Hebrews 9:13-14

There is in these verses an argument and comparison. But the comparison is such, as that the ground of it is laid in the relation of the comparates the one unto the other; namely, that the one was the type and the other the antitype, otherwise the argument will not hold. For although it follows, that he who can do the greater can do the less, whereon an argument will hold

“a majori ad minus;” yet it doth not absolutely do so, that if that which is less can do that which is less, then that which is greater can do that which is greater; which would be the force of the argument if there were nothing but a naked comparison in it: but it necessarily follows hereon, if that which is less, in that less thing which it doth or did, was therein a type of that which was greater, in that greater thing which it was to effect. And this was the case in the thing here proposed by the apostle. The words are,

Hebrews 9:13. Εἰ γὰρ τὸ αἷμα ταύρων καὶ πράγων, καὶ σποδὸς δαμάλεως ῥαντίζουσα τοὺς κεκοινωμένους, ἁγιάζει πρὸς τὴν τῆς σαρκὸς καθαρότηατα· πόσῳ μᾶλλον τὸ αἷμα τοῦ Χριστοῦ, ὅς διὰ Πνεύματος αἰωνίου ἑαυτὸν προσήνεγκεν ἄμωμον τῷ Θεῷ, καθαριεῖ τὴν συνείδησιν ἡμῶν (ὑμῶν) ἀπὸ νεκρῶν ἔργων, εἰς τὸ λατρεύειν Θεῷ ζῶντι.

The words have no difficulty in them as to their grammatical sense; nor is there any considerable variation in the rendering of them in the old translations. Only the Syriac retains דְעֶגְלֵא, that is, μόσχων , from Hebrews 9:12, instead of ταὑρων, here used. And both that and the Vulgar place τράγων here before ταύρων, as in the foregoing verse, contrary unto all copies of the original, as to the order of the words.

For Πνεύματος αἰωνίου the Vulgar reads Πνεύματος ἁγίου, “per Spiritum sanctum.” The Syriac follows the original, דַּבְּרוּחָא דַּלְעָלַם, “by the eternal Spirit.”

Τὴν συνείδησιν ἡμῶν. The original copies vary, some reading ἡμῶν, “our,” but most ὑμῶν, “your;” which our translators follow. [7]

[7] VARIOUS READING. It seems now agreed that the reading Πνεύματος αἰωνίου is to be preferred to the reading Πνεύματος ἁγίου; the authority for the latter being D, Copt., Basm., Vulg., Slav., and Lat. D, E., and Chrysostom; that for the former being A, B, Peschito, Philoxen., Armen., Ambrose, Theodoret, and Theophylact. EXPOSITION. Different views have been taken of the import of πνεύματος; Beza, Ernesti, Cappell, Outrein, Wolf, Cramer, Carpzoff, Morus, Schulz, and others, referring it to the divine nature of Christ; Grotius, Limborch, Heinrichs, Schleusner, Rosenmuller, Koppe, Jaspis, and others, referring it to endless or immortal life; Doederlein, Storr, and others, to the exalted and, glorified,person or condition of Christ; Winzer, Kuinoel, Moses Stuart (see his “Excursus”), under- standng by the phrase, divine influence; Bleek, Tholuck, and others, the Holy Spirit; Ebrard, the disposition of mind, rendering the act not mechanical compliance with a ritual but moral in its character, and eternal as done in the eternal spirit of absolute love. ED.

Hebrews 9:13. For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth unto the purifying of the flesh: how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works, to serve the living God!”

The words are argumentative, in the form of a hypothetical syllogism; wherein the assumption of the proposition is supposed, as proved before. That which is to be confirmed is what was asserted in the words foregoing; namely, “That the Lord Jesus Christ by his blood hath obtained for us eternal redemption.” This the causal redditive conjunction; “for,” doth manifest; whereunto the note of a supposition, “if,” is premised as a note of a hypothetical argumentation.

There are two parts of this confirmation:

1. A most full declaration of the way and means whereby he obtained that redemption; it was by the “offering himself through the eternal Spirit without spot unto God.”

2. By comparing this way of it with the typical sacrifices and ordinances of God. For arguing “ad homines,” that is, unto the satisfaction and conviction of the Hebrews, the apostle makes use of their concessions to confirm his own assertions.

And his argument consists of two parts:

1. A concession of their efficacy unto their proper end.

2. An inference from thence unto the greater and more noble efficacy of the sacrifice of Christ, taken partly from the relation of type and antitype that was between them, but principally from the different nature of the things themselves.

To make evident the force of his argument in general, we must observe,

1. That what he had proved before he takes here for granted, on the one side and the other. And this was, that all the Levitical services and ordinances were in themselves carnal, and had carnal ends assigned unto them, and had only an obscure representation of things spiritual and eternal; and on the other side, that the tabernacle, office, and sacrifice of Christ were spiritual, and had their effects in eternal things, 2. That those other carnal, earthly things were types and resemblances, in God's appointment of them, of those which are spiritual and eternal.

From these suppositions the argument is firm and stable; and there are two parts of it:

1. That as the ordinances of old, being carnal, had an efficacy unto their proper end, to purify the unclean as to the flesh; so the sacrifice of Christ hath a certain efficacy unto its proper end, namely, the “purging of our conscience from dead works.” The force of this inference depends on the relation that was between them in the appointment of God.

2. That there was a greater efficacy, and that which gave a greater evidence of itself, in the sacrifice of Christ, with respect unto its proper end, than there was in those sacrifices and ordinances, with respect unto their proper end: “How much more!” And the reason hereof is, because all their efficacy depended on a mere arbitrary institution. In themselves, that is, in their own nature, they had neither worth, value, nor efficacy, no, not even as unto those ends whereunto they were by divine institution designed: but in the sacrifice of Christ, who is therefore here said to “offer himself unto God through the eternal Spirit,” there is an innate glorious worth and efficacy, which, suitably unto the rules of eternal reason-and righteousness, will accomplish and procure its effects.

Hebrews 9:13. There are two things in this verse, which are the ground from whence the apostle argueth and maketh his inference in that which follows:

1. A proposition of the sacrifices and services of the law which he had respect unto.

2. An assignation of a certain efficacy unto them. The sacrifices of the law he refers unto two heads:

1. “The blood of bulls and of goats.”

2. “The ashes of an heifer.” And the distinction is,

1. From the matter of them;

2. The manner of their performance. For the manner of their performance, the blood of bulls and goats was “offered,” which is supposed and included; the ashes of the heifer were “sprinkled,” as it is expressed.

1. The matter of the first is “the blood of bulls and of goats.” The same, say some, with the “goats and calves” mentioned in the verse foregoing. So generally do the expositors of the Roman church; and that because their translation reads “hircorum et vitulorum,” contrary unto the original text. And some instances they give of the same signification of μόσχων and ταύρων. But the apostle had just reason for the alteration of his expression. For in the foregoing verse he had respect only unto the anniversary sacrifice of the high priest, but here he enlargeth the subject unto the consideration of all other expiatory sacrifices under the law; for he joins unto the “blood of bulls and of goats” the “ashes of an heifer,” which were of no use, in the anniversary sacrifice. Wherefore he designed in these words summarily to express all sacrifices of expiation and all ordinances of purification that were appointed under the law. And therefore the words in the close of the verse, expressing the end and effect of these ordinances, “sanctifieth the unclean unto the purifying of the flesh,” are not to be restrained unto them immediately foregoing, “ the ashes of an heifer sprinkled;” but an equal respect is to be had unto the other sort, or “the blood of bulls and of goats.”

