But it is through the promise that all good things are communicated unto us. 2. Nothing is good or useful unto the church, but through its relation unto him. So was it with the duties of religious worship under the Old Testament. All their use and worth lay in this, that they were shadows of him and his mediation. And the excellence of those in the New Testament is, that they are more efficacious means of his exhibition and communication unto us. 3. He alone could perfectly expiate sin and consummate the state of the church by the sacrifice of himself.

This being the state of the law or first covenant, the apostle makes an an application of it unto the question under debate in the last words of the verse; the law 'can never with those sacrifices, which they offer year by year continually, make the comers thereunto perfect.' We must first speak unto the reading of the words, and then unto the sense and meaning.

Expositors generally take notice, that in the original there is a trajection in the words, or that they are placed out of their proper order, which translators do rectify. Κατ' ενιαυτον ταις θυσίαις ὡς προσφερου σiv, 'every year, or yearly, with the sacrifices which they offer;' for ταις κατ' ενιαυτον θυσίαις, “ with those sacrifices which they offer year by year,' as we have rendered the words. But the apostle seems to place Kar' Eviavrov in the entrance of the words, to signalise the annual sacrifice, which he principally intended. But there is a great difficulty in the distinction and pointing of the words that follow, εις το διηνεκες, in perpetuum, 'continually,' or ' for ever;' that is, which they were so to do indispensably by the law, while the tabernacle or temple was standing, or those ordinances of worship were in force.

But neither the signification of the word, nor the use of it in this Epistle, will allow it in this place to belong unto the words and sentence going before. For it doth not any where signify a duration or continuance with a limitation. And the apostle is far from allowing an absolute perpetual duration unto the law and its sacrifices, of what use soever they were, especially in this place, where he is proving that they were not perpetual, nor had an efficacy to accomplish any thing perfectly, which is the other signification of the word. And it is used only in this epistle, ch. vii. 3, in this place, and ver. 12, 14, of this chapter. But in all these places it is applied only unto the office of Christ, and the efficacy of it in his personal ministry. It is of the same signification with us Tо TavтEλeç, ch. vii. 25, for ever,' to the uttermost,' 'perfectly.' Wherefore, that which is affirmed of Christ and his sacrifice, ver. 12, 14, of the chapter, is here denied of the law. And the words should be joined with those that follow. The law by its sacrifices could not perfect for ever, or unto the utmost, the comers. thereunto.'

In the words thus read, there are three things.

1. The impotency of the law; ovdεTTOTE duvaraι, it can never.'

2. That with respect whereunto this impotency is charged on it; that is, 'the sacrifices' which it offered.

3. The effect itself denied with respect unto that impotency; which is, to perfect for ever the comers thereunto.'

First. The impotency of the law as unto the end mentioned, is emphatically expressed, ovdeπOTE duvarai, 'it can never do it; it can do it by no means, no way, it is impossible it should. And it is thus expressed to obviate in the minds of the Hebrews, all expectations of perfection by the law. For thus they were apt to think and hope, that by one way and means or another, they might have acceptance with God. by the law. Wherefore it was necessary thus to speak unto them, who had an inveterate persuasion unto the contrary.

Secondly. That with respect whereunto this impotency is ascribed unto the law, is its sacrifices. For from them was the perfect expiation of sin to be expected, or from nothing prescribed by the law. To deny this power unto them, is to deny it absolutely unto the whole law, and all its institutions. And these sacrifices are expressed with respect unto their nature, the time of their offering, and those by whom they were offered.

First. For their nature he says, tais avrais Ovoiαıç, iisdem sacrificiis ; iis ipsis hostiis, or sacrificiis. Our translation rendereth not the emphasis of the expression. Iis hostiis quas quotannis, with the same sacrifices,' or 'those sacrifices which were of the same kind and nature.' AvTaç is omitted in our translation. Taç Ovotaç, is with those sacrifices; the article being demonstrative. The same; not individually the same, for they were many, and offered often, or every year, when a sacrifice was offered again materially the same; but they were of the same kind. They could not by the law offer a sacrifice of one kind one year, and a sacrifice of another the next; but sacrifices the same in substance and essence, in their matter and manner, were annually repeated without variation or alteration. And this the apostle urgeth to show that there was no more in any one of them than in another; and what one could not do, could not be done by its repetition; for it was still the same. Great things were effected by these sacrifices. By them was the first covenant consecrated and confirmed; by them was atonement and expiation of sin made, that is, typically and declaratively; by them were the priests themselves dedicated to God; by them were the people made holy. Wherefore, this impotency being ascribed unto these sacrifices, it absolutely concludes unto the whole law, with all other privileges and duties of it.

Secondly. He describes them from the time and season of their offering. It was KaT' εVIAVTOV, 'yearly, every year, year by year,' It is hence manifest what sacrifices he principally intends; namely, the anniversary sacrifices of expiation, when the high priest entered into the most holy place with blood, Lev. xvi. And he instanceth therein, not to exclude other sacrifices from the same censure, but as giving an instance for them all, in that which was most solemn, had the most eminent effects, at once respecting the whole church, and that which the Jews principally trusted to. Had he mentioned sacrifices in general, it might have been replied, that although the sacrifices which were daily offered, or those on especial occasions, might not perfect the worshippers, at least not the whole congregation; but yet the church itself might be perfected by that great sacrifice which was offered yearly, with the blood whereof the high priest entered into the presence of God. Accordingly,

the Jews have such a saying among them, that on the day of expiation all Israel was made as righteous as in the day wherein man was first created. But the apostle, applying his argument unto those sacrifices, and proving their insufficiency unto the end mentioned, leaves no reserve unto any thoughts, that it might be attained by other sacrifices which were of another nature and efficacy. And besides, to give the greater cogency unto his argument, he fixeth on those sacrifices which had the least of what he proves their imperfection by; for these sacrifices were repeated only once a-year. And if this repetition of them once a-year proves them weak and imperfect, how much more were those so which were repeated every day, or week, or month?

Thirdly. He refers unto the offerers of those sacrifices; ac pоσpepovov, which they offer,' that is, the high priests, of whom he had treated in the foregoing chapter. And he speaks of things in the present tense: 'the law cannot, which they offer,' not 'the law could not,' and which they offered.' The reason hereof hath been before declared. For he sets before the Hebrews a scheme and representation of all their worship at its first institution, that they might discern the original intention of God therein. And therefore, he insists only on the tabernacle, making no mention of the temple. So he states what was done at the first giving of the law, and the institution of all its ordinances of worship, as if it were now present before their eyes. And if it had not the power mentioned at their first institution, when the law was in all its vigour and glory, no accession could be made unto it, by any continuance of time, any otherwise but in the false imagination of the people.

Thirdly. That which remains of the words is an account of what the law could not do or effect by its sacrifices, it could not make the comers thereunto perfect for ever.' There is in these words, 1. The effect denied. 2. The persons with respect unto whom it is denied. 3. The limitation of that denial.

1. The effect denied, what it cannot do, is reλewoal, dedicate, consummate, consecrate, perfect, sanctify.' Of the meaning of the word in this Epistle I have spoken often before. As also I have shown at large. what that TEλewotę is which God designed unto the church in this world, wherein it did consist, and how the law could not effect it. See the exposition on ch. vii. 11. Here it is the same with τελειωσαι kata ovvɛiềnoiv, ch. ix. 9, 'perfect, as appertaining to the conscience;' which is ascribed unto the sacrifice of Christ, ver. 14. Wherefore, the word principally in this place respects the expiation of sin, or the taking away the guilt of it by atonement; and so the apostle expounds it in the following verses, as shall be declared.

2. Those with respect unto whom this power is denied unto the law, are oσεxoμɛvo; say we, 'the comers thereunto,' accedentes. The expression is every way the same with that of ch. ix. 9, TeλewOAL KATA συνειδησιν τον λατρεύοντα. Οἱ λατρεύοντες, and οἱ προσερχομενοι, 'the worshippers,' and 'the comers,' are the same, as is declared, ver. 2, 3; those who make use of the sacrifices of the law in the worship of God, who approach to him by sacrifices. And they are thus expressed by 'the comers,' partly from the original direction given about the

observance, and partly from the nature of the service itself. The first we have, Lev. 1, 2, . The word signifies to 'draw nigh,' to 'come near with an oblation.' These are the comers, those who draw nigh with and bring their oblations unto the altar. And such was the nature of the sacrifice itself. It consisted in coming with their sacrifice unto the altar, with the priests approaching unto the sacrifice; in all which an access was made unto God. Howbeit, the word here is of a larger signification; nor is it to be limited unto them who brought their own sacrifices, but extends unto all that came to attend unto the solemnity of them, whereby, according to God's appointment, they had a participation in the benefit of them. For respect is had unto the anniversary sacrifice, which was not brought by any, but was provided for all. But, as the priests were included in the foregoing words, which they offer;' so by these 'comers' the people are intended, for whose benefit these sacrifices were offered. For, as was said, respect is had unto the great anniversary sacrifice, which was offered in the name and on the behalf of the whole congregation. And these, if any, might be made perfect by the sacrifices of the law, namely, those that came unto God by them, or through the use of them, according unto his institution.

