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The fecond Argument ftill continued, viz. Judaifm zvas but a Figurative Introduction to Chriftianity. The Infufficiency of the Legal Sacrifices, for the Compleat Attonement of Sin. The Death of Chrift, the full and final Sacrifice further proved, from the Old Teftament. It gives all good Chriftians a full Affurance of Heavenly Happinefs, and is the most comfortable Argument for their final Perfeverance in their Profeffion. The Jewish Chriftians again particularly exhorted to Conftancy and Patience under their Sufferings; from the great Danger of wilful Apoftacy; from the Senfe of their former Courage, and the Profpect of their certain and speedy Deliverance from their Perfecutions.

OR the law ha- 4.

Fving a fhadow of good * things to come, and not the very image of the things, can never with those facri

fices which they offered year by year continually, make the make the comers thereunto per


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WELL then, it plainly ap- 4. D. 63.

ix. 8, 9.23.

pears by what I have already faid, that the Mofaical Prieft-Cap viii. S. hood and Sacrifices were nothing but 24. Types and Shadows of a future and more perfect Attonement for the Sins of Mankind: And therefore, though never fo often repeated, they could not of themselves, Cleanfe any fewih Worshipper from his Sins, and open the Way to Heaven for him.

2 & 3. For indeed, had thofe Sacrifices (particularly that upon the great Explation Day) any real $ 3


*Of good things to come-That is, fay moft Interpeters, Of the Bleffings of the Gospel-Religion: Some underftand it of Heaven, the true Holy of Halies. I have expreffed both Senfes.

Ibid. Not the very Image: άury Tiinava, The Original, the very Truth of the Thing. Chryfof. Syr. Verf. Rom. i. 23.

A.D. 63. that the worshippers once purged, fhould have had no more

confcience of fins.

3 But in thofe facrifices there is a remembrance again made

of fins every year..


Virtue to that Effect, they need not have been repeated fo often; when the thing once perfectly done,had been done for ever. And again, if that Repetition were effectual, there could be no Occafion to abrogate them,

and introduce another in their Room. Whereas, upon that great Annual Day, the High Prieft commemorates and deplores the paft Sins, both of that, and the foregoing Years; a plain Demonstration that they were not perfectly attoned for by the former Sacrifices.

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4. And the Truth is, there is nothing in the Blood of any Beaft, that can answer the Divine Wisdom and Justice in demanding an Attonement for the Sins of Mankind.

5, 6 & 7. Accordingly the Pfal mist (Pfal. xl.) prophetically reprefenting Christ, as coming into the World, brings Him in thus addreffing to God the Father. That whereas

the Sacrifices of the Jewish Law were but mere Figures, no way acceptable to Him as a Propitiation for the Sins of Mankind; the Time was now come, wherein He (the Son of God) was now fully to accomplish it by being made Man, and by yielding himself to Suffer, in perfect Submiffion and Obedience to the Divine Will of the Father; And that he was actually most ready, the Scriptures had foretold ‡.

8. Above

*For then would they not have ceafed to be offered. The x is not in feme Copies; but it makes no material Alteration in the Senfe, which I have expreffed both Ways.

A body haft thou prepared me. See Dr. Alix Senfe of the Jewish Church, &c. Chap. 27. And Bishop Kidder, Dem. Me. Vol. II. p. 268, 269, &c. for a full Vindication of this Påffage, from the Exceptions of the Jews. See alfo the Note on Chap. xi. 21.

8 Above, when he faid, Sacrifice, and of fering, and burnt of ferings, and offering for fin thou wouldeft

not, neither hadft pleafure therein (which are offered by the law :)

8 & 9. Now thefe Words are a A.D. 63 plain Declaration of the utter Infufficiency of the Jewish Sacrifices; when Chrift puts his own Sufferings and Sacrifice to fupply their Defects. And, by doing the one, he abrogates all further Ufe of the other.

9 Then faid he, Lo, I come to do thy will, O God. He that he may establish the second.

taketh away the first, 10 By the which will we are fanctified, through the offering of the body of Jefus Christ once for all. +

10. And, confequently, we are not to regard them as the Means of our Juftification and Happiness; but to rely upon this obedient Act of Christ fuffering in our Flefh; an Act that

need never be repeated; having, once and forever, proSalvation of all true Believers.

cured the Pardon and 11 And every priest ftandeth daily miniftring and offering oftentimes the fame facrifices, which can never take away fins : 12 But this man after he had offered one facrifice for fins, for ever fat down on the right hand of God;

13 From henceforth expecting till his enemies be made

his footstool.

