unto the end? 2. The efficacy and merit of his oblation, that was
animated by the life and quintessence of obedience. There were in it the highest sufferings and the most absolute innocency, knit to- gether by an act of most inexpressible obedience. 3. The perfection
AT 4 AN EXPOSITION OF THE [CHAP. v.
of the example that is set before us, 1 Pet. i. 21, 22, And from hence we may also observe, that,— .
Obs. II. Whosoever dealeth with God or man about the sins of others, should look well, in the first place, unto his own. The high priest was to take care about, and “ first to offer for his own sins, and then for the sins of the people.” And they who follow not this method will miscarry in their work. It is the greatest evidence of hypocrisy, for men’ to be severe toward the sins of others and care- less about their own. There are four ways whereby some may act with respect unto the sins of others, and not one of them wherein they can discharge their duty aright, if in the same kind they take not care of themselves in the first place.
1. It is the duty of some to endeavour the conversion of others from a state of sin. As this belongs to parents and governors in their place, so is it the chief work of ministers, and principal end of the ministry. So the Lord Christ determines it in his mission of Paul: “I send thee to the Gentiles, to open their eyes, to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and an inheritance among them which are sanctified by faith that is in me,” Acts xxvi. 17, 18. How shall he apply himself hereunto, how shall he be useful herein, who was never made partaker of this mercy himself? How can they press that on others which they neither know what it is, nor whether it be or no, any otherwise than as blind men know there are colours? By such persons are the souls of men ruined, who undertake the dispensation of the gospel unto them for their conversion unto God, knowing nothing of it themselves.
2. It is our duty to keep those in whom we are concerned as much as in us lieth from sinning, or from actual sin. “These things I write unto you,” saith the apostle, “that ye sin not.” 1 John ii. 1. With what confidence, with what conscience, can we endeavour this toward others, if we do not first take the highest care herein of our- selves? Some that should watch over others are open and profligate sinners themselves. The preaching, exhortations, and reproofs of such persons do but render them the more contemptible; and on many accounts tend to the hardening of those whom they pretend to instruct, And where men “ regard iniquity in their hearts,” al- though there be no notoriety in their transgressions, yet they will grow languid and careless in their watch over others; and if they keep up the outward form of it, it will be a great means of harden- ing themselves in their own sin.
3. To direct and assist others in the obtaining pardon for sin is also the duty of some. And this they may do two ways:—(1.) By directing them in their application unto God by Jesus Christ for grace and mercy; (2.) By earnest swpplications with them and for them. And what will they do, what can they do in these things
VER. 4.] EPISTLE TO THE HEBREWS. 475
sincerely for others, who make not use of them for themselves? I look on this as one of the greatest blessings of the ministry, that we have that enjoined us to do with respect unto others which may sanctify and save their souls; and God hath so ordered things that we neither can nor will diligently attend unto any thing of that kind towards others concerning which we do not first endeavour to have its effect upon ourselves.
4, To administer consolation under sinning, or surprisals with sin, unto such as God would have to be comforted, is another duty of the like kind. And how shall this be done by such as were never cast down for sin themselves, nor ever spiritually comforted of God ?
It behoves us, therefore, in all things wherein we may deal with others about sin, to take care of ourselves in the first place, that “our consciences be purged from dead works,” that in all we do we may “serve the living God.”
Obs. III. No dignity of person or place, no duty, no merit, can deliver sinners from standing in need of a sacrifice for sin. The high priest, being a sinner, was to “ offer for himself.”
Obs. IV. Tt was a part of the darkness and bondage of the church under the old testament, that their high priests had need to offer sacrifices for themselves and their own sins. This they did in the view of the people; who might fear lest he could not fully expiate their sins who had many of his own, and was therefore necessitated in the first place to take care of himself. It is a relief to sinners, that the word of reconciliation is administered unto them, and the sacrifice of Christ proposed, by men subject unto the like infirmities with themselves; for there is a testimony therein, how that they also may find acceptance with God, seeing he deals with them by those who are sinners also. But these are not the persons who procure the remission, or have made the atonement which they declare, Were it so, who could with any confidence acquiesce therein? But this is the holy way of God: Those who are sinners declare the atonement which was made by him who had no sin,