persons do him despite. For notwithstanding the publick testimony he gave in, with, and by the preaching of the Gospel, they rejected it as a fable, in despising his Person and Authority. All these great and terrible Aggravations are inseparable from this sin of Apostasie from the Gospel, above those of any sin against the Law of Moses whatever. They were none of them in the vilest sin prohibited by the Law under capital punishment. Hence therefore the Apostle, 2. Proposeth it unto the Judgment of the Hebrews, of how much sorer punishment, They suppose a sinner guilty of this sin shall [non-Latin text not transcribed]. be Judged worthy, above what was inflicted on the wilful transgressors of the Law? And there is included herein, (1.) That such a sinner shall be punished. [non-Latin text not transcribed] Apostates may flatter themselves with impunity, but in due time punishment will overtake them. How shall they escape who neglect so great Salvation? Much less shall they not do so, by whom it is thus despised in all the causes of it. (2.) That this shall be a sore, a great and an evil punishment, which is included in the note of comparison, far greater punishment, such as men shall be able neither to abide, nor to avoid. (3.) Comparatively, it shall be a sorer Punishment then that which was appointed for wilfull Transgressions of the Law, which was Death without Mercy. (4.) That the degree of its exceeding that punishment is inexpressible: Of how much sorer? None can declare it, as the Holy Ghost expresseth himself when he would intimate unto our minds that which we cannot absolutely conceive and apprehend, 1 Pet. 4. 17, 18. But whereas that punishment was Death without Mercy, wherein could this exceed it? I answer; Because that was a temporal death only. For though such sinners under the Law might and did many of them perish Eternally, yet they did not so by vertue of the constitution of the Law of Moses, which reached only unto temporal punishments: But this punishment is Eternal, that's constantly proposed in the first place unto all impenitent Unbelievers, and despisers of the Gospel. See 2 Thes. 1. 6, 7, 8. Mark 16. 16, &c. Yet so as not to exclude any other temporal Judgments in Spirituals, or Naturals that may precede it. Such was that whereunto the temporal destruction, that was ready to come on these despi[illegible: 1 letter]ers, did belong. 3. The way whereby they are made Obnoxious unto it is, that they are counted Worthy of it, [non-Latin text not transcribed], they shall receive neither more nor less, but their due. [non-Latin text not transcribed], The Judge in this case is God himself, as the Apostle declares in the next verse. He alone knows, he alone can justly determine what such Apostates are worthy of. But in general, that this shall unspeakably exceed that annexed unto the transgression of the Law, is left unto themselves to judge, suppose ye. Ye know and [non-Latin text not transcribed]. take it for granted, that the punishments under the Law to be inflicted on its transgressors by the Constitution and Sanction of it, were all of them righteous, for God was the Judge of this in them all. Consider now what aggravations this sin is accompanied withall above all sins whatever against the Law, and be your selves Judges of what will follow hereon. What do you think in your own hearts will be the Judgment of God concerning these sinners? This argument the Apostle doth frequently insist upon, as chap. 2. 2, 3, 4. chap. 12. 25. and it had a peculiar cogency towards the Hebrews, who had lived under the terror of those legal punishments all their dayes. I. The inevitable certainty of the Eternal punishment of Gospel-despisers, depends Observ. on the Essential holiness and righteousness of God, as the Ruler and Judge of all. It is nothing but what he in his just Judgment which is according unto truth, accounteth them worthy of, Rom. 1. 32. II. It is a righteous thing with God thus to deal with men. Wherefore all hopes of Mercy, or the least relaxation of Punishment unto all Eternity are vain and false unto Apostates, they shall have Judgment without Mercy. III. God hath allotted different degrees of Punishment unto the different degrees and aggravations of sin. The wages indeed of every sin is Death, but there is unto such persons as these a Savour of death unto death, and there shall be different degrees of Eternal Punishment. IV. The Apostacy from the Gospel, here described, being the absolute height of all sin and impiety that the nature of man is capable of, it renders them unto Eternity obnoxious unto all punishment that the same nature is capable of. The greatest sin must have the greatest Judgment. V. It is our Duty diligently to enquire into the nature of sin, lest we be overtaken in the great Offence. Such Persons as they in the Text, it may be little thought what it was that they should principally be charged withal, namely, for their Apostasie; and how dreadful was it, when it came upon them in an evident conviction? VI. Sinning against the Testimony given by the Holy Ghost unto the truth and power of the Gospel, whereof men have had experience, is the most dangerous Symtom of a perishing Condition. VII. Threatnings of future Eternal Judgments unto Gospel-despisers belong unto the preaching and declaration of the Gospel. VIII. The Equity and Righteousness of the most severe Judgments of God in eternal Punishments against Gospel-Despisers, is so evident, that it may be referred to the Judgment of men not obstinate in their Blindness. IX. 'Tis our Duty to justifie and bear witness unto God in the Righteousness of his Judgments against Gospel-Despisers.

VERSE XXX, XXXI. [non-Latin text not transcribed].

VERSE 30, 31. For we know him that hath said, Vengeance belongeth unto me, I will recompence, saith the Lord. And again, the Lord shall Judge his People. It is a fearfull thing to fall into the Hands of the living God. THere is in these Verses the confirmation of all that was spoken before, by the consideration of what God is in himself, with whom alone we have to do in this matter, and what he assumeth unto himself in this and the like Cases. As if the Apostle had said, In the severe sentence which we have denounced against Apostates, we have spoken nothing but what is suitable unto the holiness of God and what indeed in such cases he hath declared that he will do. The conjunction [non-Latin text not transcribed] denotes the introduction of a Reason of what was spoken before; but this is not all which he had discoursed on, on this Subject; but more particularly the [non-Latin text not transcribed]. reference he had made unto their own Judgments, of what sore punishment was due unto Apostates. Thus it will be with them, thus you must needs determine concerning them in your own minds, for we know him with whom we have to do in these things. Wherefore the Apostle confirms the truth of his discourse, or rather illustrates the evidence of it, by a double consideration, (1.) Of the person of him who is, and is to be the sole Judge in this case, who is God alone, For we know him. And (2.) What he hath assumed unto himself, and affirmed [non-Latin text not transcribed]. concerning himself in the like-cases, which he expresseth in a double Testimony of Scripture. And then lastly, there is the way whereby our minds are influenced from this Person and what he hath said, which is, that we know him. The first consideration confirming the Evidence and certainty of the truth asserted, is the person of him who is the only Judge in this case. I confess the Pronoun herein is not exprest in the Original, but as 'tis included in the Participle and Article prefixed, [non-Latin text not transcribed], he that saith, who expresseth himself in the words [non-Latin text not transcribed]. ensuing. But it is evident that the Apostle directeth unto a special consideration of God himself, both in the manner of the expression, and in the addition of those words, [non-Latin text not transcribed], to the Testimony which he writes immediately. If you will be convinced of a righteousness, and certainty of this dreadful destruction of Apostates, consider in the first place the Author of this Judgment the only Judge in the case; We know him that hath said. I. There can be no right Judgment made of the nature and demerit of sin, without Observ. a due consideration of the Nature and Holiness of God, against whom it is committed. Fools make a mock of sin, they have no sense of its guilt, nor dread of its punishment. Others have slight thoughts of it, measuring it only either by outward effects, or by presumptions which they have been accustomed unto. Some have general notions of its guilt, as 'tis prohibited by the Divine Law, but never search into the nature of that Law with respect unto its Author. Such false measures of sin ruin the souls of men. Nothing, therefore, will state our thoughts aright concerning the guilt and demerit of sin, but a deep consideration of the infinite greatness, holiness, righteousness, and power of God against whom it is committed. And hereunto this also is to be added, That God acts not in the effect of any of these Properties of his nature, but on a preceding contempt of his Goodness, Bounty, Grace and Mercy; As it is impossible that sin should come into the world but by the contempt of these things. Antecedently unto all possibility of sinning, God communicates the effects of his goodness and bounty unto the Creation; And in those sins which are against the Gospel, he doth so also of his Grace and Mercy. This is that which will give us a due measure of the guilt and demerit of sin: Look upon it as a contempt of infinite Goodness, Bounty, Grace, and Mercy, and to rise up against infinite greatness, holiness, righteousness, and power, and we shall have a view of it as it is in it self. II. Under apprehensions of great severities of Divine Judgments, the consideration Observ. of God the Author of them, will both relieve our Faith, and quiet our hearts. Such instances are given of the Eternal casting off Multitudes of Angels, on their guilt in one sin; the woful sin of Adam, and the ruine of his Posterity, even of those who had not sinned after the similitude of his Transgression; the destruction of the old world by an Universal Flood; as in the Fire and Brimstone that God rained from Heaven upon Sodom and Gomorrah; in the final rejection of the Jews; the dreadful overthrow of the City and Temple by fire; in the Eternity of the torments of impenitent sinners. In all these things and others that seem to have any thing of the same kind with them, we shall need nothing to give the most full satisfaction unto our Souls, if we know him who hath said, Vengeance is mine, I will repay it. This consideration is confirmed by a double Testimony, wherein God assumeth unto himself that which will give assurance of the Punishment of Apostates. And we may consider concerning these Testimonies, (1.) The Apostles application of them unto his purpose, (2.) The force that is in them unto that end. 1. They are both of them taken from Deut. 32. 35, 36. But in that place they seem absolutely to intend vengeance and Judgment on the Adversaries of his people to make a way for their deliverance. But here they are applyed unto the final destruction of that same people, namely the Jews, without hopes of deliverance. I answer, 1. That it is usual with the Apostle in this Epistle, and all other writers of the New Testament to make use of Testimonies out of the old, without respect unto the particular cases and designs which they are originally applyed unto; but with regard unto the Truth and Equity contained in them; Whereon they are equally applicable unto all cases of a like nature. Thus, saith he, God declares himself with respect unto his Stubborn Enemies, whence a Rule is established, that he will deal so with all that are so, who are in the same circumstances with them of whom we speak. 2. What God speaks concerning his Enemies, and the Enemies of his people in Covenant with him, is applicable unto that people it self, when they absolutely break and reject the Covenant; so was it done by these Apostates, who thereon came into the room and place of the most cursed Enemies of God and his people. And therefore God will be unto them what he was unto the worst of those his adversaries. 3. That which God properly in that place assumeth this title unto himself upon, is the Cruelty and Rage of those adversaries in the persecution and destruction of his people: And shall he not act in like manner towards them who murdered the Lord Jesus, and persecuted all his followers? Wherefore whatever frame of mind in God is represented in the Scripture, as unto his indignation against the worst of sinners and his adversaries, is fully applicable unto these degenerate Apostates. The First testimony in the Original is, [non-Latin text not transcribed], to me vengeance and recompence, which the Apostle renders by [non-Latin text not transcribed], to the same purpose. Recompence is the actual exercise of Vengeance. [non-Latin text not transcribed], Vengeance, is the [non-Latin text not transcribed], actual execution of Judgment on sinners according unto their desert without mitigation of mercy. 'Tis an act of Judgment, and wherever mention is made of it, God is still proposed as a Judge, it being a just retribution, on the consideration of the demerit of sin as sin. 1. This Vengeance God appropriateth the right of unto himself in a peculiar manner, as that which no Creature in it's full latitude hath any interest in. See Psal. 94. 1, 2. For it respects only sin in its own formal nature, as sin against God. (1.) Though men may inflict punishments on it, yet they do it principally on other accounts. Whatever is of vengeance in punishment is meerly an emanation from divine constitution. (2.) No creature can have the just measures of the desert of sin, so as to give it a just and due recompence. (3.) The power of the Creature cannot extend to the just execution of Vengeance, sins deserving eternal punishment. (4.) Pure vengeance as vengeance, is not to be intrusted with our nature, nor would any man be able to manage it, but would fall into one excess or other, unto the ruine of his own soul. Wherefore God hath reserved and included all vengeance unto himself, and all just, final retribution for and unto sin. Although he hath allowed infliction of punishment on offenders in order unto the Government and peace of the world in Magistrates and publick persons; yet as unto vengeance, as it denotes giving satisfaction to our selves in the punishment of others, it is forbidden unto all persons both private and publick. God in executing vengeance gives satisfaction unto his own infinite holiness, and righteousness, which makes it holy and just. Men cannot give satisfaction unto themselves in punishment but it is unto their evil affections, which makes it useless and unjust. Hence David blessed God that he had kept him from avenging himself on Nabal. For there is no vengeance but what is exerted by a mans self, in his own case and cause: The Judgment unto punishment is for others. Wherefore the formal Reason of the appropriation of all vengeance unto God is, that God alone can Judge and Punish in his own case, and unto his own satisfaction. He hath made all things for himself, and the wicked for the day of evil. 2. In this appropriation of vengeance unto God, there is supposed and included, that indeed there is vengeance with God, which in due time he will execute; I will repay saith God. He doth oftentimes exercise great Patience and forbearance, even then when vengeance might justly be expected and is called [non-Latin text not transcribed], for; How long doest thou not avenge our blood? This commonly adds unto the security of wicked men, and they learn to despise the threatnings of all the Judgments of God which they have deserved, 2 Pet. 3. 3, 4, 5, 6, 7. Eccles. 8. 11. They are ready to conclude that either vengeance doth not belong unto God, or that it shall be executed when and where they are not concerned. But in all these cases God hath fixed a determinate time and season for the execution of deserved vengeance. Hence he calls it the year of vengeance, and the day of recompence; so here, I will repay it saith the Lord: This being so, God having said that vengeance belongeth unto him, and that it is due unto provoking sins and sinners; that it is in his power, and his [non-Latin text not transcribed]. alone to inflict it when and how he pleaseth, and that he will certainly do so; in the assurance whereof the Apostle adds that word, saith the Lord, he will repay it; It evidently follows, that in his appointed season, the day and year of vengeance, such horrible provoking sinners as were those treated of, must fall under the most severe punishment and that for evermore. The Second testimony taken from the same place, is of the same importance with this, The Lord shall judge his people. In Deuteronomy it is applyed [non-Latin text not transcribed] unto such a Judgment of them as tends unto their deliverance. But the general truth of the words is, that God is the Supream Judge, he is Judge himself. Psal. 50. 6. This the Apostle makes use of, concluding, that the righteousness of God, as the Supream Judge of all, obligeth him unto this severe destruction of Apostates: For shall not the Judge of all the world do right? Shall not he who is Judg in a peculiar manner of those that profess themselves to be his people, punish them for their iniquities, especially such as break off all Covenant-relation between him and them? I. A due consideration of the nature of God, his office, that he is the Judge of all, especially of his people, and that enclosure he hath made of vengeance unto himself Observ. under an irrevocable purpose for it's execution, gives indubitable assurance of the certain unavoyable destruction of all wilful Apostates. All their security, all their presumptions, all their hopes will vanish before this consideration, as darkness before the light of the Sun. II. Although those who are the peculiar people of God do stand in many relations unto him that are full of refreshment and comfort; yet is it their duty constantly to remember that he is the holy and righteous Judge even towards his own people. Lastly, the Ground of the application of these testimonies unto the present case, is that knowledge of God which they had unto whom he spoke, (for [non-Latin text not transcribed]. we know him,) You have the same sence of God, his holiness and truth as I have, and therefore it cannot be strange unto you, that he will deal thus severely with Apostates; you know who he is, how infinite in holiness, righteousness and power; you know what he hath said in cases like unto this, namely, that vengeance is his, and he will repay it; wherefore it must be evident unto you that these things will be as they are now declared. The knowledge of God in some good measure both what he is in himself, and what Observ. he hath taken on himself to do, is necessary to render either his promises or threatnings effectual unto the minds of men.