The Socinian expositor, in his entrance into that wresting of this text wherein he labors in a peculiar manner, denies that the water of sprinkling is here to be considered as typical of Christ, and that because it is the anniversary sacrifice alone which is intended, wherein it was of no use. Yet he adds immediately, that in itself it was a type of Christ; so wresting the truth against his own convictions, to force his design. But the conclusion is strong on the other hand; because it was a type of Christ, and is so here considered, whereas it was not used in the great anniversary sacrifice, it is not that sacrifice alone which the apostle hath respect unto.

Wherefore by “bulls and goats,” by a usual synecdoche, all the several kinds of clean beasts, whose blood was given unto the people to make atonement withal, are intended. So is the matter of all sacrifices expressed, Psalms 50:13, “Will I eat the flesh of bulls, or drink the blood of goats?” Sheep are contained under goats, being all beasts of the flock.

And it is the “blood” of these bulls and goats which is proposed as the first way or means of the expiation of sin, and purification under the law. For it was by their blood, and that as offered at the altar, that atonement was made, Leviticus 17:11. Purification was also made thereby, even by the sprinkling of it.

2. The second thing mentioned unto the same end, is “the ashes of an heifer,” and the use of them; which was by “sprinkling.” The institution, use, and end of this ordinance, are described at large, Numbers 19. And an eminent type of Christ there was therein, both as unto his suffering and the continual efficacy of the cleansing virtue of his blood in the church. It would too much divert us from the present argument, to consider all the particulars wherein there was a representation of the sacrifice of Christ and the purging virtue of it in this ordinance; yet the mention of some of them is of use unto the explication of the apostle's general design: as,

(1.) It was to be a red heifer, and that without spot or blemish, whereon no yoke had come, verse 2. Red is the color of guilt, Isaiah 1:18, yet was there no spot or blemish in the heifer: so was the guilt of sin upon Christ, who in himself was absolutely pure and holy. No yoke had been on her; nor was there any constraint on Christ, but he offered himself willingly, through the eternal Spirit.

(2.) She was to be led forth without the camp, Numbers 19:3; which the apostle alludes unto, Hebrews 13:11, representing Christ going out of the city unto his suffering and oblation.

(3.) One did slay her before the face of the priest, and not the priest himself: so the hands of others, Jews and Gentiles, were used in the slaying of our sacrifice.

(4.) The blood of the heifer being slain, was sprinkled by the priest seven times directly before the tabernacle of the congregation, Numbers 19:4: so is the whole church purified by the sprinkling of the blood of Christ.

(5.) The whole heifer was to be burned in the sight of the priest, Numbers 19:5: so was whole Christ, soul and body, offered up to God in the fire of love, kindled in him by the eternal Spirit.

(6.) Cedar wood, hyssop, and scarlet, were to be cast into the midst of the burning of the heifer, Numbers 19:6; which were all used by God's institution in the purification of the unclean, or the sanctification and dedication of any thing unto sacred use, to teach us that all spiritual virtue unto these ends, really and eternally, was contained in the one offering of Christ.

(7.) Both the priest who sprinkled the blood, the men that slew the heifer, and he that burned her, and he that gathered her ashes, were all unclean, until they were washed, verses 7-10: so when Christ was made a sin- offering, all the legal uncleannesses, that is, the guilt of the church, were on him, and he took them away.

But it is the use of this ordinance which is principally intended. The ashes of this heifer, being burned, were preserved, that, being mixed with pure water, they might be sprinkled on persons who on any occasion were legally unclean. Whoever was so, was excluded from all the solemn worship of the church. Wherefore, without this ordinance, the worship of God and the holy state of the church could not have been continued. For the means, causes, and ways of legal defilements among them, were very many, and some of them unavoidable. In particular, every tent and house, and all persons in [hem, were defiled, if any one died among them; which could not but continually fall out in their families. Hereon they were excluded from the tabernacle and congregation, and all duties of the solemn worship of God, until they were purified. Had not therefore these ashes, which were to be mingled with living water, been always preserved and in a readiness, the whole worship of God must quickly have ceased amongst them. It is so in the church of Christ. The spiritual defilements which befall believers are many, and some of them unavoidable unto them whilst they are in this world; yea, their duties, the best of them, have defilements adhering unto them. Were it not that the blood of Christ, in its purifying virtue, is in a continual readiness unto faith, that God therein hath opened a fountain for sin and uncleanness, the worship of the church would not be acceptable unto him. In a constant application thereunto doth the exercise of faith much consist.

3. The nature and use of this ordinance are further described by its object, “the unclean,” κεκοινωμένους that is, those that were made common. All those who had a liberty of approach unto God in his solemn worship were so far sanctified; that is, separated and dedicated. And such as were deprived of this privilege were made common, and so unclean.

The unclean especially intended in this institution were those who were defiled by the dead. Every one that by any means touched a dead body, whether dying naturally or slain, whether in the house or field, or did bear it, or assist in the bearing of it, or were in the tent or house where it was, were all defiled; no such person was to come into the congregation, or near the tabernacle. But it is certain that many offices about the dead are works of humanity and mercy, which morally defile not. Wherefore there was a peculiar reason of the constitution of this defilement, and this severe interdiction of them that were so defiled from divine worship. And this was to represent unto the people the curse of the law, whereof death was the great visible effect. The present Jews have this notion, that defilement by the dead arises from the poison that is dropped into them that die by the angel of death; whereof see our exposition on Hebrews 2:14. The meaning of it is, that death came in by sin, from the poisonous temptation of the old serpent, and befell men by the curse which took hold of them thereon. But they have lost the understanding of their own tradition. This belonged unto the bondage under which it was the will of God to keep that people, that they should dread death as an effect of the curse of the law, and the fruit of sin; which is taken away in Christ, Heb 2:14; 1 Corinthians 15:56-57. And these works, which were unto them so full of defilement, are now unto us accepted duties of piety and mercy.

These and many others were excluded from an interest in the solemn worship of God, upon ceremonial defilements. And some vehemently contend that none were so excluded for moral defilements; and it may be it is true, for the matter is dubious. But that it should thence follow that none under the gospel should be so excluded, for moral and spiritual evils, is a fond imagination; yea, the argument is firm, that if God did so severely shut out from a participation in his solemn worship all those who were legally or ceremonially defiled, much more is it his will that those who live in spiritual or moral defilements should not approach unto him by the holy ordinances of the gospel.

4. The manner of the application of this purifying water was by sprinkling, being sprinkled; or rather, transitively, “sprinkling the unclean.” Not only the act, but the efficacy of it is intended. The manner of it is declared, Numbers 19:17-18. The ashes were kept by themselves. When use was to be made of them, they were to be mingled with clean living water, water from the spring. The virtue was from the ashes, as they were the ashes of the heifer slain and burnt as a sin-offering. The water was used as the means of their application. Being so mingled, any clean person might dip a bunch of hyssop (see Psalms 51:7) into it, and sprinkle any thing or person that was defiled. For it was not confined unto the office of the priest, but was left unto every private person; as is the continual application of the blood of Christ. And this rite of sprinkling was that alone in all sacrifices whereby their continued efficacy unto sanctification and purification was expressed. Thence is the blood of Christ called “the blood of sprinkling,” because of its efficacy unto our sanctification, as applied by faith unto our souls and consciences.

The effect of the things mentioned is, that they “sanctified unto the purifying of the flesh;” namely, that those unto whom they were applied might be made Levitically clean, be so freed from the carnal defilements as to have an admission unto the solemn worship of God and society of the church.

