3. From God—

3. From God—

  3.      From God—

[When he stood as the surety of sinners, God exacted of him the utmost farthing of our debt. It was the Father who put the bitter cup into his hands, who laid the tremendous load of our iniquities upon him, and “bruised him,” that the fragrance of his offering might ascend up as incense with acceptance before him.]

But, notwithstanding these sufferings of his, our text assures us of,

  II.      His ability to succour his tempted people—

All his people, like him, are persecuted by men, assailed by devils, and chastised by God. But Jesus is able to succour them: he has a sufficiency,

  1.      Of power and strength—

[He has all power committed to him, yea, all fulness of the Godhead dwelling in him. He can bind the strong man armed, and rescue from him his wretched captives. There is nothing impossible with him; and the weaker his people are, the more shall “his strength be perfected in their weakness.”]

  2.      Of wisdom—

[As he has “power to deliver the godly out of temptations,” so can he defeat all the plots of their adversaries, and take even Satan himself in his own devices. He sees every weapon that is formed against them, and knows the day and hour that their enemies set themselves against them. He discerns also the best time and manner in which to afford his aid, and so to proportion it to our necessities, as both to secure us the victory, and himself the glory.]

  3.      Of pity and compassion—

[He wept on account of the afflictions of his friends when he was on earth: nor will he forget to pity us, now that he is in heaven. “The very apple of his eye is wounded, whenever any of his dear people are touched.” “In all their afflictions, he is afflicted; and as, in his love and in his pity he redeemed them, and bare them, and carried them all the days of old,” so does he now, being “touched with the feeling of our infirmities,” and sympathizing with us in all our troubles.]

Having noticed his temptations, and his ability to succour us under ours, it will be proper to shew,

  III.      The connexion between the two, or the dependence of the one upon the other—

As God, he of necessity possessed every perfection: but, as man and mediator, he learned much from his own experience. By his own temptations,

  1.      He learned our need of succour—

[He himself, under his own grievous sufferings, “prayed to God with strong crying and tears, and was heard,” and strengthened from above. Hence then he knows how much we must need assistance under our trials, and how certainly we must faint, if we be not supported by his almighty power.]

  2.      He acquired a right to succour us—

[We are bought by him with the inestimable price of his own blood. And it was agreed with him in the covenant of redemption, that, “if he would make his soul an offering for sin, he should see a seed; and the pleasure of the Lord should prosper in his hands.” Having then paid the price, he has a right to us as “his purchased possession;” and has therefore a right to convey to us whatever maybe needful for the salvation of our souls.]

  3.      He attained a disposition to succour us—

[We are assured that “he learned obedience by the things that he suffered.” Now, as obedience consists entirely in love to God and man, sympathy, which is the highest office of love, must of necessity have been learned by him, together with every other part of his duty. And how perfectly he had learned it, his address to the persecuting Saul declares; “Saul, Saul, why persecutest thou me?” And it is worthy of observation, that the Apostle ascribes his sympathy to this very cause; “his having been tempted in all things like unto us, qualifying and disposing him to feel for us under our infirmities.” Nay, further, he observes, that there was a necessity for him to be made like unto us in all things, in order that he might be a merciful and faithful High-priest in things pertaining to God; which office he could not have executed if he had not, by his own sufferings, been enabled to sympathize with us.]

  ADDRESS—

  1.      Those who are conflicting with temptations—

[The Lord’s people still are assaulted with manifold temptations. Satan is not idle: he still “desires to sift us as wheat,” and still “as a roaring lion goeth about, seeking whom he may devour.” There is not a saint whom he does not labour to “corrupt from the simplicity that is in Christ:” and for this end he still on many occasions “transforms himself into an angel of light.” But however severe your outward or inward trials may be, you have the comfort to reflect, that Christ endured the same before you, and is able to afford you effectual succour. Think not then your difficulties peculiar, or insurmountable; but assure yourselves of his sympathy and care; and be strong in the Lord, and in the power of his might.”]

  2.      Those who are yielding to their temptations—

[Excuse not your compliances by pleading the frailty of your nature; for “Christ is able to make all grace abound towards you, that you having always all sufficiency in all things, may abound unto every good work.” Continue not then under unmortified tempers, or criminal neglects; but call on the Lord, who “will not suffer you to be tempted above that ye are able; but will, with the temptation, make also a way to escape, that ye may be able to bear itl.” I say again, plead not in excuse the corruption of your nature, or the difficulties of your situation: for grace which is not effectual, is no grace. The very weakest amongst you may say, “I can do all things through Christ who strengtheneth me,” and, though assaulted by all the powers of darkness, shall be “more than conqueror through him that loved me.”]

MMCCLXXVIII

NAMES AND OFFICES OF CHRIST

  Heb. 3:1.

Holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus.

OUR Lord possessed, from all eternity, a nature infinitely superior to that of angels: yet did he submit to the lowest humiliation for usb. And it is by the knowledge of him, as humbled, that we attain salvation.

The Apostle having spoken much on this subject in the foregoing chapter, enforces it with this affectionate exhortation—

  I.      Explain the exhortation—

The first thing that calls for our attention is the description which he gives of all true Christians—

[Wishing to persuade, he strove by tenderness to conciliate their esteem: he calls them brethren; which they are, both by relation and affectione. They are “holy;” set apart for the service and enjoyment of God—washed in the fountain of Christ’s blood, and renewed after the Divine image: they are “partakers of an heavenly calling;” called to heavenly exercises and enjoyments—obedient to that call—and suitably influenced by it in their hearts and lives. How amiable is such a character! “brethren!” “holy!” “called!” &c. Who would not wish to be found of their number?]

The next thing which demands our notice is the object he sets before them—

[When he speaks of Christ in common, he places the name “Jesus” first; but when with more than ordinary solemnity, the name “Christ” is first. He here describes the Saviour both by his names and offices. His names “Christ, Jesusg,” are peculiarly significant in this connexion: his offices are such as Moses and Aaron sustained under the law. Christ is “the Apostle of our profession,” as being sent, like Moses, to publish that religion which we profess: he is also “the High-priest of it,” because, like Aaron, he performs all that is necessary for our reconciliation with God.]

The last thing to explain is the duty which he presses upon them—

The word which we translate “consider,” implies an attentive regard. It might easily be shewn how important this duty is; but our observations on this subject will occur more properly in another place.]

Having spoken what was necessary to unfold the meaning of the exhortation, we proceed to,

  II.      Enforce it—

To those who answer the foregoing character we address the exhortation—

  1.      Consider the object set before you—

His names—

[As “Jesus,” Divine Saviour, he is able to save to the uttermost: As “Christ,” he was anointed of God for this very purpose. Had he not been appointed of God, or had he been less than God, you might have been afraid to trust in him; but his names attest his right and ability to save. Think how these words would sound in hell; and let them be as sweet to you as they would be to the unhappy spirits there.]

His offices—

[As the Apostle or Prophet of the Church, he will instruct all — — — As the High-priest, he will open a way for us into the holy placel — — — O reflect on these, till your hearts burn within you with gratitude and love!]

  2.      Consider more particularly the view given of him in the preceding and following context—

His compassion as an High-priest—

[He himself has endured persecution from men, temptation from Satan, desertion from God, &c.: he will sympathize with you under your trialsn. Let this be a source of comfort to you under every affliction.]

His faithfulness as a Prophet—

[He extends his care to all his people: he never suffered the weakest believer to err finallyp; nor will he fail to guide us aright. Go to him then for teaching in every doubt and every difficulty.]

  Those who do not answer to the character may reap

benefit from the EXHORTATION—

[Ye who are unholy, and strangers to the heavenly calling, consider this description of our blessed Lord. Consider it—with attention, that you may understand it—with faith, that you may have an interest in it—with affection, that you may delight in it—with gratitude, that you may display its influence in your heart.]

MMCCLXXIX

CHRIST’S SUPERIORITY TO MOSES

  Heb. 3:5, 6.

Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; but Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.

IN order to have a just conception of the Christian dispensation, we must above all things acquire scriptural views of the person of Christ, as God and man, and of his mediatorial character, as Emmanuel, God with us. It is in this latter view more especially, that we are led to contemplate him throughout this whole epistle. As God, he is “the brightness of his Father’s glory, and the express image of his person;” whilst, as man, “he has purged our sins, and is set down on the right hand of the Majesty on high:” but it is as God and man in one Christ that his sacrifice becomes effectual for this great end. It is in his mediatorial capacity, as God-man, that he is exalted above all the angels in heaven, who are expressly enjoined to “worship him.” And it is in the same capacity that we are now called upon to “consider him as the Apostle and High-priest of our profession.” As “the Apostle” of our profession, sent like Moses, to instruct us in the mind and will of God, he is superior to Moses, whose instructions he is sent to supersede. And, in like manner, will his superiority to Aaron also be declared, when we shall come, in a subsequent part of this epistle, to consider his priesthood. It is the comparison between him and Moses which alone we have to notice at this time.

We proceed then to mark,

  I.      The superiority of Christ to Moses—

The character given of Moses is most exalted—

[He was “faithful in all God’s house.” From the first moment of his undertaking the office that was assigned him, he was faithful in the discharge of it. Whatever was commanded him to do, he did; adding nothing, omitting nothing, neglecting nothing. Whether the commands were moral or ceremonial, he was observant of every the minutest direction that was given him. He was aware that all which he was commissioned to say or do, had respect to a future period, and was intended to shadow forth something under a future dispensation: and so accurate was he in every particular, that there is not the smallest want of agreement between the Jewish and Christian codes, the one answering to the other, as the coin to the die by which it is stamped. As the tabernacle, even to the smallest pin, was “made according to the pattern shew to him in the mount;” so was that whole dispensation in perfect accordance with that under which we live.

Much he had to try him, and to shake his fidelity: but he was immoveable. Nothing could for a moment divert him from his duty, or cause him to relax his efforts in his Master’s cause. And in this fidelity he stood alone. Aaron and Miriam both turned aside from the path of duty; yea, both confederated even against Moses himself. But Moses was steadfast to the end, unmoved, unwearied, unrestrained.]

But Christ in this respect was exalted infinitely above him—

[Christ also was faithful in all his house. He delivered nothing which he had not previously heard and learned of his Father: but all which had been given him either to do or teach, he did and taught with all imaginable fidelity: yea, and what he was ordained to suffer also for the sins of men, he patiently endured, drinking the bitter cup even to the dregs, and never stopping till he could say, in relation to it all, “ʾTis finished.”

Thus far the two may be supposed to have been upon an equality. But there are some points of difference between them, which exalt the office and character of Christ far above that of Moses. Moses was “a servant in the house of another:” Christ was a Son, or Lord, “over his own house.” Moses only instructed his house: but Christ was the very source and builder of the house he governed; every member of it having been created by his power, and redeemed by his blood, and converted by his grace. The house itself would have had no existence but for him. Now, as the builder of a house, whether in a literal, political, or religious sense, must be far above the work which he has prepared; so must Christ, who formed his house, be far above every member of it: and as being the only true source of every thing in the Church, he must be truly and properly “God;” and consequently have infinitely higher glory than Moses, who was only a member of the very house which he himself was appointed to instruct and govern.]