VERSE 31. It is a fearful thing to fall into the hands of the Living God. The Apostle in these words winds up his whole argument against the wilful despisers of the Gospel, taken from the nature and aggravations of that sin, with the severity of the punishment that would certainly befall them that are guilty thereof. And these words are, as an inference from them that go immediately before, so they are a recapitulation of all that he had spoken to this purpose. Let men look to it, look to themselves, consider what they do, for it is a fearful thing, &c. There are three things in the words. (1.) The description given of God with respect unto the present case, he is the living God. (2.) The event of their sin with respect unto him, it is a falling into his hands. (3.) The nature hereof in general, it is a fearful thing. 1. In what sence God is called the Living God, and with respect unto what ends, hath been declared on chap. 3. 12. chap. 9. 14. In brief, this title is ascribed [non-Latin text not transcribed] unto God principally on two accounts. (1.) By way of opposition unto all dead and dumb Idols, those whom the Heathen worshipped; and which are graphically described by the Psalmist, Ps. 115. 4, 5, 6, 7, 8. as also by the Prophet, Isa. 44. 9, 10, 11, &c. And this is to impress upon our minds a due sence of his Glory, and Eternal Power, according as we are called to trust in him or to fear him. Life is the foundation of Power. He who hath life in himself, who is the cause of all Life in all other things that are partakers of it, must be the only spring of infinite Power. But God is here called the Living God with respect unto his Eternal Power, whereby he is able to avenge the sins of men. Indeed it calls to mind all the other holy properties of his nature, which are suited to impress dread or terror on the minds of presumptuous sinners, whose punishment is thence demonstrated to be unavoidable. He sees, and knows all the Evil and Malice that is in their sin and the circumstances of it. He is the God that liveth and seeth, Gen. 16. 14. And as he seeth, so he judgeth, because he is the Living God, which also is the ground of holy trust in him; 1 Tim 4. 10. This Name of the Living God is full of Terror or Comfort unto the Souls of men. 2. The Event of the sin spoken against as unto its demerit, with respect unto God, is called falling into his hands. The Assertion is general, but particularly applied unto this case by the Apostle. To fall into the hands, is a common expression [non-Latin text not transcribed]. with reference unto any one falling into, and under the power of his Enemies. None can be said to fall into the hands of God, as though they were not before in his Power. But to fall into the hands of God absolutely, as it is here intended, is to be obnoxious to the Power and Judgment of God, when and where there is nothing in God himself, nothing in his Word, Promises, Laws, Institutions that should oblige him to Mercy or a mitigation of Punishment. So when a man falls into the hands of his Enemies, between whom and him there is no Law, no Love, he can expect nothing but Death. Such is this falling into the hands of the Living God; there is nothing in the Law, nothing in the Gospel, that can be pleaded for the least abatement of punishment. There is no property of God that can be implored; It is the Destruction of the sinner alone whereby they will all be glorified. There is a falling into the hands of God that respects temporal things only, and that's spoken of comparatively. When David knew that an affliction or temporal punishment was unavoidable, he chose rather to fall into the hands of God as unto the immediate infliction of it, than to have the Wrath of men used as the instruments thereof, 2 Sam. 24. 17. But this appertains not unto our present purpose. 3. Hereof the Apostle affirms in general, that it is [non-Latin text not transcribed], a fearful, dreadful [non-Latin text not transcribed]. thing, that which no heart can conceive, nor tongue express. Men are apt to put off thoughts of it, to have slight thoughts about it; but it is and will be dreadful, terrible, and eternally destructive of every thing that is good, and inflictive of every thing that is evil, or that our nature is capable of. I. There is an apprehension of the terror of the Lord in the final Judgment, which Observ. is of great use unto the Souls of men, 2 Cor. 5. 11. It is so to them who are not yet irrecoverably ingaged into the effects of it. II. When there is nothing left of Judgment, nothing remains but the Expectation of it, its foreapprehension will be fill'd with dread and terror. III. The dread of the final Judgment where there shall be no mixture of ease, is altogether inexpressible. IV. That man is lost for ever who hath nothing in God that he can appeal unto; nothing in the Law or Gospel which he can plead for himself; which is the State of all wilful Apostates. V. Those properties of God which are the Principal delight of Believers, the chief object of their Faith, Hope, and Trust, are an eternal spring of dread and terror unto all impenitent sinners; the Living God. VI. The Glory and Honour of the future state of Blessedness and Misery, are inconceivable either to Believers or Sinners. VII. The fear and dread of God in the description of his Wrath, ought continually to be on the Hearts of all who profess the Gospel. Herein by this general assertion, the Apostle summs up, and closeth his blessed discourse concerning the greatest sin that men can make themselves guilty of, and the greatest punishment that the Righteousness of God will inflict on any sinners. Nor is there any reaching of either part of this Divine discourse unto the utmost. When he treats of this sin and its aggravations, no mind is able to search into, no Heart is able truly to apprehend the evil and guilt which he chargeth it withal. No one can express or declare the least part of the evil which is comprised in every aggravation which he gives us of this sin. And in like manner concerning the punishment of it he plainly intimates, it shall be accompanyed with an incomprehensible severity, dread, and terror. This therefore is a passage of holy Writ which is much to be considered, especially in these days wherein we live, wherein men are apt to grow cold and careless in their Profession, and to decline gradually from what they had attained unto. To be useful in such a season it was first written; and belongs unto us no less than unto them unto whom it was first Originally sent. And we live in dayes wherein the security and contempt of God, the despite of the Lord Christ and his Spirit, are come to the full, so as to justifie the truth that we have insisted on.

VERSE XXXII, XXXIII, XXXIV. [non-Latin text not transcribed].