“Sanctifieth.” ἁγιάζω in the New Testament doth signify for the most part, “to purify and sanctify internally and spiritually.” Sometimes it is used in the sense of קָדַשׁ in the Old Testament, “to separate, dedicate, consecrate.” So is it by our Savior, John 17:19, Καὶ ὑπὲρ αὐτῶν ἐγὼ ἀγιάζω ἐμαυτόν, “And for them I sanctify myself;” that is, ‘separate and dedicate myself to be a sacrifice.'So is it here used. Every defiled person was made common, excluded from the privilege of a right to draw nigh unto God in his solemn worship: but in his purification he was again separated to him, and restored unto his sacred right.

The word is of the singular number, and seems only to respect the next antecedent, σποδὸς δαμάλεως, “the ashes of an heifer.” But if so, the apostle mentions “the blood of bulls and goats” without the ascription of any effect or efficacy thereunto. This, therefore, is not likely, as being the more solemn ordinance. Wherefore the word is distinctly to be referred, by a zeugma, unto the one and the other. The whole effect of all the sacrifices and institutions of the law is comprised in this word. All the sacrifices of expiation and ordinances of purification had this effect, and no more.

They “sanctified unto the purifying of the flesh.” That is, those who were legally defiled, and were therefore excluded from an interest in the worship of God, and were made obnoxious unto the curse of the law thereon, were so legally purified, justified, and cleansed by them, as that they had free admission into the society of the church, and the solemn worship thereof. This they did, this they were able to effect, by virtue of divine institution.

This was the state of things under the law, when there was a church purity, holiness, and sanctification, to be obtained by the due observance of external rites and ordinances, without internal purity or holiness. Wherefore these things were in themselves of no worth or value. And as God himself doth often in the prophets declare, that, merely on their own account, he had no regard unto them; so by the apostle they are called “worldly, carnal, and beggarly rudiments.” Why then, it will be said, did God appoint and ordain them? why did he oblige the people unto their observance? I answer, It was not at all on the account of their outward use and efficacy, as unto the purifying of the flesh, which, as it was alone, God always despised; but it was because of the representation of good things to come which the wisdom of God had inlaid them withal. With respect hereunto they were glorious, and of exceeding advantage unto the faith and obedience of the church.

This state of things is changed under the new testament. For now “neither circumcision availeth any thing, nor uncircumcision, but a new creature.” The thing signified, namely, internal purity and holiness, is no less necessary unto a right unto the privileges of the gospel, than the observance of these external rites was unto the privileges of the law. Yet is there no countenance given hereby unto the impious opinion of some, that God by the law required only external obedience, without respect unto the inward, spiritual part of it; for although the rites and sacrifices of the law, by their own virtue, purified externally, and delivered only from temporary punishments, yet the precepts and the promises of the law required the same holiness and obedience unto God as doth the gospel.

Hebrews 9:14. “How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purify your conscience from dead works to serve the living God!”

This verse contains the inference or argument of the apostle from the preceding propositions and concessions. The nature of the argument is “a minori,” and “a proportione.” From the first, the inference follows as unto its truth, and formally; from the latter, as to its greater evidence, and materially.

There are in the words considerable,

1. The subject treated of, in opposition unto that before spoken unto; and that is, “the blood of Christ.”

2. The means whereby this blood of Christ was effectual unto the end designed, in opposition unto the way and means of the efficacy of legal ordinances; he “offered himself” (that is, in the shedding of it) “unto God without spot, through the eternal Spirit.”

3. The end assigned unto this blood of Christ in that offering of himself, or the effect wrought thereby, in opposition unto the end and effect of legal ordinances; which is, to “purge our consciences from dead works.”

4. The benefit and advantage which we receive thereby, in opposition unto the benefit which was obtained by those legal administrations; that we may “serve the living God.” All which must be considered and explained.

First , The nature of the inference is expressed by, “How much more.” This is usual with the apostle, when he draws any inference or conclusion from a comparison between Christ and the high priest, the gospel and the law, to use an αὔξησις in expression, to manifest their absolute pre- eminence above them: See Hebrews 2:2-3; Hebrews 3:3; Hebrews 10:28-29; Hebrews 12:25. Although these things agreed in their general nature, whence a comparison is founded, yet were the one incomparably more glorious than the ether. Hence elsewhere, although he alloweth the administration of the law to be glorious, yet he affirms that it had no glory in comparison of what doth excel, 2 Corinthians 3:10. The person of Christ is the spring of all the glory in the church; and the more nearly any thing relates thereunto, the more glorious it is.

There are two things included in this way of the introduction of the present inference, “How much more:”

1. An equal certainty of the event and effect ascribed unto the blood of Christ, with the effect of the legal sacrifices, is included in it. So the argument is “a minori.” And the inference of such an argument is expressed by, “much more,” though an equal certainty be all that is evinced by it. ‘If those sacrifices and ordinances of the law were effectual unto the ends of legal expiation and purification, then is the blood of Christ assuredly so unto the spiritual and eternal effects whereunto it is designed.'And the force of the argument is not merely, as was observed before, “a comparatis,” and “a minori,” but from the nature of the things themselves, as the one was appointed to be typical of the other.

2. The argument is taken from a proportion between the things themselves that are compared, as to their efficacy. This gives greater evidence and validity unto the argument than if it were taken merely “a minori.” For there is a greater reason, in the nature of things, that “the blood of Christ should purge our consciences from dead works,” than there is that “the blood of bulls and of goats should sanctify unto the purifying of the flesh.” For that had all its efficacy unto this end from the sovereign pleasure of God in its institution; in itself it had neither worth nor dignity, whence, in any proportion of justice or reason, men should be legally sanctified by it. The sacrifice of Christ also, as unto its original, depended on the sovereign pleasure, wisdom, and grace of God; but being so appointed, upon the account of the infinite dignity of his person, and the nature of his oblation, it had a real efficacy, in the justice and wisdom of God, to procure the effect mentioned in the way of purchase and merit. This the apostle refers unto in these words, “Who through the eternal Spirit offered himself unto God.” That the offering was “himself,” that “he offered himself through the eternal Spirit,” or his divine person, is that which gives assurance of the accomplishing of the effect assigned unto it by his blood, above any grounds we have to believe that “the blood of bulls and goats should sanctify unto the purifying of the flesh.” And we may observe from this, “How much more,” that,

Obs. 1. There is such an evidence of wisdom and righteousness, unto a spiritual eye, in the whole mystery of our redemption, sanctification, and salvation by Christ, as gives an immovable foundation unto faith to rest upon in its receiving of it. The faith of the church of old was resolved into the mere sovereign pleasure of God, as to the efficacy of their ordinances; nothing in the nature of the things themselves did tend unto their establishment. But in the dispensation of God by Christ, in the work of our redemption by him, there is such an evidence of the wisdom and righteousness of God in the things themselves, as gives the highest security unto faith. It is unbelief alone, made obstinate by prejudices insinuated by the devil, that hides these things from any, as the apostle declares, 2 Corinthians 4:3-4. And hence will arise the great aggravation of the sin, and condemnation of them that perish.

Secondly , We must consider the things themselves.

FIRST, The subject spoken of, and whereunto the effect mentioned is ascribed, is “the blood of Christ.” The person unto whom these things relate is Christ. I have given an account before, on sundry occasions, of the great variety used by the apostle in this epistle in the naming of him. And a peculiar reason of every one of them is to be taken from the place where it is used. Here he calls him Christ; for on his being Christ, the Messiah, depends the principal force of his present argument. It is the blood of him who was promised of old to be the high priest of the church, and the sacrifice for their sins; in whom was the faith of all the saints of old, that by him their sins should be expiated, that in him they should be justified and glorified; Christ, who is the Son of the living God, in whose person God purchased his church with his own blood. And we may observe, that,

Obs. 2. The efficacy of all the offices of Christ towards the church depends on the dignity of his person. The offering of his blood was prevalent for the expiation of sin, because it was his blood, and for no other reason. But this is a subject which I have handled at large elsewhere.

