under two considerations doth 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 30 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 Eph. v. 26, 27. Tit. ii. 14. so doth the blood of Christ the Son of God cleanse us from all our sins, 1 John i. 7. Zech. xiii. 1.

3. 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, hath been before spoken to. The Socinians plead on this place, that this effect of the death of Christ doth 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.

1. Our own relinquishment of sin.

2. The freeing us from the punishment due to sin, by an act of power in Christ in heaven. The first, they say, bath 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. Wherefore this effect of the blood of Christ, is what we do ourselves in obedience to his doctrine, and what he doth 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 on our faith and obedience we are made partakers of. But,

(1.) This is not, in my judgment, to interpret the apostle's words with due reverence; he affirms expressly, that the blood of Christ doth purge our conscience from dead works, that is, it doth 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.

(2.) 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.

(3.) 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 hath 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, Rom. iii. 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, Rom. v. 11. but as wrought with God, it is the immediate effect of the blood of Christ.

FOURTHLY, 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.

First, God in the Scripture is called the living God.'

[1] Absolutely; and that, 1. As he alone hath 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..

1st, To beget faith and trust in him, as the author of temporal, spiritual, and eternal life, with all things that depend thereon, 1 Tim. iv. 10.

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2dly, To beget a due fear and reverence of him, as he who lives and sees, who hath 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 Heb. iii. 12. x. 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-wor ship and service is intimated to be such, as becomes the living God, our reasonable service, Rom. xii. 1.

Secondly, What is it retur, to serve' the living God? I doubt not but that 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 ser vice. From all these, those that were unclean were excluded, and restored to them on 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 doth God testify his acceptance of us, and delight in us by Jesus Christ.

Thirdly, What is required on our part hereunto, is included in the manner of the expression of it, is to AutęṛUSIV, • that we may serve.' And two things are required hereunto. 1. Liberty. 2. Ability. The first includes right, and boldness, and is ex pressed by παρρησία; our holy worship is προσαγωση εν παρρησία, “ an access with freedom and confidence. This we must treat of on chap. x. 19-21, 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 observa tions from the words.

Obs. VI. Faith hath ground of triumph in the certain effica cy of the blood of Christ for the expiation of sin. How much more.' The Holy Ghost here and elsewhere, teacheth faith to argue itself into a full assurance. The reasonings which he proposeth, and insisteth to this end are admirable, Rom. viii. 31-39. 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 Saviour proposeth to us, in the parable of the unjust judge and the widow, Luke xviii. 1-3. And in that other, of the man and his friend that came to seek bread by night, Luke xi. 5-7. 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 arguments here managed by the apostle leave no room for doubt or objection. Would we be more diligent in the same way of the exercise of faith, by arguings and expostulations on Scripture principles; we should be more firm in our assent to the conclusions which a-' rise from them, and be enabled more to triumph against the assault of unbelief.

Obs. VII. 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 herein is hid only to them that perish.

Obs. VIH. 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 doth principally consist.

Obs. IX. 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 access to God in his worship, as it was with them who were legally unclean.

Obs. X. 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.

Obs. XI. 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.'

Obs. XII. 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.

VER. 15.Και δια τέτο διαθήκης καινης μεσιτης εστιν, όπως θανατα γενε μενε, εις απολύτρωσιν των επι τη πρώτη διαθήκη παραβάσεων, την επαγγελίαν λαβωσιν οἱ κεκλημένοι της αιωνία κληρονομίας.

Δια αυτο.

Vul. Et idco, And therefore."

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,מטל הנא .Syr

propter hoc, for this,' or propterea, itaque ob id,' and for this

cause.'

Μεσίτης εστίν.

Syr. *

1, he himself was the meHe is the mediator. Heb. na WW, a man com

diator.'
ing between.'

Όπως θανάτε γενόμενα. Vul. ut morte intercedente, by the interposition of death.' The Syriac reads the passage, who by his death was a redeemer to them who had transgressed against the first testament,' probably to avoid the difficulty of that expression, for the redemption of transgressions.' The Ethiopic corrupts the whole text."

Εις απολυίρωσιν των παραβάσεων, in redemptionem eorum pravaricationum. Vul. Ad redemptionem eorum transgressionum, properly, 'for the redemption of transgressions,' or those transgressions which were.

Επαγγελίαν λαβωσιν, Vul. Syr. that they may receive the promise who are called to the eternal inheritance." But in the original and in the Vulgate, eternal inheritance," is joined to, and regulated by the promise, the promise of an eternal inheritance.'

VER. 15.—And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions under the first testament, they who are called might receive the promise of eternal inheritance.

The things which are to be considered in this verse are, 1. The note of connexion in the conjunction, and.' 2. The ground of the ensuing assertion, for this cause.' 3. The assertion itself, he is the mediator of the New Testament.' 4. The especial reason why he should be so, for the redemption of transgressions under the first testament.' 5. The way whereby that was to be effected, by the means of death. 6. The end of the whole, that those who are called might receive the promise of eternal inheritance.'

But before we proceed unto the exposition of the whole or any part of it, a difficulty must be removed from the words as they lie in our translation. For an inquiry may be justly moved, why we render the word aan by a testament' in this place, whereas before we have constantly rendered it by a covenant.' And the plain reason of it is, because, from this verse unto the end of the chapter, the apostle argues from the nature and use of a testament among men, as he directly affirms in the next verse. Hereby he confirms our faith in the expectation of the benefits of this dianan, that is, covenant or testament. We may answer, he doth it, because it is the true and proper signification of the word. An is properly a testamentary disposition of things,' as dan is a 'covenant.' For in the composition of the word, there is nothing to intimate a mutual compact or agreement, which is necessary unto a covenant, and is expressed in. However, there is a great

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