VERSE 32, 33, 34. But call to remembrance the former days, in which after ye were illuminated, ye endured a great fight of afflictions: Partly whilest ye were made a gazing-stock, both by reproaches and afflictions, and partly whilest ye became companions of them that were so used. For ye had compassion of me in my bonds, and took joyfully the spoyling of your goods, knowing in your selves, that ye have in Heaven a better, and an enduring Substance. THE words in their Coherence intimated in the Adversative [non-Latin text not transcribed], but, have respect unto the Exhortation laid down v. 25. All the Verses interposed contain a dehortation from the evil which they are warned of. Hence the Apostle returns unto his former Exhortation unto the duties recommended unto them, and perseverance therein, against all the difficulties which they might meet withal, wherewith others were turned into destruction. And the present argument which he makes use of unto this purpose is this now mentioned. And there are in the words, 1. A Direction unto a means useful unto the end of his Exhortation, call to mind the former dayes. 2. A description of those days which he would have them to call to mind: (1.) From the Season of them, and their state therein, after they were enlightned. (2.) From what they suffered in them, A great fight of afflictions, which are enumerated in sundry instances, v. 33. (3.) From what they did in them, v. 34. with respect unto themselves and others. (4.) From the ground and reason whereon they were carried chearfully through what they suffered and did, knowing in your selves. 1. There is the Prescription of the Means of this Duty, [non-Latin text not transcribed], which we have well rendred, call to mind. It is not a bare remembrance he intends, [non-Latin text not transcribed]. for it is impossible men should absolutely forget such a season. Men are apt enough to remember the times of their sufferings, especially such as are here mentioned, accompanied with all sorts of injurious treatments from men. But the Apostle would have them so call to mind, as to consider withal what supportment they had under their sufferings, what satisfaction in them, what deliverance from them, that they might not despond upon the approach of the like evils and trials on the same account. If we remember our sufferings only as unto what is evil and afflictive in them, what we lose, what we endure and undergoe; such a remembrance will weaken and dispirit us, as unto our future trials. Hereon many cast about to deliver themselves for the future by undue means and sinful compliances, in a desertion of their profession, the thing the Apostle was jealous of concerning these Hebrews. But if withal we call to mind what was the case for which we suffered, the honour that is in such sufferings out-ballancing all the contempt and reproaches of the world, the presence of God enjoyed in them, and the reward proposed unto us; the calling them to mind will greatly strengthen us against future trials; provided we retain the same love unto, and valuation of the things for which we suffered, as we had in those former days. And these various events we find exemplified every day. Some who have endured trials, and came off from them, do grow immediately more wary as they suppose, and more cold really as unto the causes of their sufferings. The remembrance of what was afflictive in their trials, fills them with fear of the like exercise again. Hence they grow timerous and cautious as to all duties of Religion, and the Worship of God, which may expose them unto new sufferings; and then some of them by degrees fall absolutely off from attendance unto them; as it was with some of these Hebrews. Such as these call to mind only that which is evil and afflictive in their sufferings; and taking the measure thereof in the counsel or representation made of it by flesh and blood, it proves unto their dammage, and oft-times unto their eternal ruine. Others who call to mind with their sufferings, the causes of them, and the presence of God with them therein, are encouraged, emboldened and strengthned unto Duty with zeal and constancy. A wise management of former Experiences is a great Direction and Encouragement Observ. unto future Obedience. 2. As to the Object of this Duty, the Apostle so expresseth it, call to mind [non-Latin text not transcribed]. the former days. It is uncertain what times or Seasons the Apostle doth peculiarly intend. Besides those continual hazards they were in from their Adversaries, and the occasional sufferings that they were exposed unto; they seem to have had some special seasons of persecution before the writing of this Epistle. The first was in the stoning of Stephen, when great Persecution rose against all the Church, and extended it self unto all the Churches of Christ in that Nation, wherein our holy Apostle himself was highly concerned, Acts 8. 1. Chap. 9. 1. ch. 22. 19. ch. 26. 10, 11. And the other was on the occasion of this Apostle himself; for upon his last coming to Jerusalem, after his great successes in preaching the Gospel among the Gentiles, the whole Body of the people was fill'd with rage and madness against him and all the other Disciples. It is no doubt, although express mention be not made of it, but that at that time the Rage and Cruelty of the Priests and the multitude, did put forth themselves unto a general Persecution of the Church. And this season he seems to reflect upon in particular, because he mentions his own bonds at that time, and their compassion with him. However, certain it is, that all the Churches of Judea had suffered those things here mentioned from their Countrey-men, as the Apostle himself declares, 1 Thess. 2. 14. At this present time they seemed to have had some outward peace. The occasion whereof were the Tumults and Disorders which were then growing in their whole Nation. Their own intestine discords, and the fear of outward Enemies, by which they were shortly utterly destroyed, diverted them from prosecuting their rage for a season against the Church. And it may be some began to grow careless and secure hereon; as we are generally apt to do, supposing that all will be serene when one or another storm is over. These therefore the Apostle doth press unto such a remembrance of former trials as might prepare for those that we are to expect; for as he tells them, they had still need of Patience, v. 36. 2. There is a Description of these former days from their State and Condition in them, the days in which they were inlightned, or rather, in which having [non-Latin text not transcribed]. been inlightned. The mention of this their illumination, being in a tense of the time past, manifests that their inlightning did precede those days of their sufferings. But yet the Expression is such as argues a nearer conjunction or concurrence between those two things, their illumination, and these dayes of affliction; the one followed as it were immediately on the other. This inlightning was that work of Gods grace mentioned, 1 Pet. 2. 9. Their translation out of darkness into his marvellous light. They were naturally blind, as were all men, and peculiarly blinded with prejudices against the truth of the Gospel. Therefore when God by his effectual call delivered them out of that State of darkness, by the Renovation of their understandings, and the removal of their prejudices; the light of the knowledge of God shining into their hearts, is this Illumination, the saving Sanctifying Light which they received at their first effectual call, and Conversion to God. This Spiritual change was presently followed with days of affliction, trouble, and persecution. In it self it is, for the most part, accompanied with joy, delight, zeal, and vigorous acting of Faith and Love; 1 Pet. 1. 8. For, (1.) God did usually grant unto Believers some secret Pledge and Sealing of his Spirit which fill'd them with joy and zeal; Eph. 1. 13. (2.) Their own hearts are exceedingly affected with the Excellency, glory, and beauty of the things revealed unto them, of what they now see perfectly, whereunto they were before in darkness, that is, the Love and Grace of Christ Jesus in the Revelation of himself unto them. (3.) All Graces are new and fresh, not yet burdened, clogged, or wearied by temptations, but are active in their several places; Hence frequent mention is made of and commendation given unto the first Love of persons and Churches. This was the State and condition of those Hebrews, when the days of tryal and affliction came upon them, it was immediately after their first conversion unto God. And 'tis usual with God thus to deal with his people in all ages. He no sooner calls persons to himself, but he leads them into the Wilderness. He no sooner plants them, but he shakes them with storms, that they may be more firmly rooted. He doth it, (1.) Utterly to take off their expectations from this world, or any thing therein. They shall find that they are so far from bettering their outward Estate in this world by cleaving unto Christ and the Church, as that the whole rage of it would be stirr'd up against them upon that account, and all the things enjoyed in it be exposed unto ruine. This the Lord Christ every where warned his disciples of, affirming that those who are not willing to renounce the world, and to take up the Cross, did not belong unto him. (2.) For the tryal of their faith. 1 Pet. 5. 6, 7. (3.) For the glory and propagation of the Gospel. (4.) For the exercise of all graces. (5.) To breed us up into the military discipline of Christ, as he is the Captain of our Salvation. They who pass through their first trials, are Christs Veterans on new attempts. I. All men by nature are darkness and in darkness. Observ. II. Saving illumination is the first fruit of effectual vocation. III. Spiritual Light in its first Communication puts the soul on the diligent exercise of all Graces. IV. 'Tis suited unto the wisdom and goodness of God, to suffer persons on their first Conversion to fall into manifold trials and temptations. This was the State of the Hebrews in those days which the Apostle would have them call to mind. But the words have respect unto what follows immediately, which you endured. The description of this State and condition, namely, [non-Latin text not transcribed] that they were inlightned, is interposed for the ends we have spoken unto. Wherefore the season he would have them call to remembrance, is described by what they suffered therein. This as was observed he expresseth two ways. (1.) In general, (2.) In particular instances. The First in these words, ye endured a great fight of afflictions. (1.) That which he would have them to mind is affliction. (2.) The aggravation of it, it was a great fight of afflictions. (3.) Their deportment under it, in that they endured them. 1. We render this word by Afflictions, although by the particulars mentioned [non-Latin text not transcribed]. afterwards, it appeared it was Persecutions from men, that the Apostle only intended. And if we take afflictions in the ordinary sence of the word, for chastisements, corrections and trials from God, it is true, that mens persecutions are also Gods afflictions, with the special end of them in our trials; we are chastned of the Lord, that we may not be condemned with the world. God used them as his furnace, and fining pot for the trial of their faith which is more pretious then gold. And under all persecutions we are to have a special regard unto the immediate hand of God in such afflictive trials. This will keep us humble, and in a constant subjection of our souls unto God, as the Apostle declares, chap. 12. But the word in the Original is [non-Latin text not transcribed], which is properly sufferings. The same word that the Apostle useth to express the sufferings of Christ, Chap. 2. 10. Chap. 5. 8. It's a general name for every thing that is hard and afflictive unto our nature, from what cause or occasion soever it doth arise. Even what wicked men undergo justly for their crimes is what they suffer, as well as what Believers undergo for the truth and profession of the Gospel. Materially they are the same, 1 Pet. 4. 14, 15, 16. It is therefore the general name of all the evils, troubles, hardships, distresses, that may befall men upon the account of their profession of the truth of the Gospel. This is that which we are called unto, which we are not to think strange of. Our Lord Jesus requires of all his disciples, that they take up their Cross, to be in a continual readiness to bear it, and actually so to do as they are called. And there is no kind of suffering but is included in the Cross. He calls us indeed unto his Eternal glory, but we must suffer with him, if we desire to reign also with him. 2. Of these Trials, Afflictions, Persecutions they had [non-Latin text not transcribed]. That [non-Latin text not transcribed]. labour and contention of Spirit, which they had in their profession, with sin and Sufferings, is expressed by these words; which set forth the greatest, most earnest, vehement actings and endeavours of Spirit that our nature can arise unto. It is expressed by [non-Latin text not transcribed] in this place, and by [non-Latin text not transcribed], 2 Tim. 4. 7. [non-Latin text not transcribed]. See 2 Tim. 2. 5. 1 Cor. 9. 25. The Allusion is taken from their striving, wrestling, fighting, who contended publickly for a Prize, Victory and Reward, with the Glory and Honour attending it. The custom of the Nations as then observed, is frequently alluded unto in the New Testament. Now there was never any way of life wherein men voluntarily or of their own accord engaged themselves into such hardships, difficulties and dangers, as that, when they contended in their Games and strivings for mastery; Their preparation for it was an universal temperance, as the Apostle declares, 1 Cor. 9. 25. And an abstinence from all Sensual pleasures; wherein they offered no small violence unto their natural Inclinations and Lusts. In the conflicts themselves, in wrestling, and fighting, with the like dangerous exercises in skill and strength, they endured all pains, sometimes death it self. And if they failed or gave over through weariness, they lost the whole reward that lay before them. And with words, which signify all this contest, doth the holy Ghost express the fight or contention which Believers have with sufferings. There is a reward proposed unto all such persons in the promises of the Gospel, infinitely above all the Crowns, Honours and Rewards proposed unto them in the Olympick Games. No man is compelled to enter into the way or course of obtaining it, but they must make it an act of their own wills and choice, but unto the obtaining of it they must undergo a great strife, contention, and dangerous conflict. In order hereunto three things are required. (1.) That they prepare themselves for it, 1. Cor. 9. 25. self-denial, and readiness for the Cross, contempt of the world, and the enjoyments of it, are this preparation; without this we shall never be able to go through with this conflict. (2.) A vigorous acting of all graces in the conflict it self, in opposition unto and destruction of our Spiritual and worldly adversaries; Eph. 6. 10, 11, 12. Heb. 12. 5. He could never prevail nor overcome in the publick contests of old, who did not strive mightily, putting forth his strength and skill, both to preserve himself, and oppose his Enemy. Nor is it possible that we should go successfully through with our conflict, unless we stir up all graces, as faith, hope, trust, unto their most vigorous exercise. (3.) That we endure the hardship, and the evils of the conflict with Patience and Perseverance, which is that the Apostle here specially intends. This is that which he commends in the Hebrews with respect unto their first trials and sufferings, [non-Latin text not transcribed], you endured, and bare patiently, so as not to faint [non-Latin text not transcribed]. or despond, or to turn away from your profession. They came off conquerers, having failed in no point of their conflict. This is that which they were called unto, that which God by his Grace enabled them to, and through which they had that success which the Apostle would have them to call to remembrance, that they might be strengthened and encouraged unto what yet remains of the same kind. This hath been the lot and portion of sincere Professors of the Gospel in most ages. And we are not to think it a strange thing, if it come to be ours in a higher degree than what as yet we have had experience of. How many ways God is glorified in the sufferings of his people, what advantages they receive thereby, the prevailing Testimony that is given thereof unto the truth and honour of the Gospel, are commonly spoken to, and therefore shall not be insisted on.