A late learned commentator on this epistle takes occasion in this place to reflect on Dr. Gouge, for affirming that Christ was a priest in both natures; which, as he says, cannot be true. I have not Dr. Gouge's Exposition by me, and so know not in what sense it is affirmed by him; but that Christ is a priest in his entire person, and so in both natures, is true, and the constant opinion of all protestant divines. And the following words of this learned author, being well explained, will clear the difficulty. For he saith, “That he that is a priest is God; yet as God he is not, he cannot be a priest. For that Christ is a priest in both natures, is no more but that in the discharge of his priestly office he acts as God and man in one person; from whence the dignity and efficacy of his sacerdotal actings do proceed. It is not hence required, that whatever he doth in the discharge of his office must be an immediate act of the divine as well as of the human nature. No more is required unto it, but that the person whose acts they are is God and man, and acts as God and man, in each nature suitably unto its essential properties. Hence, although God cannot die, that is, the divine nature cannot do so, yet ‘God purchased his church with his own blood;'and so also ‘the Lord of glory was crucified'for us. The sum is, that the person of Christ is the principle of all his mediatory acts; although those acts be immediately performed in and by virtue of his distinct natures, some of one, some of another, according unto their distinct properties and powers. Hence are they all theandrical; which could not be if he were not a priest in both natures.” Nor is this impeached by what ensues in the same author, namely, “That a priest is an officer; and all officers, as officers, are made such by commission from the sovereign power, and are servants under them.” For,

1. It may be this doth not hold among the divine persons; it may be no more is required, in the dispensation of God towards the church, unto an office in any o£ them, but their own infinite condescension, with respect unto the order of their subsistence. So the Holy Ghost is in particular the comforter of the church by the way of office, and is sent thereon by the Father and Son; yet is there no more required hereunto, but that the order of the operation of the persons in the blessed Trinity should answer the order of their subsistence: and so he who in his person proceedeth from the Father and the Son is sent unto his work by the Father and the Son; no new act of authority being required thereunto, but only the determination of the divine will to act suitably unto the order of their subsistence.

2. The divine nature considered in the abstract cannot serve in an office; yet he who was “in the form of God, and thought it not robbery to be equal with God, took upon him the form of a servant, and became obedient unto death.” It was in the human nature that he was a servant; nevertheless it was the Son of God, he who in his divine nature was in the form of God, who so served in office and yielded that obedience. Wherefore he was so far a mediator and priest in both his natures, as that whatever he did in the discharge of those offices was the act of his entire person; whereon the dignity and efficacy of all that he did depend.

That which the effect intended is ascribed unto, is the blood of Christ. And two things are to be inquired hereon.

1. What is meant by “the blood of Christ.”

2. How this effect was wrought by it.

First, It is not only that material blood which he shed, absolutely considered, that is here and elsewhere called “the blood of Christ,” when the work of our redemption is ascribed unto it, that is intended; but there is a double consideration of it, with respect unto its efficacy unto this end:

1. That it was the pledge and the sign of all the internal obedience and sufferings of the soul of Christ, of his person. “He became obedient unto death, the death of the cross,” whereon his blood was shed. This was the great instance of his obedience and of his sufferings, whereby he made reconciliation and atonement for sin. Hence the effects of all his sufferings, and of all obedience in his sufferings, are ascribed unto his blood.

2. Respect is had unto the sacrifice and offering of blood under the law. The reason why God gave the people the blood to make atonement on the altar, was because “the life of the flesh was in it,” Leviticus 17:11; Leviticus 17:14. So was the life of Christ in his blood, by the shedding whereof he laid it down. And by his death it is, as he was the Son of God, that we are redeemed. Herein he made his soul an offering for sin, Isaiah 53:10. Wherefore this expression, “the blood of Christ,” in order unto our redemption, or the expiation of sin, is comprehensive of all that he did and suffered for those ends, inasmuch as the shedding of it was the way and means whereby he offered it, or himself (in and by it), unto God.

Secondly, The second inquiry is, how the effect here mentioned was wrought by the blood of Christ. And this we cannot determine without a general consideration of the effect itself; and this is, the “purging of our conscience from dead works.” Καθαριεῖ, “shall purge.” That is, say some, shall purify and sanctify, by internal, inherent sanctification. But neither the sense of the word, nor the context, nor the exposition given by the apostle of this very expression, Hebrews 10:1-2, will admit of this restrained sense. I grant it is included herein, but there is somewhat else principally intended, namely, the expiation of sin, with our justification and peace with God thereon.

1. For the proper sense of the word here used, see our exposition on Hebrews 1:3. Expiation, lustration, carrying away punishment by making atonement, are expressed by it in all good authors.

2. The context requires this sense in the first place; for,

(1.) The argument here used is immediately applied to prove that Christ hath “obtained for us eternal redemption;” but redemption consists not in internal sanctification only, although that be a necessary consequent of it, but it is the pardon of sin through the atonement made, or a price paid: “In whom we have redemption through his blood, the forgiveness of sins,” Ephesians 1:7.

(2.) In the comparison insisted on there is distinct mention made of “the blood of bulls and goats,” as well as of “the ashes of an heifer sprinkled;” but the first and principal use of blood in sacrifice was to make atonement for sin, Leviticus 17:11.

(3.) The end of this purging is to give boldness in the service of God, and peace with him therein, that we may “serve the living God;” but this is done by the expiation and pardon of sin, with justification thereon.

(4.) It is “conscience” that is said to be purged. Now conscience is the proper seat of the guilt of sin; it is that which chargeth it on the soul, and which hinders all approach unto God in his service with liberty and boldness, unless it be removed: which,

(5.) Gives us the best consideration of the apostle's exposition of this expression, Hebrews 10:1-2; for he there declares, that to have the conscience purged, is to have its condemning power for sin taken away and cease.

There is therefore, under the same name, a twofold effect here ascribed unto the blood of Christ; the one in answer and opposition unto the effect of the blood of bulls and goats being offered; the other in answer unto the effect of the ashes of an heifer being sprinkled: the first consisting in making atonement for our sins; the other in the sanctification of our persons. And there are two ways whereby these things are procured by the blood of Christ:

1. By its offering, whereby sin is expiated.

2. By its sprinkling, whereby our persons are sanctified.

The first ariseth from the satisfaction he made unto the justice of God, by undergoing in his death the punishment due to us, being made therein a curse for us, that the blessing might come upon us; therein, as his death was a sacrifice, as he offered himself unto God in the shedding of his blood, he made atonement: the other from the virtue of his sacrifice applied unto us by the Holy Spirit, which is the sprinkling of it; so doth the blood of Jesus Christ, the Son of God, cleanse us from all our sins.

The Socinian expositor on this place endeavors, by a long perplexed discourse, to evade the force of this testimony, wherein the expiation of sin is directly assigned unto the blood of Christ. His pretense is to show how many ways it may be so; but his design is to prove that really it can be so by none at all; for the assertion, as it lies in terms, is destructive of their heresy. Wherefore he proceeds on these suppositions:

1. “That the expiation for sin is our deliverance from the punishment due unto sin, by the power of Christ in heaven.” But as this is diametrically opposite unto the true nature of it, so is it unto its representation in the sacrifices of old, whereunto it is compared by the apostle, and from whence he argueth. Neither is this a tolerable exposition of the words: ‘The “blood of Christ,” in answer unto what was represented by the blood of the sacrifices of the law, doth “purge our consciences from dead works;” that is, Christ, by his power in heaven, doth free us from the punishment due to sin.'

2. “That Christ was not a priest until after his ascension into heaven.” That this supposition destroys the whole nature of that office, hath been sufficiently before declared.