That this superiority of his is not a mere speculative point, will appear, if we consider,

  II.      Our interest in it—

“We are his house”—

[The Church is called in Scripture “the house of God:” and if we have truly believed in Christ, we are that house. We are those for whom all the wonders of redeeming love were planned; those for whom all that Christ has ever executed was undertaken; those for whose sake he has hitherto ordered all things both in heaven and earth; those over whom he still watches as his peculiar care; and those for whom he is engaged to complete the work he has begun. Wonderful thought! We are his house, his family, his peculiar people!. What an honour! what a privilege! what a blessing!

But it is here taken for granted, that we have believed in him, and made him the one foundation of all our hopes, and boldly confessed him in the presence of an ungodly world:]

And under this character we have appropriate duties and obligations—

[We must “hold fast our confidence, and the rejoicing of our hope firm unto the end.” We shall have difficulties to encounter, even as Moses and Christ had: but we must endure like them, being “steadfast, unmoveable, and always abounding in the work of the Lord.” Whatever we may meet with, we must not for a moment be moved away from the hope of the Gospel: we must stand fast in our principles — — — our practiceh — — — our profession — — — for on our steadfastness in these things our ultimate acceptance with him depends. “If we be dead with him, we shall also live with him: but if we deny him, he will deny us. And if we believe not (either the one or other of these sayings), yet he abideth faithful (to his word); he cannot deny himself;” He will be with us, whilst we are with him: if we seek him, he will he found of us: but if we forsake him, he will forsake us.]

  IMPROVEMENT—

  1.      Let us put ourselves under his direction—

[Christ is the great Head and Lord of all. From him we must receive directions, as he did from his Father, and as Moses did also. Nothing is to be done by us but according to his word; nothing to be done which he has forbidden; nothing to be omitted which he has commanded: no deviation is to be admitted in a way of excess or defect. If doubt at any time arise respecting the path of duty, we must consult him, and not proceed, till we have attained, so far as we can attain, the knowledge of his will. Human opinions are to have no weight with us in opposition to his word. And if we see not as yet the reasons of his commands, as Moses certainly did not in relation to the ceremonial law, we are not on that account to disobey them, but in all humility to comply with them, saying, “What I know not now, I shall know hereafter.” Nor are we to complain of any commandment as difficult or self-denying; but to disregard even life itself, if by the sacrifice of it He may be glorified. Admirable was the lesson which the Jews were taught in the wilderness: if the pillar and the cloud moved for several days and nights together, they continued to follow it: and if it was stationary for a year together, they were stationary also. Thus it should be with us: we should move when, and where, and as the Lord prescribes, and in that way alone, to the latest hour of our lives.]

  2.      Let us endeavour to approve ourselves to him in our respective spheres—

[He walked amongst the seven golden candlesticks, the seven Churches of Asia, and declared to each of them, “I know thy works.” And still are his eyes as a flame of fire to penetrate the inmost recesses of our hearts. We must not therefore be satisfied with walking irreproachably before men, but must labour to approve ourselves to Him who searcheth the heart and trieth the reins. We must be attentive not to our actions only, but to our motives and principles, that, if possible, every thought may be brought into captivity to his will. We must seek to obtain from God that testimony which he bore to Moses, that we are “faithful in all our house.” Let us look to it, that as parents and children, masters and servants, rulers and subjects, we do all that he has required of us. Let us labour to “serve him with a perfect heart;” so that in all our commerce with men, and in our secret walk with God, we may have “the witness of his Spirit that we please him;” and may receive from him in the last day that testimony of his approbation, “Well done, good and faithful servants, enter ye into the joy of your Lord.”]

  3.      Let us expect from him all that he has undertaken for us—

[Still does he superintend the concerns of his Church: and though he has wrought much for us, yet is there much that yet remains to be done, and much that he has promised to be accomplished. But “his promises are sure to all his seed:” not one of them shall ever fail: nor shall even the least member of his house ever have occasion to complain that he was disappointed of his hope. Joshua’s testimony shall be that of all the Church in the last day, that “of all which God has promised, not one thing has failed.” Take hold then of his promises, and plead them before him. If they appear too great to be fulfilled, “stagger not at them, but hope against hope, and be strong in faith, giving glory to Godr.” If your tribulations be great, let them not for a moment obstruct your rejoicing in him; but “maintain your glorying firm unto the end.” See the utmost desires of a bleeding soul all concentrated in one short prayer; and, for the accomplishment of them, rest not merely on the love and power of Jesus, but on his fidelity: and when you have been praying that the very God of peace would sanctify you wholly, and that your whole spirit, and soul, and body, may be preserved blameless unto the coming of our Lord Jesus Christ, then add, “Faithful is He that hath called me, who also will do it.”]

MMCCLXXX

AGAINST DEPARTING FROM GOD

  Heb. 3:12–14.

Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God, But exhort, one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end.

THE consideration of the fulness and sufficiency of Christ, is that which animates the believer in all his conflicts: yet it is on no account to supersede our own care and watchfulness: on the contrary, it affords us the greatest encouragement to watch. because it ensures success to us in our endeavours, which, without his Almighty aid, would be of no avail. In this view it is that the inspired writer calls us to “consider the Apostle and High Priest of our profession, Christ Jesus, who was not merely a servant, like Moses, but a son, the Heir and Lord of all, yea, the very builder of that spiritual house, of which we profess ourselves to be a part.” On this truth he grounds the exhortation in the text, in which he suggests,

  I.      A solemn caution—

Difficult as it is to come to God, we find it but too easy to depart from him. We should therefore be on our guard,

  1.      Against any departure from him—

[While men are yielding to temptation, and turning aside from the ways of God, they cherish a hope that they may still preserve their interest in his favour, though they be not studious to do his will. But a departure of any kind, whether from the faith or practice of Christianity, is nothing less than a departure from God himself, even from him who is the only source of life and happiness. We cannot therefore be too much on our guard against any secret declensions, which are so dishonourable to him whom we profess to love, and so destructive of our present and eternal welfare.]

  2.      Against that unbelief from whence all declensions arise—

[As faith is that which brings us to God, and keeps us steadfast in our adherence to him, so unbelief separates us from him, and, in proportion as it is harboured, invariably alienates us from the life of God. Whatever be the more immediate object of that unbelief, whether we attempt to lower the strictness of God’s precepts, or question the veracity of his promises or threatenings. it proceeds equally from “an evil heart,” and brings with it the same pernicious consequences: it is a root of bitterness, which, if it be permitted to spring up, will cause every devout affection to wither and decay. We must therefore labour to eradicate it, if we would not eat for ever its bitter fruits.]

That his caution may have its due effect, the Apostle prescribes,

  II.      The means of improving it—

Sin is of a deceitful and hardening nature—

[When “a backslider in heart” commits a sin, many thoughts will arise in his mind to palliate the evil, and to make him think that it will not be attended with any important consequences. Soon he begins to doubt whether the thing be evil at all; and, ere long, to justify it from the peculiarity of his circumstances. At first he felt some remorse; but presently his conscience becomes less tender, till at last it is altogether seared and callous; so that, notwithstanding he be miserably departed from God, he is regardless of his loss, and insensible of his danger. Who that has ever noticed the workings of his own heart, has not found what a bewitching and besotting thing sin is? yea, who has not often seen reason to bewail its deceitful, hardening effects?]

To guard effectually against it we should watch over each other—

[Sin, from the foregoing qualities, naturally hides itself from our view, and renders us inattentive to the means of prevention. But ignorant as we often are of our own spirit, we see clearly enough the defects of others; yea, perhaps we condemn with severity in others the very things which we allow in ourselves. To watch over each other therefore, and to warn each other of those declensions which we either see or apprehend, is a most valuable service; and, if performed with discretion and love, it can scarcely fail of producing the happiest effects. This is a duty to which God has solemnly called us in his word; and it is to be a part of our “daily” work. Our time for it will be very short: either we or our brother may be speedily removed; and our opportunity of benefiting his soul may be lost for ever. We should exhort one another therefore “daily, while it is called To-day;” and, though it is often an unpleasant office, we should use all fidelity in the execution of it. By this means we may restore a brother before he has relapsed too far, and preserve him from that departure from God, which would otherwise terminate in his destruction.]

Still further to enforce the caution given us, the Apostle adds,

  III.      A motive to regard it—

Our final participation of Christ’s benefits depends on our steadfastness in the pursuit of them—

[Without entering into the question, whether God have decreed the final perseverance of the saints, we may be fully assured, that none can attain salvation but by persevering in the way of holiness to the end of life: the Scriptures continually speak this language, “He that endureth to the end, the same shall be saved:” “but if any man draw back, my soul shall have no pleasure in him.” It is true that believers are already in a measure “partakers of Christ;” but the complete enjoyment of his benefits is reserved for the future life: and we must not only have a scriptural and well-founded confidence at first, but must keep it steadfast even to the end, in order to attain that full possession of our inheritance. You may call yourselves “brethren,” and may boast of “your confidence in Christ:” but it is to you, yea, to all of you, that the caution is addressed; and to you I address myself, saying, “Take heed lest there be in any of you an evil heart of unbelief,” and “lest any of You be hardened through the deceitfulness of sin.”]

If any thing can stimulate us to caution, surely this must—

[Eternity is at stake, and depends on our present conduct: according as we approve ourselves to the heart-searching God, will our state be fixed for ever. Is it not madness to be remiss and careless under such circumstances? Would any one, who should have reason to think his house were on fire, sit still without endeavouring to find out the latent grounds of his alarm? And shall we know our proneness to unbelief, and not guard against its operation, lest it prevail against us, and lead us to apostasy? Shall we acknowledge the deceitful, hardening nature of sin, and not exhort each other to mortify and subdue it? Surely, if we have the smallest concern for our own souls and the souls of others, we shall not only regard the caution given us in the text, but shall labour to improve it in the way prescribed.]

  ADDRESS—

  1.      Those who have never come to God at all—

[The foregoing subject is in itself applicable to those only who profess religion; but it may be accommodated to those also who make no such profession: for, if they who have come to God are in danger of departing from him, and they who have enjoyed a scriptural confidence, may lose it; if they, who have believed, may “make shipwreck of their faith,” and they, who have “begun in the Spirit, may end in the flesh;” if they, who have “begun to run well, may be hindered,” and they who have “escaped the pollutions of the world, may again be entangled therein and overcome;” and, lastly, if they who “have been enlightened, and have tasted the good word of God and the powers of the world to come, may so fall away as never to be renewed unto repentance;” what must become of those who have never experienced any of these things? Can they be safe? Can they have any scriptural hope of heaven? If the strongest have so much need of caution, and the most circumspect such reason to fear the deceitful, hardening effects of sin, surely the careless have need to tremble, lest they “die in their sins,” and “be driven away in their wickedness.” If all, except two, of those who came out of Egypt, perished in the wilderness, can they hope to enter into the heavenly Canaan, who have never once come forth from their spiritual bondage? The point is clear; may God enable us to lay it to heart, and to consider it with the attention it deserves!]

