Verse 14

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

This verse contains the inference or argument of the Apostle, from the preceding propositions and concessions. The nature of the argument is à minori, and à proportione. From the first the inference follows, as to its truth, and formally; from the latter as to its greater evidence and materially.

There are in the words considerable,

1. The subject treated of, in opposition to that before spoken to, and that is the blood of Christ.

2. The means whereby this blood of Christ was effectual to the end designed, in opposition to the way and means of the efficacy of legal ordinances. He offered himself (that is, in the shedding of it) to God without spot, through the eternal Spirit.

3. The end assigned to this blood of Christ in that offering of himself, or the effect wrought thereby, in opposition to the end and effect of legal ordinances; which is, to purge our consciences from dead works.

4. The benefit and advantage which we receive thereby, in opposition to the benefit which was obtained by those legal administrations; that we may serve the living God. All which must be considered, and explained.

1. The nature of the inference is expressed by, How much more. This is usual with the Apostle, when he draws any inference or conclusion from a comparison between Christ and the High Priest, the Gospel and the Law, to use an [〈 in non-Latin alphabet 〉] in expression, to manifest their absolute pre-eminence above them: See Chap. 2. 2, 3. Chap. 3. 3. Chap. 10. 28, 29. Chap. 12. 25. Although these things agreed in their general nature, from where a comparison is founded; yet were the one incomparably more glorious than the other. Hence elsewhere although he allows the administration of the Law to be glorious, yet he affirms that it had no glory in comparison of what does excel (2 Corinthians 3:10). The Person of Christ is the spring of all the glory in the Church, and the more nearly any thing relates thereunto, the more glorious it is.

There are two things included, in this way of the introduction of the present inference, How much more.

1. An equal certainty of the event and effect ascribed to the blood of Christ, with the effect of the legal sacrifices, is included in it. So the argument is à minori. And the inference of such an argument is expressed by, much more, though an equal certainty be all that is evinced by it. If these sacrifices and ordinances of the Law were effectual to the ends of legal expiation and purification, then is the blood of Christ assuredly so, to the spiritual and eternal effects whereunto it is designed. And the force of the argument is not merely, as was observed before, à comparatis, and à minori; but from the nature of the things themselves, as the one was appointed to be typical of the other.

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

There is such an evidence of wisdom and righteousness, to a spiritual eye, in the whole mystery of our redemption, sanctification and salvation by Christ, as gives an immoveable foundation to faith to rest upon, in its receiving of it. The faith of the Church of old, was resolved into the mere sovereign pleasure of God, as to the efficacy of their ordinances; nothing in the nature of the things themselves, did tend to their establishment. But in the dispensation of God by Christ, in the work of our redemption by him, there is such an evidence of the wisdom and righteousness of God in the things themselves, as gives the highest security to faith. It is unbelief alone, made obstinate by prejudices insinuated by the Devil, that hides these things from any, as the Apostle declares (2 Corinthians 4:3, 4). And hence will arise the great aggravation of the sin, and condemnation of them that perish.

2. We must consider the things themselves. The subject spoken of, and whereunto the effect mentioned is ascribed, is the blood of Christ. The Person to whom these things relate is Christ. I have given an account before on sundry occasions, of the great variety used by the Apostle in this Epistle, in the naming of him. And a peculiar reason of every one of them, is to be taken from the place where it is used. Here he calls him Christ; for on his being Christ, the Messias, depends the principal force of his present argument. It is the blood of him who was promised of old to be the High Priest of the Church, and the sacrifice for their sins. In whom was the faith of all the saints of old, that by him their sins should be expiated, that in him they should be justified and glorified. Christ who is the Son of the living God, in whose Person God purchased his Church with his own blood. And we may observe, That

The efficacy of all the offices of Christ towards the Church, depends on the dignity of his Person. The offering of his blood was prevalent for the expiation of sin, because it was his blood, and for no other reason. But this is a subject which I have handled at large elsewhere.

