?AAAG.
> ~ YV HUTA,
of sins.” The sacrifices intended are principally those of the solemn
day of expiation: for he speaks of them that were repeated yearly ; that is, “ once every year.” Others were repeated every day, or as often as occasion did require; these only were so yearly. And these are peculiarly fixed on, because of the peculiar solemnity of their offering, and the interest of the whole people at once in them. By these, therefore, they looked for the perfect expiation of sin.
3. That which is affirmed of these sacrifices is, their inseparable adjunct, that in them there was a “remembrance of
. . . . oe Aya, sins again;” that is, there was so by virtue of divine ds
apupriay.
~ institution, whereon the force of the argument doth de-
pend. For this remembrance of sin by God’s own institution was such as sufficiently evidenced that the offerers had yet a conscience condemning them for sins. Respect is had unto the command of God unto this purpose, Lev. xvi. 21, 22. *Avéwynorg is an “ express remembrance,” or a remembrance expressed by confession or ac- knowledgment. See Gen. xli. 9, xlii. 21. For where it respects sin, it is a recalling of it unto the sentence of the law, and a sense of punishment. See Num. v. 15; 1 Kings xvii. 18. And hereby the apostle proves effectually that these sacrifices did not make the wor-
438 AN EXPOSITION OF THE [CHAP. X.
shippers perfect; for notwithstanding their offermg of them, a sense -
of sin still returned upon their consciences, and God himself had ap- pointed that every year they should make such an acknowledgment and confession of sin as should manifest that they stood in need of a further expiation than could be attained by them.
But a difficulty doth here arise of no small importance. For what the apostle denies unto these offerings of the law, that he ascribes unto the one only sacrifice of Christ. ‘ Yet notwithstand- ing this sacrifice and its efficacy, it is certain that believers ought not only once a-year, but every day, to call sins to remembrance, and to make confession thereof; yea, our Lord Jesus Christ himself hath taught us to pray every day for the pardon of our sins, wherein there is a calling of them unto remembrance. It doth not, there- fore, appear wherein the difference lies between the efficacy of their sacrifices and that of Christ, seeing after both of them there is equally a remembrance of sin again to be made.’
Ans. The difference is evident between these things. Their con- fession of sin was in order unto, and preparatory for, a new atone- ment and expiation of it;—this sufficiently proves the insufficiency of those that were offered before; for they were to come unto the new offerings as if there had never been any before them: our remembrance of sin and confession of it respect only the applica- tion of the virtue and efficacy of the atonement once made, without the least desire or expectation of a new propitiation. In their re- membrance of sin respect was had unto the curse of the law which was to be answered, and the wrath of God which was to be appeased ; it belonged unto the sacrifice itself, whose object was God: ours re- spects only the application of the benefits of the sacrifice of Christ unto our own consciences, whereby we may have assured peace with God. The sentence or curse of the law was on them, until a new atonement was made; for the soul that did not join in the sacrifice was to be cut off: but the sentence and curse of the law was at once taken away, Eph. ii. 14-16. And we may observe,—
Obs. IV. An obligation unto such ordinances of worship as could not expiate sin, nor testify that it was perfectly expiated, was part of the bondage of the church under the old testament.
Obs. V. It belongs unto the light and wisdom of faith so to re-
member sin, and make confession of it, as not therein or thereby to
seek after a new atonement for it, which is made “ once for all.” Con- fession-of sin is no less necessary under the new testament than it was under the old; but not for the same end. And it is an emi- nent difference between the spirit of bondage and that of liberty by Christ: the one so confesseth sin as to make that very confession a part of atonement for it; the other is encouraged unto confession because of the atonement already made, as a means of coming unto
¢
«4
VER, 4.] EPISTLE TO THE HEBREWS. 439
a participation of the benefits of it. Wherefore the causes and reasons of the confession of sin under the new testament are, 1. To affect our own minds and consciences with a sense of the guilt of sin in itself, so as to keep us humble and filled with self-abasement. He who hath no sense of sin but only what consists in dread of future judgment, knows little of the mystery of our walk Before God, and obedience unto him, according unto the gospel. 2. To engage our souls unto watchfulness for the future against the sins we do confess; for in confession we make an abranunciation of them. 8. To give unto God the glory of his righteousness, holiness, and aversation from sin. ‘This is included in every confession we make of sin; for the reason why we acknowledge the evil of it, why we detest and abhor it, is its contrariety unto the nature, holy properties, and will of God, 4. To give unto him the glory of his infinite grace and mercy in the pardon of it. 5. We use it as an instituted means to let in a sense of the pardon of sin into our own souls and con- sciences, through a fresh application of the sacrifice of Christ and the benefits thereof, whereunto confession of sin is required. 6. To exalt Jesus Christ in our hearts, by the application of ourselves unto him, as the only procurer and purchaser of mercy and pardon; without which, confession of sin is neither acceptable unto God nor useful unto our own souls. But we do not make confession of sin as a part of a compensation for the guilt of it; nor as a means to give some present pacification unto conscience, that we may go on in sin, as the manner of some is.