  2.      Those who are conflicting with their spiritual enemies—

[Much has already been spoken to you both in a way of caution and direction: we beg leave to add a word of encouragement. The thing against which you are chiefly guarded, is unbelief; because that is the true source of all apostasy. We now would say, Be strong in faith, giving glory to God. “Faith is the shield wherewith you are to quench the fiery darts” of your enemies. Only believe; and Omnipotence will come to your support. Only believe; and you shall experience “the mighty working of his power, who raised Christ from the dead.” Commit yourself to him “who is able to keep you from falling; and he will present you faultless before the presence of his glory with exceeding joy.”]

MMCCLXXXI

CANAAN TYPICAL OF THE BELIEVER’S SPIRITUAL AND ETERNAL REST

  Heb. 4:1.

Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it.

THE histories of the Old Testament are very instructive to us. The divine interpositions, as well in a way of judgment as of mercy, shew us what to expect from God. The Apostle has been recording the destruction of the Jews in the wildernessb: and from thence he takes occasion to urge us to holy fear and diligence—

Consider,

  I.      What is that rest which God has promised us—

The rest promised to the Israelites was the land of Canaan: but the Israelites had already for many hundred years possessed that land. The rest therefore, which David speaks of as yet future, must be a rest, of which Canaan was only a type or shadow—

It includes,

  1.      A present rest in Christ—

[A soul ignorant of Christ, can have no rest; but “by believing in Christ it has peace with God:” this is that rest which our Saviour promises to troubled souls.]

  2.      A future rest in heaven—

[The rest of the soul is never perfect in this life: tribulations are the way through which we are all to pass; but in heaven our happiness will be complete: that therefore must be the rest in which our labours shall terminate.]

Of this rest God has left us a promise in his word—

[It is called his, because he has prepared it for us from the beginning: it is his also, inasmuch as it is the gift of his sovereign grace: it is his moreover, as enjoyed in and with him; nor has he only revealed it as an object worthy our pursuit, but promised it to every penitent and believing sinner.]

It becomes us then to inquire,

  II.      What effect the promise of this rest should have upon us?

The news of any great and unexpected acquisition immediately produces strong emotions in our minds. The prospect therefore of present and eternal rest should surely excite much solicitude respecting it—

[We should endeavour to ascertain our title to it: we should fear lest by any means we be deprived of it; nor should we account any thing too much to do in order to obtain it: our vigilance and zeal should be proportioned to its value.]

The danger of coming short of it should increase our diligence in the pursuit of it—

[Of six hundred thousand that came out of Egypt, only two entered into Canaan: the others “could not enter in by reason of their unbelief.” And how much unbelief is there in our hearts! Yet, if we live under its power, we in vain hope for this rest: nor will the numbers of those, who are so circumstanced, afford security to us, any more than it did to those who perished in the wilderness. Surely then we should “fear lest we perish after their example.”]

The misery of coming short of it should also stimulate our exertions—

[There is no intermediate state between heaven and hell; nor will there be any other state of probation afforded us. They who rest not in Christ, can never know solid peace in this world; nor will they experience any thing but tribulation to all eternity: there will be an impassable gulf between them and heaven. What fear and caution should this thought excite!]

We should fear lest we even “seem” to come short of it—

[To be in suspense about our eternal state is dreadful: God’s honour, as well as our happiness, is affected by it. We should seek to be “always triumphing in Christ,” and at last to have “an abundant entrance into his kingdom.”]

  ADDRESS—

  1.      To those who have no fears about their souls—

[Your rest, such as it is, is by no means to be desired: it will soon vanish in the prospect of death and judgment, and it will speedily terminate in everlasting woe. Seek then the true rest, while yet it may be found: seek it in Christ, who alone can impart it to you; nor doubt but that it will abundantly recompense your labours.]

  2.      To those who are filled with slavish fears—

[These are not fears which you ought to entertain: they are calculated to rob you of the heavenly rest, rather than to bring you into it. The fear you should cultivate, is a jealous and watchful fear: to live under the influence of this, is to be truly blessed: this well consists with even a present rest in the Lord Jesus. Lay hold then on the promise which is left you in the Gospel, and expect that “He who has promised will also perform:” they “who trust in the Lord, shall never be confounded.”]

  3.      To those who maintain a godly fear and jealousy—

[Disputes about the doctrine of perseverance are unprofitable and vain; but to unite a jealousy over ourselves with a confidence in God, will guard us against mistakes on either hand. Go on then in this good way, in which there is no danger of error or excess: thus will your soul be kept at an equal distance from presumption and despondency, and the attainment of your rest be perfectly secured.]

MMCCLXXXII

THE REASON WHY MEN ARE SO LITTLE PROFITED BY THE GOSPEL

  Heb. 4:2.

Unto us was the Gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.

IN these words there is a peculiarity of expression, which, till it is explained, seems almost unaccountable. Had the Apostle said that the Gospel was preached unto the Jews, as well as unto us, it would have been intelligible enough: but the text, as it stands, seems to give the preference to them, as if they had enjoyed a pre-eminent display of God’s favour, and a clearer revelation of his will than ourselves. But the true meaning of the Apostle will appear from a due attention to the context. The Apostle is shewing the superiority of Christ to Moses, Moses being a servant only in God’s house, but Christ being a Son and Lord over his own house. “That house are we,” says he, “if we hold fast the confidence, and the rejoicing of our hope, firm unto the end.” To impress this idea the more strongly on our minds, he, in the language of David, urges us to guard against a departure from God, lest, like the Israelites of old, we provoke God to cut us off from his promised rest. But, regarding the very passage which he quotes as needing some explanation, since, though all the adults who came out of Egypt perished in the wilderness, their children did enjoy the promised rest, he intimates, that the very expression of David shewed that Canaan was only a shadow of the rest promised to Israel, and that the true rest was common to all the children of Abraham, whether Jews or Gentiles. Of this rest he exhorts us not to come short: for that the promise relating to it belonged to us as much as to the Jews in the time of Moses: and, as they came short of it in consequence of their unbelief, so shall we, if we mix not faith with the truths we hear.

Now this view of the Apostle’s words limits the term “Gospel” to that which alone is mentioned in the context, the promised rest. Hence, to compare the Gospel, as revealed to the Jews by Moses and the Prophets, with that which is revealed to us by Christ and his Apostles in a general view, would be beside the proper scope of our text. It would be profitable indeed to see how the moral law shuts us up to Christ, and how the ceremonial law shadows forth his work and offices; and how the Prophets also declare the fulness and excellency of his salvation; or, in the words of the Apostle, how “the righteousness which is by faith in Christ is witnessed by the Law and the Prophets:” but we prefer confining our views to the precise idea that was in the Apostle’s mind, because we then have more clearly the mind of the Holy Ghost. This then we shall do, whilst we endeavour to shew,

  I.      What is that Gospel which is preached to us in common with the Jews—

To the Jews were sent “the glad tidings” of a promised rest—

[The promise given them included three things, deliverance, preservation, rest; deliverance from Egypt, preservation in the wilderness, and rest in Canaan, Their deliverance was to be by the blood of the paschal lamb, which, being sprinkled on their doorposts, was to protect them from the sword of the destroying angel, whilst all the first-born of Egypt were slain. That it was which burst their bands asunder, and caused their former masters not merely to liberate them from their bondage, but to thrust them out from amongst them: and from that time they were in all future ages to kill and eat the paschal lamb in remembrance of that great deliverance. From thenceforth, committing themselves to the Divine guidance and protection, they were to subsist entirely on the manna given them from the clouds, and on the water that issued from the rock. At the expiration of the time appointed for their sojourning in the wilderness, they were to enter into Canaan, there to serve and enjoy God as their God to the latest generations.

Now all this was to the Jews “a shadow of good things to come:” it marked the ways and means of our redemption; the nature of that life of faith which we are to live, and the happy termination of our labours. And, that it was so understood by the more spiritual among them, is evident, as from many other passages, so particularly from that quoted both in the foregoing and following context: for if the rest promised by Moses had had no reference to any thing beyond the land of Canaan, David could never, after that rest had been enjoyed for five hundred years, have spoken of a rest yet future. Consequently, the typical nature of that whole dispensation was made known to them; and though obscurely, yet certainly, was the Gospel of Christ preached to them.]

To us is the same rest presented as an object of faith and hope—

[We are to be delivered from a worse than Egyptian bondage, even from the bonds of sin and Satan, death and hell. And in the very same manner also are we to be delivered. “Christ our Passover has been sacrificed for us:” and by the sprinkling of his blood on our hearts and consciences are we to escape the wrath of God. “We have redemption through his blood, even the forgiveness of sins.” The destroying angel has received his commission against all on whom this mark is not found: and he will execute it on all without partiality or reserve: for, as “without shedding of blood there is no remission of sins,” so it is by a believing application of that blood to our souls, and by that only, that we can ever obtain from Christ the benefits of his salvation.

Our preservation during the whole of our pilgrimage must also be secured in the same way. Whilst under the guidance and protection of our God, we must “live altogether by faith on the Son of God, who loved us, and gave himself for us.” Our blessed Lord himself has told us, that HE is the bread of life: that we must live from day to day upon him, even as the Israelites did upon the manna in the wilderness; and that, whereas they derived from it only the temporary support of their mortal bodies, we shall secure from him the eternal welfare of our souls. St. Paul also tells us, that the rock which poured forth its waters in the wilderness was Christ; that is, a type and figure of Christ: we learn therefore from this, that we are to look to Christ for daily supplies of his Spirit, to renew and sanctify us, and to refresh and comfort us throughout the whole of our weary pilgrimage. This is to be the one constant tenour of our way from first to last. Never till we arrive in the promised land shall we cease to need these supplies, which are to be brought to us by the exercise of a lively faith. There is no substitute for them: the life of the Israelites in the wilderness is a perfect pattern of our life; and to theirs we are taught to conform our own.

To “the rest which remaineth for us” we are taught to look forward with high expectations and assured confidence. There is a better country than Canaan, even heaven itself, which the patriarchs, to whom the land of Canaan was promised, themselves regarded as their destined homee. And to that must we look as our inheritance. “There, we shall rest from all our labours:” there, shall all tears be wiped away from our eyes. There shall be no more death, neither sorrow, nor crying; neither shall there be any more pain: but, having his tabernacle with us, we shall dwell with him and he with us more intimately than we have now any conception of, we being his acknowledged people, and he our endeared God, for ever and ever.]