VERSE 33. Partly whilest ye were made a gazing-stock, both by reproaches and afflictions, and partly whilest ye became companions of them that were so used. Having mentioned their sufferings, and their deportment under them in general, he distributes them into two heads in this verse: The First is what immediately concerned their own persons; and the Second, their concernment in the sufferings of others, and their participations of them. This distribution is exprest by [non-Latin text not transcribed], and [non-Latin text not transcribed], on this hand and that. The whole of their sufferings was made up of various parts, many things concurred thereunto; they did not consist in any one trouble or affliction, but a confluence of many, of various sorts did meet in them. And this indeed is for the most part the greatest difficulty in sufferings: Many of them come at once upon us, so that we shall have no rest from their assaults. For it is the design of Satan and the world on these occasions to destroy both Soul and Body, and unto that end he will assault us inwardly by temptations and fears, outwardly in our Names and Reputations, and all that we are or have. But he that knows how to account all such things but Loss and Dung, for the excellency of the knowledge of Christ Jesus, is prepared for them all. What referrs unto the first part is their suffering in their own persons; And herein he declares both what they suffered, and the manner how. That which they suffered was reproaches and afflictions, and for the manner of it, they were made a gazing stock unto other men. The first thing wherein they suffered was Reproaches, [non-Latin text not transcribed], a great aggravation [non-Latin text not transcribed]. of sufferings unto ingenuous minds. The Psalmist in the person of the Lord Christ himself complains that reproaches had broken his Heart, Psal. 69. 20. And elsewhere, frequently he complaineth of it as one of the greatest evils he had to conflict withal. It is that kind of reproach which proceeds from malicious hatred, and is accompanied with contempt and scorn, and vents it self in all manner of obloquies, or hard speeches, such as those mentioned, Jude v. 15. And the nature of it is fully declared by the Prophet, Jer. 10. 8, 9, 10. And there are two Branches of reproaches: (1.) False accusations, or charging of men with things vile and contemptible, such as will expose them unto publick scorn and rage; They shall speak all manner of evil of you falsly; wherein you are evil spoken of as evil doers. So they reproached the Person of Jesus Christ himself, they said he was a Malefactor, an evil doer, a seditious person, a Glutton, a Wine-bibber, a Seducer, one that had a Devil, and thereby stirred up the rage, hatred, and contempt of the people against him. So they reproached the primitive Christians among the Pagans, namely, that they were Atheists, confederating themselves for Adulteries, Incest, Murder, and Sedition, under which notion they slaughtered them as Beasts of the Field. And the like reproaches have been cast on the Professors of the Gospel in all ages. (2.) Those reproaches consist in the contempt that is cast upon what is true, and what in it self is Holy, Just, Good, and Praise-worthy. They reproached them with their Faith in Christ, with their Worship of him, in owning his Authority. This in it self was their Honour and their Crown. But as it was managed with hatred and Blasphemy, as it was confirmed by the common consent of all, as it received Strength and Countenance from their sufferings, wherein they esteemed them punished for their sins and impieties, it added unto their distress. For men thus to be traduced, aspersed, and charged, partly with things infamous, base, vile, partly by contempt and scorn cast on what they do own and profess, by their Friends, Neighbours, Relations, and the Multitude of the people, in order to their further hurt and ruin, that they may be looked on and Judged as persons meet to be destroyed, not suffered to live on the face of the Earth, it is a great suffering, and difficulty to be endured and undergone. Therefore all those that make Profession of the Name of Christ and the Gospel ought to look and provide for such things. 1. Take heed of so much softness and tenderness of nature, that may give too deep a sense of reproach, scorn, and shame; which may give too deep an Entrance unto these things into your minds, being such as will weaken them in their duties. This Ordinarily is a frame and disposition of mind that lies at the next door to Vertue, to Modesty, to Humility, and the like; but in this case it lies at the next door to diffidence, despondency, and carnal fears. We are in this case to harden our Countenances, and to set our faces as a Flint and Adamant, so as to despise all Reproaches and Scorns on the account of our profession. 2. It is required, that we do not put too much value on our Names and Reputations in the world. A good name is a Precious Oyntment, it yields a good savour, but it is so only with these two limitations. (1.) That it is obtained by things that are really Good and Praise-worthy; for some have made their Names famous and acceptable to the multitude by ways and actions that have really nothing praise-worthy in them. And, (2.) that they be good men who esteem their name to be good. Laudari volo, said one, sed à viro Laudato. To have a good report amongst an evil Multitude, is of no advantage. Yet are some men very tender herein, they would be praised, and spoken well of by the many; at least they would not be spoken evilly or contemptuously of. But if we have not an under-valuation of our names and reputations universally in respect unto Christ and the Gospel, if we are not contented to be made as the Filth and [illegible: 1 span] scouring of all things, it will greatly disadvantage us in the time of sufferings. And therefore in the Providence of God frequently it falls out, that if there be any thing that is unto us as the Apple of our eye, that of all we should be tender of our Names and reputations in, this shall be peculiarly attempted and reproached. 3. That they do not think that any new thing befalls them when they are reproached. No, not when the reproaches are new, and such as never were cast on any that went before them. For the stores of reproach, and false accusations in the treasury of Satan, and hearts of wicked men, will never be exhausted. 4. Know that where reproach goes before, persecution will follow after, in the course of the world. It thunders in Reproaches, and fails in a Storm of persecution. These sufferings consisted in afflictions; these Afflictions did partly [illegible: 2 letters]sue upon, and partly accompany these reproaches. For those who endeavour to bring men under contempt by reproaches, will not fail to reproach them under their Sufferings. Therefore do we render the Particle [non-Latin text not transcribed] by both, referring both the reproaches and afflictions unto their being made a gazing-stock. And the word is of a large signification, denoting every thing that is evil and grievous to us in any kind. But as it is distinguished from reproaches, it denotes suffering in their persons or enjoyments; an instance whereof he gives in the next verse, in the spoyling of their goods. 3. The manner of their Suffering of these things, it is said they were made a gazing-stock, [non-Latin text not transcribed]. 'Tis properly spoken of them who were brought on the [illegible: 1 span] publick Stage or Theater in any City, and there exposed unto all sorts of evils and punishments. And it was the way of the highest and most capital punishment. For when guilty persons were cast unto Beasts to be devoured, it was in the Theater, where they were made a spectacle unto the people, or a gazing-stock, But the Apostle limits the suffering of the Hebrews unto reproaches and afflictions; they had not yet resisted unto blood. So at Ephesus they drew Gaius and Aristarchus into the Theater, with an intention to destroy them; Acts 19. 29. But yet neither doth it necessarily follow, that those spoken of were actually or solemnly carried into any Theater, there to be reproached, then destroyed. But because the Theater was the place where persons were publickly exposed to be looked upon with scorn and contempt; The word [non-Latin text not transcribed] is used to signifie mens being so exposed, and made a Spectacle, in any place, on any occasion. And this is the meaning of the phrase used by the Apostle, 1 Cor. 4. 9. No more is required hereunto, but that they were publickly, and in the sight of all that had occasion or opportunity to behold them, exposed unto these things. So was it with them, when they halled men and women out of their Meetings, who being dragged, or driven in the Streets, were committed some of them into Prisons, Acts 8. 3. then were they loaden with all manner of reproaches, and made a gazing-stock to all that were about them. This way and manner of their suffering was a great addition to it, and an aggravation of it. It requireth Excellent actings of Faith, and spiritual courage, to carry ingenuous persons above this publick contest. But their Cause and their Example were sufficient to support them, and enable them unto this Duty. I. All temporary Sufferings in all their aggravating Circumstances, in their most dreadful preparation, dress, and appearance, are but light things in comparison of Observ. the Gospel and the Promises thereof. II. There is not any thing in the whole nature of temporary Sufferings, or any circumstance of them, that we can claim an exemption from, after we have undertaken the Profession of the Gospel. This was the first part of the contention with sufferings, which those Hebrews had undergone. The other part of their sufferings was, that they became the Companions of them that were so used. They not only suffered in themselves, on what they gave occasion unto, by their own profession of the Gospel, and practice of its Worship; but also came into a Fellowship of Sufferings with them that were so used as they were. And we may consider, (1.) Who those are that were so used. (2.) How they became their Companions in that condition. (1.) [non-Latin text not transcribed]: the word signifies the way, manner, and course of our [non-Latin text not transcribed]. Conversation in the World. And in that sence the sufferings of these persons is included as the Effect in the Cause. They so walked in the World as to be exposed to sufferings. We take the word in a passive sence, and render it so used, used after the same manner which you were. It is also used for to be tossed, overturned, oppressed; which is the sence of it in this place. But the Apostle writing unto the whole Church of the Hebrews, we may enquire who they were who were used in this manner with them, for they seem to be distinguished from them unto whom he wrote. And, (1.) It is not impossible but the Apostle might have respect unto those that were sober and moderate amongst the Jews themselves. For things were now come unto that confusion in Jerusalem and in all Judea, that all such persons were continually exposed unto the violence and rage of Robbers, Oppressors, and seditious Villains. The Christians, being of the same conversation with them, were not known by the multitude, nor distinguisht from them. It is not therefore unlikely that they might suffer with them in those publick violences, which being not immediately for the profession of the Gospel, they are said in what they so underwent, to be made the companions of others. Or, (2.) respect may be had unto the sufferings of Christians in other places up and down the world, which they heard of, and were in no small measure affected with. But this was not peculiar unto the Church of the Hebrews; and so not likely to be peculiarly ascribed unto them. Or (3.) It may be respect is had unto some that had suffered amongst themselves at Jerusalem, or in other places of Judea, who were their Countrey-men, yet belonged not unto the stated Church of Christ in the place unto which he wrote at present. And this hath Countenance given it from the next Verse; where it seems to be given as an instance of their being made companions of them that suffered, in that they had compassion of the Apostle himself in his bonds, and such was the condition of others. But I am rather inclined unto a double distribution of things and persons in the Text, both included in the [non-Latin text not transcribed], and the [non-Latin text not transcribed]. That of Things is actual suffering, and a participation of the suffering of others. That of Persons is this, that all those unto whom he wrote, did not actually in their own persons suffer the things which he speaks of, but some of them did so suffer, and the rest of them were companions with them that did so suffer. And for the most part it so falls out in the fiercest persecution of the Gospel. All individual persons are not called forth unto the same actual sufferings; some in the Providence of God, and through the rage of men are singled out for trials; some are hid, or do escape, at least for a season, and it may be are reserved for the same trials at another time. So it may be said of the whole Church, that they endured a great fight of afflictions, while some of them were a gazing-stock, &c. and others of them were Companions of them who were so used. It is reserved unto the soveraign Pleasure of God to measure out unto all Professors Observ. of the Gospel their especial Lot and portion as unto trials and sufferings, so as that none ought to complain, none to envy one another. Hence it appears in what sence those who suffered not in their own persons, were made Companions of them who did so, whereby the whole Church partook of the same troubles. [non-Latin text not transcribed]. (1.) They were made so by their common Interest in the [non-Latin text not transcribed] same cause for which they suffered. (2.) By their apprehension that the same sufferings would reach unto themselves, seeing there was the same Cause in them as in others. (3.) By their sorrow, trouble, and compassion for the suffering of the Members of the same Head and Body with them. (4.) By all duties of Love and Affections which they discharged in owning and visiting of them. (5.) By the Communication of their Goods, and outward enjoyments unto them, who had suffered the loss of their own, so were they made their companions.

