(2.) As unto this access unto God by Christ, the apostle requires that there be “a full assurance of faith.” Many have disputed
"AAnbiwis zapdias.
VER. 19-23. ] EPISTLE TO THE HEBREWS. 511
wherein this assurance of faith doth consist, what it is that belongs thereunto, We must consider the design of the apostle and scope of the place, and what they do require. The word is used only in this place, though the verb, rAypopopéw, be used elsewhere, Rom. iv. 21, xiv. 5, to signify a full satisfaction of mind in what we are persuaded of. Here two things seem to be included in it.
[1.] That which in other places the apostle expresseth by vap-
pnofa, Which is the word constantly used to declare the frame of mind which is or ought to be in gospel worshippers, in opposition unto that of the law. And it hath two things in it: 1st. An open view of the spiritual glories, of the way and end of our approach ‘unto God; which they had not. 2dly. Liberty and confidence,— liberty of speech, and confidence of being accepted; which in their bondage condition they had not. Therefore the apostle thus ex- presseth the way and manner of our approaching to God by Christ, in opposition unto that under the law, and affirms it to be in the full assurance and spiritual boldness of faith. This is the “ pleroph- ory” of it; which frame of mind is plainly directed unto.
[2.] A firm and unmovable persuasion concerning the priesthood of Christ, whereby we have this access unto God, with the glory and efficacy of it; faith without wavering. Jor many of the Hebrews who had received in general the faith of the gospel, yet wavered up and down in their minds about this office of Christ, and the glorious things related of it by the apostle; supposing that there might some place be yet left for the administration of the legal high priest. This frame the apostle confutes; and shows that under it men could have no access to God, nor acceptance with him.
Wherefore the “full assurance of faith” here, respects not the assurance that any have of their own salvation, nor any degree of such an assurance; /it is only the full satisfaction of our souls and consciences in the reality and efficacy of the priesthood of Christ to give us acceptance with God, in opposition unto all other ways and means thereof, that is intended. But withal this persuasion is ac- companied with an assured trust of our own acceptance with God in and by him, with an acquiescence ofsour souls therein.
Obs. XI. The actual exercise of faith is required in all our ap- proaches unto God, in every particular duty of his worship. With- out this no outward solemnity of worship, no exercise of it will avail us.
Obs. XII. It is faith in Christ alone that gives us boldness of access unto God.
Obs. XIII. The person and office of Christ are to be rested in with full assurance in all our accesses to the throne of grace.
4, There is a twofold preparation prescribed unto us for the
right discharge of this duty: (1.) That “our hearts be sprinkled
512 AN EXPOSITION OF THE [CHAP. X.
from an evil conscience.” (2.) That “our bodies be washed with pure water.” It is plain that the apostle in these expressions alludeth unto the necessary preparations for divine service under the law. For whereas there were various ways whereby men were legally defiled, so there were means appointed for their legal purifi- cation, which we have declared on chap. ix. Without the use and application of those purifications, if any of them that were so defiled did draw nigh unto the worship of God, he was to die, or be “cut off.” These institutions the apostle doth not only allude unto, and make application of things outward and carnal unto things inward and spiritual, but withal declares what was their nature and typical administration. They were not appointed for their own sakes, but to typify and represent the spiritual grace, and its efficacy, which we receive by the sacrifice of Christ.
The subject spoken of is twofold: (1.) The heart; (2.) The 0K _— that is, the inward and outward man.
(1.) As unto the first, it is required that, with respect unto it it be separated from an evil conscience. There is no doubt but in this place, as in many others, the “heart” is taken for all the facul- ties of our souls, with our affections; for it is that wherein conscience is seated, wherein it acts its power, which it doth especially in the practical understanding, as the affections are ruled and guided thereby.
This conscience is affirmed to be “evil,” antecedently unto the means proposed for the taking it away. Conscience, as conscience, is not to be separated from the heart; but as it is evil, it must be so.
Conscience may be said to be evil on two accounts: [1.] As it
apeRen aL disquieteth, perplexeth, judgeth, and condemneth for d4orws wovm- Si0. In this sense the apostle speaks of conscience, pis verse 2, a conscience condemning us for sin, which the sacrifices of the law could not take away. Soa heart with an evil conscience, is a heart terrified and condemning for sin. [2.] On account of a vitiated principle in the conscience,—not performing its duty, but secure when it is filled with all unclean, vicious habits. And hereon it signifies also all those secret, latent sins in the heart, — which are known only to a man’s own conscience; opposed unto the “body,” or external, known sins, which he speaks of afterwards. I take it here in the latter sense: 1st. Because it is said to be “evil,” which it cannot be with respect unto its former acts and power, for it doth therein but perform its duty, and is evil not in itself, but unto them in whom it is. And, 2dly. The way of tts removal is by “sprinkling,” and not by an oblation or offering; now sprinkling is the efficacious application of the blood of atonement unto sancti- fication, or internal purification. |