A late learned Commentator on this Epistle, takes occasion, in this place, to reflect on Doctor Gouge, for affirming that Christ was a Priest in both Natures, which as he says, cannot be true. I have not Doctor Gouge's Exposition by me, and so know not in what sense it is affirmed by him. But that Christ is a Priest in his entire Person, and so in both Natures, is true, and the constant opinion of all Protestant Divines. And the following words of this learned Author, being well explained, will clear the difficulty. For he says, that, He that is a Priest is God, yet as God he is not, he cannot be a Priest. For that Christ is a Priest in both Natures, is no more, but that in the discharge of his priestly office, he acts as God and Man in one Person, from where the dignity and efficacy of his sacerdotal actings do proceed. It is not hence required, that whatever he does in the discharge of his office, must be an immediate act of the Divine, as well as of the Humane Nature. No more is required to it, but that the Person whose acts they are, is God and Man, and acts as God and Man, in each Nature suitably to its essential properties. Hence although God cannot die, that is, the Divine Nature cannot do so, yet God purchased his Church with his own blood; and so also the Lord of Glory was Crucified for us. The sum is, That the Person of Christ is the principle of all his mediatory acts; although those acts be immediately performed in and by virtue of his distinct Natures, some of one, some of another, according to their distinct properties and powers. Hence are they all Theandrical; which could not be, if he were not a Priest in both Natures. Nor is this impeached by what ensues in the same Author; namely, That a Priest is an Officer, and all Officers, as Officers, are made such by Commission from the Sovereign Power, and are Servants under them. For,

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

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

That which the effect intended is ascribed to, is the blood of Christ. And two things are to be enquired hereon. (1) What is meant by the blood of Christ. (2) How this effect was wrought by it.

1. It is not only that material blood which he shed absolutely considered, that is here and elsewhere called the blood of Christ, when the work of our Redemption is ascribed to it, that is intended. But there is a double consideration of it with respect to its efficacy to this end. (1) That it was the pledge and the sign of all the internal obedience and sufferings of the soul of Christ, of his Person. He became obedient to death, the death of the Cross, whereon his blood was shed. This was the great instance of his obedience, and of his sufferings, whereby he made reconciliation and atonement for sin. Hence the effects of all his sufferings, and of all obedience in his sufferings, are ascribed to his blood. (2) Respect is had to the sacrifice and offering of blood under the Law. The reason why God gave the People the blood to make atonement on the Altar, was, because the life of the flesh was in it (Leviticus 17:11, 14). So was the life of Christ in his blood, by the shedding whereof, he laid it down. And by his death it is, as he was the Son of God, that we are redeemed. Herein he made his soul an offering for sin (Isaiah 53:10). Therefore this expression of the blood of Christ, in order to our Redemption, or the expiation of sin, is comprehensive of all that he did and suffered for those ends, inasmuch as the shedding of it, was the way and means whereby he offered it, or himself (in and by it) to God.

2. The second enquiry is, How the effect here mentioned was wrought by the blood of Christ. And this we cannot determine, without a general consideration of the effect itself; and this is, the purging of our conscience from dead works. [in non-Latin alphabet], shall purge: That is, say some, shall purify and sanctify, by internal, inherent sanctification. But neither the sense of the word, nor the context, nor the exposition given by the Apostle of this very expression, Chap. 10. 1, 2. will admit of this restrained sense. I grant it is included herein, but there is somewhat else principally intended, namely, the expiation of sin, with our justification and peace with God thereon.

(1) For the proper sense of the word here used, see our Exposition on Chap. 1. 3. Expiation, lustration, carrying away punishment by making atonement; are expressed by it in all good Authors.

(2) The context requires this sense in the first place. For, First, The argument here used is immediately applied to prove that Christ has obtained for us eternal Redemption. But Redemption consists not in internal sanctification only, although that be a necessary consequent of it: But it is the pardon of sin through the atonement made, or a price paid. In whom we have redemption through his blood, even the forgiveness of sins (Ephesians 1:7).

