The foundation of the whole preceding discourse of the apostle, concerning the glory of the priesthood of Christ, and the efficacy of his sacrifice, was laid in the description of the new covenant, whereof he was the mediator, which was confirmed and ratified by his sacrifice, as the old covenant was by the blood of bulls and goats, ch. viii. 1013. Having now abundantly proved and demonstrated what he designed concerning them both, his priesthood and his sacrifice, he gives us a confirmation of the whole, from the testimony of the Holy Ghost, in the description of that covenant which he had given before. And because the crisis to which he had brought his argument and disputation, was, that the Lord Christ, by reason of the dignity of his person and office, with the everlasting efficacy of his sacrifice, was to offer himself but once, which virtually includes all that he had before taught and declared, including in it an immediate demonstration of the insufficiency of all those sacrifices which were often repeated, and consequently their removal out of the church; he returns unto those words of the Holy Ghost, for the proof of this particular also. And he doth it from the order of the words used by the Holy Ghost, as he had argued before from the order of the words in the Psalmist, ver. 8, 9.

Wherefore, there is an ellipsis in the words, which must have a supplement to render the sense perfect. For unto that proposition, 'after he had said before,' ver. 11, with what follows, ver. 16; there must be added in the beginning of the 17th verse, he said;' after he had said. or spoken of the internal grace of the covenant, he said this also, that their sins and iniquities he would remember no more. For from these words doth he make his conclusive inference, ver. 18, which is the sum of all that he designed to prove.

First. There is in the words, the introduction of the testimony insisted on, the Holy Ghost also is a witness unto us.' The Hebrews might object unto him, as they were ready enough to do it, that all those things were but his own conclusions and arguings, which they would not acquiesce in, unless they were confirmed by testimonies of the Scripture. And therefore, I did observe in my first discourses on this Epistle, that the apostle dealt not with these Hebrews as with the churches of the Gentiles, namely, by his apostolical authority; for which cause he prefixed not his name and title unto it; but upon their own acknowledged principles and testimonies of the Old Testament; so manifesting, that there was nothing now proposed unto them in the gospel, but that which was foretold, promised, and represented in the Old Testament, and was therefore the object of the faith of their forefathers. The same way doth he here proceed in, and call in the testimony of the Holy Ghost, bearing witness unto the things that he had taught and delivered. And there is in these words,

1. The author' of this testimony, that is, To Пlvevμa To άyiov, 'the Holy Ghost;' and it is ascribed unto him, as all that is written in the Scriptures is so, not only because holy men of old wrote as they were acted by him, and so he was the author of the whole Scripture; but because also of his presence and authority in it, and with it continually. Hence, whatever is spoken in the Scripture is, and ought to be unto us,

VOL. IV.

T

as the immediate word of the Holy Ghost: he continues therein to speak unto us; and this gives the reason of,

2. The manner of his speaking in this testimony; μaprupa, 'he bears witness to us,' he doth it actually and constantly in the Scriptures by his authority therein. And he doth so unto us, that is, not unto us only who preach and teach those things, not unto the apostles and other Christian teachers of the gospel; but unto all of us of the church of Israel, who acknowledge the truth of the Scriptures, and own them as the rule of our faith and obedience. So doth he often join himself unto them to whom he wrote and spake of, by reason of the common alliance between them as Hebrews. See ch. ii. 3, and the exposition of that place. As if he had said, this is that which the Holy Ghost in the Scripture testifies unto us all; which should put an end unto all controversies about those things. Nothing else is taught you, but what is testified beforehand by God himself.

Obs. I. It is the authority of the Holy Ghost alone, speaking unto us in the Scripture, whereinto all our faith is to be resolved.

Obs. II. We are to propose nothing in the preaching and worship of the gospel, but what is testified unto by the Holy Ghost:-not traditions, not our own reasons and inventions.

Obs. III. When an important truth consonant unto the Scripture is declared, it is useful and expedient to confirm it with some express testimony of Scripture.

3. The manner of the expression is emphatical, ka to Пlvevμa тo ayov, 'even also the Holy Spirit himself.' For herein we are directed unto his holy divine person, and not an external operation of divine power, as the Socinians dream. It is that Holy Spirit himself, that continueth to speak to us in the Scripture. This is the first thing, the 'introduction' of the testimony.

