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 obe-
_ dience 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 emmediate cause of every effect as-
_ signed 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
316 AN EXPOSITION OF THE _ [CHAP. Ix.
method which God in his sovereign wisdom and pleasure hath de- signed. And herein, (1.) The Lord Christ by his blood made actual and absolute atonement for the sins-of all the elect. (2.) This atone- ment is proposed unto us in the gospel, Rom.,iii, 25. (8.) 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, Rom. v. 11; but as wrought with God, it is the immediate effect 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 of 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 Tim.iv.10. 2. To beget a due fear and reverence of him, as him who livés 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 prin- cipally 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 chap. ii. 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 dis- cover how necessary it is that we be purged from dead works, to serve him inadue 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 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
Ora Caves,
Aarpevery.
VER, 18, 14.] EPISTLE TO THE HEBREWS. ol?
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 havea 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.