But as this Gospel has never yet produced what it was destined to accomplish, it will be proper to shew,

  II.      To what must be ascribed its inefficacy both in them and us—

The Gospel itself is not destitute of power: it is “the rod of God’s strength:” it is “quick and powerful, and sharper than a two-edged sword:” it is “mighty through God to the pulling down of the strong-holds of sin and Satan:” it is the power of God unto salvation to all who truly believe it. Yet its operations have been very limited and partial. And whence arises this? I answer,

The Jews “mixed not faith with what they heard”—

[Moses from the beginning told them of all the blessings which God had in reserve for them: yet from the beginning they were an unbelieving people. Though Moses had given them abundant evidence of his divine mission, they murmured against him, when they found their burthens augmented in consequence of his interposition. When they had seen all the wonders wrought in their behalf in Egypt, they again complained, as soon as ever they saw the hosts of Pharaoh pressing upon their rear, and ready, as they thought, to overwhelm them. When they had passed through the sea on dry ground, and seen their enemies, who presumed to follow them, dead upon the sea shore, they were still as unbelieving as ever, and regretted that they had ever been induced to leave the land of Egypt. They even questioned “whether God were amongst them or not.” But a few weeks afterwards they altogether renounced God, and worshipped the golden calf. Thus it was on all occasions: whenever any fresh difficulty arose, they distrusted God, and murmured against him. When the spies brought their report of the land which they had searched out, the people universally gave way to despondency, as much as if they had never seen any one display of God’s power in their behalf. On this account they were all doomed to perish in the wilderness, “God swearing in his wrath that they should not enter into his rest.” In a word, “they could not enter in because of unbelief.”]

We also are alike unbelieving in relation to the truths we hear—

[The very necessity of redemption is denied by multitudes, or at least is acknowledged only in a speculative way, and without any due sense of its importance. The Jews under the pressure of their burthens cried mightily to God, so that their groans entered into the ears of the Lord of hosts. But when has he heard from us those sighs and groans by reason of the pressure of our sins? When has he heard those earnest cries for deliverance from the guilt we have contracted, and from the power of our in-dwelling corruptions? Alas! when urged on these subjects, we reply in our hearts, “Let us alone, that we may serve the Egyptians.” If told, that “the whole world lieth in wickedness,” and that we must flee from it, as Lot from Sodom, if we will escape its ruin, we despise the warning, like the sons-in-law of Lot, and regard our monitor as “one who only mocks us” with absurd and groundless alarms.

If brought to give a general assent to the truths we hear, we still do not approve of a life of faith as the means of our final preservation. Why must we subject ourselves to so many trials and difficulties? Why may we not go in an easier way to heaven? Why must our separation from the world be so entire? Why may we not still enjoy the leeks and onions of Egypt, instead of subsisting upon the light and tasteless food provided for us? Why must we be so dependent? Why be looking every day and hour to the pillar and cloud for direction, and never to follow my own way? Why am I to have nothing in myself, but all in Christ? Why should I be necessitated to seek such a measure of sanctification, as not to entertain a “thought that is not brought into captivity to the obedience of Christ?” We choose to have greater liberty, and an easier path. We choose to have a less humiliating way, where we may derive some supplies from a stock of our own, and be able to ascribe some measure of credit to ourselves.

Nor are we by any means satisfied with the rest that is provided for us; we wish for some rest in earthly things; and murmur at the prohibition to seek it in them. Why must I have as the one object of my desire a portion that is invisible? Of the Israelites it is said, “they despised the pleasant land; they believed not God’s word:” and the same may be said of us. We do not estimate aright the felicity of heaven: we do not despise every thing else in comparison of it: we do not follow after it with the ardour that we ought: we shew, in the whole of our life and conversation, that we do not think the prize worth the toil necessary to secure it. Were we duly impressed with the excellency of Canaan as “the glory of all lands,” we should grudge no labours or sufferings that we may have to encounter in our way to it, nor any exertions that may be necessary for the attainment of it.

What I have here said is applicable to the great mass even of the Christian world: and the true reason of their being so little influenced by all that they hear, is, that they do not mix faith with it: they either account it a cunningly-devised fable, or else imagine that some way shall be found for the salvation of their souls besides that which is revealed in the written word. They believe not what God has spoken either of the way, or of the end; and therefore they fall short of that end, and perish in their unbelief]

  To impress this subject the more deeply on our minds, I will endeavour to IMPROVE it,

  1.      In a way of solemn inquiry—

[It surely is reasonable for all of us to inquire, What have we “profited by the Gospel?” If we have indeed been profited by it, we can tell, in some degree at least, what are the benefits which we have received from it. To imagine that we have been really benefited, and not to know wherein we have been benefited, and especially in a matter of such infinite importance, is palpable and wilful self-deception. I ask then, wherein have we been profited by the Gospel? What effect has it produced upon our minds in relation to the things before spoken of? What have we experienced of a spiritual redemption? What are we yet daily experiencing of a life of faith upon the Son of God? and how far does the prospect of eternal glory animate us to do and suffer all things for the attainment of it? I pray you, brethren, put these questions to yourselves, and satisfy not yourselves with a superficial or evasive answer. Bring forth the benefits which you have received: examine them: see how far they are of a saving nature, and bear the stamp and character of a work of grace upon the soul!—If such inquiries be unnecessary, trouble not yourselves about them: but, if they will be made at the last day by the Judge of quick and dead, and will form the ground of your salvation or condemnation to all eternity, then let them be duly weighed, and impartially answered by every one of us: for, if we be not profited by the Gospel now, sure I am that we shall not be profited in the eternal world; yea, rather, that very “word which ought to have been to us a savour of life unto life, will be to us a savour of death unto death.” You all remember how greatly the guilt of Bethsaida and Chorazin was aggravated by their misimprovement of the privileges which they enjoyed under the ministry of our Lord: being exalted to heaven in their privileges, they were cast down the deeper into hell for their abuse of them. The Jews in general too would not have had sin, comparatively, it they had not enjoyed the ministry of our blessed Lord: but that left them without excuse. And even they will be innocent in comparison of you, if you, with the yet fuller light that is shining round you, neglect to improve the day of your visitationq.]

  2.      In a way of affectionate remonstrance—

[It is clear and manifest, that the great mass of Christians do not mix faith with what they hear: for, if they did, they would obey it. Faith has the same respect to the proper objects of faith, as reason has to the proper objects of reason. From reason, we know that some things will be beneficial to the body, and other things injurious: and in accordance with its dictates we act, unless we are violently impelled in opposition to them, by some more operative principle in our minds. So will faith act. If we be blinded and overpowered by sense, we are then under the influence of unbelief. And if this be the predominant principle in our minds, O! think how awful will be our state! Verily, if this be of all sins the least criminal in appearance, it is of all sins the most fatal in its tendency: for whilst other sins render us obnoxious to God’s displeasure, this binds them all upon us, and precludes, as long as it is in exercise, all hope and possibility of obtaining mercy. See its operation as marked in our text. Methinks we have here the veil of the invisible world drawn aside. We are in the habit of sending all to heaven; but here we see how few in comparison do really attain the promised rest. Of all the six hundred thousand Israelites that were advanced to manhood, two only were suffered to enter into Canaan. All the rest (with the exception of the Levites) fell short through unbelief. And this is recorded as a warning to us, that we buoy not up ourselves with delusive expectations, in reference to our final state. We can never alter that word, “He that believeth shall be saved, and he that believeth not shall be damned.” I entreat you therefore to “mix faith with what you hear” from the infallible records of God’s word. Mix faith with it, I say, in the same intimate and influential manner as you mix reason with the deductions of reason. Your reason soon makes you flee from a house that is on fire, and to run to a place of safety from one that seeks your life: let your faith operate in like manner, without delay; stimulating you to flee to Christ for safety, and to lay hold upon the hope that is set before you in the Gospel.]

MMCCLXXXIII

THE REST THAT REMAINS FOR GOD’S PEOPLE

             Heb. 4:9.

There remaineth therefore a rest to the people of God.

THE servants of God possess many distinguished privileges. Their state in this world is far happier than that of the ungodly; but there is an infinitely richer portion reserved for them hereafter. To this David had respect in that awful denunciation, whence it appears, that though prefigured by other rests, it remains yet to be enjoyedb.

  I.      Who are the people of God?

This title cannot belong to all indiscriminately—

[The greater part of the world are idolatrous heathens. The generality of those who are called Christians are ignorant of God. Impiety and profaneness abound in every place: this indisputably proves the Apostle’s assertion. The sinful works of men plainly shew whose people they ared; nor do all who “profess godliness” really belong to God. There are many who deceive both themselves and othersf.]

Those who alone have a right to it are described by God himself.

They “worship God in the Spirit”—

[It is the characteristic of God’s enemies that they neglect prayer: nor will formal services prove us to be God’s peoplei. No worship is acceptable to him but that which is spiritual. His faithful servants are importunate at the throne of gracel.]

They “rejoice in Christ Jesus”—

[They do not merely acknowledge him to be the Messiah: they make daily application to him as the only ground of their hopes. Their hearts are lifted up with devout affection towards him. They delight in him as their all-sufficient Redeemer.]

They “have no confidence in the flesh”—

[They are deeply convinced that “in them dwelleth no good thing.” They see the folly of trusting to their own strength or wisdom. They acquiesce fully in Solomon’s directiono—. They look for every thing in Christ alone.]

To these belong many glorious privileges.

  II.      What is the rest which remaineth for them?

They have already in some respect entered into rest—

[They are freed from the terrors of a guilty conscience. They feel a delight in ordinances and Sabbaths. Their minds are fully satisfied with the Gospel salvation. They experience the truth of our Lord’s promise—.]

But the rest which awaits them is far superior to that they now possess—

They will enjoy a freedom from all labours and sorrows—

[They are constrained to labour as long as they are in the world. Their whole life resembles a race or warfare. They can obtain nothing without strenuous exertions: and of necessity they are encompassed with many sorrowsu. But in heaven they will cease from their labours: nor will their happiness have any intermission or alloyy.]

They will be exempt from all influence of sin or temptation—

[Sin now defiles their very best services. Satan is also unwearied in his endeavours to corrupt them. These are sources of much pain to them at present. But the souls of all in heaven are made perfecta: nor can any unclean thing enter to defile them. Their triumph will be complete and ever-lastingc.]

They will dwell in the immediate presence of their God—

[Their capacity of enjoying God will be wonderfully enlarged: they will behold him not darkly, as now, but face to face. The Saviour’s glory will be the object of their devoutest admiratione. Their delight in him will surpass their present conceptions. They shall know that their happiness will be eternalg. Then will every desire of their heart be fully satisfied.]

  INFER—

  1.      How desirable is it to be numbered among God’s people!

[The rest described is the portion of them alone. God himself declares that the wicked have no part in it: their portion will be very differentk, and its duration also will be endless. Who then would not wish to be numbered with the saints? Who does not desire to participate their inheritance? But we must first be conformed to their character. We must renounce self-confidence, and believe in Christ. It was unbelief which excluded the Israelites from Canaan. Let us fear lest the same evil principle rob us of the heavenly restn.]

  2.      With what delight may God’s people look forward to death!

[The hour of death is often an object of terror to the godly, but it should be welcomed as a season of joy. Does not the husbandman rejoice in his wages, the mariner in his haven, the soldier in the spoils of victory? Much more should the Christian rejoice in the approach of his rest. Let us then long after it, like the holy Apostle; and let us labour to attain it in full confidence of successp.]

MMCCLXXXIV

THE WORD OF GOD QUICK AND POWERFUL

  Heb. 4:12.

The word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.

