his worship. Hereunto the apostle alludes in the following words, That we may serve the living God.' For the word λarpevw, properly denotes that service which consists in the observance 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, ch. x. 2, (that is, of 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, 2dly. 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 Thess. v. 23. To purge our conscience, is to purge us in our whole persons.

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. 1. To a complete relief in this condition, two things are necessary. (1.) A discharge of conscience from the 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 to 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 to their purification.

Both these the apostle here expressly ascribes to 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 to this end.

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

1. The grounds of its efficacy to this purpose are three.

1st. That it was blood offered to 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.

2dly. It was the blood of Christ; of Christ, the Son of the living God, Matt. xvi. 18, whereby God purchased his church with his own blood, Acts xx. 28. The dignity of his person gave efficacy to his office and offering. No other person in the discharge of the same offices that were committed to 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 to 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.

3dly. He offered his 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. We must next inquire 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 to 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.

First. As it was offered, so it made atonement for sin, by giving satisfaction to the justice and law of God. This all the expiatory sacrifices of the law did prefigure, this the prophets foretold, and this the gospel witnesseth to. To deny it, is to deny any real efficacy in the blood of Christ to this end, and 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 to him. This is given us by the blood of Christ as offered.

Secondly. As it is sprinkled, it worketh the second part of this effect. And this sprinkling of the blood of Christ, is the communication of its sanctifying virtue to our souls, see Eph. v. 26, 27; Tit. ii. 14; so doth the blood of Christ the Son of God cleanse us from all our sins, 1 John i. 7; Zech. xiii. 1.

3. The reason why the apostle affirms that this is much more to be expected from the blood of Christ, than the purification of the flesh was from legal ordinances, hath been before spoken to. The Socinians plead on this place, that this effect of the death of Christ doth as to us depend on our own duty. If they intended no more, but that there is duty required on our part to an actual participation of it, namely faith, whereby we receive the atonement, we should have no difference with them. But they are otherwise minded. This purging of the conscience from dead works, they would have to consist in two things.

1. Our own relinquishment of sin.

2. The freeing us from the punishment due to sin, by an act of power in Christ in heaven. The first they say, hath therein respect to the blood of Christ, in that thereby his doctrine was confirmed in obedience whereunto we forsake sin, and purge our minds from it. The latter also relates thereunto, in that the sufferings of Christ were antecedent to his exaltation and power in heaven. Wherefore this effect of the blood of Christ, is what we do ourselves in obedience to his doctrine, and what he doth thereon by his power, and therefore may well be said to depend on our duty. But all this while there is nothing ascribed to the blood of Christ, as it was offered in sacrifice to God, or shed in the offering of himself, which alone the apostle speaks to in this place.

Others choose thus to oppose it. This purging of our consciences from dead works, is not an immediate effect of the death of Christ, but it is a benefit contained therein, which on our faith and obedience we are made partakers of. But,

(1.) This is not, in my judgment, to interpret the apostle's words with due reverence; he affirms expressly, that the blood of Christ doth purge our conscience from dead works, that is, it doth make an atonement for sin, and expiation of it, as that conscience shall be no more pressed with it, nor condemn the sinner for it.

(2.) The blood of Christ is the immediate cause of every effect assigned to it, where there is no concurrent nor intermediate cause of the same kind with it, in the production of that effect.

(3.) It is granted that the actual communication of this effect of the death of Christ to our souls, is wrought according to the method which God in his sovereign wisdom and pleasure hath designed. And herein, 1. The Lord Christ by his blood made actual and absolute atonement for the sins of all the elect. 2. This atonement is proposed to us in the gospel, Rom. iii. 25. 3. It is required of us, to an actual participation of the benefit of it, and peace with God thereby, that we receive this atonement by faith, Rom. v. 11, but as wrought with God, it is the immediate effect of the blood of Christ.

FOURTHLY. The last thing in these words, is the consequent of this purging of our consciences, or the advantage which we receive thereby; to serve the living God.' The words should be rendered, that we may serve,' that is, have right and liberty so to do, being no longer excluded from the privilege of it, as persons were under the law while they were defiled and unclean. And three things are required to the opening of these words that we consider, 1. Why God is here called the living God. 2. What it is to serve him. 3. What is required that we may do So.

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

[1.] Absolutely; and that, 1. As he alone hath life in himself, and of himself. 2. As he is the only author and cause of life to all others. [2.] Comparatively; with respect to idols and false gods, which are dead things, such as have neither life nor operation. And this title is in the Scripture applied to God.