VERSE 34. For ye had compassion of me in my bonds, and took joyfully the spoyling of your Goods, knowing in your selves that ye have in Heaven a better and an enduring Substance. Having distributed the [non-Latin text not transcribed] of Believers into two heads: (1) What they underwent some of them, at least in their own persons; and (2.) What befell them with respect unto others, suffering in the same Cause with themselves. In this Verse the Apostle gives an especial instance of each kind, only he inverts the Order, wherein he had before layd them down. For whereas he first mentioned what they suffered in themselves, and then what they accompanied others in; here he insisteth of the latter of them in the first place, they had compassion of him in his bonds; and of the former in the latter place, and took joyfully the spoyling of their goods. But he adds unto both the frame of their minds in what they did and suffered. As unto others, they were their companions in sympathy and compassion, and as unto their own losses, they them took joyfully. Of the First, the Apostle gives an instance in himself, Ye had compassion of me in my bonds. And this he affirms as a proof and confirmation of what he had spoken before concerning their being made Companions of them that suffered. This is exprest in the introductive particles [non-Latin text not transcribed], for even you had, as for Example sake. I have proved before the Apostle Paul was the Author of this Epistle, and this very passage is sufficient to confirm it. For who else could there be, whose bonds for the Gospel were so known, so famous among the Believers of the Jews as his own. For the other persons, who some would needs fancy to be Writers of this Epistle, as Luke, Barnabas, and Clemens, there's nothing in the Scripture or Ecclesiastical story of any of their Bonds in Judea, whereof it is plain that he here speaketh. But the sufferings of our Apostle in this kind of bonds and imprisonment were peculiar above any other Apostles whatsoever. Hence he stiles himself in particular Philem. 1. the bond-man for Christ, and gloried in his bonds as his peculiar honour, Acts 26. 29. an Ambassador in bonds, Eph. 6. 20. So Phil. 1. 7. and 12. 13, 14, 16. Col. 4. 3. which he desired the Church to remember him in, Col. 4. 18. 2 Tim. 2. 9. Wherefore his bonds being singularly and above all others so known, so famous, so useful, such a subject of the Churches Prayers, and of their Faith, having been begun and long continued among those Hebrews, and being spoken of by him as a matter known unto them all, 'tis unreasonable to suppose that any other is intended. Of what sort or kind the sufferings of any that God employs in the Ministry of the Gospel shall be, is in his soveraign disposal alone. And in this Apostle unto whom as being the Apostle of the Gentiles, God had designed more work and travelling up and down the world, than unto any of the other, it may be unto them all; yet God was pleased that much of his time should be spent in bonds and imprisonments. But although the principal reason hereof must be left hid in the wisdom and soveraign good pleasure of God; yet we may see that two inestimable Advantages did redound unto the Church thereby. For, (1.) His bonds being first at Jerusalem, and afterwards at Rome, as Acts 23. 11. the two capital Cities and seats of the Jews and Gentiles; and he being called out to plead the Cause of the Gospel openly and publickly, the report of it was carried all the world over, and occasion given unto all sorts of men to inquire what it was, that a man remote from the suspicion of any crime, did suffer such things for. I no way doubt but that multitudes by this means were brought to make inquiry after, and into the Doctrine of the Gospel, which otherwise would have taken no notice of it. See Eph. 1. 12, 13, 14, 15, 16. And, (2.) During his confinement under those bonds, the Holy Ghost was pleased to make use of him in writing sundry of those blessed Epistles which have been the Light and Glory of the Gospel in all Ages. Wherefore let every one of us be content and rejoyce in what may soever God shall be pleased to call us to suffer for the truth of the Gospel. For although it may seem outwardly to be of the greatest advantage thereunto, which is the only thing we would desire, that we might enjoy our Liberty; yet God can and will make them subservient unto his own glory, wherein we ought to acquiesce. Secondly, He expresseth the concernment of these Hebrews in those bonds of his, [non-Latin text not transcribed], they suffered together with him therein. They were not unconcerned in his sufferings, as being satisfied with their own freedom, as [non-Latin text not transcribed] is the manner of some. Now compassion consists in these things. (1.) A real condolency, grief, and trouble of mind for the bonds of others, as if we our selves were bound. (2.) Continual Prayers for their relief, supportment, and deliverance; as it was with the Church in the Case of Peter in his bonds, Acts 12. (3.) A ministration unto them, as unto the things that may be outwardly wanting, as many did to Paul, Acts 24. 23. (4.) The owning and avowing of them, as not being ashamed of their chains, bonds, or sufferings, 2 Tim. 1. 16, 17. (5.) A readine to undergo hazards, difficulties and dangers, for them who are called thereunto, Rom. 16. 4. It is not a heartless, fruitless, ineffectual pity that the Apostle intends; but such a frame of mind that hath a real concernment in the sufferings of others, and is operative in these and the like duties towards their good. These things are required in us towards all those who suffer for the Gospel, according as we have oportunity for their exercise. Where this is wanting we can have no solid Evidence of our being one with them in the same mystical Body. The remembrance of this frame, and the discharge of all those duties towards them who have suffered, is of singular use to prepare our minds for, and to confirm our hearts in our own sufferings when they do approach. 2. He minds them of their deportment under their own sufferings, they took joyfully. That which they suffered in was their [non-Latin text not transcribed], their outward substance, and present enjoyments: It is extended unto Houses, Lands, Possessions, [non-Latin text not transcribed] whatever rightfully belongs unto men and is enjoyed by them. But it is especially applied unto things of present use, as the goods of a mans House, his Money, Corn, or Cattel, which are more subject to present rapine and spoil, than other real Possessions, Lands or Inheritances. These are the things of mens present supportment without which ordinarily they cannot live nor subsist. And therefore in persecutions, the enemies of the Gospel do usually fall on these in the first place, as supposing that the loss of them will reduce their owners unto all sorts of extremity, especially when they have no pretence or warranty as yet to destroy their persons. They will take, from them the bread that they should eat, the clothes that they should wear, the beds whereon they should lye, whatever is of use unto them and their families. And this must needs be a sore trial unto men, when not only themselves, but their Relations also, their Wives and Children, some perhaps in their Infant age, are reduced unto all extremities. The way whereby they were deprived of their goods was [non-Latin text not transcribed], it was by rapine and spoil. What pretence of Law, or constitution of the Rulers [non-Latin text not transcribed] they who did it, had for what they did, I know not; But the way of Execution was with savage rapine and spoil, as the word signifies. They violently tare away from them what they did enjoy; not aiming to take all the spoil meerly unto their own advantage, wherewith yet the minds of some cursed Enemies are influenced, but at the satisfaction of their rage and malice, in the ruine of the Saints of Christ. This it seems had been the state of things with these Hebrews, which was now passed over for that season, but in all probability would quickly again return, as the warning here given them by the Apostle did plainly intimate. And it is the way of the world in such persecutions, after they have vented their rage and malice for a while, and satisfied themselves with their own cruelty, to give over until some new cause, pretence, or new instigation of the Devil sets them a work again. 3. The frame of mind in the Hebrews as unto this part of their suffering is, that they took their losses and spoiles with joy. Nothing doth usually more affect the minds of men than the suddain spoiling of their goods, what they have laboured [non-Latin text not transcribed] for, what they have use for, what they have provided for themselves and their families. We see in ordinary Cases what Wailings and Lamentatious do accompany such occasions. But these Hebrews received and accepted of this rapine of their goods, not only patiently and chearfully; but with a certain peculiar joy. The ground whereof the Apostle declares in the close of this verse, knowing in your selves, that ye have in Heaven a better and an enduring substance. Some Copies of the Original, and some antient translations, as the vulgar Latin, read the words [non-Latin text not transcribed]; And I suppose the difference arose from the [non-Latin text not transcribed] Order of the words in the Text, or the placing of [non-Latin text not transcribed] not immediately after [non-Latin text not transcribed], but interposing [non-Latin text not transcribed] between them. Hence the words may be rendred as we do, knowing in your selves that you have a better substance, or as they lye in the Original knowing that ye have a better substance in your selves. In this latter way it is evident that there is no place for that addition in Heaven, which is necessary in the former. For it is not proper to say, knowing that you have in your selves in Heaven, though it be most proper to say, knowing in your selves that you have in Heaven. I confess I should absolutely imbrace the latter reading, knowing that you have in your selves, and so leave out that, in Heaven, for evident reasons, did not the authority of the most antient Copies and Translations of the best note require the retaining of it. However, I shall open the words according to both readings. 1. Knowing that we have in our selves. The things which they had lost, were their goods, or their substance, as they are called, Luke 15. 13. Unto these he opposeth the substance, which of what nature it is, he declares in comparison with those other goods. Those other goods were so theirs, as that they were without them, things lyable unto rapine and spoyl, such as they might be, such as they were deprived of; men could and men did take them away. But this substance is in themselves, which none could take away from them, none could spoil them of. Such is the peace and joy that our Lord Jesus Christ gives unto his Church here below, John 16. 22. chap. 14. 27. And if the substance, here intended, be that which was in themselves, in opposition unto those external goods, which they might be, and were deprived of, then it is that subsistence in the soul and unto the experience of Believers, which Faith gives unto the Grace and Love of God in Christ Jesus, with all the consequents of it here and for evermore. This is that which comforts Believers under all their troubles, this fills them with joy unspeakable and full of Glory, even in their Sufferings. This will make them to take joyfully the spoiling of their goods, when they lay it in the Ballance against them. In this sence [non-Latin text not transcribed] expresseth an assurance arising from experience, as the word is often used. They knew they had it in themselves, from the Powerful Experience which Faith gave them of it. So the whole of it is intended, and at large explained by the Apostle, Rom. 5. 1, 2, 3, 4, 5. Faith gives us Justification before God, access unto him, and acceptance with him, and therewithal gives joy and rejoycing unto the Soul; and this it doth in an especial manner under Tribulations and Sufferings, enabling men to take joyfully the spoiling of their goods, for it stirreth up all Graces in such a Condition unto their due Exercise issuing in a blessed experience of the Exellency of the Love of God, and of his Glory in Christ with a firm and stable hope of future Glory. Yea and by these things doth the Holy Ghost shed abroad the Love of God in our Hearts, which will give joy in any Condition. And this Substance hath both the Qualifications here assigned unto it. (1.) It is [non-Latin text not transcribed], better, more excellent, incomparably so, than the outward goods that are subject to rapine and spoil. And it [non-Latin text not transcribed]. is (2.) [non-Latin text not transcribed], abiding, that which will not leave them in whom it is, can never be taken from them. My joy shall no man take from you. [non-Latin text not transcribed]. Faith giving an experience of the Excellency of the Love of God in Christ and of the Grace received thereby, with its incomparable preference above all outward Observ. perishing things, will give joy and satisfaction in the loss of them all, upon the account of an interest in these better things. If we follow the Ordinary reading and retain those words, in heaven, the whole must be somewhat otherwise expounded. For it is not the Grace of faith but hope that is expressed. And, (1.) That expression of knowing in your selves, declares the evidence they had of the grounds whereon they rejoyced in the spoiling of their goods. It was manifest and evident unto themselves. The world looked on them under another notion, they took them, and declar'd them to be persons who deserved all manner of evil in this world, and such as would perish for ever in that which is to come. So they did to Christ himself, when they reproached him with his trust in God when he was on the Cross. In this case the Apostle doth not direct them unto any outward defence of themselves, but only unto the uncontrollable evidence, which they had in themselves, of future glory. And this they had, (1.) From the Promises of Christ: (2.) From the Testimony and witness of the holy Ghost. (3.) From the Experience which they had of the beginnings and first-fruits of this glory in themselves. Faith in and by these means will give an infallible evidence of Heavenly things, secure against all opposition; and in all these things it works by hope, because it respects things that are future. 2. This substance is said to be in Heaven, it is there prepared, there laid up, there to be enjoyed. Wherefore it compriseth the whole of the future [non-Latin text not transcribed]. state of blessedness; and 'tis well called Substance, as 'tis also riches, and an inheritance, or a weight of glory; for in comparison of it, all other things temporary have no substance in them. 3. They are said [non-Latin text not transcribed], to have this Substance, not in present possession, but in right, title, and evidence. They know in themselves that they had [non-Latin text not transcribed]. an undeniable Title unto it, which none could deprive them of, but that they should certainly enjoy it in the appointed season. Wherefore they are said to have it, (1.) Because it is prepared for them in the will, pleasure and Grace of God. It is your Fathers pleasure to give you the Kingdom. (2.) Because 'tis purchased for them by the blood of Christ; he hath purchased, or obtained eternal redemption. (3.) 'Tis promised unto them in the Gospel. (4.) It is secured for them in the Intercession of Christ. (5.) Granted unto them in the First-fruits. (6.) All this is confirmed unto them by the Oath of God. The First-fruits they had in possession and use, the whole in right and title: And continual application of it was made unto their souls by the hope which will not make ashamed. 4. How this substance is better then outward enjoyments, and abiding, needs not to be explained, they are things in themselves so plain and evident. This two-fold interpretation of the words is so far coincident and agreeing in the same sence in general, that we may draw our Observations from both or either of them. As, I. It is the glory of the Gospel, that it will on a just account, from a sense of and interest in it, give satisfaction and joy unto the souls of men in the worst of sufferings Observ. for it. II. It is our duty to take care that we be not surprized with outward sufferings, when we are in the dark as unto our interest in these things. This may often fall out through our carelesness, negligence, and want of keeping our garments about us in our walk before God: They rejoyced as knowing they had in themselves, which otherwise they could not have done. III. Internal Evidences of the beginnings of Glory in Grace, a sense of Gods love, and assured pledges of our Adoption, will give insuperable joy unto the minds of men under the greatest outward sufferings. IV. It is our Interest in this world, as well as with respect unto Eternity, to preserve our Evidences for heaven clear and unstain'd, so that we may know in our selves; which is the ground of this great Duty. V. There is a substance in spiritual and Eternal things, whereunto Faith gives a subsistence in the souls of believers. See chap. 11. 1. VI. There is no Rule of proportion between Eternal and temporal things. Hence the enjoyment of the one will give joy in the loss of the other.

VERSE XXXV, XXXVI. [non-Latin text not transcribed].

VERSE 35, 36. Cast not away therefore your Confidence, which hath great recompence of reward. For ye have need of patience, that after ye have done the will of God, ye might receive the Promise. IN these two verses there is an Inference from his former argument, and a Confirmation of it from the necessity of what is required thereunto. The first in ver. 35. wherein the Apostle gives us the peculiar design, use, and force of the preceding Exhortation unto the consideration of what they had suffered in and for the profession of the Gospel. And there is in the words, (1.) A note of inference from the foregoing discourse, [non-Latin text not transcribed], wherefore. (2.) A grace and duty which in this Inference he exhorts them to retain, and that is [non-Latin text not transcribed]. (3.) The manner of their retaining it, cast not away. (4.) The Reason of the Exhortation not to cast it away, because it hath great recompence of reward. 1. The inference is plain: seeing you have suffered so many things in your Persons and Goods, seeing God by the power of his grace hath carried you through [non-Latin text not transcribed]. with satisfaction and joy, do not now despond and faint upon the approach of the same difficulties, or those of a like nature. The especial force of the inference the words themselves do declare. 2. That which he exhorts them thus unto by this argument is the preservation and continuance of their confidence. This [non-Latin text not transcribed] whatever it be, was [non-Latin text not transcribed]. that which engaged them in and carryed them through their sufferings, which alone was praise-worthy in them. For meerly to suffer is [non-Latin text not transcribed], and may be good or evil, as it's causes and occasions, and circumstances are. Now this was absolutely neither their Faith nor Profession. But as we have had occasion to mention several times, it is a fruit and effect of faith, whereby the minds of Believers are made prompt, ready, free, unto all duties of profession, against all difficulties and discouragements. It is a boldness of mind with freedom from bondage and fear in the duties of Religion towards God and man, from a prevailing perswasion of our acceptance with God therein. In this frame of Spirit, by this fruit and effect of faith these Hebrews were carried chearfully through all their sufferings for the Gospel. And indeed without it, it is impossible that we should undergo any great sufferings unto the glory of God, or our own advantage. For if we are made diffident of our cause by unbelief; if the helps and succours tendered in the Gospel and promises thereof be betrayed by fear; if the shame of outward sufferings and scorns do enfeeble the mind; if we have not an evidence of better things to lay in the Ballance against present evils, it is impossible to endure any great fight of afflictions in a due manner. Unto all these evil habits of the mind is this confidence opposed. This was that Grace, that exercise of Faith, which was once admir'd in Peter and John, Acts 4. 13. And there can be no better account given of it, then what is evident in the behaviour of those two Apostles in that season. Being in bonds, under the power of their enraged enemies for preaching the Gospel, yet without fear, tergiversation, or hesitation, without all questioning what will be the issue, and how they would deal with them whom they charged to have murdered the Lord Jesus; with all boldness and plainness of speech, they gave an account of their Faith, and testified unto the Truth. Wherefore these things that I have mentioned are plainly included in this confidence, as to invincible constancy of mind, and boldness in the profession of the Gospel, in the face of all difficulties, through a trust in God, and a valuation of the Eternal reward, which are the Foundation of it. This frame of Spirit they ought to labour to confirm in themselves, who are or may be called unto sufferings for the Gospel. If they are unprepared, they will be shaken and cast down from their stability. 3. This confidence which hath been of such use unto them, the Apostle Exhorts [non-Latin text not transcribed]. them now not to cast it away; [non-Latin text not transcribed]. He doth not say, leave it not, forgo it not; but cast it not away. For where any Graces have been stirred up unto their due exercise, and have had success, they will not fail, nor be lost without some positive act of the mind in rejecting of them, and the refusal of the succours which they tender unto us. And this rejection may be only as unto it's actual exercise, not as unto it's radical in-being in the soul. For as I look on this confidence as a Grace, so it is not the root, but a branch of it: Faith is the root, and confidence is a branch springing out of it. Wherefore it may, at least for a season, be cast away, while faith abides firm. Sometimes failing in Faith makes this Confidence to fail, and sometimes failing in this Confidence weakens and impairs Faith. When faith on any occasion is impaired and insnared, this confidence will not abide. And so soon as we begin to fail in our confidence, it will reflect weakness on faith it self. Now unto the casting away of this Confidence these things do concur. (1.) That it do as it were offer it self unto us for our assistance as in former times. This it doth in the reasonings and arguings of faith for boldness and constancy in profession, which are great and many, and will arise in the minds of them that are Spiritually enlightned. (2.) Arguments against the use of it, especially at the present season when it is called forth, are required in this case; and they are of two sorts. (1.) Such as are suggested by carnal wisdom, urging men unto this or that course whereby they may spare themselves, save their lives, and keep their Goods, by rejecting this confidence, although they continued firm in the Faith. (2.) From carnal fears, representing the greatness, difficulties and dangers that lye in the way of an open profession with boldness and confidence. (3.) A resolution to forgoe this confidence upon the urgency of these arguings. (4.) An application unto other ways and means inconsistent with the exercise of this Grace, in the discharge of this duty. And hence it appears how great is the evil here dehorted from, and what a certain entrance it will prove into the Apostacy it self so judged as before, if not timely prevented. And 'tis that which we ought continually to watch against. For he that was constant in this Grace, yet did once make a forseiture of it unto his unutterable sorrow, namely, the Apostle Peter. And it is not lost but upon the Corrupt reasonings which we have now mentioned that aggravate its guilt. He that casts away his Confidence as unto his present profession, and the duties thereof, doth what lies in him cast away his interest in future salvation. Men in such cases have a thousand pretences to relieve themselves. But the present Duty is as indispensibly required, as future happiness is faithfully promised. Wherefore the Apostle adds the Reason why they should be careful in the preservation of this confidence, which is, that it hath a great recompence of reward. That which the Apostle as unto the matter of it calls here a recompence of [non-Latin text not transcribed]. reward, in the end of the next verse, from the formal cause of it, he calls the promise, and that promise which we receive after we have done the will of God. Wherefore the reward of recompence here intended is the glory of Heaven, proposed as a crown, a reward in way of recompence unto them that overcome in their sufferings for the Gospel. And the future glory, which as unto it's Original cause is the fruit of the good pleasure and soveraign grace of God, whose pleasure it is to give us the Kingdom; and as unto it's Procuring cause is the sole purchase of the blood of Christ, who obtained for us Eternal redemption; and on both accounts a free gift of God; for the wages of sin is death, but the gift of God through Christ is Life Eternal, so as it can be no way merited nor procured by our selves, by vertue of any proportion by the rules of Justice between what we do or suffer and what is promised; is yet constantly promised unto suffering Believers under the name of a recompence and reward. For it doth not become the Greatness and Goodness of God to call his own people unto sufferings for his Name, and unto his Glory, and therein the loss of their Lives many times, with all Enjoyments here below; and not propose unto them, nor provide for them, that which shall be infinitely better than all that they so undergo. See Heb. 6. 11. and the Exposition of that place, Rev. 2. 3. Wherefore it is added, 3. That this Confidence hath this recompence of reward, (that is) it gives a right and title unto the future reward of glory; it hath it in the promise and constitution of God; whoever abides in it's Exercise shall be no loser in the issue. They are as sure in divine Promises as in our own possession. And although they are yet future, Faith gives them a present subsistence in the soul, as unto their power and efficacy. In the times of suffering, and in the approaches of them it is the duty of Believers to look on the Glory of Heaven, under the notion of a refreshing, alsufficient Reward. Observ.