THE state of a Christian’s mind should be alike distant from slavish fear and from presumptuous confidence. He is authorized to entertain a confidence, because he has Omnipotence for his support, and the veracity of God pledged to supply him with all that is needful for his spiritual welfare. But he has need of fear also; because he is in the midst of temptations, and has a deceitful heart, ever ready to beguile him. In the view of his privileges, he may rejoice: but in the view of his dangers, he should tremble. In a word, he should, as David expresses it, “rejoice with trembling.” This frame of mind is supposed by many to be unsuited to that full liberty into which we are brought under the Christian dispensation. But St. Paul continually inculcates the necessity of it in order to a safe and upright walk: “Be not high-minded, but fear:” “Let him that thinketh he standeth, take heed lest he fall.” But in no place of Scripture is this mixture of diffidence and affiance more strongly insisted on than in this and the preceding chapters. We are taught the indispensable necessity of “holding fast the confidence, and the rejoicing of hope, firm unto the end;” and yet we are again and again warned by the example of the Israelites, who were excluded from the promised land, lest we also should “fall after the same example of unbeliefb.” It is in this view that the declarations in our text are introduced. There is an abruptness in them which renders the meaning of the Apostle somewhat difficult at first: but when the connecting link is supplied, the sense of the passage is clear, and very important. It speaks to this effect: The Israelites thought they had sufficient grounds for their unbelief; yet it ruined them. You also may be deceived by an evil heart of unbelief: but, however you may vindicate yourselves, that word, which you now disobey, will judge you in the last day; and will both expose your self-delusion, and justify God in passing against you a sentence of exclusion from the promised land.

The scope of the passage being thus explained, we propose to consider,

  I.      The description here given of the word of God—

Many able commentators have given it as their opinion, that, by “the word of God,” we are to understand the Lord Jesus Christ, who is frequently called by that name in the Holy Scriptures. But St. Paul never speaks of Christ by that name: nor is there any mention of Christ in the context. On the contrary, the word of revelation is mentioned, as that which the Israelites would not believe; as that also which excluded them from the promised restd; and as that which speaks to us precisely as it did to them. And the different things spoken of it in the text are far more suited to the written word, than to the Lord Jesus Christ. To that, therefore, we limit the description before us. Its properties are set forth,

  1.      In figurative terms—

[It is “quick,” that is, a living word. Our blessed Lord represents it in the same view: “The words that I speak unto you, they are spirit, and they are life.” And it is the very same term which Stephen also makes use of, when he calls the Scriptures “the lively oraclesg.” The word is not a mere dead letter, that will soon vanish away: it lives in the mind of God: it lives in the decrees of heaven: it liveth and will live for ever: nor will millions of ages cause it to be forgotten, or in the least enervate its force. All besides this shall wax old, and decay: but this shall endure, without the alteration of one jot or tittle of it, to all generations.

It is also “powerful.” ear the appeal which God himself makes to us respecting it: “Is not my word like as a fire? saith the Lord: and like a hammer that breaketh the rock in pieces?” Yes: there is nothing that can resist its force.

But in the text it is compared with “a two-edged sword,” which, how sharp soever it may be, cannot penetrate like that. Frequently is it characterized by this image, especially as proceeding from the mouth of the Lord Jesus Christ. Yet does that image give but a very faint idea of its power: for a sword, though it may inflict a mortal wound, would be utterly incapable of dividing, with accuracy, the almost imperceptible organs of the human frame: but the word can “pierce to the dividing asunder the joints and marrow, yea, and the animal soul also from the rational spirit.” By this is meant, that there is nothing so hidden, which it cannot detect; nothing so blended, which it cannot discriminate.

This the Apostle proceeds to set forth,]

  2.      In plain language—

[The word is “a discerner of the thoughts and intents of the heart.” Of the unregenerate man it is said, that “every imagination of the thoughts of his heart is only evil continually.” The regenerate are “renewed in the spirit of their minds.” But still they are not so renewed, but that some imperfection cleaves to all which they do: there is something in every thought and every purpose of the human heart, something which still shews that man is a fallen creature, and which cannot stand the strict scrutiny of God’s all-seeing eye. If he lay judgment for a line, and righteousness for a plummet, there is not any thing in which there will not be found some obliquity. Such a perfect standard is the word of God: “it will discern between the good and evil that is in the most holy thought of the most perfect of men.” In the hand of “the Spirit, whose sword it is,” its power is infinite, even though it be wielded by the feeblest arm. In the hand of the prophets, it “hewed” the hypocritial Jews in piecesn. In the hand of the Apostles, it pierced thousands to the heart at once. In the hand of ordinary ministers, it has still the same power, and can so detect all the secret thoughts of men’s hearts, as to evince that, it is indeed the very word of God himselfp, — — — and through him is still, as much as ever, “mighty to the casting down of the most haughty imaginations, and to the bringing of every thought into captivity to the obedience of Christ.”]

But that which gives to this description its force, is,

  II.      The end for which it is adduced—

The Apostle means to say, that, however secret the workings of unbelief may be, they will all be detected and condemned by the word in the last day. Now,

Unbelief is a most subtle sin—

[It has ten thousand pleas and pretexts by which it clokes its malignity, and justifies to the mind and conscience its operations. See it in the Jews, whom it deceived to their ruin. There was always some great trial, some apparently insuperable difficulty in their way. They supposed that God would make all their way easy, and that they should have nothing to try their faith and patience. Hence they construed every difficulty as a violation of God’s promises, and a prelude to his final dereliction of them. Hence also they made their appeals upon this subject with as much confidence, as if their conclusions were undeniable: and the chastisements which they received for their impiety only increased their complaints, as though, in addition to the disappointments of their legitimate expectations, they were treated with undeserved cruelty. Thus it is with us: we hide from ourselves, or rather we justify to ourselves, the workings of unbelief. Its operations all seem to us to be founded in truth and equity. If we look at God’s threatenings, it cannot be that they should ever be executed, because such a procedure would be inconsistent with the Divine perfections, and an act of injustice towards man. If the promises of God be the object to which our attention is turned, they are too great, and too good to be performed; or at least, that they are not intended for such sinners as we. Besides, they are so far out of our sight, as to have, in our conceptions, little or no reality, in comparison of the objects of time and sense. Other sins we excuse as acts of frailty: but this we justify, as an act of wisdom.]

But, how subtle soever our unbelief may be, the word of God will discover and condemn it—

[The word of God is so comprehensive, that there is not in the whole creation a thought or purpose that does not come within its range: and it is so minute, that there is not the slightest “imagination of a thought,” of which it does not take cognizance. It is spiritual, even as the Author of it himself is spiritual; and, when it is brought home with power to the soul, it convinces a man of sins of which he had before not the least conception. As by a chemical process the constituent parts of material bodies may be discovered, so by the application of the word to our souls in the last day will every thought be decompounded, as it were, and its every particle of good or evil be disclosed. The fire that will try us will search the inmost recesses of the soul, and determine, with infallible precision, the quality of the most latent imagination thereu. Of this we have an earnest in the events which happened to the Jews in consequence of their unbelief. Thus God addresses them by the Prophet Zechariah: “our fathers, where are they? and the prophets, do they live for ever? But my words and my statutes which I commanded my servants the prophets, did they not take hold of your fathers? and they returned and said, Like as the Lord of Hosts thought to do unto us, according to our ways and according to our doings, so hath he dealt with us.” And the very same confession will, assuredly, be made in the last day by the most confident unbeliever in the universe: “His sin shall surely find him outy;” and it shall then be seen, “whose word shall stand, God’s or his.” The counsels of every heart shall then be made manifesta;” and God be justified before the whole universe in the sentence that he shall pass.]

  From hence we may SEE—

  1.      How attentive we should be to the word of God—

[Would we but inspect it with humility and care, it would be as a glass to reflect our own image, in a way that nothing else can do. And, is it not madness to neglect the opportunity it affords us of learning our true character, and of ascertaining, before hand, the sentence of our Judge? To what purpose is it to deceive our own souls? Will that word be altered? Will any other standard be brought forward whereby to estimate our state? Or shall we be able either to dispute its testimony, or avert its sentence? Dear brethren, remember the description given of it in our text: think how unavailing all your pleas and excuses will be, when its voice shall be raised against you: and now, ere it be too late, take it as a light to search all the secret corners of your hearts, and to guide your feet into the way of peace.]

  2.      How fearful we should be of unbelief—

[As there is no grace which so honours God, as faith, so there is no sin which so dishonours him, as unbelief. Other sins, though they oppose his authority, do not deny his right to command: but unbelief questions the very existence of his truth. Hence does St. John so frequently speak of it, as “making God a liar.” Ah! little do the sceptic and the unbeliever think what guilt they contract: and little do they imagine what chains they are forging for their own souls! How, I would ask, will any man get his sins forgiven? it can only be by faith in the Lord Jesus Christ; and by a living faith too: for it is not a dead faith that will suffice; but such a faith as unites the soul to Christ, and derives out of his fulness all that grace, and mercy, and peace which we stand in need of. Most awful is that declaration of God, that “all the fearful and unbelieving shall have their part in the lake that burneth with fire and brimstone; which is the second death.” Whether we believe this or not, it will prove true in the end: and the sentence, once denounced against Israel with an oath, shall again be repeated against all that abide in unbelief; “I swear in my wrath, that they shall not enter into my rest.”]

  3.      How earnestly we should pray to God for the gift of his Spirit—

[It is by the Spirit of God alone that we can either “be convinced of unbelief,” or be enabled to exercise a living faithh. O! beg of God to give you his Spirit. Seek it in earnest; and you shall not ask in vain. It is the Spirit’s office to “take of the things that are Christ’s, and to shew them unto youk.” It is his office to make the word effectual to your souls: for it is then only effectual, when “it comes in demonstration of the Spirit and of power.” Read not then, nor hear, the word in dependence on your own strength; but cry mightily to God to bring it home to your hearts “ with power, and in the Holy Ghost, and in much assurancem.” Then shall you experience its life-giving efficacy, and find it “the power of God to the salvation of your souls.”]

MMCCLXXXV

GOD SEES OUR INMOST THOUGHTS

  Heb. 4:13.

All things are naked and opened unto the eyes of him with whom we have to do.

MEN will commit those things in secret, which they would not commit, if they knew that the eye of a fellow-creature was upon them. But, if they duly considered the omniscience of God, they would be as watchful over their conduct in their most hidden recesses, as they now are in the noon-day. Yea, they would impose a far greater restraint on their inmost thoughts, than they now do on their outward actions. To fortify the Hebrews against apostasy, the Apostle endeavoured to impress upon their minds the thought that every motion of their hearts was strictly noticed by God.