3. That wherein the law failed as unto the appearance it made of the expiation of sin, was, that it could not effect it, as to dinvekes, ‘absolutely,' 'completely,' and 'for ever.' It made an expiation, but it was temporary only, not for ever. It did so, both in respect unto the consciences of the worshippers, and the outward effects of its sacrifices. Their effect on the consciences of the worshippers was temporary; for a sense of sin returned on them, which forced them unto a repetition of the same sacrifices again, as the apostle declares in the next verse. And as unto the outward effects of them, they consisted in the removal of temporal punishments and judgments, which God had threatened unto the transgressors of the old covenant. This they could reach unto, but no further. To expiate sin fully, and that with respect unto eternal punishment, so as to take away the guilt of sin from the consciences, and all punishments from the persons of men, which is to perfect them for ever, (which was done by the sacrifice of Christ,) this they could not do, but only represent what was to be done afterwards.

If any shall think meet to retain the ordinary distinction of the words, and refer EC TO SINVEKEC to what goes before, so taking the word adverbially, they offered them year by year continually,' then the necessity of the annual repetition of those sacrifices is intended in it. This they did, and this they were to do always, whilst the tabernacle was standing, or the worship of the law continued. And from the whole verse, sundry things may be observed.

Obs. II. Whatever hath the least representation of Christ, or relation unto him, the obscurest way of teaching the things concerning his person and grace, whilst it is in force, hath a glory in it. He alone in himself originally bears the whole glory of God in the worship and salvation of the church; and he gives glory unto all institutions of divine worship. The law had but a shadow of him and of his office; yet was the ministration of it glorious. And much more is that of the gospel

and its ordinances so, if we have faith to discern their relation unto him, and experience of his exhibition of himself, and the benefits of his mediation unto us by them. Without this they have no glory, whatever order or pomp may be applied unto their outward administration.

Obs. III. Christ and his grace were the only good things that were absolutely so from the foundation of the world, or the giving of the first promise.-In and by them there is not only a deliverance from the curse, which made all things evil; and a restoration of all the good that was lost by sin, in a sanctified, blessed use of the creatures; but an increase and addition is made unto all that was good in a state of innocency, above what can be expressed. Those who put such a valuation on the meaner uncertain enjoyment of other things, as to judge them their good things, their goods, as they are commonly called, so as not to see, that all which is absolutely good is to be found in him alone; much more, they who seem to judge almost all things good besides, and Christ with his grace, good for nothing, will be filled with the fruit of their own ways, when it is too late to change their minds.

Obs. IV. There is a great difference between the shadow of good things to come, and the good things themselves, actually exhibited and granted unto the church. This is the fundamental difference between the two testaments, the law and the gospel, from whence all others do arise, and whereinto they are resolved. Some, when they hear that there was justification, sanctification, and eternal life to be obtained under the old covenant, and its administrations, by virtue of the promise which they all had respect to, are ready to think that there was no material difference between the two covenants. I have spoken at large hereunto in the eighth chapter. I shall now only say, that he who sees not, who finds not a glory, excellency, and satisfaction, producing peace, rest, and joy in his soul, from the actual exhibition of these good things as declared and tendered in the gospel, above what might be obtained from an obscure representation of them as future, is a stranger unto gospel light and grace.

Óbs. V. The principal interest and design of them that come to God, is to have assured evidence of the perfect expiation of sin.-This of old they came unto God, by the sacrifices of the law for; which could only represent the way whereby it was to be done. Until assurance be given hereof, no sinner can have the least encouragement to approach unto God. For no guilty person can stand before him. Where this foundation is not laid in the soul and conscience, all attempts of access unto God, are presumptuous. This, therefore, is that which the gospel in the first place, proposeth unto the faith of them that do receive it.

Obs. VI. What cannot be effected for the expiation of sin, at once, by any duty or sacrifice, cannot be effected, by its reiteration or repetition. Those generally who seek for atonement and acceptation with God by their own duties, do quickly find that no one of them will effect their desire. Wherefore, they place all their confidence in the repetition and multiplication of them; what is not done at one time, they hope may be done at another; what one will not do, many shall. But after all, they find themselves mistaken. For,

Obs. VII. The repetition of the same sacrifices, doth of itself de