VERSE 36. For ye have need of Patience, that after ye have done the Will of God, ye might receive the Promise. The Apostle in these words confirms the necessity of the Exhortation he had insisted on. He had pressed them unto nothing but what was needful for them. For whereas there were two things proposed unto them; one in the way of Duty, namely, that they should do the will of God; the other in the way of Reward, or what they should receive upon their so doing; things were so ordered in the soveraign pleasure and will of God, that they could believe neither of them, not only without the Duty which he exhorted them unto, but without a continuance therein. And indeed, this Exhortation, not to cast away their confidence, that is, to abide in it, and to improve it against all difficulties and dangers, doth include in it that patience which he affirms that they stand in need of. Wherefore there are three things in the words. (1.) The confirmation of the preceding Exhortation by this reason, that they had need of Patience. (2.) The time and season wherein that Patience was so needful as unto them, and that was whilest they were doing the will of God. (3.) The end whereunto it was necessary, which is the receiving of the Promise. (1.) The rational Enforcement is introduced by the Redditive [non-Latin text not transcribed], For. This is [non-Latin text not transcribed]. that which you must apply your minds unto, or you cannot attain your end. (2.) That which he asserts in this reason is, that they had need of Patience. He doth not charge them with want of Patience, but declares the necessity of it as unto its continual Exercise. [non-Latin text not transcribed], is a bearing of evils with quietness, and [non-Latin text not transcribed]. complacency of mind, without raging, fretting, despondency, or inclination unto complyance with undue ways of deliverance. In Patience possess your Souls. [non-Latin text not transcribed], or confidence will ingage men into troubles and difficulties in a way of duty. But if patience take not up the work, and carry it on, confidence will flagg and fail. See chap. 6. 11, 12. and our Exposition thereon. Patience is the perfecting grace of suffering Christians, James 1. 4, 5. And that which all tribulations do excite in the first place unto it's proper actings, whereon the exercise of other graces doth depend, Rom. 5. 4, 5. This saith the Apostle you have need of. He speaks not absolutely of the Grace it self, as though they had it not, but of its continual exercise in the condition wherein they were, or whereinto they were entring. Men for the most part desire such a state wherein they may have as little need and use of this grace as possible. For it supposeth things hard and difficult, about which alone it is conversant. But this is seldom the estate of the professors of the Gospel. For besides the troubles and afflictions which are common unto, and almost inseparable from this life, they are for the most part continually exposed unto all sorts of troubles and miseries, on the account of their profession. He that will be the disciple of Christ, must take up his Cross. The necessity here intimated of Patience, is grounded on these two suppositions. (1.) That those who profess the Gospel in sincerity shall ordinarily meet with trials, tribulations, and sufferings upon the account of that profession. This the Scripture, and the experience of all ages doth abundantly testifie; And in particular, it was the condition of these Hebrews, as it was of all the primitive Churches. (2.) That without the constant exercise of Patience, none can pass through these tribulations unto the glory of God, and their own advantage, as unto the great end of the obtaining the promise of Eternal Life. For without it men will either faint and give way to temptations, that shall turn them aside from their profession; or will misbehave themselves under their sufferings, unto the dishonour of God, and the ruine of their own souls. Patience is not a meer endurance of trouble, but it is indeed the due exercise of all graces under sufferings; nor can any grace be acted in that condition where Patience is wanting. The Exercise of Faith, Love, and delight in God, the resignation of our selves to his soveraign will and pleasure, the valuation of things Eternal above all things of this present life, whereby the soul is kept quiet and composed, free from distractions, fortified against temptations, resolved for perseverance to the end; this is Patience. It is therefore indispensibly necessary unto this condition. He that would abide faithful in difficult seasons, must fortifie his soul with an unconquerable Patience. (1.) Then pray for it. (2.) Give it it's due exercise in the approaches of troubles, that it be not pressed and overwhelmed by thoughts contrary unto it. (3.) Take care to keep Faith vigorous and active: it will grow on no other root but that of Faith. (4.) Especially exercise Faith unto a view of Eternal things, which will ingage the aid of Hope, and administer the food that Patience lives upon. Wherefore in this case, (5.) Remember, 1. That the want of it layes the soul open unto the power and efficacy of all sorts of temptations, for this is the only Armour of proof against the assaults of Satan and the World in a suffering season. 2. 'Tis that alone which will asswage the pain of sufferings, ease the burden of them, rebate their edge, and make them easy to be born. All other things will fall before the sharpness of them, or give relief that shall end in ruine. 3. It is this alone whereby God is glorified in our sufferings, and honour given to Jesus Christ in the Gospel. [non-Latin text not transcribed]. The next thing in the words is the season of the necessity of the continuance of the exercise of this Grace and Obedience, untill we have done the will of God. There is no dismission from the discharge of this duty untill we have done the whole will of God. The Will of God is twofold; (1.) The Will of his Purpose and good pleasure, the Eternal act of his Counsel, which is accompanied with infinite wisdom concerning all things that shall come to pass. (2.) The Will of his Command presenting unto us our Duty, or what it is that he requireth of us. Respect may be, and I judge is had unto the will of God in both these sences in this place; For (1.) A respect is had unto the will of God disposing the state of the Church and all Believers therein into Troubles, Sufferings, and Temptations; 1 Pet. 3. 17. He could, if it had seemed good unto him have placed the Church in such a condition in the world, as that it should have been freed from all outward troubles and distresses. But it is his will that it should be otherwise, and 'tis for the ends of his own glory, as also the good of the Church in that state wherein they are to continue in this world. This therefore is that which we are to acquiesce in as unto all the sufferings we may de exposed unto in this world. It is the will of God, that it should be so. And he seldom leaves us destitute without a prospect into those holy Reasons and ends of it, for which it is necessary that it should be so. But whereas this principally respects sufferings, it will be said, How can we do this will of God, when nothing is required of us but outwardly to endure what we do undergo? I answer, (1.) Though sufferings be principally intended in this place, yet they are not so only. The whole state and condition of our lives in this world depends on this will of God, the time of our doing and suffering, of living and dying, with all our circumstances, are resolved into his will concerning them. And it is weariness of the effects of this will of God, that is in the most the cause of their departure from their profession. Wherefore this sence is not to be excluded. See Acts 13. 26. But, (2.) The will of God is that whereby our whole duty is presented unto us as unto our Faith, Obedience, and Worship. As our Lord Christ came to do the will of him that sent him, according to the Commandment he received of him. The whole of our duty is resolved into the will of God, (that is) the will of his Command; and so to do the will of God in this sence is to abide constant in all the duties of Faith and Obedience, Worship and Profession, which he requireth of us. And there is no release in this matter whilest we are in this world. Wherefore, sayes the Apostle, you have need of patience, during the whole course of obedience presented unto you, as that without which you cannot pass through it, so as thereon to inherit the promises. What is meant here by the promise is evident from the Context. All the [non-Latin text not transcribed]. promises of Grace and mercy in the Covenant which they had already received. God had not only given them the promises of all these things, but he had given them the good things themselves that were promised, as to the degrees and measures of their enjoyment in this world. And as unto the promise of Eternal life and glory, they had received that also, and did mix it with Faith. But the thing promised it self they had not received. This different notion of the promises the Apostle declares Chap. 11. as we shall see, God willing. I. The glory of Heaven is an abundant recompence for all we shall undergo in our Observ. way towards it. II. Believers ought to sustain themselves in their sufferings with the promise of future glory. III. The future Blessedness is given unto us by the promise, and is therefore free and undeserved. IV. The consideration of Eternal Life as the free effect of the grace of God and Christ, and as proposed in a gracious promise, is a thousand times more full of Spiritual refreshment unto a believer, than if he should conceive of it or look upon it meerly as a reward proposed unto our own doings or merits.

VERSE XXXVII, XXXVIII, XXXIX. [non-Latin text not transcribed].

VERSE 37, 38, 39. For yet a little while, and he that shall come will come, and will not tarry. Now the Just shall live by Faith: but if any man draw back, my Soul shall have no pleasure in him. But we are not of them who draw back unto perdition: but of them that believe to the saving of the Soul. THe substance of the Apostolical exhortation, as hath been often observed, is the Constancy of the Hebrews in their profession against persecutions and temptations. Unto this end he commends unto them the necessary use of confidence and Patience, as those which would carry them through their difficulties, and support them under it. But those Graces are not the root whereon constancy and perseverance do grow, they are all branches of it. They do not give strength unto the soul to do and suffer according to the mind of God, but they are the way whereby it doth exercise its strength which it hath from another grace. It is faith from whence alone all these things do spring. This the Apostle knowing, he reserves the declaration of its nature, efficacy, and power unto the close of this argument. And such an ennarration of the nature and efficacy of it he intends, as will certainly effect the great work of carrying them through their difficulties, even all that they may be called unto, because it hath done the same in all true Believers from the foundation of the world. Wherefore, as is usual with him, in these Verses, he makes a transition unto the consideration of Faith it self, whereinto he resolves the whole Exhortation unto constancy in profession. And there are three things in these three verses. (1.) A Proposal of the Object of faith, which is the coming of Christ with the circumstances of it, v. 37. (2.) The necessity and efficacy of Faith on that proposal, with the certain ruine of them that are strangers unto it, confirmed by prophetical testimony, v. 38. (3.) The Judgment of the Apostle concerning these Hebrews, as unto their Faith, and the sincerity of it; from whence he proceeds to declare it's nature, and confirm its efficacy, v. 39.