3. “That his offering himself unto God was the presenting of himself in heaven before God, as having done the will of God on the earth.” But as this hath nothing in it of the nature of a sacrifice, so what is asserted to be done by it can, according to these men, be no way said to be done by his blood, seeing they affirm that when Christ doth this he hath neither flesh nor blood.

4. “That the resurrection of Christ gave all efficacy unto his death.” But the truth is, it was his death, and what he effected therein, that was the ground of his resurrection. He was “brought again from the dead through the blood of the covenant.” And the efficacy of his death depends on his resurrection only as the evidence of his acceptance with God therein.

5. “That Christ confirmed his doctrine by his blood;” that is, because he rose again.

All these principles I have at large refuted in the exercitations about the priesthood of Christ, and shall not here again insist on their examination. This is plain and evident in the words, unless violence be offered unto them, namely, that “the blood of Christ,” that is, his suffering in soul and body, and his obedience therein, testified and expressed in the shedding of his blood, was the procuring cause of the expiation of our sins, “the purging of our consciences from dead works,” our justification, sanctification, and acceptance with God thereon. And,

Obs. 3. There is nothing more destructive unto the whole faith of the gospel, than by any means to evacuate the immediate efficacy of the blood of Christ. Every opinion of that tendency breaks in upon the whole mystery of the wisdom and grace of God in him. It renders all the institutions and sacrifices of the law, whereby God instructed the church of old in the mystery of his grace, useless and unintelligible, and overthrows the foundation of the gospel.

The second thing in the words, is the means whereby the blood of Christ came to be of this efficacy, or to produce this effect. And that is, because in the shedding of it “he offered himself unto God, through the eternal Spirit, without spot.” Every word is of great importance, and the whole assertion filled with the mystery of the wisdom and grace of God, and must therefore be distinctly considered.

There is declared what Christ did unto the end mentioned, and that is expressed in the matter and manner of it:

1. He “offered himself.”

2. To whom; that is, “to God.”

3. How, or from what principle, by what means; “through the eternal Spirit.”

4. With what qualifications; “without spot.”

1. “He offered himself.” To prove that his blood purgeth away our-sins, he affirms that he “offered himself.” His whole human nature was the offering; the way of its offering was by the shedding of his blood. So the beast was the sacrifice, when the blood alone or principally was offered on the altar; for it was the blood that made atonement. So it was by his blood that Christ made atonement, but it was his person that gave it efficacy unto that end. Wherefore by “himself,” the whole human nature of Christ is intended. And that,

(1.) Not in distinction or separation from the divine. For although the human nature of Christ, his soul and body, only was offered, yet he offered himself through his own eternal Spirit. This offering of himself, therefore, was the act of his whole person, both natures concurred in the offering, though one alone was offered.

(2.) All that he did or suffered in his soul and body when his blood was shed, is comprised in this offering of himself. His obedience in suffering was that which rendered this offering of himself “a sacrifice unto God of a sweet-smelling savor.” And he is said thus to offer “himself,” in opposition unto the sacrifices of the high priests under the law. They offered goats and bulls, or their blood; but he offered himself. This, therefore, was the nature of the offering of Christ: It was a sacred act of the Lord Christ, as the high priest of the church, wherein, according unto the will of God, and what was required of him by virtue of the eternal compact between the Father and him concerning the redemption of the church, he gave up himself, in the way of most profound obedience, to do and suffer whatever the justice and law of God required unto the expiation of sin; expressing the whole by the shedding of his blood, in answer unto all the typical representations of this his sacrifice in all the institutions of the law.

And this offering of Christ was proper sacrifice,

(1.) From the office whereof it was an act. It was an act of his sacerdotal office; he was made a priest of God for this end, that he might thus offer himself, and that this offering of himself should be a sacrifice.

(2.) From the nature of it. For it consisted in the sacred giving up unto God the thing that was offered, in the present destruction or consumption of it. This was the nature of a sacrifice; it was the destruction and consumption by death and fire, by a sacred action, of what was dedicated and offered unto God. So was it in this sacrifice of Christ. As he suffered in it, so in the giving himself up unto God in it there was an effusion of his blood and the destruction of his life.

(3.) From the end of it, which was assigned unto it in the wisdom and sovereignty of God, and in his own intention; which was to make atonement for sin: which gives an offering the formal nature of an expiatory sacrifice.

(4.) From the way and manner of it. For therein,

[1.] He sanctified or dedicated himself unto God to be an offering, John 17:19.

[2.] He accompanied it with prayers and supplications, Hebrews 5:7.

[3.] There was an altar which sanctified the offering, which bore it up in its oblation; which was his own divine nature, as we shall see immediately.

[4.] He kindled the sacrifice with the fire of divine love, acting itself by zeal unto God's glory and compassion unto the souls of men.

[5.] He tendered all this unto God as an atonement for sin, as we shall see in the next words.

This was the free, real, proper sacrifice of Christ, whereof those of old were only types and obscure representations; the prefiguration hereof was the sole cause of their institution. And what the Socinians pretend, namely, that the Lord Christ offered no real sacrifice, but only what he did was called so metaphorically, by the way of allusion unto the sacrifices of the law, is so far from truth, as that there never had been any such sacrifices of divine appointment but only to prefigure this, which alone was really and substantially so. The Holy Ghost doth not make a forced accommodation of what Christ did unto those sacrifices of old, by way of allusion, and by reason of some resemblances; but shows the uselessness and weakness of those sacrifices in themselves, any further but as they represented this of Christ.

The nature of this oblation and sacrifice of Christ is utterly overthrown by the Socinians. They deny that in all this there was any offering at all; they deny that his shedding of his blood, or any thing which he did or suffered therein, either actually or passively, his obedience, or giving himself up unto God therein, was his sacrifice, or any part of it, but only somewhat required previously thereunto, and that without any necessary cause or reason- But ‘his sacrifice, his offering of himself, they say, is nothing but his appearance in heaven, and the presentation of himself before the throne of God, whereon he receiveth power to deliver them that believe in him from the punishment due to sin. But,

(1.) This appearance of Christ in heaven is nowhere called his oblation, his sacrifice, or his offering of himself. The places wherein some grant it may be so, do assert no such thing; as we shall see in the explanation of them, for they occur unto us in this chapter.

(2.) It no way answers the atonement that was made by the blood of the sacrifices at the altar, which was never carried into the holy place; yea, it overthrows all analogy, all resemblance and typical representation between those sacrifices and this of Christ, there being no similitude, nothing alike between them. And this renders all the reasoning of the apostle not only invalid, but altogether impertinent.

(3.) The supposition of it utterly overthrows the true nature of a proper and real sacrifice, substituting that in the room of it which is only metaphorical, and improperly so called. Nor can it be evidenced wherein the metaphor doth consist, or that there is any ground why it should be called an offering or a sacrifice; for all things belonging to it are distinct from, yea, contrary unto a true, real sacrifice.

(4.) It overthrows the nature of the priesthood of Christ, making it to consist in his actings from God towards us in a way of power; whereas the nature of the priesthood is to act with God for and on the behalf of the church.

(5.) It offers violence unto the text. For herein Christ's offering of himself is expressive of the way whereby his blood purgeth our consciences; which in their sense is excluded. But we may observe, unto our purpose,

Obs. 4. This was the greatest expression of the inexpressible love of Christ; “he offered himself.” What was required thereunto, what he underwent therein, have on various occasions been spoken unto. His condescension and love in the undertaking and discharge of this work, we may, we ought to admire, but we cannot comprehend. And they do what lies in them to weaken the faith of the church in him, and its love towards him, who would change the nature of his sacrifice in the offering of himself; who would make less of difficulty or suffering in it, or ascribe less efficacy unto it. This is the foundation of our faith and boldness in approaching unto God, that Christ hath “offered himself” for us. Whatsoever might be effected by the glorious dignity of his divine person, by his profound obedience, by his unspeakable sufferings, all offered as a sacrifice unto God in our behalf, is really accomplished.