1st. To beget faith and trust in him, as the author of temporal,

spiritual, and eternal life, with all things that depend thereon, 1 Tim. iv. 10

2dly. To beget a due fear and reverence of him, as he who lives and sees, who hath all life in his power; so it is a fearful thing to fall into the hands of the living God.' And this Epistle being written principally to warn the Hebrews of the danger of unbelief and apostasy from the gospel, the apostle in several places makes mention of God with whom they had to do, under this title, as Heb. iii. 12, x. 31, and in this place. But there is something peculiar in the mention of it in this place. For, 1. The due consideration of God as the living God, will discover how necessary it is that we be purged from dead works, to serve him in a due manner. 2. The nature of gospel-worship and service is intimated to be such, as becomes the living God, our reasonable service, Rom. xii. 1.

Secondly. What is it λarpevev, 'to serve' the living God? I doubt not but that the whole life of faith in universal obedience, is consequentially required hereunto. That we may live to the living God in all ways of holy obedience, not any one-act or duty of it can be performed as it ought, without the antecedent purging of our consciences from dead works. But yet it is sacred and solemn worship that is intended in the first place. They had of old sacred ordinances of worship or of divine service. From all these those that were unclean were excluded, and restored to them on their purification. There is a solemn spiritual worship of God under the New Testament also, and ordinances for the due observance of it. This none have a right to approach to God by, none can do so in a due manner, unless their conscience be purged by the blood of Christ. And the whole of our relation to God depends hereon. For as we therein express or testify the subjection of our souls and consciences to him, and solemnly engage into universal obedience, (for of these things all acts of outward worship are the solemn pledges,) so therein doth God testify his acceptance of us, and delight in us by Jesus Christ.

Thirdly. What is required on our part hereunto, is included in the manner of the expression of it, as to λarpeveiv, 'that we may serve.' And two things are required hereunto. 1. Liberty. 2. Ability. The first includes right and boldness, and is expressed by Tappnoia; our holy worship is προσαγωγη εν παρρησια, ' an access with freedom and confidence.' This we must treat of on ch. x. 19-21. The other respects all the supplies of the Holy Spirit, in grace and gifts. Both these we receive by the blood of Christ, that we may be meet and able in a due manner to serve the living God. We may yet take some observations from the words.

Obs. VI. 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 to this end are admirable, Rom. viii. 31-39. Many objections will arise against believing, many difficulties do lie in its way. By them are the generality of believers left under doubts, fears, and temptations all their days. One great relief provided in this case is a direction to argue à

minore ad majus. If the blood of bulls and goats did so purify the unclean, how much more will the blood of Christ purge our consciences?' How heavenly, how divine is that way of arguing to this end, which our blessed Saviour.proposeth to us in the parable of the unjust judge and the widow, Luke xviii. 1-3. And in that other, of the man and his friend that came to seek bread by night, Luke xi. 5-7. Who can read them, but his soul is surprised into some kind of confidence of being heard in his supplication, if in any measure compliant with the rule prescribed? And the arguments here managed by the apostle leave no room for doubt or objection. Would we be more diligent in the same way of the exercise of faith, by arguings and expostulations on Scripture principles, we should be more firm in our assent to the conclusions which arise from them, and be enabled more to triumph against the assault of unbelief.

Obs. VII. Nothing could expiate sin and free conscience from dead works, but the blood of Christ alone, and that in the offering himself to God through the eternal Spirit.-The redemption of the souls of men is precious, and must have ceased for ever, had not infinite wisdom found out this way for its accomplishment. The work was too great for any other to undertake, or for any other means to effect. And the glory of God herein is hid only to them that perish.

Obs. VIII. It was God, as the supreme ruler and lawgiver, with whom atonement for sin was to be made.-' He offered himself to God.' It was he whose law was violated, whose justice was provoked; to whom it belonged to require and receive satisfaction. And who was meet to tender it to him but 'the man that was his fellow,' who gave efficacy to his oblation by the dignity of his person? In the contemplation of the glory of God herein, the life of faith doth principally

consist.

Obs. IX. The souls and consciences of men are wholly polluted before they are purged by the blood of Christ.-And this pollution is such as excludes them from all access to God in his worship, as it was with them who were legally unclean.

Obs. X. Even the best works of men, antecedently to the purging of their consciences by the blood of Christ, are but dead works.-However men may please themselves in them, perhaps think to merit by them, yet from death they come and to death they tend.

-

Obs. XI. Justification and sanctification are inseparably conjoined, in the design of God's grace by the blood of Christ. Purge our consciences that we may serve the living God.'

Obs. XII. Gospel worship is such in its spirituality and holiness as becometh the living God.-And our duty it is always to consider, that with him we have to do in all that we perform therein.

VER. 15. Και δια τουτο διαθηκης καινης μεσιτης εστιν, όπως θανατου γενομένου, εις απολύτρωσιν των επι τη πρωτη διαθήκη παραβάσεων, την επαγγελιαν λάβωσιν οἱ κεκλημένοι της αιωνιου κλη

ρονομίας.

Δια τουτο.

Vul. Et ideo, And therefore. Syr. bun, propter hoc, for this,' or propterea, itaque ob id, 'and for this cause.'