Secondly, in the comparison insisted on, there is distinct mention made of the blood of bulls and goats, as well as of the ashes of a heifer sprinkled. But the first and principal use of blood in sacrifice, was to make atonement for sin (Leviticus 17:11).

Thirdly, the end of this purging, is to give boldness in the service of God, and peace with him therein, that we may serve the living God. But this is done by the expiation and pardon of sin, with justification thereon.

Fourthly, it is conscience that is said to be purged. Now conscience is the proper seat of the guilt of sin; it is that which charges it on the soul, and which hinders all approach to God in his service with liberty and boldness, unless it be removed; which,

Fifthly, gives us the best consideration of the Apostle's exposition of this expression (Chap. 10. 1, 2). For he there declares, that to have the conscience purged, is to have its condemning power for sin taken away and cease.

There is therefore under the same name a twofold effect here ascribed to the blood of Christ; the one in answer and opposition to the effect of the blood of bulls and goats being offered; the other in answer to the effect of the ashes of a heifer being sprinkled. The first consisting in making atonement for our sins; the other in the sanctification of our persons. And there are two ways whereby these things are procured by the blood of Christ. (1) By its offering, whereby sin is expiated. (2) By its sprinkling, whereby our persons are sanctified. The first arises from the satisfaction he made to the justice of God, by undergoing (in his death) the punishment due to us, being made therein a curse for us, that the blessing might come upon us; therein as his death was a sacrifice, as he offered himself to God in the shedding of his blood, he made atonement. The other from the virtue of his sacrifice applied to us by the Holy Spirit, which is the sprinkling of it; so does the blood of Jesus Christ the Son of God, cleanse us from all our sins.

The Socinian expositor on this place, endeavors by a long perplexed discourse, to evade the force of this testimony, wherein the expiation of sin is directly assigned to the blood of Christ. His pretence is to show how many ways it may be so, but his design is to prove that really it can be so by none at all. For the assertion, as it lies in terms, is destructive of their heresy. Therefore he proceeds on these suppositions.

(1) That the expiation of sin, is our deliverance from the punishment due to sin, by the power of Christ in Heaven. But this is diametrically as opposite to the true nature of it, so to its representation in the sacrifices of old, whereunto it is compared by the Apostle, and from where he argues. Neither is this a tolerable exposition of the words. The blood of Christ in answer to what was represented by the blood of the sacrifices of the Law, does purge our consciences from dead works; that is, Christ by his power in Heaven, does free us from the punishment due to sin.

(2) That Christ was not a Priest until after his Ascension into Heaven. That this supposition destroys the whole nature of that office, has been sufficiently before declared.

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

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

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

All these principles I have at large refuted in the exercitations about the priesthood of Christ, and shall not here again insist on their examination. This is plain and evident in the words, unless violence be offered to them; namely, that the blood of Christ, that is, his suffering in soul and body, and his obedience therein, testified and expressed in the shedding of his blood, was the procuring cause of the expiation of our sins, the purging of our consciences from dead works, our justification, sanctification and acceptance with God thereon. And

There is nothing more destructive to the whole faith of the Gospel, than by any means to evacuate the immediate efficacy of the blood of Christ. Every opinion of that tendency breaks in upon the whole mystery of the wisdom and grace of God in him. It renders all the institutions and sacrifices of the Law whereby God instructed the Church of old in the mystery of his grace, useless, and unintelligible, and overthrows the foundation of the Gospel.

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

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

He offered himself. To prove that his blood purges our sins, he affirms that he offered himself. His whole human nature was the offering; the way of its offering, was by the shedding of his blood. So the beast was the sacrifice, when the blood alone or principally was offered on the altar. For it was the blood that made atonement. So it was by his blood that Christ made atonement, but it was his person that gave it efficacy to that end. Therefore by, Himself, the whole human nature of Christ is intended. And that,

(1) Not in distinction or separation from the Divine. For although the human nature of Christ, his soul and body, only was offered, yet he offered himself through his own eternal Spirit. This offering of himself therefore was the act of his whole person, both natures concurred in the offering, though one alone was offered.

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

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

And this Offering of Christ was a proper Sacrifice.

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

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

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

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

1. He sanctified or dedicated himself to God to be an Offering (John 17:19).

2. He accompanied it with Prayers and Supplications (Hebrews 5:7).

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

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

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

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

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

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

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

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

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

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

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

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

2dly, The next thing in the words, is to whom he offered himself, that is to God. He gave himself an offering, and a sacrifice to God. A sacrifice is the highest and chiefest act of sacred worship; especially it must be so, when one offers himself according to the will of God. God as God, or the divine nature, is the proper object of all religious worship, to whom as such alone, any sacrifice may be offered. To offer sacrifice to any, under any other notion, but as he is God, is the highest idolatry: but an offering an expiatory sacrifice for sin, is made to God as God, under a peculiar notion or consideration. For God is therein considered as the author of the law against which sin is committed, as the supreme ruler and governor of all to whom it belongs to inflict the punishment which is due to sin. For the end of such sacrifices is averruncare malum, to avert displeasure and punishment, by making atonement for sin. With respect hereunto, the divine nature is considered, as peculiarly subsisting in the person of the Father. For so is he constantly represented to our faith, as the Judge of all (Hebrews 12:23). With him, as such, the Lord Christ had to do in the offering of himself, concerning which, see our Exposition on Chap. 5. v. 7. It is said if Christ was God himself, how could he offer himself to God? That one and the same Person should be the offerer, the oblation, and he to whom it is offered, seems not so much a mystery, as a weak imagination.

Ans. 1. If there were one nature only in the Person of Christ, it may be this might seem impertinent. Howbeit there may be cases, wherein the same individual person, under several capacities, as of a good man on the one hand, and a ruler or judge on the other, may for the benefit of the public, and the preservation of the laws of the community, both give and take satisfaction himself. But whereas in the one Person of Christ there are two natures so infinitely distinct as they are, both acting under such distinct capacities as they did, there is nothing unbecoming this mystery of God, that the one of them might be offered to the other.

But, 2. It is not the same Person that offers the sacrifice, and to whom it is offered. For it is the Person of the Father, or the divine nature, considered as acting itself in the Person of the Father to whom the offering was made. And although the Person of the Son is partaker of the same nature with the Father, yet that nature is not the object of this divine worship as in him, but as in the Person of the Father. Therefore the Son did not formally offer himself to himself, but to God, as acting supreme rule, government and judgment in the Person of the Father.

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

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

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

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

Therefore this sense of the words is true. Christ offered himself to God, through or by his own eternal Spirit, the divine nature acting in the person of the Son.

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

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

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

I shall not positively determine on either of these senses to the exclusion of the other. The latter has much of spiritual light and comfort in it on many accounts: but yet I must acknowledge that there are two considerations, that peculiarly urge the former interpretation.

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

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

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

Such a Power as they pretend, is no where called the Spirit, much less the Eternal Spirit; and to feign significations of words without any countenance from their use elsewhere, is to wrest them at our pleasure.

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

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

It proceeds on their [illegible] in this matter; which is, that the Lord Christ offered not himself to God, before he was made immortal; which is utterly to exclude his death and blood from any concernment therein, which is as contrary to the truth and scope of the place, as darkness is to light.

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

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

This is the second thing wherein the Apostle opposes the Offering of Christ to the offerings of the Priests under the Law.

(1) They offered bulls and goats; He offered Himself.

(2) They offered by a material altar and fire, He by the Eternal Spirit.

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

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

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

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

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

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

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

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

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

(2) A refusal of all such ways of atonement, satisfaction, and reconciliation that might be offered from any thing, that all or any creatures could perform; sacrifice and offerings, and whole burnt-offerings for sin he would not have (Hebrews 10:5, 6), he rejected them as insufficient to make atonement for sin.

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

The Lord Christ the Son of God, out of his infinite love and compassion appears in our natures before the throne of God, and takes it on himself to answer for the sins of all the elect, to make atonement for them, by doing and suffering whatever the holiness, righteousness and wisdom of God required thereunto. Then said I, Lo I come to do your Will, O God; Above when he said Sacrifice and Offerings, and Burnt-offerings for sin you would not, neither had pleasure therein, which are offered by the Law; then said he, Lo I come to do your Will, O God; he takes away the first, that he might establish the second (Hebrews 10:7, 8, 9).

This stipulation and engagement of his, God accepts of, and withal as the sovereign Lord and Ruler of all, prescribes the way and means whereby he should make atonement for sin, and reconciliation with God thereon. And this was that he should make his soul an offering for sin, and therein bear their iniquities (Isaiah 53:10, 11).

The Lord Christ was prepared with a sacrifice to offer to God, to this end. For whereas every high priest was ordained to offer gifts and sacrifices, it was of necessity that he also should have somewhat to offer (Hebrews 8:3). This was not to be the blood of bulls and goats, or such things as were offered by the Law, ver. 4. But this was, and was to be himself, his human nature, or his body.

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

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

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

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

(1) In the will, grace and love of his divine nature, he offered himself to God through the eternal Spirit.

(2) In the gracious holy actings of his human nature, in the way of zeal, love, obedience, patience, and all other graces of the Holy Spirit, which dwelt in him without measure, acted to their utmost glory and efficacy. Hereby he gave himself up to God to be a sacrifice for sin, his own divine nature being the altar and fire, whereby his offering was supported and confirmed, or brought to the ashes of death. This was the most glorious spectacle to God, and all his holy angels. Hereby he set a crown of glory on the head of the Law, fulfilling its precepts in matter and manner to the uttermost, and undergoing its penalty or curse, establishing the truth and righteousness of God in it. Hereby he glorified the holiness and justice of God, in the demonstration of their nature and compliance with their demands. Herein issued the eternal counsels of God for the salvation of the Church, and way was made for the exercise of grace and mercy to sinners.

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

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

2. All the demands of his justice were satisfied, to his eternal glory.

Hereon Satan is judged, and destroyed as to his power over sinners, who receive this atonement, all the grounds and occasions of it are hereby removed, his kingdom is overthrown, his usurpation and unjust dominion defeated, his arms spoiled, and captivity led captive. For of the anger of the Lord against sin it was that he obtained his power over sinners, which he abused to his own ends. This being atoned, the Prince of this world was judged and cast out.

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

The effect of the blood of Christ through the offering of himself, is the purging of our consciences from dead works. This was somewhat spoken to in general before, especially as to the nature of this purging. But the words require a more particular explication.

The word is in the future tense, Shall purge. The blood of Christ as offered has a double respect and effect.

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

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

1. To declare the certainty of the event, or the infallible connection of these things, the blood of Christ, and the purging of the conscience; that is, in all that betake themselves thereunto. It shall do it; that is, effectually and infallibly.

2. Respect is had herein to the generality of the Hebrews, whether already professing the Gospel, or now invited to it. And he proposes this to them as the advantage they should be made partakers of, by the relinquishment of Mosaical ceremonies, and betaking themselves to the faith of the Gospel. For whereas before by the best of legal ordinances, they attained no more but an outward sanctification as to the flesh, they should now have their conscience infallibly purged from dead works.

Hence it is said, your conscience. Some copies read [⟨in non-Latin alphabet⟩], our. But there is no difference in the sense. I shall retain the common reading, as that which refers to the Hebrews, who had been always exercised to thoughts of purification and sanctification by one means or another.

For the explication of the words we must inquire, (1) What is meant by dead works. (2) What is their relation to conscience. (3) How conscience is purged of them by the blood of Christ.

By dead works, sins as to their guilt and defilement are intended, as all acknowledge. And several reasons are given why they are so called. As,

(1) Because they proceed from a principle of spiritual death, or are the works of them who have no vital principle of holiness in them (Ephesians 2:1, 5; Colossians 2:13).

(2) Because they are useless and fruitless, as all dead things are.

(3) They deserve death, and tend thereunto. Hence they are like rotten bones in the grave, accompanied with worms and corruption. And these things are true. Howbeit I judge there is a peculiar reason why the Apostle calls them dead works in this place. For there is an allusion herein to dead bodies, and legal defilement by them. For he has respect to purification by the ashes of the heifer. And this respected principally uncleanness by the dead, as is fully declared in the institution of that ordinance. As men were purified by the sprinkling of the ashes of a heifer mingled with living water from defilements contracted by the dead, without which they were separated from God and the church; so, unless men are really purged from their moral defilements by the blood of Christ, they must perish for ever. Now this defilement from the dead, as we have shewed, arose from hence, that death was the effect of the curse of the law; therefore the guilt of sin with respect to the curse of the law, is here intended in the first place, and consequently its pollution.

This gives us the state of all men who are not interessed in the sacrifice of Christ, and the purging virtue thereof. As they are dead in themselves, dead in trespasses and sins; so all their works are dead works: other works they have none. They are as a sepulchre filled with bones and corruption. Every thing they do is unclean in itself, and unclean to them. To them that are defiled nothing is pure, but even their mind and conscience is defiled (Titus 1:15). Their works come from spiritual death, and tend to eternal death, and are dead in themselves. Let them deck and trim their carcases while they please, let them end their faces with paintings, and multiply their ornaments with all excess of bravery; within they are full of dead bones, of rotten, defiled, polluting works. That world which appears with so much outward beauty, lustre and glory, is all polluted and defiled under the eye of the most Holy.

2. These dead works are further described by their relation to our persons, as to what is peculiarly affected with them, where they have, as it were, their seat and residence: and this is the conscience. He does not say purge your souls, or your minds, or your persons, but your conscience. And this he does,

(1) In general, in opposition to the purification by the law. It was there the dead body that did defile, it was the body that was defiled; it was the body that was purified; those ordinances sanctified to the purifying of the flesh. But the defilements here intended are spiritual, internal, relating to conscience, and therefore such is the purification also.

(2) He mentions the respect of these dead works to conscience in particular, because it is conscience which is concerned in peace with God, and confidence of approach to him. Sin variously affects all the faculties of the soul, and there is in it a peculiar defilement of conscience (Titus 1:15). But that wherein conscience in the first place is concerned, and wherein it is alone concerned, is a sense of guilt. This brings along with it fear and dread, from where the sinner dares not approach into the presence of God. It was conscience which reduced Adam into the condition of hiding himself from God, his eyes being opened by a sense of the guilt of sin. So he that was unclean by the touching of a dead body, was excluded from all approach to God in his worship. Hereunto the Apostle alludes in the following words, That we may serve the living God. For the word [⟨ in non-Latin alphabet ⟩], properly denotes that service which consists in the observation and performance of solemn worship. As he who was unclean by a dead body, might not approach to the worship of God until he was purified: so a guilty sinner whose conscience is affected with a sense of the guilt of sin, dares not to draw nigh to, or appear in the presence of God. It is by the working of conscience that sin deprives the soul of peace with God, of boldness or confidence before him, of all right to draw nigh to him. Until this relation of sin to the conscience be taken away, until there be no more conscience of sin, as the Apostle speaks (Chapter 10:2), that is, conscience absolutely judging and condemning the person of the sinner in the sight of God, there is no right, no liberty of access to God in his service, nor any acceptance to be obtained with him. Therefore the purging of conscience from dead works, does first respect the guilt of sin, and the virtue of the blood of Christ in the removal of it. But secondly, there is also an inherent defilement of conscience by sin, as of all other faculties of the soul. Hereby it is rendered unmeet for the discharge of its office in any particular duties. With respect hereunto conscience is here used synecdochically for the whole soul, and all the faculties of it, yes, our whole spirit, souls and bodies, which are all to be cleansed and sanctified (1 Thessalonians 5:23). To purge our conscience, is to purge us in our whole persons.