VERSE 37. For yet a little while, and he that shall come will come, and will not tarry. It might arise in the minds of these Hebrews, weakning and discouraging them from a complyance with this Exhortation of the Apostle, that it was a long time that they were to be exposed unto, and exercised with these troubles, so as that they might justly fear that they should be worn out by them. And indeed there is nothing doth more press upon, and try the minds of men in their sufferings, than that they can see no issue out of them. For we are all naturally inclined to desire some rest and peace, if it may stand with the will of God, whilest we are in this world. To encourage them against the influence of this temptation, the Apostle accommodates a testimony out of the Prophet Habakkuk, which leads him directly unto the consideration of the power and efficacy of Faith, which he had designed. Hab. 2. 3, 4. For the vision is yet for an appointed time, but at the end it shall speak and not lie: though it tarry, wait for it, for it will surely come, it will not tarry. Behold, his soul which is lifted up, is not upright in him; but the just shall live by his faith. He speaks of a Vision, that is, a prophetical vision of good things which God would effect in due time. And there is the same Reason in general of all the promises of God. Wherefore what is spoken of one, namely, of the deliverance of the people, may be accommodated unto another, namely, the coming of Christ whereby that deliverance is to be wrought. There is in the Prophet a supposition that it seems to be delayed, and the accomplishment of it to be retarded; though it tarry, saith he; that is, seem to you so to do. For believers are apt to think long under their sufferings of the seeming delaies of the accomplishment of Gods promises, and long for the time of it; as wicked men and Scoffers harden themselves in their sins and impieties on the same account with respect to Gods Threatnings; 2 Pet. 3. 1, 2, 3, 4. But saith he, it will not tarry; that is, although it seem to you so to do, and you are dejected thereon about it; yet there is an appointed time for it, and that in it self no long time, beyond which it shall not be deferr'd one moment, Isa. 60. 22. 2 Pet. 3. This whole sence the Apostle compriseth in this verse, though he do not peculiarly render the words of the Prophet. 1. He respects in this Verse the season of the accomplishment of what he now proposeth unto them. And there are three things therein. (1.) An Acknowledgment that it is not immediately to be looked for. For it is a thing yet to be waited for, yet there remains some time for its accomplishment; and this is that which renders their confidence and Patience in Sufferings [non-Latin text not transcribed]. so necessary, as he had before observed. The delay of the Accomplishment of Promises is a great exercise of Faith and Patience. Whence are all the Exhortations not to faint in our minds, nor to be Observ. weary. (2.) There is a limitation of the time for the accomplishment of what seems so to be delayed, it is [non-Latin text not transcribed], a little space. Though it seem to tarry, wait for it, it [non-Latin text not transcribed]. will come, and that ere long, or after a short space of time. (3.) A farther declaration of the Nature of this Season in these words [non-Latin text not transcribed], [non-Latin text not transcribed]. quantum quantum, or quantillum quantillum; the reduplication of the word may yield a double sence. (1.) A Limitation of the time, a very little, a short space not to be fear'd or reckon'd on. (2.) On the other side, a supposition of some Duration how long soever it be, yet it is but a little while. According unto either sence the design of the Apostle is the same, which is to satisfie the Hebrews that there shall be no such delay in what they looked after and expected, as should be a just cause of despondencies or weariness in them. As if he had said, My Brethren, faint not, be not weary nor discouraged, keep up Confidence and Patience, you know what you wait for and expect, which will be an abundant recompence unto you for all your Sufferings; And whatever appearances there may be of its tarrying or delay, whatever it may seem to you, yet if you have but a prospect into Eternity, be it what it will, it is but a very little while, and so is to be esteemed by you. 2. That which is proposed unto them under this Limitation is this, that he who shall come will come, and will not tarry. What the Prophet spake of the Vision he saw, the Apostle applies unto the Person of Christ, for the reasons before mentioned: [non-Latin text not transcribed], He that shall come, is a Periphrasis of Christ, [non-Latin text not transcribed]. frequently used and applied unto him. Once it is used to express his Eternity, Rev. 1. 8. but generally it hath respect unto the Promise of him. The Foundation of the Church was laid in the Promise that he should come, and he came in his Spirit unto them from the foundation of the World; 1 Pet. 1. 11. ch. 3. 18, 19, 20. yet this was he that should come, as is expressed John 1. this was his coming in the Flesh. After his Incarnation and Ministry, he was now with respect unto them, he that was come. Yea, to deny him to be come in answer unto that promise, is Antichristian, 1 John 4. 3. Yet after this, he was to come again, on a double account. 1. In the Power of his Spirit, and the exercise of his Royal Authority, for the setting up and settling his Church in the world; whereof there are two parts: (1.) The Assistance of his Spirit, with his miraculous Operations unto the Ministers of the Gospel, which were the powers of the world to come, John 16. 7, 8. This was an illustrious Advent of Christ, not in his own person, but in that of his Vicar and Substitute, whom he promised to send in his stead. Hereby he was acquitted from all that dishonour, contempt andreproach, that was cast on him in the world. (2.) He was to come for the punishment and destruction of his stubborn and inveterate Adversaries. And these also were of three sorts. (1.) Those that were so directly unto his own Person, and by consequence unto his Gospel. (2.) Such as were directly Enemies unto his Gospel, and by consequence unto his Person. (3.) Such as were declared Enemies to them both. (1.) Of the First sort were the Jews who slew him, who murdered him, and cast him out of the Vineyard, and thereon continued their hatred against the Gospel, and all that made profession thereof. He was to come to destroy those murderers, and to burn their City, which fell out not long after the writing of this Epistle, and is properly intended in this place. See Matth. 24. 3, 27, 30. 2 Pet. 3. 4. Jude 14. Rev. 1. 7. Mark 16. 28. James 5. 7, 8. For hereon ensued the deliverance of the Church from the Rage and persecution of the Jews, with the illustrious propagation of the Gospel throughout the world. (2.) The Pagan Roman Empire was the Second sort of his Adversaries who were immediate Enemies unto his Gospel, and consequently to his Person. These after the destruction of the former sort, raged with all Blood and Cruelty against the Church for sundry Ages. These therefore he promised he would come and destroy; and the Faith of the Church concerning this his Coming was, that he that should come, would come, and would not tarry. The description of this coming of Christ is given us; Rev. 6. 7, 8, 9, 10. (3.) After this arose a third sort of Enemies, who in words owning his person and Gospel opposed all his Offices, and persecuted all that would yield Obedience unto him in the Exercise of them, and were thereby consequentially Enemies both to his Person and Gospel. This was the Apostate Christian Church of Rome, or the New Testament Babylon. And in respect of these Enemies of his, Christ is still he that is to come, and as such is believed in, and his coming prayed for by all the Saints. For he is to destroy the Man of Sin, the Head of that Apostasie, by the Brightness of his coming. For as the opposition made unto him did not arise suddenly, and at once, as those forementioned did, especially that of the Jews, whose destruction was therefore speedy and at once, but in a long tract of time grew up gradually unto its height; so he will destroy it in like manner. And therefore although he hath set his hand unto that work, and begun the Execution of his Judgments on the Antichristian State in some degree, yet as to the utter destruction of it by those Plagues which shall befall it in one day, he is still [non-Latin text not transcribed], he that is looked for, he that is to come. 2. Christ is [non-Latin text not transcribed], with respect unto his coming at the last day unto Judgment. This is known and confessed, and the business of his coming therein is the Prayer of the whole Church, Rev. 22. 20. And it is an Article of Faith, whose nature we have described on Chap. 6. 5. It may be now inquired, with respect unto whether of these comings, it is said here he shall come, that he is [non-Latin text not transcribed]. It is generally referr'd by Interpreters unto his last Advent at the day of Judgment. I doubt not but that also is included, but I dare not exclude the other Comings mentioned, as things which were principally suited unto the relief of the Church under it's distress. For unto every state of the Church there is a coming of Christ suited and accommodated unto their condition, whereby their Faith is kept in continual exercise of desires after it. This was the life of faith under the Old Testament as to his coming in the flesh, until it was accomplished. This faith after his Resurrection they lived on, though but for a short season, untill he came in the power of his Spirit, and his miraculous Operations, so to convince the World of Sin, Righteousness, and Judgment. Nor do I understand how the Just can live by faith, without a continual expectation of the coming of Christ in a way suited to the Sufferings and Deliverance of his Church in that season. For instance, the state was such now with those Hebrews, that if an end were not put unto it, or the dayes were not shortned, no flesh among them could have been saved, as our Saviour speaks, Matth. 24. 22. In this state the Church looked for such a coming of Christ, as should work out their Deliverance, and he came accordingly, as we have shewed. Afterwards, the Earth was filled with the Blood of Saints and Martyrs, by the Power of the Roman Empire. In this state those that were slain, and those that were alive, appointed unto death, cryed, How long, Lord, holy and just, doest thou not avenge our blood on them that live on the Earth? They exercised Faith also in this word, that it was but a little while, and he that shall come, will come; which he did accordingly. And the case is the same with those that suffer under the Antichristian Apostasie, they live, pray, and believe in the expectation of the Appearance of the Brightness of that coming of Christ, wherewith the Man of Sin shall be consumed, and although it seem to tarry, they wait for it: This is the faith and patience of the Saints. Wherefore, the End for which this coming of Christ is proposed unto the Church, being the supportment and encouragement of their Souls unto Faith and Patience, a respect must be had unto such a coming as is suited to their relief in their present state and condition. And this unto these Hebrews was then [non-Latin text not transcribed], in a literal sence. So it is to be accommodated unto all other states of the Church. And therein, the consideration of the coming of Christ at the last day unto the final and eternal Judgment, ought not to be omitted. This is that Anchor and great Reserve of Believers in all their distresses and sufferings, when all appearance of deliverance in the World absolutely ceaseth, to betake themselves unto this, that there is a day approaching, wherein God will judge the World in righteousness, by the Man whom he hath ordained. That the Lord Christ shall assuredly come unto that Judgment, is that which they principally resolve their Satisfaction into. See 2 Thess. 1. 6, 7, 8, 9, 10. I. It is essential unto Faith to be acted on the promised Coming of Christ to Observ. all that look for his appearance. II. There is a Promise of the Coming of Christ suited unto the state and condition of the Church in all ages. III. The appearing delay of the accomplishment of any of these Promises requires an exercise of the faith and patience of the Saints. IV. Every such coming of Christ hath its appointed season beyond which it shall not tarry. V. This divine disposition of things gives a necessity unto the continual exercise of Faith, Prayer and Patience, about the coming of Christ. VI. Although we may not know the especial Dispensations and moments of time that are passing over us, yet all Believers may know the state in general of the Church under which they are, and what coming of Christ they are to look for and expect. So is it with us who live under the Antichristian state, which Christ in his appointed time will come and destroy. VII. Faith in any Church satisfies the souls of men with what is the Good and deliverance of that state; Although a man do know or is perswaded that personally he shall not see it himself, nor enjoy it. The Faith of this kind is for the Church, and not for mens individual persons. VIII. Under despondencies as to peculiar appearances or comings of Christ, it is the duty of Believers to fix and exercise their Faith on his illustrious Appearance at the last day. IX. Every particular coming of Christ in a way suited unto the present deliverance of the Church, is an infallible pledge of his coming at the last unto Judgment. X. Every promised coming of Christ is certain, and shall not be delayed beyond its appointed season, when no difficulties shall be able to stand before it.