Obs. 5. It is hence evident how vain and insufficient are all other ways of the expiation of sin, with the purging of our consciences before God. The sum of all false religion consisteth always in contrivances for the expiation of sin; what is false in any religion hath respect principally thereunto. And as superstition is restless, so the inventions of men have been endless, in finding out means unto this end. But if any thing within the power or ability of men, any thing they could invent or accomplish, had been useful unto this end, there would have been no need that the Son of God should have offered himself. To this purpose, see Hebrews 10:5-8; Micah 6:6-7.

2. The next thing in the words, is unto whom he offered himself; that is, “to God.” He gave himself an offering and a sacrifice to God. A sacrifice is the highest and chiefest act of sacred worship; especially it must be so when one offereth himself, according unto the will of God. God as God, or the divine nature, is the proper object of all religious worship, unto whom as such alone any sacrifice may be offered. To offer sacrifice unto any, under any other notion but as he is God, is the highest idolatry. But an offering, an expiatory sacrifice for sin, is made to God as God, under a peculiar notion or consideration. For God is therein considered as the author of the law against which sin is committed, as the supreme ruler and governor of all, unto whom it belongs to inflict the punishment which is due unto sin. For the end of such sacrifices is “averruncare malum,” to avert displeasure and punishment, by making atonement for sin. With respect hereunto, the divine nature is considered as peculiarly subsisting in the person of the Father. For so is he constantly represented unto our faith, as “the judge of all,” Hebrews 12:23. With him, as such, the Lord Christ had to do in the offering of himself; concerning which, see our exposition on Hebrews 5:7. It is said, ‘If Christ were God himself, how could he offer himself unto God? That one and the same person should be the offerer, the oblation, and he unto whom it is offered, seems not so much a mystery as a weak imagination.'

Ans. (1.) If there were one nature only in the person of Christ, it may be this might seem impertinent. Howbeit there may be cases wherein the same individual person, under several capacities, as of a good man on the one hand, and a ruler or judge on the other, may, for the benefit of the public, and the preservation of the laws of the community, both give and take satisfaction himself. But whereas in the one person of Christ there are two natures so infinitely distinct as they are, both acting under such distinct capacities as they did, there is nothing unbecoming this mystery of God, that the one of them might be offered unto the other. But,

(2.) It is not the same person that offereth the sacrifice and unto whom it is offered. For it was the person of the Father, or the divine nature considered as acting itself in the person of the Father, unto whom the offering was made. And although the person of the Son is partaker of the same nature with the Father, yet that nature is not the object of this divine worship as in him, but as in the person of the Father. Wherefore the Son did not formally offer himself unto himself, but unto God, as acting supreme rule, government, and judgment, in the person of the Father. As these things are plainly and fully testified unto in the Scripture, so the way to come unto a blessed satisfaction in them, unto the due use and comfort of them, is not to consult the cavils of carnal wisdom, but to pray “that the God of our Lord Jesus Christ, the Father of glory, would give unto us the Spirit of wisdom and revelation in the knowledge of him, that the eyes of our understandings being enlightened,” we may come unto “the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ.”

3. How he offered himself is also expressed; it was “by the eternal Spirit.” “By,” διά . It denotes a concurrent operation, when one works with another. Nor doth it always denote a subservient, instrumental cause, but sometimes that which is principally efficient, John 1:3; Romans 11:36; Hebrews 1:2. So it doth here; the eternal Spirit was not an interior instrument whereby Christ offered himself, but he was the principal efficient cause in the work.

The variety that is in the reading of this place is taken notice of by all. Some copies read, “by the eternal Spirit;” some, “by the Holy Spirit;” the latter is the reading of the Vulgar translation, and countenanced by sundry ancient copies of the original. The Syriac retains “the eternal Spirit;” which also is the reading of most ancient copies of the Greek. Hence follows a double interpretation of the words. Some say that the Lord Christ offered himself unto God in and by the acting of the Holy Ghost in his human nature; for by him were wrought in him that fervent zeal unto the glory of God, that love and compassion unto the souls of men, which both carried him through his sufferings and rendered his obedience therein acceptable unto God as a sacrifice of a sweet-smelling savor: which work of the Holy Spirit in the human nature of Christ I have elsewhere declared. [8] Others say that his own eternal Deity, which supported him in his sufferings and rendered the sacrifice of himself effectual, is intended. But this will not absolutely follow to be the sense of the place upon the common reading, “by the eternal Spirit;” for the Holy Spirit is no less an eternal Spirit than is the Deity of Christ himself.

[8] See vol. 3, p. 168, of the author's miscellaneous works. Ed.

The truth is, both these concurred in, and were absolutely necessary unto the offering of Christ. The acting of his own eternal Spirit was so, as unto the efficacy and effect; and the acting of the Holy Ghost in him was so, as unto the manner of it. Without the first, his offering of himself could not have “purged our consciences from dead works.” No sacrifice of any mere creature could have produced that effect. It would not have had in itself a worth and dignity whereby we might have been discharged of sin unto the glory of God. Nor without the subsistence of the human nature in the divine person of the Son of God, could it have undergone and passed through unto victory what it was to suffer in this offering of it.

Wherefore this sense of the words is true: Christ offered himself unto God, through or by his own eternal Spirit, the divine nature acting in the person of the Son. For,

(1.) It was an act of his entire person, wherein he discharged the office of a priest. And as his human nature was the sacrifice, so his person was the priest that offered it; which is the only distinction that was between the priest and sacrifice herein. As in all other acts of his mediation, the taking our nature upon him, and what he did therein, the divine person of the Son, the eternal Spirit in him, acted in love and condescension, so did it in this also of his offering himself.

(2.) As we observed before, hereby he gave dignity, worth, and efficacy unto the sacrifice of himself; for herein “God was to purchase his church with his own blood.” And this seems to be principally respected by the apostle; for he intends to declare herein the dignity and efficacy of the sacrifice of Christ, in opposition unto those under the law. For it was in the will of man, and by material fire, that they were all offered; but he offered himself by the eternal Spirit, voluntarily giving up his human nature to be a sacrifice, in an act of his divine power.

(3.) The eternal Spirit is here opposed unto the material altar, as well as unto the fire. The altar was that whereon the sacrifice was laid, which bore it up in its oblation and ascension. But the eternal Spirit of Christ was the altar whereon he offered himself. This supported and bore it up under its sufferings, whereon it was presented unto God as an acceptable sacrifice. Wherefore this reading of the words gives a sense that is true and proper unto the matter treated of.

But on the other side, it is no less certain that he offered himself in his human nature by the Holy Ghost. All the gracious actings of his mind and will were required hereunto. The “man Christ Jesus,” in the gracious, voluntary acting of all the faculties of his soul, offered himself unto God. His human nature was not only the matter of the sacrifice , but therein and thereby, in the gracious actings of the faculties and powers of it, he offered himself unto God. Now all these things were wrought in him by the Holy Spirit, wherewith he was filled, which he received not by measure. By him was he filled with that love and compassion unto the church which acted him in his whole mediation, and which the Scripture so frequently proposeth unto our faith herein: “He loved me, and gave himself for me.” “He loved the church, and gave himself for it.” “He loved us, and washed us from our sins in his own blood.” By him there was wrought in him that zeal unto the glory of God the fire whereof kindled his sacrifice in an eminent manner. For he designed, with ardency of love to God above his own life and present state of his soul, to declare his righteousness, to repair the diminution of his glory, and to make such way for the communication of his love and grace to sinners, as that he might be eternally glorified. He gave him such holy submission unto the will of God, under a prospect of the bitterness of that cup which he was to drink, as enabled him to say in the height of his conflict, “Not my will, but thine be done.” He filled him with that faith and trust in God, as unto his supportment, deliverance, and success, which carried him steadily and safely unto the issue of his trial, Isaiah 50:7-9. Through the actings of these graces of the Holy Spirit in the human nature, his offering of himself was a free, voluntary oblation and sacrifice.