From his words we shall consider,

  I.      The omniscience of God—

“There is not any thing in the whole creation which is not manifest in his sight.” At one glance he beholds,

  1.      All things—

[All that is past, however long since, or however forgotten by us, is as fresh in his memory, as if it had been transacted this very moment. All present things, in whatever quarter of the globe, and however hidden from mortal eyes, are visible to him — — — All future events, whomsoever they concern, even the eternal states of all that ever shall be born, are known by him with as much certainty as if they were already accomplished — — —]

  2.      All men—

[The actions of men are not only noticed by him, but weighed in a most perfect balance — — — Their words are all distinctly heard by him, and recorded before him. Their very thoughts, how secret or transient soever they be, are also marked, and written by him in the book of his remembrance — — — The priests, when inspecting the sacrifices that had been flayed and cut asunder, did not so infallibly discern any blemish that might be found, either on their external part or in their inwards, as God discerns “every imagination of the thoughts of our hearts” — — —]

That we may not give our assent to this truth without being suitably affected with it, let us consider,

  II.      The concern we have in it—

The words of the text include a double interpretation—

We shall include both senses by observing,

  1.      “We have to do with God” in every transaction of our lives—

[The law of God extends to the whole of our conduct: every action therefore, with every word and thought, is an act of obedience to him or of disobedience: there is not a possibility of detaching ourselves from him for an instant, so as to assert our independence in the least respect. Our minds should be constantly full of love to him; and our every purpose and desire should have respect to his glory. How deeply then are we interested in approving ourselves to him! If we had merely to do with our fellow-creatures, it might suffice to have our actions right, even though there were some defect in our motives and principles; but when we have to do with the heart-searching God, we should be careful that every motion of our hearts be agreeable to his mind and will.]

  2.      We must “give an account to God” of all that we do—

[Every thing we do is noticed by God, in order that it may be recompensed at the day of judgment. The book of his remembrance will assuredly be opened in that dayl; and every action, word, and thought, during our whole lives, will have an influence on his decision. However trivial any thing may be in our eyes, or even imperceptible by us, it will enhance our happiness or misery to all eternity: how anxious then should we be to walk as in God’s sight! and how should we labour daily to lay up an increasing weight of glory, instead of “treasuring up wrath against the day of wrath!”

We may IMPROVE this subject,

  1.      For the awakening of the careless—

[You may think, like those of old, that God does not see or regard your ways; but, if Achan was detected and punished by God’s immediate interference in this worldo, how much more shall you be in the day of righteous retribution!]

  2.      For the encouragement of the sincere—

[If God notices the defects of his people, he both makes allowance for them, and observes also their excellencies: nor have they so much as a good desire, which he does not mark with special approbation. Let all then stir up their hearts to seek and serve himr: so, notwithstanding their defects, they shall receive his plaudit in the day of judgment.]

MMCCLXXXVI

ENCOURAGEMENT DERIVED FROM THE CHARACTER OF CHRIST

  Heb. 4:15, 16.

We have not an High-priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.

NOTWITHSTANDING the excellency of the Christian religion, when compared with that of the Jews, there were not wanting many specious objections, which a Jew might bring against it, and which, on a wavering and ill-instructed mind, might operate with considerable force. A Jew might, with some appearance of truth, say, ‘We know that our religion is from heaven: we know that the sacrifices which we offer are of divine appointment: we see the priest actually making an atonement for us: we behold the high-priest carrying the blood of the sacrifice within the vail: and we hear him pronouncing the very benediction which God put into his mouth. You Christians lose all these advantages, and rely on mere notions of your own, which have nothing visible, nothing real.’ But to these objections the Christian may reply, ‘We have a better sacrifice, and a greater High-priest than you: and though we see neither the sacrifice nor the High-priest with our bodily eyes, we know he is entered into a better tabernacle, that is, into heaven itself, “there to appear in the presence of God for us:” and therefore do we “hold fast our profession,” yea, and will hold it fast, whatever menaces, or whatever allurements, be employed to turn us from it.’

But if the greatness of our High-priest be sufficient to determine us, what will not the consideration of his goodness be? Let us but contemplate that, and we shall need nothing further to keep us steadfast even to the end: for we shall have a perfect assurance that we shall never want any thing that is requisite either for our spiritual or eternal welfare.

This is the idea suggested in the text; from whence we are naturally led to notice,

  I.      The character of our great High-priest—

Though he was “the Son of God,” “Jehovah’s Fellow,” “the brightness of his Father’s glory, and the express image of his person,” yet “He was in all points tempted like as we are.”

[In bodily sufferings, he was tried with hunger and thirst, and weariness and pain; and had not even a place where to lay his head. As for persecutions from men, no human being was ever pursued with such bitter unrelenting animosity as he. No terms were too vile to be applied to him: he was called “a glutton and a wine-bibber,” a deceiver and blasphemer, a Samaritan and a devil: and the whole nation rose against him with that indignant cry, “Crucify him, crucify him.” Of his assaults from Satan, what shall we say? What words can express the conflicts he maintained with all the powers of darkness, in the wilderness, and in the garden of Gethsemane, when through the agonies of his soul his whole body was bathed in a bloody sweat? From the hidings of his Father’s face also, and from a sense of his wrath, when, as we are told, “it pleased the Lord to bruise him,” his sufferings infinitely surpassed all that any created imagination can conceive. When his soul was sore troubled, even unto death, he prayed indeed for the removal of the bitter cup, yet drank it, when put into his hands, without complaint: but when he was called to endure the consummation of his misery in the hidings of his Father’s face, he could not forbear pouring forth that heart-rending complaint, “My God, my God, why hast thou forsaken me?” Thus was he foremost in almost every trial that we can possibly be called upon to sustain; and notwithstanding in him was no sin, he was, far beyond any of the sinners of mankind, “a man of sorrows, and acquainted with grief.”]

Having experienced in his own person all that we can feel, he sympathizes with us in all our trials—

[The double negation in our text is very expressive; and imports much more than a simple affirmation. Our High-priest is most assuredly a tender sympathizing Friend: and one great end for which he submitted to be tempted like us, was, that he might learn to appreciate aright our sufferings, and “be able to succour us in our temptations.” He now can say, more emphatically than heretofore, “I know their sorrowsb:” and more justly may it be said of him, “His soul is grieved for the misery of Israel.” So acutely does he feel for all his members, that “whoso persecuteth them, persecutes himd;” and “whoso toucheth one of them, toucheth the apple of his eye.” What he felt when he wept at the grave of Lazarus, he still feels, as it were, when he beholds his sorrowing and afflicted people. From whatever quarter their troubles arise, from men or devils, from body or from mind, yea, or even from the hand of God himself, his compassion is the same, and his sympathy is ready to exert itself for their relief.]

Such being indisputably the character of our High-priest, let us contemplate,

  II.      The encouragement to be derived from it in all our addresses at the throne of grace—

The thought of having such an High-priest passed into the heavens to further our cause in the presence of his God, emboldens us to come to God himself,

  1.      Without fear, as arising from a sense of our own unworthiness—

[Had we not such an Advocate, it would be impossible for us to draw nigh to God with any hope of acceptance. To such unholy creatures as we, God would be nothing but “a consuming fire.” But, when we recollect what a sacrifice our great High-priest has offered, and that “he is entered into heaven with his own blood,” and that he pleads the merit of that blood in behalf of his believing people, how can we doubt of acceptance through his prevailing intercession? Be it so, our sins have been most heinous: yet are we assured, that “his blood will cleanse from all sin,” and that they who are washed in it, shall be as wool, and their crimson sins be white as snow. Had we the guilt of the whole world accumulated on our own souls, still need we not despair, since he who is our Advocate is also “a Propitiation for us, and not for our sins only, but also for the sins of the whole world.” If the blood of bulls and goats prevailed for Israel to the purifying of the flesh, how much more shall the blood of Christ, who, through the Eternal Spirit, offered himself without spot to God, purge our conscience from dead works to serve the living God. With such an Advocate we have nothing to fear. We are sure that “him the Father heareth always:” and that “he is able to save to the uttermost all who come unto God by him, seeing he ever liveth to make intercession for them.” He has the names of all his people on his breastplate, and on his heart: and the chief of sinners may be as confident of acceptance through him, as those who have comparatively little to be forgiveni.]

  2.      Without doubt, as arising from the greatness of the things we have to ask—

[All that we can need is comprehended in two things, “mercy and grace;” the one, for the pardon of our past transgressions; the other, for the preservation of our souls from sin in future. Now these are the very things specified in our text, as to be asked by us in the name of our High-priest with boldness and confidence: and we are assured, that they shall be granted, both in the time and measure that we need them. We are not to be accounting any thing too great to ask, because there is nothing too great for him to give. We “are not to be straitened in ourselves, seeing that we are not straitened in him.” We may “ask what we will; and it shall be done unto us.” However “wide we open our mouth, it shall be filledl.” Let our need of mercy be ever so great, “we shall obtain mercy;” and our need of grace ever so abundant, the supply shall be proportioned to our need. If we want grace to sustain suffering, to fulfil duty, to transform the soul into the Divine image, “Ask and have,” is the Divine command: and our boldness in asking cannot be too great, provided it be of a right kind: it must not be of an unhallowed and presumptuous cast; but duly tempered with penitential sorrow, and patient resignation. Then it may rise to a confident expectation, and a full assurance of faith.]

  But whilst we are thus encouraged to draw nigh to God, let us LEARN,

  1.      That nothing is to be obtained without prayer—

[It is not the death of Christ as our sacrifice, nor the intercession of Christ as our great High-priest, that will save us, if we do not pray for ourselves. Though he is on a throne, and that throne is a “throne of grace,” we shall receive no benefit from his power or grace, if we do not sue for it in earnest and believing prayer. His offices are not intended to supersede our endeavours, but to encourage them, and to assure us of success in the use of the appointed means. Those are always characterized as “enemies, who call not upon God:” and we are warned plainly that we cannot have, if we neglect to ask. The means must be used in order to the end; and it is only in, and by, the means, that the end can ever be attainedo. Hear this, ye who neglect prayer, or draw nigh to God with your lips only and not with your hearts! Unless “in every thing, by prayer and supplication, with thanksgiving, you make your requests known unto God,” you can never experience his blessing upon your souls, nor ever behold the face of your God in peace.]

  2.      That in all your addresses to God your eyes must be directly fixed on the Lord Jesus Christ as your Mediator and Advocate—

[When the high-priest was passing through the vail into the holy of holies, the eyes of all were fixed on him as their mediator; and from his intercession all their hopes were derived. And how much more should our eyes be fixed on the Lord Jesus Christ as our Advocate and Intercessor! It is in his name that we are taught to offer our supplications: and it is through his intercession alone that they can come up with acceptance before Godq. Seek then at all times to realize this in your minds: and beg of God to make you deeply and abidingly sensible of it: for “then only do you honour the Father, when you thus honour his dear Son;” and then only will the Father be glorified in you, when he is thus honoured and glorified in the person of his Sons.]

  3.      That when you thus approach God in and through his Son, all doubts of acceptance must be put away—

[We are not to be wavering in our minds when we draw nigh to God. To doubt either his power or his willingness to help us, is to disparage both the Father and the Son: and prayers offered with a doubtful mind will never bring with them an answer of peace. It is quite a mistaken humility that leads persons to question whether such sinners as they can find mercy; or whether the grace of Christ can be sufficient for them. All such doubts betray an ignorance of Christ, and his Gospel. If he be not the Son of God, equal with the Father, then we may well doubt his ability to help: or if his sacrifice and intercession be not the appointed means of salvation for the whole world, then we may ask, Can he save such a guilty wretch as me? But if all has been ordered of the Father, and the whole work of redemption has been executed by the Son, then must we “not stagger at any of the promises, but be strong in faith, giving glory to God.” And according to our faith, so shall it be done unto us.].

