ings of it. For there are no other in the human nature, as to any duties of obedience unto 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 opposeth the offering of Christ unto 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 unto God, and that by the eternal Spirit, is the centre 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, or 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 a humble admiration of it, do it at the peril of their souls. Unto the reason of some men, it may be folly; unto faith, it is full of glory. 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 human nature that was offered, of the nature, dignity, and efficacy of this sacrifice, faith finds life, food, and refreshment. Herein doth it contemplate the wisdom, the righteousness, the holiness, and grace of God; herein doth it view the wonderful condescension and love of Christ, and from the whole is strengthened and encouraged.

In

Fourthly. It is added, that he thus offered himself 'without spot,' auwμov. This adjunct is descriptive, not of the priest, but of the sacrifice: it is not a qualification of his person, but of the offering.

Slichtingius 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. But,

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 unto 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 Pet. i. 18. And Christ is not only called the Lamb of God, which taketh away the sins of the world,' John i. 29, that is, by his being slain and offered, but is represented in the worship of the church as a Lamb slain,' Rev. v. 6. It is therefore to offer violence to the Scripture and common understanding, to seek for this qualification any where but in

VOL. IV.

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the human nature of Christ, antecedently unto his death and bloodshedding.

Wherefore 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 unto the necessary qualifications of his person, He was yet were they required unto him as he was to be the sacrifice. 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 unto 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 not be unuseful to give here a brief scheme of this great sacrifice of Christ, to fix the thoughts of faith the more distinctly upon it.

First. God herein, in the person of the Father, is considered as the lawgiver, 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 unto him.

1. A denunciation of the sentence of the law against mankind, 'Dying, ye 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, Heb. x. 5, 6, he rejected them as insufficient to make atonement for sin.

Secondly. Satan appeared before this throne with his prisoners; he had the power of death, Heb. ii. 14, and entered into judgment as unto his right and title, and therein was judged, John xvi. 11. And he put forth all his power and policy in opposition unto 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 xxii. 53.

Thirdly. The Lord Christ, the Son of God, out of his infinite love and compassion, appears in our nature 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 thy will, O God: above when he said, Sacrifice and offering, and burnt-offerings for sin thou wouldst not, neither hadst pleasure therein, which are offered by the law; then said he, Lo I come to do thy will, O God; he taketh away the first, that he might establish the second,' Heb. x. 7-9.

Fourthly. This stipulation and engagement of his, God accepteth of, and withal, as the sovereign Lord and Ruler of all, prescribeth the way and means whereby he should make atonement for sin, and reconcilia

tion with God thereon. And this was, that he should make his soul an offering for sin, and therein bear their iniquities, Isa. liii. 10, 11.

Fifthly. The Lord Christ was prepared with a sacrifice to offer unto God, unto 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, Heb. viii. 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 to be himself, his human nature, or his body. For,

1. This body or human nature was prepared for him, and given unto him for this very end, that he might have somewhat of his own to offer, Heb. x. 5.

2. He took it, he assumed it unto himself to be his own, for this very end that he might be a sacrifice in it, Heb. ii. 14.

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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, unto the glory of God. No man,' saith he, taketh 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 x. 18.

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

1. In the will, grace, and love of his divine nature; he offered himself unto 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, exerted unto their utmost glory and efficacy. Hereby he gave himself up unto 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 unto the ashes of death. . This was the most glorious spectacle unto 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 unto sinners. For,

Seventhly. Herewith God was well pleased, satisfied, and reconciled unto sinners. Thus was he in Christ reconciling the world unto himself, not imputing our sins unto 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 unto him of a well-smelling savour. He was more glorified in that one instance of the obedience of his only Son, than he was dishonoured by the sin of Adam, and all his posterity, as I have elsewhere declared.

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

Eighthly. Hereon Satan is judged, and destroyed as unto 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 it was from the anger of the Lord against sin, that he obtained his power over sinners, which he abused unto his own ends. This being atoned, the prince of this world was judged and cast out. Ninthly. Hereon the poor condemned sinners are discharged. God says, deliver them, for I have found a ransom. But we must return to

the text.

THIRDLY. 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 unto in general before, especially as to the nature of this purging. But the words require a more particular explication. And,

The word is in the future tense, кadaρıɛ, 'shall purge.' The blood of Christ as offered, hath 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 unto 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.

1st. To declare the certainty of the event, or the infallible connexion 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.'

2dly. Respect is had herein, unto the generality of the Hebrews, whether already professing the gospel, or now invited unto it. And he proposeth this unto them, as the advantage they should be made partakers of, by the relinquishment of Mosaic ceremonies, and betaking themselves unto the faith of the gospel. For whereas before, by the best of legal ordinances, they attained no more but an outward sanctification as unto the flesh, they should now have their conscience infallibly purged from dead works. Hence it is said, vuwv, 'your conscience.' Some copies read nuwv, 'our.' But there is no difference in the sense. I shall retain the common reading, as that which refers unto the Hebrews, who had been always exercised unto 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 unto conscience. 3. How conscience is purged of them by the blood of Christ.

1. By απο νεκρων εργων, dead works;' sins as unto their guilt and defilement are intended, as all acknowledge. And several reasons are given why they are so called. As,

1st. Because they proceed from a principle of spiritual death, or are the works of them who have no vital principle of holiness in them, Eph. ii. 1, 5; Col. ii. 13.

2dly. Because they are useless and fruitless, as all dead things are. 3dly. 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 unto dead bodies, and legal defilement by them. For he hath respect unto 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 shown, arose from hence, that death was the effect of the curse of the law; wherefore, the guilt of sin with respect unto 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 interested 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. Unto them that are defiled, nothing is pure, but even their mind and conscience is defiled,' Tit. i. 15. Their works come from spiritual death, and tend unto eternal death, and are dead in themselves. Let them deck and trim their carcases whilst they please, let them rend 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 unto our persons, as to what is peculiarly affected with them, where they have, as it were, their seat and residence: and this is rηv ovvednov, 'the conscience.' He doth not say, purge your souls, or your minds, or your persons, but your conscience. And this he doth,

1st. In general, in opposition unto 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 unto conscience, and therefore, such is the purification also.

2dly. He mentions the respect of these dead works unto conscience in particular, because it is conscience which is concerned in peace with God, and confidence of approach unto him. Sin variously affects all the faculties of the soul, and there is in it a peculiar defilement of conscience, Tit. i. 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, whence 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 unto God in