This being the state of our conscience, this being the respect of dead works, and their defilement to it and us, we may consider the relief that is necessary in this case, and what that is which is here proposed.

1. To a complete relief in this condition, two things are necessary.

(1) A discharge of conscience from a sense of the guilt of sin, or the condemning power of it, whereby it deprives us of peace with God, and of boldness in access to him.

(2) The cleansing of the conscience, and consequently our whole persons from the inherent defilement of sin. The first of these was typified by the blood of bulls and goats offered on the altar, to make atonement. The latter was represented by the sprinkling of the unclean with the ashes of the heifer to their purification.

Both these the Apostle here expressly ascribes to the blood of Christ, and we may briefly enquire into three things concerning it.

(1) On what ground it does produce this blessed effect.

(2) The way of its operation and efficacy to this end.

(3) The reason from where the Apostle affirms that it shall much more do this, than the legal ordinances could, sanctifying to the purifying of the flesh.

1. The grounds of its efficacy to this purpose are three.

That it was Blood offered to God. God had ordained that Blood should be offered on the Altar to make Atonement for sin, or to purge conscience from dead works. That this could not be really effected by the blood of Bulls and Goats, is evident in the nature of the things themselves, and demonstrated in the event. Howbeit this must be done by Blood, or all the institution of legal Sacrifices were nothing but means to deceive the minds of men, and ruin their souls. To say that at one time or other, real Atonement is not to be made for Sin by Blood, and conscience thereby to be purged and purified, is to make God a liar in all the institutions of the Law. But this must be done by the Blood of Christ, or not at all.

It was the Blood of Christ. Of Christ, the Son of the living God (Matthew 16:18), whereby God purchased his Church with his own Blood (Acts 20:28). The dignity of his Person gave efficacy to his office and offering. No other person in the discharge of the same offices that were committed to him, could have saved the Church; and therefore all those by whom his divine Person is denied, do also evacuate his offices. By what they ascribe to them, it is impossible the Church should be either sanctified or saved. They resolve all into a mere act of sovereign power in God, which make the Cross of Christ of none effect.

He offered this Blood or himself by the eternal Spirit. Though Christ in his divine Person was the Eternal Son of God, yet was it the humane nature only that was offered in Sacrifice. Howbeit it was offered by and with the concurrent actings of the divine Nature, or Eternal Spirit, as we have declared. These things make the Blood of Christ as offered, meet and fit for the accomplishment of this great effect.

The second inquiry is concerning the way whereby the Blood of Christ does thus purge our conscience from dead works. Two things, as we have seen, are contained therein.

The expiation, or taking away the guilt of sin, that conscience should not be deterred thereby from an access to God.

The cleansing of our souls from vicious defiling habits, inclinations and acts, or all inherent uncleanness. Therefore under two considerations does the Blood of Christ produce this double effect.

First, as it was offered; so it made Atonement for Sin, by giving satisfaction to the justice and Law of God. This all the expiatory Sacrifices of the Law did prefigure, this the Prophets foretold, and this the Gospel witnesseth to. To deny it, is to deny any real efficacy in the Blood of Christ to this end, and so expressly to contradict the Apostle. Sin is not purged from the conscience, unless the guilt of it be so removed, as that we may have peace with God, and boldness in access to him. This is given us by the Blood of Christ as offered.