MMCCLXXXVII

CHRIST BENEFITED BY HIS OWN SUFFERINGS

  Heb. 5:7–9.

Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; though he were a Son, yet learned he obedience by the things which he suffered; and being made perfect, he became the author of eternal salvation unto all them that obey him.

THE priestly office, as marked out by God, belonged exclusively to the tribe of Levi. Yet our Lord, though he was not of that tribe to which the priesthood appertained, was truly and properly a High-priest. He was constituted a priest of a different order from that of Aaron, and executed the duties of the priesthood in a far different manner than it was possible for any other person to perform them. He offered not the blood of bulls and of goats, but his own body, for the sins of the world. The Apostle describing the manner in which he ministered, sets before us,

  I.      His conduct under his sufferings—

Never were the sufferings of any creature comparable with those of Christ—

[His bodily sufferings perhaps were less than many of his followers have been called to endure; but those of his soul were infinitely beyond our conceptionsb: the assaults of Satan, and the wrath of God, combined to produce that bloody sweat in the garden of Gethsemane.]

Under them he poured out his heart in prayer unto his heavenly Father—

[He never lost sight of God as his Father, but addressed him with the greater earnestness under that endearing title: he knew that his Father was “able to save him from death:” he therefore repeatedly besought him to remove the bitter cup, and urged his petitions “with strong cries and floods of tears;” not that he repented of the work he had undertaken; but only desired such a mitigation of his sufferings as might consist with his Father’s glory, and the salvation of men.]

Nor did he desist from prayer till he had obtained his request—

[Him the Father always heard, nor was an answer now denied him: he was delivered from that which he chiefly deprecated. Though the cup was not removed, he was not suffered to faint in drinking it: he was strengthened by an angel in answer to his prayerg, and clearly shewed what an answer he had received, by the dignified composure with which he immediately resigned himself into the hands of his enemies.]

His sufferings indeed could not be dispensed with; but they were amply recompensed by,

  II.      The benefit he derived from them—

The benefits accruing to our Lord from his own sufferings were,

  1.      Personal—

[It was necessary for him as our High-priest to experience every thing which his people are called to endure in their conflicts with sin and Satan. Now the difficulty of abiding faithful to God in arduous circumstances is exceeding great: this is a trial which all his people are called to sustain, and under it they more particularly need his almighty succour; this therefore he submitted to learn. Though as the Son of God he knew all things in a speculative manner, yet he could not know this experimentally, but by being reduced to a suffering condition; this therefore was one benefit which he derived from his sufferings. He learned by them more tenderly to sympathize with his afflicted people, and more speedily to succour them when imploring his help with strong crying and tears.]

  2.      Official—

[As the priests were consecrated to their office by the blood of their sacrifices, so was Jesus by his own blood. From that time he had a right to impart salvation: from that time also he exercised that right. The persons indeed to whom alone he is “the author of eternal salvation,” are, “those who obey him.” Not that they possess this qualification before he vouchsafes his mercy to them; but he invariably transforms his people into his own image, and makes them, like himself, obedient unto death.]

  We may LEARN from hence,

  1.      What we should do under sufferings, or a dread of God’s displeasure—

[We should not hastily conclude that we are not his children: we should rather go with humble boldness to God as our Fathero; we should plead his gracious promises; nor can we possibly be too earnest, provided we be content that his will should be done. (Alas! that there should be so little resemblance between our prayers and those of Christ!) We should however consider that as the best answer to prayer, which most enables us to glorify God.]

  2.      Whither to go for salvation—

[The Father was “able to save his Son from death,” and doubtless he can save us also; but he has exalted his Son to be a Prince and a Saviour. To Christ therefore we are to go, and to the Father through Christ. In this way we shall find him to be the author of eternal salvation to uss.]

  3.      What is to be our conduct when he has saved us—

[Jesus died “to purchase to himself a peculiar people zealous of good works.” We must therefore obey him, and that too as willingly in seasons of severe trial as in times of peace: we must be content to be conformed to the likeness of our Lord and Master. Let us be faithful unto death, and he will give us a crown of life.]

MMCCLXXXVIII

THE SLOW PROGRESS OF MANY REPROVED

  Heb. 5:11–14.

We have many things to say, and hard to be uttered, seeing ye are dull of hearing. For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. For every one that useth milk is unskilful in the word of righteousness: for he is a babe. But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.

THERE is in the Holy Scriptures a great diversity of truths suited to the various states and capacities of men. There are some so plain and simple, that “he who runs may read” and understand them: there are others so deep and mysterious, that persons of the strongest intellect and most extensive erudition are utterly lost in the contemplation of them. In human sciences, men of genius and penetration have a great advantage over those of a less cultivated and comprehensive mind; because the strength of their faculties enables them to prosecute their researches to a far greater extent than the others can: but in divine knowledge, it is not the most learned, but the most humble and heavenly-minded, person, that will make the greatest progress. Ignorance in divine things (especially among those who enjoy a faithful ministration of the Gospel) springs from wilful remissness, rather than from any want of capacity; and involves the offender in very deep guilt. It is on this ground that the Apostle reproves the Hebrews for their inability to receive what he had to say respecting Melchizedec and Christ. He represents their infantile state as the consequence of their own sloth, and as an occasion of considerable embarrassment to himself, since he knew not how to open to them the sublimer truths of Christianity, because they were yet so ill-instructed in its very first principles.

In explaining the drift of his address we shall,

  I.      Inquire whence it is that men’s progress in divine knowledge is so disproportioned to the advantages they enjoy—

That many who hear the Gospel are but little profited by it, is a melancholy and undeniable fact—

[That persons should continue ignorant when little else than heathen morality is set before them, cannot be wondered at. But many, who for a course of years have had “Christ crucified set before them,” and have from time to time been addressed with the greatest plainness and fidelity, yet are surprisingly dark in their views of the Gospel. They think they understand the plan of salvation; and yet they confound things the most distinct, and disjoin things the most inseparableb. But, when their notions are ever so clear and accurate, they still remain without any experimental acquaintance with the truths of God. They are “unskilful in the word of righteousness.” Whatever they profess to believe respecting the depravity of the heart, and “a life of faith upon the Son of God,” they have not an experience of it in their own souls; so that they still need as much as ever to have “the first principles of the oracles of God” inculcated and enforced. “Considering the time” that they have been learning, “they ought to have been long since qualified to teach others;” and yet “have they need to be taught the very same things again” and again. They still need as much as ever to have “line upon line, precept upon precept, here a little and there a little.”]

The reason for this must be sought for in their own negligence—

[If this want of proficiency had existed only since the days of the Apostles, we might have ascribed it to the weakness and insufficiency of the teachers: nor are we disposed entirely to exclude that as a concurrent cause of the slow progress that is made amongst us. But the same complaints which we make, were uttered by the Apostles; and the want of proficiency in their hearers is imputed to their “dulness in bearing,” and slothfulness in improving what they heard. You are ready enough to hear; and perhaps, like Ezekiel’s hearers, are pleased with the sound of the Gospel, as you would be with some delightful music: but are you careful to apply to yourselves what you hear? Do you examine yourselves by it? Do you labour to treasure it up in your hearts? Do you pray over it? Do you make it the subject of your conversation with your families, and of your meditations in the hours of retirement? Do you not, on the contrary, find, that, through your neglecting to harrow in the seed, “the birds of the air come and take it away;” or that, “through the cares and pleasures of this world, it is so choked that it never grows up to perfection? Yes; this is the reason of that slow progress which people make in divine knowledge: this is the reason that persons, who would account themselves idiots if they received so little benefit from instructions in any other branch of knowledge, continue mere “babes” throughout their whole lives.]

Having found the reason of men’s unprofitableness under the ministry of the Gospel, we proceed to,

  II.      Shew the sad consequences arising from it—

The misimprovement of this talent is greatly overlooked among the sins we commit, or the evils we deplore. But,

  1.      It incapacitates men for receiving instructions—

[“Babes” must have food suited to their age: if “strong meat” were administered to them, they could not receive it: instead of being profited by the deeper mysteries of the Gospel, or by a full exhibition of the divine life as it exists and operates in the hearts of more advanced Christians, they would very probably be injured: the display of light would be too bright for their organs; or, to use the metaphor in the text, the meat would be too strong for their digestive faculties. What a loss then is this to the persons themselves! What a loss too to many who would be greatly benefited by the stronger food, but who must have only milk presented to them, lest others, unable to partake of their repast, should be deprived of what is absolutely necessary for their subsistence!

Let this be duly considered; and it will surely prove an effectual incentive to diligence!]

  2.      It imposes a restraint on their instructors—

[“We have many things to say, and hard to be uttered:” not that the difficulty lies in expressing them: but in reducing them to the comprehension of persons who are so “dull of hearing.” When we speak to “those who are of full age,” we can enter largely into every part of the Gospel; because “they, having their spiritual senses exercised by use and habit, can discern both good and evil.” They have a clear perception of the things we say, just as a man has of things bitter or sweet. We need not be labouring always to prove that such or such things are bitter or sweet; because they see in an instant the true and proper quality of the things that are set before them: they understand the analogy of faith; and are prepared to follow us as far as God enables us to lead them. But, however delightful such deep researches might be, we dare not, except in a very sparing manner, prosecute them. We are forced to use the same caution as Christ did towards his hearers; and as St. Paul did in addressing the Church at Corinth: “I, brethren, could not speak unto you as unto spiritual; but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat: for hitherto ye were not able to bear it; neither yet now are ye able.”

And is not this a sad effect of men’s “dulness?” Is it not an injury to us, as well as unto them? Would not our own ability in ministering be increased, if we were more at liberty to search into “the deep things of God” for their instruction? And would not the growth of all be more speedily advanced?

Let this then be an additional motive for diligence. When you see how extensive and lamentable are the consequences of supineness, learn, in pity to yourselves and to the whole Church of God, to press forward with increasing earnestness and zeal.]

  ADVICE—

  1.      Let us improve to the uttermost the advantages we enjoy—

[God notices how long, and how often, we have the means of grace afforded us; and he will call us to an account for them as talents committed to our charge. And if the Gospel we hear be not “a savour of life unto life, it will be a savour of death unto death.” The opportunities of improvement which the Jews had under the ministry of our Lord, rendered their guilt and punishment more aggravated than that of Sodom and Gomorrhai. The Lord grant that such may never be the effects of our ministry on you!]