Secondly. There are two things in this testimony of the Holy Ghost. The 1. is the matter or substance of it. 2. The order of the things contained in it, or spoken by him. The introduction of the former, is in the words we have spoken unto; that of the latter, in the close of the verse, in these words, 'for after he had spoken before.'

Of the testimony itself, which is declarative of the nature of the new covenant made in Christ, and confirmed in him, there are two general parts. 1. That which concerns the sanctification of the elect, by the communication of effectual grace unto them for their conversion and obedience. The 2. is concerning the complete pardon of their sins, and the casting them into everlasting oblivion.

The first of these, the Holy Ghost witnesseth in the first place, but he stays not there; afterwards he adds the latter, concerning the pardon of sin and iniquities, this being that alone wherein at present the apostle is concerned, and from thence he confirms his present argument; he distinguisheth it from the other, as that which was of particular use in itself. And therefore, ver. 17, is to be supplied by, and thence,' or thereon also, their sins and iniquities I will pardon.'

The words themselves have in both parts of them, been explained at large on ch. viii. where they are first produced as the great foundation of the ensuing discourses of the apostle, so that they are not here

again to be opened. We are only to consider the argument of the apostle from the latter part of them and it is this, that the covenant being confirmed and established, that is, in the blood and by the one sacrifice of Christ, there can be no more offering for sin. For God will never appoint nor accept of any thing that is needless and useless in his service, least of all in things of so great importance as is the offering for sin. Yea, the continuation of such sacrifices would overthrow the faith of the church, and all the grace of the new covenant. For, saith the apostle, in the new covenant, and by it, the Holy Ghost testifieth, that as it was confirmed by the one sacrifice of Christ, perfect pardon and forgiveness of sin is prepared for, and tendered unto the whole church, and every one that believes. To what purpose, then, should there be any more offerings for sin? Yea, they who look for, and trust unto any other, they fall into that sin, for which there is no remission provided in this covenant, nor shall any other offering be accepted for them for ever. For they despise both the wisdom and grace of God, the blood of Christ, and the witness of the Holy Ghost, whereof there is no remission; so he disputes, ver. 28, 29, of this chapter.

And here we are come unto a full end of the dogmatical part of this Epistle, a portion of Scripture filled with heavenly and glorious mysteries, the light of the church of the Gentiles, the glory of the people Israel, the foundation and bulwark of faith evangelical.

I do therefore here, with all humility, and sense of my own weakness and utter disability for so great a work, thankfully own the guidance and assistance which hath been given me in the interpretation of it, so far as it is, or may be of use unto the church, as a mere effect of sovereign and undeserved grace. From that alone it is, that having many and many a time been at an utter loss as to the mind of the Holy Ghost, and finding no relief in the worthy labours of others, he hath graciously answered my poor, weak supplications, in supplies of the light and evidence of truth.

VER. 19-23.Εχοντες ουν, αδελφοι, παρρησιαν εις την είσοδον των ἁγιων εν τῳ αἱματι Ιησου, ἡν ενεκαινισεν ἡμῖν ὁδον προσφατον και ζωσαν, δια του καταπετάσματος, τουτεστι της σαρκος αύτου· Και ἱερεα μεγαν επι τον οίκον του Θεου Προσερχώμεθα μετα αληθινης καρδιας εν πληροφορία πίστεως, ερραντισμένοι τας καρδίας απο συνειδήσεως πονηρας Και λελουμενοι το σωμα ύδατι καθαρῳ, κατεχωμεν την ὁμολογιαν της πιστεως ακλινη (πιστος γαρ λαμενος.)

επαγγει

VER. 19-23.-Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way which he hath consecrated for us through the vail, that is to say, his flesh; and having an high priest over the house of God; let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed

with pure water; let us hold fast the profession of our faith without wavering, (for he is faithful that promised.)

In these words the apostle enters on the last part of the epistle, which is wholly parenetical or hortatory. For though there be some occasional intermixtures of doctrines consonant to those which are insisted on before, yet the professed design of the whole remainder of the epistle, is to propose to, and press on the Hebrews such duties of various sorts, as the truths he had insisted on, do direct unto, and make necessary to all that believe. And in all his exhortations there is a mixture of the ground of the duties exhorted to, of their necessity, and of the privilege which we have in being admitted to them, and accepted with them, all taken from the priesthood and sacrifice of Christ, with the effects of them, and the benefits which we receive thereby.

In these words there are three things.

1. The ground and reason of the duty exhorted to, with the foundation of it, as the especial privilege of the gospel, ver. 19–21.