VERSE 38, 39. Now the just shall live by Faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition: but of them that believe to the saving of the Soul. The Apostle proceedeth in the Allegation of the Testimony taken out of the Prophet, and the application of it unto his present purpose. And he observeth not herein the order of the words, but keeps unto the sence and meaning of them. And two things he designeth in these two Verses. (1.) To declare the Event of the Proposal made unto them of the coming of Christ, whereby he confirmed his Exhortation unto Faith and Patience in their suffering condition, v. 38. (2.) An Application of the different Events mentioned by the Prophet unto these Hebrews, v. 39. In the First there are two different events expressed of the Proposal and Exhortation before given and made, with the means of them; the one is, that the just shall live by his Faith; and the other which is built on the Supposition, if any man draw back, that is, then my soul shall have no pleasure in him. In the First, there are to be considered, (1.) The note of Connexion in the Adversative particle [non-Latin text not transcribed]: (2.) There is the Qualification of the Person spoken of, he is the just. (3.) The means of his being so, or of his obtaining the event mentioned, which is by Faith. (4.) What is the event it self, he shall live. Three times doth the Apostle in his Epistles make use of this Prophetical testimony, Rom. 1. 17. Gal. 3. 11. and in this place. The Note of Inference in the Exceptive Particle [non-Latin text not transcribed], we render Now, as [non-Latin text not transcribed]. afterwards we render [non-Latin text not transcribed], But. The first proper sence might as well have been retained; But in the first place, and And afterwards. But the difference is of no importance, [non-Latin text not transcribed] is here taken for [non-Latin text not transcribed] in the Prophet, which is oft times exceptive, [non-Latin text not transcribed]. And in the Prophet the expression is plain, because it followeth the description of the contrary frame unto what is here asserted; He whose heart is lifted up: But [non-Latin text not transcribed] in the transposition of the Words used by the Apostle, (for he first repeats the last clause of the words, and then the former afterwards, which was more accommodate unto his purpose,) doth not seem to have the force of an exceptive: nor hath it so indeed, in respect unto what was affirmed in the foregoing Verse; but it hath so unto the difficulty supposed in the case under consideration, which are the Sufferings and Temptations which Professors of the Gospel should in common meet withall, and in the appearance of a delay as unto their deliverance out of them. But, saith the Apostle, however, notwithstanding these things, the just shall live by Faith. 2. The Person spoken of is [non-Latin text not transcribed], a just person, a man really made just, [non-Latin text not transcribed]. or justified by faith, every one that is really and truly so. I doubt not but this is included in the word, and the state of Justification is intended in it. To which purpose the words are elsewhere cited by the Apostle. But yet that which is here principally intended, is that qualification of a Righteous man which is opposed to Pride, and haste of Spirit through Unbelief, whereon men draw back from God in the Profession of the Gopel. The just man, he who is humble, meek, sincere, subdued unto the will of God, waiting for his pleasure, as all Justified persons are in their several degrees, he shall live; for he is free from that principle of Pride and Unbelief which ruines the souls of men in times of trial. There are especial Qualifications of Grace required unto stedfastness in Profession Observ. in times of Persecution, and long continued tryals. Shall live by Faith, so we: [non-Latin text not transcribed] may be joyned with [non-Latin text not transcribed], and so [non-Latin text not transcribed]. express the Instrumental cause, way and means whereby a man comes to be [non-Latin text not transcribed], just; that is, [non-Latin text not transcribed], justified, which is by faith. For it is by faith both that a man is justified, and also those gracious Qualifications are wrought in him which enable him to persevere in his Profession. It purifieth the heart of that Leaven of Pride which destroyeth all who are infected with it. Or it may denote the way and means whereby a Just man doth abide and persevere in his Profession unto life. And this sence I embrace, because it is the entrance of the Apostle into his demonstration of the mighty things which faith will doe, and which have been done and suffered through Faith by Believers, which he declares here in general, namely, whatever difficulties and oppositions a just man meets withall in the way to things Eternal, faith will carry him through them with safety and success. He shall live: Life in both the principal sences of it is here intended. (1.) He [non-Latin text not transcribed]. shall not die in and from his Profession; he shall not perish as trees plucked up from the roots, twice dead; he shall maintain a spiritual life, the life of God, as the Psalmist speaks, I shall not die but live, and declare the loving kindness of the Lord. (2.) He shall live, or attain the Promise of Eternal Life, so is the word expounded in the close of the next Verse, Believe unto the saving of the Soul. I. Many things are required to secure the success of our Profession in times of Observ. difficulties and trials: As, (1.) That our Persons are righteous or justified by Grace. (2.) That we be furnished with those Graces that are appointed unto that end. (3.) That faith be kept unto a diligent exercise. II. The continuance of the spiritual Life, and Eternal salvation of true Believers are secured from all oppositions whatever. As 'tis confest there is in these words a prescription of the way and means whereby they may be so, so there is a faithfull promise of God that so they shall be. In the latter part of the Verse there is a description of others, on a Supposition of a contrary state, frame and event. In the former, the person is righteous, the way of his acting in the present case is by faith, and the event is Life, he shall live. On the other hand there is a supposition made of a person not so qualified, not so acting, not so living, not having the same success, but contrary in all these things. Wherefore they do greatly deceive themselves and others who suppose it the same person who is thus spoken of, and countenance themselves by the defect of the Pronoun [non-Latin text not transcribed], which is naturally and necessarily supplyed in our Translation. For this Reading and sence of the words, The just shall live by Faith, and if any draw back, &c. is contrary to the order of the words both in the Prophet and the Apostle, and the express declaration of the mind of the Apostle in the next verse. For as the words lie in the Prophet, this of the Just living by Faith is a direct exception unto and removal of them whose souls are lifted up, so as to depart from God. But saith he, the Just, it shall not be so with him; that is, the Just he shall live by his Faith, which is a direct opposition unto the other sort of persons. And although the order of the words be changed by the Apostle, yet the opposition between the two sorts of persons is evidently continued. Wherefore in the next Verse the Apostle makes an express distinction of these unto whom he spake, or concerning whom he speaks in the two states, the one [non-Latin text not transcribed], the other [non-Latin text not transcribed]. Of the latter he had spoken in the first words, and of the former in these that are now to be spoken unto. I shall therefore retain the supplement in our Translation, if any man, or any one draw back, if there be in any an evil heart of unbelief in departing from the living God. There is an appearance of a great change in the words of the Prophet, [non-Latin text not transcribed]. For his Soul, which in the Prophet is referr'd unto the persons offending, is in the Apostle referr'd unto God who is offended. For indeed the word [non-Latin text not transcribed] may be so referred in the Original if we suppose a change of speech, and that the Prophet having spoken before in the Name of God, doth here speak of God, and the respect he had unto proud Unbelievers. But the word [non-Latin text not transcribed] is scarce reconcileable unto this Interpretation. Wherefore it is enough that the Apostle gives us the plain general sence and meaning of the words, with an Exposition of them, as he hath done, since he seldom keeps unto the proper words of the testimonies he quotes, but alwayes gives the mind of the Holy Ghost in them. There are two things in the words: (1.) A Crime supposed with reference unto the case under consideration, which is perseverance under trials and temptations. (2.) A Sentence pronounced upon that Crime. The first is expressed by [non-Latin text not transcribed]. The word in the Prophet denotes the cause of the sin intended. [non-Latin text not transcribed]. therein, it's Nature and Effect. The Original of all defection from the Gospel is in the sinful elation of heart, not submitting unto, not acquiescing in the Will of God, not satisfied with the condition of Temporal sufferings on the account of the Eternal Reward. When men are under the power of this evil frame of heart, they will draw back, subduct themselves out of that state and condition wherein they are exposed to these inconveniences. [non-Latin text not transcribed], if any man who hath made, doth make profession of Faith in Christ and of the Gospel, upon the invasion and long continuance of trials, temptations, and sufferings for them, do through want of submission unto, and acquiescence in the Will of God, withdraw himself from that Profession, and Communion therein with them who persist faithfull in it, my heart shall not, &c. This is the evil which the great design of the whole Epistle is to obviate and prevent, which the Apostle applies himself unto with all manner of Arguments, Motives, Exhortations and Threatnings, to make effectual. For this was that sin which by reason of their sufferings and persecutions Professors were exposed unto, and which was absolutely ruinous unto the souls of them that fell under the power of it. I. No persons whatever, ought to be on any consideration secure against those Observ. sins which present circumstances give an efficacy unto. II. It is an Effect of spiritual Wisdom to discern what is the dangerous and prevailing Temptation of any Season, and vigorously to set our selves in opposition unto it. III. It is much to be feared that in great Trials, some will draw back from that Profession of the Gospel wherein they are engaged. IV. This defection is commonly durable, continued by various pretences. This is included in the word [non-Latin text not transcribed]; gradually and covertly to subduct himself. 2. The Sentence denounced against this sin is [non-Latin text not transcribed]. The Soul of God is God himself: But he so speaks of himself, to affect us with [non-Latin text not transcribed]. a due apprehension of his concernment in what he so speaks, as we are with that which our Souls, that is, our minds, with all our affections are ingaged in. So God promises to the Church, That he will rejoyce over them with his whole heart, and with his whole Soul. So is it here. What God thus affirms of himself, that he hath no delight in such a Person, he is not pleased with him, he shall not live before him. There is a [non-Latin text not transcribed], in the words, he shall have no delight in him, that is, he will abhorr him, despise him, and in the end utterly destroy him. But I suppose it may be thus expressed also to obviate a pretence of the Hebrews against the Apostle at that season, namely, that by deserting the Truth of the Gospel, and returning unto their Judaism, they did that which was pleasing unto God, and wherein they should find acceptance with him. For as they supposed, they returned again unto those Institutions of Worship which he had been pleased withall, and which were of his own appointment. So all Apostates have some pretence for what they do, wherewith they justifie themselves untill their iniquity be found out to be hatefull. Wherefore to deprive them of this pretence, the Apostle declares that the soul of God takes no pleasure in them. And in this Negation all positive evils are included. When God will not, doth not delight in any persons, the consequent is, that he will utterly destroy them. See Jer. 15. 1. I. It is our great Duty to look diligently that we are of that holy frame of mind, Observ. that due exercise of Faith, as that the Soul of God may take pleasure in us. II. Though there appear as yet no outward tokens or evidences of the anger and displeasure of God against our ways; yet if we are in that state wherein God hath no pleasure in us, we are entring into certain Ruine. III. Backsliders from the Gospel are in a peculiar manner the Abhorrency of the Soul of God. IV. When the Soul of God is not delighted in any, nothing can preserve them from utter destruction.

VERSE 39. But we are not of them who draw back unto perdition: but of them that believe, to the saving of the Soul. An Application is made in these words unto the State and Condition of these Hebrews at present, at lest unto them whom the Apostle designs in an especial manner. As also a transition is made unto that which now lay in his Eye, namely, the full demonstration of the power and efficacy of faith to make us accepted with God, and to carry us through in the course of our greatest trials and temptations with success and victory. The Application he makes unto the believing Hebrews, is of the same nature and kind with that which on the same occasion he had made unto them before, chap. 6. 9. In both places having treated of the danger of Apostacy and the woful state of Apostates, he relieves the minds of Believers by letting them know, that although for their awakening and instruction, as for other ends, he declared the dreadful Judgments of God against unprofitable professors and Apostates, yet was it not as though he apprehended that that were their condition, or that they were cast out of the favour of God, or cursed by the Law, but he was perswaded better things of them. Such ministerial encouragements are needful in like cases, that persons be not exasperated through an apprehension that undue surmises are entertained against them, nor too much dejected with fears that their condition makes them obnoxious unto the threatning. Both which are diligently to be avoided. The Apostle's reckoning himself, in his ministerial dealing with them, in their state and condition as here, we are not, hath been spoken unto elswhere, with the reasons of it. And whereas he sayes we are not, it is frivolous to interpret it by we ought not to be, as 'tis done by some; For so the words have nothing of comfort or supportment in them, which yet is the total design of them. Nor is it an absolute infallible declaration of the state and condition of all individuals concerning whom he speaks; but he gives the interpretation of that perswasion on what grounds it was built, and what it was resolved into, which was spoken of in the other place, whether the Reader is referred. In the words there is a double supposition of a twofold opposite state and a twofold opposite event, whose foundation is laid in the verse foregoing. The States are [non-Latin text not transcribed], on the one hand, and [non-Latin text not transcribed] on the other. The Events are perdition on the one hand, and saving the Soul on the other. The first of these is denyed, the latter affirmed concerning these Hebrews. 1. We are not [non-Latin text not transcribed]. Even among them that were called in those days this twofold state was found. No small number there were who were [non-Latin text not transcribed]. then falling into Apostacy, but they were a certain determined number which that Plague should prevail against, 2 Tim. 2. 17, 18, 19, 20, 21, 22. They were appointed to stumble at the Word, being of old ordained unto this condemnation. Those of Israel unto whom the Lord Christ was a Stone of stumbling, and a rock of offence, the Reprobates among them, which were called but not to be saved. This whole band of Rovers though in profession they were harnessed like the Children of Ephraim, yet turned their backs in the day of battail. The Event of this defection was destruction. Gradual decays and declensions there may be among true Believers from which they may be recovered: But those here intended are such as fall into Eternal ruine. For although some respect may be had unto that woful fiery destruction that was coming upon them in the desolation of the City, Land and Temple; yet it is Eternal ruine and destruction that is principally intended, as is manifest in the Antithesis, wherein it is opposed unto the saving of the Soul. I. The Scripture every where testifieth, that in the visible Church there is a certain number of false Hypocrites, whose end and lot it is to be destroyed. Observ. II. 'Tis our duty to evidence unto our own Consciences, and give evidence unto others, that we are not of this sort or number. III. Nothing can free Apostates from Eternal ruine. That which is asserted of these believing Hebrews is, that they belonged unto another state that had another event. (1.) This state is, that they were of the Faith, so our Apostle useth this expression, Gal. 3. 7, 8. That is true believers, and heirs of the Promises. He there declares, not only such as make profession of the Faith, but such as truly and really believe. A State of them unto whom all the promises as unto present preservation and Eternal salvation were made in the word. We that are of that faith which is effectual unto the saving of the soul. Both here and in the former clause not only the Event but the actual influence of Apostacy on the one hand unto destruction, and of faith on the other to the saving of the soul, is intended; so the Preposition [non-Latin text not transcribed] doth denote. Faith that is effectual unto the acquisition of life, that is, to the obtaining of it as by a due means for the saving of our souls from Eternal ruine, and the obtaining of Eternal Life, Acts 26. 18. For sincere faith will carry men through all difficulties, hazards, and troubles, unto the certain enjoyment of Eternal Blessedness.