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11, 12, 13 & 14. Confider again, therefore, the great Difference between the happy and glorious Effects of this Office of Christ and that of the Jewish Priefts. They were obliged to repeat their Sacrifices every Day or Year. A clear Evidence that their Efficacy for the perfect Pardon of Sin, was but fmall: Whereas Christ, by once offering his own Life, was fo acceptable to God, as to be raifed again from the Dead, exalted to the higheft Degree of heavenly Glory and Majefty, invested with the full Dominion over all his and $ 4


Ver.9. Taketh away the firft; i. e. He abrogates the firit Will or Law of God, viz. the Law of Jewish Sacrifices, and eftablishes the fecond Will, viz. the Sacrifice of Chrift By the which Will we are fanctified, &c. in the following Words. Thus the ingenious Mr. Pierce has connected the Sense; with which my Paraphrafe fully agrees, though the Emphasis be not laid upon the fame Subftantive.

† Note. Once for all. See Chap. ix. 26. 1 Pet. i. 12. -iii. 18, 20. Jude ver. 3.

.vi. 4.


x. 10.

Ver. 11. Daily Miniftring Kabispar, from Time to Time

.e. yearly upon the great Expiation Day.

A.D. 63.

8,9, &c.

14 For by one of fering he hath perfected for ever them

that are fanctified. 15 Whereof the holy Ghoft alfo is a witness to us: for after that Cap. viii. he had said before, 16 This is the covenant that I will make with them af ter those days, faith the Lord; I will put my laws into their hearts, and in their minds will I write thèm :

17 And their fins and 18 Now where remiffion of these is, there is no more offering for fin.

our Enemies, Sin, Satan, Wicked Men, and Death itself; and fo, is the Compleat Redeemer of all that embrace his Religion.

15, 16 & 17. For this, and no other, is the Senfe of that formentioned divine Prophecy (Jer. xxxi.) Where, after having expreffed the Excellency, Plainnefs, and Simplicity of the Gospel Religion, it is added, and their Sins and Iniquities will I remember no more; i. e. There fhall be one perfect and compleat Attonement made for them.

iniquities will I remember no more.

18. And if so, there can be no further Occafion for thofe Legal Sacrifices and Ceremonies which the Jews and many of the Jewish Chrizealous for.

ftians are so exceffively
19 Having there-
fore, brethren, bold-
nefs to enter into the
holieft by the blood


of Jefus,
20 By a new and
living way + which he
hath confecrated for
us, through the vail,
that is to fay, his flefh;
21 And having an
high priest over the
houfe of God:

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19, 20 & 21. Wherefore, dear Brethren, fince our Pardon and Entrance into the heavenly State of Happinefs is thus fully procured, by fo

wife and effectual a Method as this of

Chrift's Death; fince he has taken down the Partition, † and prepared the Way, by fuffering upon Earth, and by being exalted into Heaven, and becoming the High Prieft, Governour and Interceffor for the Christian Church;

22 & 23.

* Ver. 20. By a new and living way. A moft emphatical Expreffion, to denote the happy Difference between the Jewish Entrance into the Moft Holy Place of the Temple, and a Chriftian's Entrance into Heaven. If any Ifraelite, befide the High Prieft, dared to enter into that inner Sanctuary, He fuffer'd Death; Every Chriftian's Entrance into Heaven gives Him Eternal Life. + Which he hath Confecrated; σ, which he hath Prepared, i xaraασxiúασn, йs paro. Chrifoft. And which He himself began to enter by,

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pure water.

23 Let us hold faft

22 & 23. How fteddily ought we A. D. 63 to embrace bis Religion, whereby fo perfect a Reconciliation is obtained for us; Worfhipping God, thro' Him, with full and unfhaken Confidence in thofe Promifes that can ne ver fail and deceive us?

the profeffion of our faith without wavering (for he is faithful that promifeth.)

24 And let us confider one another, to provoke unto love, and to good works :

24. And, as this ought to establish your Faith in God and Chrift, under all your Perfecutions; fo ought it to make you, by your exemplary Practice, to encourage and spirit up one another to perfect Love and Charity towards all your Chriftian Brethren; without any further partial Diftinction between Jewish and Gentile Believers.

25 Not forfaking the affembling of our felves together, as the manner of fome is; but exhorting one another and fo much the

more as you fee the day approaching.

25. In fine, It ought to be a Prefervative against that Cowardice, the Jewish Chriftians now too commonly difcover, by forfaking the Profeffion and | Worship of Christianity, and returning to that of the Synagogue and Temple, for fear of Perfecution; and cure them of that Prejudice against the Gentile Chriftians, which they carry fo far as to refuse to join with them in their Worfhip and Devotion. And it fhould be the stronger Argument upon them to remember how near the Time is drawing, wherein our Lord himfelf has declared there fhould be an End put even to the Temple, and the whole Jewish Difpenfation .

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See Matth. xxiv. Job. xiv. 23, 24; remind* Cap. vi. 4,

26 & 27. Let me again you of the fatal Confequence of wil- 5, 6, 7. fully and deliberately renouncing a Religion fo clearly attefted and confirmed to you. If you flight, and once neglect the Means of Salvation now offered you by Chrift, you lofe the laft and only Method God will ever propofe for your Redemption; and muft expect to perish, by that


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