2. The way and manner of our using this privilege to that end,

ver. 22.

3. The special duty exhorted to, which is perseverance and constancy in believing, ver. 23.

In the first we have, 1. A note of inference, or deduction of the following exhortation from what was before discoursed, ovv, 'therefore.' 2. A friendly compellation of them to whom he spake, used formerly, but now repeated after a long interruption, adeλpot, brethren.' 3. The privilege itself, which is the foundation of the exhortation, ExovTES παρρησιαν εις την εισοδον των ἁγιων, having boldness to enter into the holiest.' 4. The means whereby we attain the privilege which fits us for this duty, ev re aiμari Inoov, by the blood of Jesus.' 5. The means of using and exercising it as a privilege in a way of duty, ver. 20, the way is consecrated for us.' 6. A further encouragement to it, from the consideration of our high priest; 'having a high priest,'

ver. 21.

1. The apostle repeats his obliging compellation, adɛλpoi, brethren.' And herein he hath a peculiar respect to those among the Hebrews who had received the gospel in sincerity. For although there was a natural brotherhood between him and the whole people of Israel, and they were always wont to call themselves brethren in general, on the account of their original stock and separation from the rest of the world, as Acts xxviii. 27, yet this word and name is used by the apostle on the account of that spiritual relation which was between them which believe in God through Jesus Christ.' See ch. iii. 1, and the exposition of it. And the apostle by the use of it here, testifies to two things. 1. That although they had not as yet a full understanding of the nature and use of all legal institutions and sacrifices, nor of their abolishing by the coming of Christ, and the discharge of his office, yet this had not forfeited their interest in the heavenly calling, on account whereof he dealt with them as with brethren. 2. That this difference, so far as it had yet continued, had no way alienated his mind and affections from them, though he knew how great their mistake was,

and what danger, even of eternal ruin, it exposed them to. Hereby were the minds of those Hebrews secured from prejudice against his person and his doctrine, and inclined to a compliance with his exhortation. Had he called them heretics and schismatics, and I know not what other names of reproach, which are the terms of use on the like occasions amongst us, he had in all probability turned that which was lame quite out of the way. But he had another spirit, was under another conduct of wisdom and grace, than most men are now acquainted withal.

Obs. I. It is not every mistake, every error, though it be in things of great importance, while it overthrows not the foundation, that can divest men of a fraternal interest with others in the heavenly calling.

2. There is a note of inference from the preceding discourse, declaring it the ground of the present exhortation, ovv, therefore;' seeing that these things are now made manifest to you, seeing it is so evidently testified to, that the old covenant, sacrifices, and worship, could not make us perfect, nor give us an access to God, whereon they are removed and taken away, which the Scripture fully testifies to; and seeing all this is effected or accomplished in the office and by the sacrifice of Christ, which they could not effect; and privileges are thereon granted to believers, which they were not before made partakers of; let us make use of them to the glory of God, and our own salvation, in the duties which they necessarily require. And we may observe, that the apostle applies this inference from his discourse to the use and improvement of the liberty and privileges granted to us in Christ, with the holy worship belonging thereunto, as we shall see in opening of the words. Howbeit, there is another conclusion implied in the words, though not expressed by him; and this is, that they should cease and give over their attendance to the legal worship and sacrifices, as those which now were altogether useless, being indeed abolished. This is the principal design of the apostle in the whole epistle, namely, to call off the believing Hebrews from all adherence to, and conjunction in Mosaic institutions. For he knew the danger, both spiritual and temporal, which would accompany and arise from such an adherence.

For, 1st. It would insensibly weaken their faith in Christ, and give them a disregard of evangelical worship, which did indeed prove to many of them a cause of that apostasy and final destruction, which he so frequently warns them against.

2dly. Whereas God had determined now speedily to put an utter end unto the city, temple, and all its worship, by an universal desolation, for the sins of the people, if they did obstinately adhere unto the observance of that worship, it was justly to be feared that they would perish in that destruction that was approaching, which probably many of them did. To instruct them in that light and knowledge of the truth, that might deliver them from these evils, which was the first design of the apostle in the doctrinal part of this Epistle: yet doth he not plainly and in terms express it any where in this Epistle; not in this place, where it was most properly and naturally to be introduced; yet he doth that which evidently includes it, namely, exhort them unto those duties which, on the principles he hath declared, are utterly inconsistent with