unto; that of the latter, in the close of the verse, in these words, for after he had spoken before."

6

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 chap. 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 saerifice 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 weak

ness 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 εν, αδελφοι, παρρησίαν εις την είσοδον των ἁγια ων εν τω αίματι Ιησού, ήν ενεκαίνισεν ήμιν όδον προσφατον και ζωσαν, δια το καταπετασματος, τετέστι της σαρκός αυτό Έιι ίτρια μεγαν ότι τον οίκον του Θεο Προσερχώμεθα μετα αληθινής καρδίας εν πληροφο για πιστεως, εξβαντισμένοι τας καρδίας απο συνδέσεως πονηρας. λελεμενοι το σωμα ύδατι καθαρώ, κατέχωμεν την ομολογίαν της πίστεως ακλίνη (πιστος γαρ ο επαγειλαμένος).

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, **, therefore.' 2. A friendly compellation of them to whom he spake, used formerly, but now repeated after a long interruption, adexpo, brethren.' 3. The privilege itself, which is the foundation of the exhortation, έχονίες παρρησίαν εις την είσοδον των aya, having boldness to enter into the holiest.' 4. The means whereby we attain the privilege, which fits us for this duty, EY TW aipari Inox, 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, edexpor, 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 wonted 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 chap. 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, *, there

fore; 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, 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 Mosaic worship; and this is our free entrance into the holiest by the blood of Jesus. For an entrance, in any sense, with our worship into the most holy place, is inconsistent with, and destructive of all Mosaic institutions. And this was an effect of the singular wisdom wherewith the apostle was furnished, to write this epis

For had he directly and in terms opposed their observance, no small tunult and outcry would have been made against it,

and great provocations had been given unto the unbelieving Jews. But he doth the same thing no less effectually in these words, wherein notwithstanding, there is scarce a word, which that application of his discourse doth not follow upon. And his wisdom herein, ought to be an instructive example, unto all those that are called unto the instruction of others in the dispensation of the gospel, especially such as through any mistakes, do oppose themselves unto the truth. Such things as will give exasperation unto the spirits, or advantages unto the temptations of men, ought to be avoided, or treated on with that wisdom, gentleness and meekness, as may be no prejudice unto them. This way of procedure doth the same apostle expressly prescribe unto all ministers of the gospel, 2 Tim. ii.

23-26.

6

3. There is in the words, the privilege which is the foundation of the duty exhorted unto; έχοντες εν παρρησίαν εις την είσοδον Twy, having therefore boldness to enter into the holiest,' for a regular entrance into, or of the most holy. The privi lege intended, is directly opposed unto the state of things under the law; and from the consideration of it, is the nature of it to be learned. For the entrance into the holiest, in the tabernacle, belonged unto the worship of the church; it was the principal part thereof; but it had many imperfections attending it. 1. It was not into the special presence of God, but only unto a place made with hands, filled with some representations of things that could not be seen. 2. None might ever enter into it, but the high priest alone, and that only once ayear. 3. The body of the people, the whole congregation, were therefore jointly and severally utterly excluded from any entrance into it. 4. The prohibition of this entrance into this holy place, belonged unto that bondage wherein they were kept under the law, which hath been before declared. The privilege here mentioned, being opposed to this state of things among them, which respected their present worship; it is certain that it doth concern the present worship of God by Christ under the gospel. And they are therefore utterly mistaken, who suppose the entrance into the most holy, to be an entrance into heaven after this life for all believers. For the apostle doth not here oppose the glorious state of heaven, unto the church of the Hebrews, and their legal services; but the privileges of the gospel-state and worship only: nor would it have been to his purpose so to have done. For the Hebrews might have said, that although the glory of heaven after this life, do exceed the glories of the services of the tabernacle, which none ever questioned; yet the benefit, use and efficacy of their present ordinances and worship, might be more excellent than any thing that they could obtain by the gospel. Neither were believers then, also excluded from heaven after death, any more