  2.      Let us not be satisfied with low attainments—

[It is doubless a mercy to be “babes in Christ,” if we be really such. But what parent in the universe, however pleased with the birth of a child, would take pleasure in it, if, instead of growing towards manhood, it always retained its infantine weakness and stature? Can God then behold with complacency such a monster in his family? Does he not expect that, from “children we become young men, and from young men we advance to be fathers in his Church?” Let us then have our “spiritual senses exercised:” let us endeavour to have them matured “by use and habit;” let us get a nice “discernment of good and evil.” Let us “desire the sincere milk of the word,” not merely that we may be satisfied with it, but that we may grow thereby, and be qualified for the reception of stronger food. “In malice,” or any other kind of evil, “be children; but in understanding be menm.”]

  3.      Let us make a good use of the attainments we already possess—

[They who themselves “need to be taught the first principles of the oracles of God,” have no pretensions to set up themselves as teachers of others: and it is much to be lamented that such teachers should ever be admitted into the Church of God; or, when admitted, be suffered to retain their office. But all who are taught of God, “ought” to exert themselves in teaching others. We say not, that all are to become preachers of the word: but we say, that all should endeavour to instruct their friends, and their neighbours, and more especially their children and dependents. In labouring thus to do good, they would get good; and “in watering others, they would themselves be watered” with the dews of heaven.]

MMCCLXXXIX

GOING ON TO PERFECTION

  Heb 6:1–3.

Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment. And this will we do, if God permit.

IN arts and sciences of every kind, the greatest proficients feel a need of improvement: their very advancement only serves to shew them how little they know, and to increase their zeal in the pursuit of higher attainments. But in religion, every one thinks he knows enough, and is content with the progress he has already made. What we learned in our early youth serves, for the most part, as a sufficient stock to carry us on through life; and the habits which we have acquired in our place and station satisfy our minds, so that we are ready to ask, “What lack I yet?” But surely this is not right. If, as the Apostle John informs us, there are diversities of age and stature in the Christian life, and in the Church there are little children, young men, and fathers, it surely does not become us to remain all our days in a state of infantine weakness and ignorance, as if that were the full measure that God had authorized us to expect. St. Peter expressly tells us, that we should “grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ.” And in the preceding context, the Apostle complains of his Hebrew converts, that “whereas, from the time since their conversion, they should have been qualified for teachers, they had need to be taught again the very first principles of the oracles of God; and were become such, as still had need of milk, rather than of strong meat.” But, as there were some of them who were no longer “babes, but had attained to full age, and by reason of use had their senses exercised to discern both good and evil,” he would, for their instruction, “leave,” as it were unnoticed, “the first principles” of the Gospel, and, by a fuller statement of its mysteries, “lead them on unto perfection.” Now, “this will we also do, if God permit.” My endeavour at this time shall be to shew,

  I.      What those principles are, the developement of which we shall at present wave—

The first of these is, “Repentance from dead works”—

[This is so plain a duty, that no one who has ever heard the Gospel can entertain a doubt respecting it. Sin of every kind must be mourned over, as deserving of death; and must be utterly forsaken, as an object of our most unfeigned abhorrence.]

The second is, “Faith towards God”—

[This also is required, as indispensably necessary to salvation. Not only must we “believe that God is, and is a rewarder of all who diligently seek him;” but we must believe that he is reconciled to man through the Son of his love; and that “of those who come to him in his Son’s name, he will never cast out one.” This is God’s promise in the Gospel: and we must believe “Him faithful who has promised.”]

The two which are next specified, namely, “Baptisms, and the Laying on of hands,” are not additional principles; but rites of the Jewish law, by which the two foregoing principles were prefigured—

[Commentators have tried to explain these two as additional principles; and have represented the “baptisms” as signifying the baptisms of John and of Christ; and “the laying on of hands,” as referring to the imposition of the Apostles’ hands on men, for the purpose of communicating to them the gifts of the Holy Spirit, or of ordaining them to the blessed office of the ministry. But they are no principles; nor should we attempt to explain them as such. They are explanatory of the preceding words. By “baptisms,” we understand the “divers washings” which were observed under the law; which shadowed forth a cleansing from sin and dead works by repentance, or, as the Apostle expresses it, “the washing of regeneration:” and by “laying on of hands,” we understand the offerers of sacrifices laying their hands upon the head of their victim, in order to transfer to it their guilt, and express their hope of acceptance through it. It was in this way that they exercised their “faith towards God.” Now, then, put these two into a parenthesis, as being only illustrative and explanatory of the former two, and all the difficulties, in which commentators have involved the passage, will vanish.]

The third principle is, “the Resurrection of the dead “—

[This, also, is an essential part of “the doctrine of Christ.” It was indeed, though not very fully, revealed under the law: but under the Gospel it is declared with the utmost possible clearness and certainty; so that it may well be said, that “life and immortality are brought to light by the Gospel.” The resurrection of our blessed Lord is indeed the one foundation of all our hopes: and it has assured to us, beyond a possibility of doubt our own resurrection; seeing that Christ was the first-firsts” of the harvest that shall in due season be gathered in.]

The last is, “Eternal judgment”—

[Temporal rewards and punishments were chiefly insisted on under the law; but under the Gospel, we are taught to look forward to a day of future retribution, when “God will judge the world by that blessed Jesus, whom he has ordained” to that office; and will separate the wicked from the just; consigning the one to everlasting misery, and exalting the other to everlasting blessedness and glory.]

The consideration of these principles we shall at the present wave—

[The importance of them cannot be doubted: for the Apostle speaks of them as a “foundation which he had laid.” And every minister must inculcate them, with all possible earnestness. In truth, unless his mind be continually under the influence of these principles, a man has not the smallest right to call himself a Christian. He may have been baptized; but he is no other than a baptized heathen, that has no part or lot in the Gospel salvation.]

Having, times without number, enforced these things on your attention, I now pass them over; and proceed to the more immediate object of my discourse; which is, to shew,

  II.      What are those sublimer views which it is our high privilege to contemplate—

Of course, we cannot in one discourse enter at all fully into this subject: we can only give some faint outhne of it; some hints, which may afford matter for your further meditation in secret.

By “going on unto perfection,” the Apostle meant that he would unfold to them the deeper mysteries of the Gospel, which it was of great importance to them to comprehend. These mysteries he unfolds in all the remaining part of this epistle. We shall comprehend them under two heads:

  1.      The “perfection” of Christ’s priestly office—

[The priesthood under the Mosaic dispensation was confined to the tribe of Levi. Of this our blessed Lord could not partake, because he was of the tribe of Judah. But a new order of priesthood was to arise, after the order of Melchizedec: and this was the priesthood to which Jesus was called. In all its offices it resembled the Levitical priesthood; by which it was, in fact, shadowed forth, in all its parts.

Our blessed Lord, as our great High-priest, offered HIMSELF a sacrifice to God. He was to expiate the sins of all mankind. Not all the cattle on a thousand hills were sufficient for that. But “a body was prepared for him” for that end; a body “like, indeed, unto sinful flesh,” but altogether “without sin.” This body he offered upon the cross; as the Apostle says, “He offered himself without spot to God.” In reference to this, the Baptist pointed him out as “The Lamb of God that should take away the sins of the world:” and even in heaven he appears “as a Lamb that has been slain,” and receives the adorations of all his redeemed people, on a perfect equality with the Father: “they sing, day and night, salvation to our God, who sitteth upon the throne, and to the Lamb for ever and ever.”

The high-priest, having offered the sacrifice, carried its blood within the vail, and there sprinkled it on the mercy-seat, and before the mercy-seat. Now, our blessed Lord was both the Sacrifice and the Priest who offered it: and having offered his own blood as an atonement upon the cross, he rose from the dead, and “entered with his own blood into the heaven of heavens,” there to present it unto God in our behalf. With that blood he sprinkles, as it were, the mercy-seat of the Most High; and God the Father, beholding it, is pacified towards us; or, as St. Paul expresses it, “He is reconciled towards us by the blood of the crossi.”

Whilst within the vail, the high-priest covered the mercy-seat with clouds of incense: and this also our blessed Saviour does, by his continual intercession. “He appears in the presence of God for us,” as our all-prevailing Advocate and Intercessor: and by his intercessions, founded on the merit of his own sacrifice, he obtains for us all those supplies of grace and peace which our daily necessities require: for “Him the Father heareth always.”

Having fulfilled these offices within the vail, the high-priest came forth, clad in all his splendid garments, to bless the people. And so will our great High-priest come forth, in his own glory, and in all the glory of his Father, to complete the blessedness of his redeemed people. To all of them he will say, “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.”]

  2.      The “perfection” of our privileges, as secured by it—

[This also the Apostle unfolds, though, alas! we have only time to specify one or two particulars. But through our great High-priest we receive a full and perfect and everlasting remission of all our sins. The forgiveness obtained by the Levitical sacrifices was only temporary. The very services by which it was obtained were only “a remembrance of sins” still unforgiven. But, “through the offering of the body of Jesus Christ, we are sanctified once for all;” yea, “by one offering he hath perfected for ever them that are sanctified.” God himself engages, by covenant, and by oath, that “our sins and iniquities he will remember no morel.”

Through him, too, we are admitted into the immediate presence of our God. Not a soul was admitted into the holy of holies, except the high-priest; nor he, except on one day in the year. But “into the holiest of all have we access by the blood of Jesus, by that new and living way which he hath consecrated for us through the vail: and having him as our High-priest over the house of God, the Apostle says, “Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience.” There is not a sinner in the universe who may not thus come to the very mercy-seat of our God, where he shines forth in all his glory, provided only he come in the name of Jesus, and pleading the merit of the Redeemer’s blood.

The highest possible elevation, too, of which our nature is capable, is vouchsafed unto us through the intervention of our great High-priest. We are every one of us made both kings and priests: for in Christ Jesus there is neither Jew nor Greek, male nor female: all are on a level in this respect: all are partakers of the same privileges: all are now “a royal priesthood:” and all shall ere long join in that triumphant song, “To Him that loved us, and washed us from our sins in his own blood, and has made us kings and priests unto God and his Father, to him be glory and dominion for ever and ever. Ameno.”]

  What now shall I say, as an IMPROVEMENT of this subject? I will say,

  1.      Press forward for higher attainments in knowledge—

[Do not imagine that you know enough of the Gospel: there are in it unfathomable depths, which even the angels in heaven are continually “desiring to look into.” See what was St. Paul’s prayer in behalf of the saints at Ephesus, whom he speaks of as eminent for their “faith in the Lord Jesus, and their love to all the saints:” “I cease not to give thanks for you, making mention of you in my prayers; that the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him; the eyes of your understanding being enlightened, that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints; and what is the exceeding greatness of his power to us-ward, who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead.” Let this be your prayer for yourselves, my beloved brethren, however advanced ye be in faith and love. In truth, it is by your increase in knowledge that you are to increase in grace: for it is by your “comprehending with augmented clearness the breadth, and length, and depth, and height of the love of Christ which passeth knowledge, by comprehending this, I say, ye are to be filled with all the fulness of God.”]

  2.      Press forward for higher attainments in holiness—

[“This I wish, brethren, even your perfection.” Rest not satisfied with any thing short of a perfect transformation into “the Divine image, in righteousness and true holiness.” Make this the ultimate object of your knowledge; and employ your knowledge for the production of it. St. