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 receiveth power, to deliver them that believe in him from the punishment due to sin. But,

[1] This appearance of Christ in heaven is nowhere called his oblation, his sacrifice, or his offering of himself. The places wherein some grant it may be so, do assert no such thing, as we shall see in the explanation of them, for they occur 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: yea, it overthrows all analogy, all resemblance and typical representation between those sacrifices and this of Christ, there being no similitude, nothing alike between them. And this renders all the reasoning of the apostle not only invalid, but altogether impertinent.

[3.] The supposition of it utterly overthrows the true nature of a proper and real sacrifice, substituting that in the room of it which is only metaphorical, and improperly so called. Nor can it be evidenced wherein the metaphor doth consist, or that there is any ground why it should be called an offering or a sacrifice. For all things belonging to it are distinct from, yea, contrary 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 purgeth our consciences, which in their sense is excluded. But we may observe to our purpose,

Obs. IV. This was the greatest expression of the inexpressible love of Christ-he offered himself. What was required thereunto, what he underwent therein, have on various occasions been spoken unto. His condescension and love in the undertaking and discharge of this work, we 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 unto it. This is the foundation of our faith and boldness in approaching unto God, that Christ hath offered himself for

us.

Whatsoever might be effected by the glorious dignity of his divine person, by his profound obedience, by his unspeakable sufferings, all offered as a sacrifice unto God in our behalf, is really accomplished.

Obs. V. It is hence evident, how vain and insufficient are all other ways of the expiation of sin, with the purging of our consciences before God. The sum of all false religion consisted always in contrivances for the expiation of sin; what is false in any religion, hath respect principally thereunto. And as superstition is restless, so the inventions of men have been endless, in finding out means unto this end. But if any

thing within the power or ability of men, any thing they could invent or accomplish, had been useful unto this end, there would have been no need that the Son of God should have offered himself. To this purpose, see ch. x. 5-8; Micah vi. 8, 9.

Secondly. The next thing in the words, is unto whom he offered himself, that is, To Ow, to God.' He gave himself an offering and a sacrifice to God. A sacrifice is the highest and chief act of sacred worship; especially it must be so, when one offereth himself according unto the will of God. God as God, or the divine nature, is the proper object of all religious worship, unto whom, as such alone, any sacrifice may be offered. To offer sacrifice unto any, under any other notion, but as he is God, is the highest idolatry. But an offering, an expiatory sacrifice for sin, is made to God as God, under a peculiar notion or consideration. For God is therein considered as the author of the law against which sin is committed, as the supreme Ruler and Governor of all, unto whom it belongs to inflict the punishment which is due unto sin. For the end of such sacrifices is, averruncare malum, 'to avert displeasure and punishment,' by making atonement for sin. With respect hereunto, the divine nature is considered as peculiarly subsisting in the person of the Father. For so is he constantly represented unto our faith, as the Judge of all, Heb. xii. 23. With him, as such, the Lord Christ had to do in the offering of himself; concerning which, see our exposition on ch. v. 7. It is said, 'If Christ was God himself, how could he offer ' himself unto God? That one and the same person should be the of'ferer, the oblation, and he unto whom it is offered, seems not so much 'a mystery as a weak imagination.'

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

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

As these things are plainly and fully testified unto in the Scripture, so the way to come unto a blessed satisfaction in them, unto the due use and comfort of them, is not to consult the cavils of carnal wisdom, but to pray that the God of our Lord Jesus Christ, the Father of glory, would give unto us the Spirit of wisdom and revelation, in the know

ledge of him, that the eyes of our understandings being enlightened, we may come unto the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ.

Thirdly. How he offered himself is also expressed: it was by the eternal Spirit. By,' dia, denotes a concurrent operation, when one works with another. Nor doth it always denote a subservient instrumental cause, but sometimes that which is principally efficient, John i. 5; Rom. xi. 34; Heb. i. 2. So it doth here: the eternal Spirit was not an inferior instrument whereby Christ offered himself, but it was the principal efficient cause in the work.

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

self.

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

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

For, 1. It was an act of his entire person, wherein he discharged the office of a priest. And as his human nature was the sacrifice, so his person was the priest that offered it, which is the only distinction that was between the priest and sacrifice herein. As in all other acts of his mediation, the taking our nature upon him, and what he did therein, the divine person of the Son, the eternal Spirit in him, acted in love and condescension; so did it in this also, of his offering himself.

2. As we observed before, hereby he gave dignity, worth, and efficacy unto the sacrifice of himself. For herein God was to purchase his church with his own blood. And this seems to be principally respected by the apostle. For he intends to declare herein the dignity and efficacy of the sacrifice of Christ, in opposition unto those under the law. For it was in the will of man, and by material fire, that they were all offered. But he offered himself by the eternal Spirit, voluntarily giving up his human nature, to be a sacrifice, in an act of his divine power.

3. The eternal Spirit is here opposed unto the material altar, as well as unto the fire. The altar was that whereon the sacrifice was laid, which bore it up in its oblation and ascension. But the eternal Spirit of Christ was the altar whereon he offered himself. This supported, and bore it up under its sufferings, whereon it was presented unto God as an acceptable sacrifice. Wherefore, this reading of the words gives a sense that is true and proper unto the matter treated of.

But on the other side, it is no less certain that he offered himself in his human nature by the Holy Ghost. All the gracious actings of his mind and will were required hereunto. The man Christ Jesus, in the gracious voluntary acting of all the faculties of his soul, offered himself unto God. His human nature was not only the matter of the sacrifice, but therein and thereby, in the gracious actings of the faculties and powers of it, he offered himself unto God. Now all these things were wrought in him by the Holy Spirit wherewith he was filled, which he received not by measure. By him was he filled with that love and compassion unto the church, which actuated him in his whole mediation, and which the Scripture so frequently proposeth unto our faith herein. He loved me, and gave himself for me.' 'He loved the church, and gave himself for it.' 'He loved us, and washed us in his own blood.' By him there was wrought in him that zeal unto the glory of God, the fire whereof kindled his sacrifice in an eminent manner. For he designed with ardency of love to God, above his own life, and present state of his soul, to declare his righteousness, to repair the diminution of his glory, and to make such way for the communication of his love and grace to sinners, that he might be eternally glorified. He gave him that holy submission unto the will of God, under a prospect of the bitterness of that cup which he was to drink, as enabled him to say in the height of his conflict, Not my will, but thy will be done.' He filled him with that faith and trust in God, as unto his supportment, deliverance, and success, which carried him steadily and safely unto the issue of his trial, Isa. 1. 7-9. Through the actings of these graces of the Holy Spirit in the human nature, his offering of himself was a free voluntary oblation and sacrifice.

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

1st. The most, and most ancient copies of the original, read 'by the eternal Spirit; and are followed by the Syriac, with all the Greek scholiasts. Now, although the Holy Spirit be also an eternal Spirit,

in the unity of the same divine nature with the Father and the Son, yet where he is spoken of with respect unto his own personal actings, he is constantly called the Holy Spirit,' and not as here the eternal Spirit.'

2dly. The design of the apostle is to prove the efficacy of the offering of Christ, above those of the priests under the law. Now this arose from hence, partly that he offered himself, whereas they offered only the blood of bulls and goats; but principally from the dignity of his person in his offering, in that he offered himself by his own eternal Spirit, or divine nature. But I shall leave the reader to choose whether sense he judgeth suitable unto the scope of the place, either of them being so unto the analogy of faith.

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

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

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

works.

(3.) This divine power, rendering Christ immortal, is not peculiar unto him, but shall be communicated unto all that are raised unto glory at the last day. And there is no colour of an opposition herein unto what was done by the high priests of old.

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

(5.) Wherever there is mention made elsewhere in the Scripture of the Holy Spirit, or the eternal Spirit, or the Spirit absolutely, with reference unto any actings of the person of Christ, or on it, either the Holy Spirit, or his own divine nature, is intended; see Isa. lxi. 1, 2; Rom. i. 3; 1 Pet. iii. 18.

Wherefore Grotius forsakes this notion, and otherwise explains the words. Spiritus Christi qui non tantum fuit vivus ut in vita terrena, sed in æternum 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 act