I shall not positively determine on either of these senses unto the exclusion of the other. The latter hath much of spiritual light and comfort in it on many accounts; but yet I must acknowledge that there are two considerations that peculiarly urge the former interpretation:

(1.) The most, and most ancient copies of the original, read, “by the eternal Spirit;” and are followed by the Syriac, with all the Greek scholiasts. Now, although the Holy Spirit be also an eternal Spirit, in the unity of the same divine nature with the Father and the Son, yet where he is spoken of with respect unto his own personal actings, he is constantly called “the Holy Spirit,” and not as here, “the eternal Spirit.”

(2.) The design of the apostle is to prove the efficacy of the offering of Christ above those of the priests under the law. Now this arose from hence, partly that he offered himself, whereas they offered only the blood of bulls and goats; but principally from the dignity of his person in his offering, in that he offered himself by his own eternal Spirit, or divine nature. But I shall leave the reader to choose whether sense he judgeth suitable unto the scope of the place, either of them being so unto the analogy of faith. The Socinians, understanding that both these interpretations are equally destructive to their opinions, the one concerning the person of Christ, the other about the nature of the Holy Ghost, have invented a sense of these words never before heard of among Christians. For they say that by “the eternal Spirit,” “a certain divine power” is intended, “whereby the Lord Christ was freed from mortality, and made eternal;” that is, no more obnoxious unto death. “By virtue of this power,” they say, “he offered himself unto God when he entered into heaven;” than which nothing can be spoken more fond or impious, or contrary unto the design of the apostle. For,

(1.) Such a power as they pretend is nowhere called “the Spirit,” much less “the eternal Spirit;” and to feign significations of words, without any countenance from their use elsewhere, is to wrest them at our pleasure.

(2.) The apostle is so far from requiring a divine power rendering him immortal antecedently unto the offering of himself, as that he declares that he offered himself by the eternal Spirit in his death, when he shed his blood, whereby our consciences are purged from dead works.

(3.) This divine power, rendering Christ immortal, is not peculiar unto him, but shall be communicated unto all that are raised unto glory at the last day. And there is no color of an opposition herein unto what was done by the high priests of old.

(4.) It proceeds on their πρῶτον ψεῦδος in this matter; which is, “that the Lord Christ offered not himself unto God before he was made immortal:” which is utterly to exclude his death and blood from any concernment therein; which is as contrary unto the truth and scope of the place as darkness is to light.

(5.) Wherever there is mention made elsewhere in the Scripture of the Holy Spirit, or the eternal Spirit, or the Spirit absolutely, with reference unto any actings of the person of Christ, or on it, either the Holy Spirit or his own divine nature is intended. See Isaiah 61:1-2; Romans 1:4; 1 Peter 3:18.

Wherefore Grotius forsakes this notion, and otherwise explains the words: “Spiritus Christi qui non tantum fuit vivus ut in vita terrena, sed in aeternum corpus sibi adjunctum vivificans.” If there be any sense in these words, it is the rational soul of Christ that is intended. And it is most true, that the Lord Christ offered himself in and by the actings of it; for there are no other in the human nature as to any duties of obedience unto God. But that this should be here 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 shall 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 center of the mystery of the gospel. All attempts 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; 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. In 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.

4. It is added that he thus offered himself, “without spot.” This adjunct is descriptive not of the priest, but of the sacrifice; it is not a qualification of his person, but of the offering.

Schlichtingius 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 every 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 Peter 1:18.

And Christ is not only called “the Lamb of God, which taketh away the sin of the world,” John 1:29, that is, by his being slain and offered, but is represented in the worship of the church as “a Lamb slain,” Revelation 5:6. It is thereforeto offer violence unto the Scripture and common understanding, to seek for this qualification anywhere but in the human nature of Christ, antecedently unto his death and blood-shedding.

Wherefore this expression, “without spot,” respects in the first place the purity of his nature and the holiness of his life. For although these principally belonged unto the necessary qualifications of his person, yet were they required unto him as he was to be the sacrifice. He was “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 institutions 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 be not unuseful to give here a brief scheme of this great sacrifice of Christ, to fix the thoughts of faith the more distinctly upon it:

1. 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 continueth not in all things which are written in the book of the law to do them.”

(2.) A refusal of all such ways of atonement, satisfaction, and reconciliation, as might be offered from any thing that all or any creatures could perform. “Sacrifice and offering, and whole burnt-offerings for sin, he would not have,” Hebrews 10:5-6. He rejected them as insufficient to make atonement for sin.

2. Satan appeared before this throne with his prisoners. He had the power of death, Hebrews 2:14; and entered into judgment as unto his right and title, and therein was judged, John 16:11. 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 22:53.

3. 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 wouldest 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 may establish the second,” Hebrews 10:7-9.

4. 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 reconciliation with God thereon. And this was, that “he should make his soul an offering for sin,” and therein “bear their iniquities,” Isaiah 53:10-11.

5. 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,”

Hebrews 8:3. This was not to be the blood of bulls and goats, or such things as were “offered according to the law,” verse 4; but this was and 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, Hebrews 10:5.

(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, Hebrews 2:14.

(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, but I lay it down of myself. I have power to lay it down, and I have power to take it again,” John 10:18.

6. 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, acted 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 consumed, 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 unto 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 by 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,

7. Herewith God was well pleased, satisfied, and reconciled unto sinners. Thus was he “in Christ reconciling the world unto himself, not imputing our trespasses 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 sweet-smelling savor.” He was more glorified in that one instance of the obedience of his only Son, than he was dishonored 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,

8. 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 goods spoiled, and captivity led captive. For of the anger of the Lord against sin it was 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.

9. Hereon the poor condemned sinners are discharged. God says, “Deliver them, for I have found a ransom.” But we must return to the text.

SECONDLY, 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 unto the nature of this purging; but the words require a more particular explication And,

The word is in the future tense, “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 had this effect already on them that did believe, but upon a double account:

(1.) To declare the certainty of the event, or the infallible connection 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.

(2.) 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 Mosaical 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, “your conscience.” Some copies read ἡμῶν, “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.

First, By “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,

1. Because they proceed from a principle of spiritual death, or are the works of them who have no vital principle of holiness in them, Ephesians 2:1; Ephesians 2:5; Colossians 2:13.

2. Because they are useless and fruitless, as all dead things are.

3. 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 an 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 showed, 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 sepulcher filled with bones and corruption. Every thing they do is unclean in itself, and unclean unto them.

“Unto them that are defiled nothing is pure; but even their mind and conscience is defiled,” Titus 1:15.

Their works come from spiritual death, and tend unto eternal death, and are dead in themselves. Let them deck and trim their carcasses whilst they please, let them rend their faces with painting, 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.

Secondly, These dead works are further described by their relation unto our persons, as unto what is peculiarly affected with them, where they have, as it were, their seat and residence: and this is the conscience. He doth not say, “Purge your souls, or your minds, or your persons,” but “your conscience.' “And this he doth,

1. In general, in opposition unto the purification by the law. There it was 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.

2. 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, Titus 1:15. 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 unto 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 his worship Hereunto the apostle alludes in the following words, “That we may serve the living God;” for the word λατρεύω properly denotes that service which consists in the observation and performance of solemn worship. As he who was unclean by a dead body might not approach unto the worship of God until he was purified; so a guilty sinner, whose conscience is affected with a sense of the guilt of sin, dares not to draw nigh unto or appear in the presence of God. It is by the working of conscience that sin deprives the soul of peace with God, of boldness or confidence before him, of all right to draw nigh unto him. Until this relation of sin unto the conscience be taken away, until there be “no more conscience of sin,” as the apostle speaks, Hebrews 10:2, that is, conscience absolutely judging and condemning the person of the sinner in the sight of God, there is no right, no liberty of access unto God in his service, nor any acceptance to be obtained with him. Wherefore the purging of conscience from dead works, doth first respect the guilt of sin, and the virtue of the blood of Christ in the removal of it. But, secondly, there is also an inherent defilement of conscience by sin, as of all other faculties of the soul. Hereby it is rendered unmeet for the discharge of its office in any particular duties. With respect hereunto conscience is here used synecdochically for the whole soul, and all the faculties of it, yea, our whole spirit, souls, and bodies, which are all to be cleansed and sanctified, 1 Thessalonians 5:23. To purge our conscience, is to purge us in our whole persons.

Thirdly, This being the state of our conscience, this being the respect of dead works and their defilement to it and us, we may consider the relief that is necessary in this case, and what that is which is here proposed:

Unto a complete relief in this condition, two things are necessary:

1. A discharge of conscience from a sense of the guilt of sin, or the condemning power of it, whereby it deprives us of peace with God, and of boldness in access unto him.

2. The cleansing of the conscience, and consequently our whole persons, from the inherent defilement of sin.

The first of these was typified by the blood of bulls and goats offered on the altar to make atonement. The latter was represented by the sprinkling of the unclean with the ashes of the heifer unto their purification.

Both these the apostle here expressly ascribes unto “the blood of Christ;” and we may briefly inquire into three things concerning it:

1. On what ground it doth produce this blessed effect.

2. The way of its operation and efficacy unto this end.

3. The reason whence the apostle affirms that it shall much more do this than the legal ordinances could, sanctifying unto the purifying of the flesh:

1. The grounds of its efficacy unto this purpose are three:

(1.) That it was blood offered unto God. God had ordained that blood should be offered on the altar to make atonement for sin, or to “purge conscience from dead works” That this could not be really effected by the blood of bulls and goats is evident in the nature of the things themselves, and demonstrated in the event. Howbeit this must be done by blood, or all the institutions of legal sacrifices were nothing but means to deceive the minds of men, and ruin their souls. To say that at one time or other real atonement is not to be made for sin by blood, and conscience thereby to be purged and purified, is to make God a liar in all the institutions of the law. But this must be done by the blood of Christ, or not at all.

(2.) It was the blood of Christ, of “Christ , the Son of the living God,” Matthew 16:16, whereby “God purchased his church with his own blood,” Acts 20:28. The dignity of his person gave efficacy unto his office and offering. No other person, in the discharge of the same offices that were committed unto him, could have saved the church; and therefore all those by whom his divine person is denied do also evacuate his offices. By what they ascribe unto them, it is impossible the church should be either sanctified or saved. They resolve all into a mere act of sovereign power in God; which makes the cross of Christ of none effect.

(3.) He offered this blood, or himself, by the eternal Spirit. Though Christ in his divine person was the eternal Son of God, yet was it the human nature only that was offered in sacrifice. Howbeit it was offered by and with the concurrent actings of the divine nature, or eternal Spirit, as we have declared.

These things make the blood of Christ, as offered, meet and fit for the accomplishment of this great effect.

2. The second inquiry is concerning the way whereby the blood of Christ doth thus purge our conscience from dead works. Two things, as we have seen, are contained therein:

(1.) The expiation, or taking away the guilt of sin, that conscience should not be deterred thereby from an access unto God.

(2.) The cleansing of our souls from vicious, defiling habits, inclinations, and acts, or all inherent uncleanness

Wherefore, under two considerations doth the blood of Christ produce this double effect:

(1.) As it was offered; so it made atonement for sin, by giving satisfaction unto 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 unto. To deny it, is to deny any real efficacy in the blood of Christ unto this end, and so 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 unto him. This is given us by the blood of Christ as offered.

(2.) 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 unto our souls. See Ephesians 5:26-27; Titus 2:14. So doth “the blood of Jesus Christ, God's Son, cleanse us from all sin,” 1 John 1:7; Zechariah 13:1.

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 unto.

The Socinians plead on this place, that this effect of the death of Christ doth as unto us depend on our own duty. If they intended no more but that there is duty required on our part unto 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, hath therein respect unto 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 unto his exaltation and power in heaven. Wherefore this effect of the blood of Christ, is what we do ourselves in obedience unto 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 unto the blood of Christ as it was offered in sacrifice unto God, or shed in the offering of himself, which alone the apostle speaks unto 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 upon 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 unto 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 unto our souls is wrought according unto 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 unto us in the gospel, Romans 3:25.

(3.) It is required of us, unto an actual participation of the benefit of it, and peace with God thereby, that we receive this atonement by faith, Romans 5:11; but as wrought with God, it is the immediate elect of the blood of Christ.

THIRDLY, 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 whilst they were defiled and unclean. And three things are required unto 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 f life unto all others.

2. Comparatively, with respect unto idols and false gods, which are dead things, such as have neither life nor operation.

And this title is in the Scripture applied unto God,

1. To beget faith and trust in him, as the author of temporal, spiritual, and eternal life, with all things that depend thereon, 1 Timothy 4:10.

2. To beget a due fear and reverence of him, as him 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 Hebrews 3:12; Hebrews 10:31, 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-worship and service is intimated to be such as becomes the living God, “our reasonable service,” Romans 12:1.

Secondly, What is it to “serve the living God?” I doubt not but that the whole life of faith in universal obedience is consequently required hereunto. That we may live unto 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 service. From all these those, that were unclean were excluded, and restored unto them upon 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 unto 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 unto God depends hereon. For as we therein express or testify the subjection of our souls and consciences unto 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, Εἰς τὸ λατρεύειν, “that we may serve.” And two things are required hereunto:

1. Liberty; 2. Ability.

The first includes right and boldness, and is expressed by παῤῥησία : our holy worship is προσαγωγὴ ἐν παῤῥησίᾳ, “an access with freedom and confidence.” This we must treat of on Hebrews 10:19-21. 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 observations from the words:

Obs. 6. Faith hath ground of triumph in the certain efficacy 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 on unto this end are admirable, Romans 8:31-39. 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 “a 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 unto this end which our blessed Savior proposeth unto us in the parable of the unjust judge and the widow, Luke 18:1-8; and in that other, of the man and his friend that came to seek bread by night, Hebrews 11:5-9. 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 argument here managed by the apostle leaves no room for doubt or objection. Would we be more diligent in the same way of the exercise of faith, by arguings and expostulations upon Scripture principles, we should be more firm in our assent unto the conclusions which arise from them, and be enabled more to triumph against the assaults of unbelief.

Obs. 7. 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 is hid herein only unto them that perish.

Obs. 8. It was God, as the supreme ruler and lawgiver, with whom atonement for sin was to be made: “He offered himself unto 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 unto him, but “the man that was his fellow,” who gave efficacy unto 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. 9. 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 right of access unto God in his worship; as it was with them who were legally unclean.

Obs. 10. Even the best works of men, antecedently unto 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 unto death they tend.

Obs. 11. 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. 12. 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.