Secondly, as it is sprinkled, it worketh the second part of this effect. And this sprinkling of the Blood of Christ, is the communication of its sanctifying virtue to our souls, see (Ephesians 5:26, 27; Titus 2:14); so does the Blood of Christ the Son of God cleanse us from all our sins (1 John 1:7; Zechariah 13:2).

The reason why the Apostle affirms that this is much more to be expected from the Blood of Christ, than the purification of the flesh was from legal ordinances has been before spoken to.

The Socinians plead on this place, that this effect of the death of Christ does as to us depend on our own duty. If they intended no more, but that there is duty required on our part to an actual participation of it, namely faith, whereby we receive the Atonement, we should have no difference with them. But they are otherwise minded. This purging of the conscience from dead works, they would have to consist in two things.

Our own relinquishment of sin.

The freeing us from the punishment due to sin, by an act of power in Christ in Heaven. The first they say has therein respect to the blood of Christ; in that thereby his doctrine was confirmed in obedience whereunto we forsake sin, and purge our minds from it. The latter also relates thereunto, in that the sufferings of Christ were antecedent to his Exaltation, and power in Heaven. Therefore this effect of the blood of Christ, is what we do ourselves in obedience to his doctrine, and what he does thereon by his power, and therefore may well be said to depend on our duty. But all this while there is nothing ascribed to the blood of Christ, as it was offered in Sacrifice to God, or shed in the offering of himself, which alone the Apostle speaks to in this place.

Others choose thus to oppose it. This purging of our consciences from dead works, is not an immediate effect of the death of Christ; but it is a benefit contained therein, which upon our faith and obedience we are made partakers of. But,

This is not, in my judgment, to interpret the Apostle's words with due reverence; he affirms expressly, that the blood of Christ does purge our conscience from dead works, that is, it does make such an Atonement for sin, and expiation of it, as that conscience shall be no more pressed with it, nor condemn the sinner for it.

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

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

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

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

(1) Absolutely; and that (1) as he alone has life in himself, and of himself. (2) As he is the only author and cause of life to all others.

(2) Comparatively; with respect to idols and false gods, which are dead things; such as have neither life nor operation. And this title is in the Scripture applied to God.

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

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

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

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

1. Faith has ground of triumph in the certain efficacy of the blood of Christ for the expiation of sin. [How much more.] The Holy Ghost here and elsewhere teaches faith to argue itself into a full assurance. The reasonings which he proposes, and insists to this end are admirable (Romans 8:31, 32, 33, 34, 35, 36, 37, 38, 39). Many objections will arise against believing, many difficulties do lie in its way. By them are the generality of believers left under doubts, fears and temptations all their days. One great relief provided in this case, is a direction to argue à minore ad majus; if the blood of bulls and goats did so purify the unclean, how much more will the blood of Christ purge our consciences? How heavenly, how divine is that way of arguing to this end, which our blessed Savior proposes to us, in the parable of the unjust judge and the widow (Luke 18:1, 2, 3), and in that other, of the man and his friend that came to seek bread by night (chapter 11:5, 6, 7). Who can read them, but his soul is surprised into some kind of confidence of being heard in his supplication, if in any measure compliant with the rule prescribed? And the argument here managed by the Apostle leaves no room for doubt or objection. Would we be more diligent in the same way of the exercise of faith, by arguings and expostulations upon Scripture principles; we should be more firm in our assent to the conclusions which arise from them, and be enabled more to triumph against the assault of unbelief.

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

3. It was God as the supreme ruler and lawgiver, with whom atonement for sin was to be made, [He offered himself to God.] It was he whose law was violated, whose justice was provoked; to whom it belonged to require and receive satisfaction. And who was meet to tender it to him, but the man that was his fellow, who gave efficacy to his oblation by the dignity of his person? In the contemplation of the glory of God herein, the life of faith does principally consist.

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

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

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

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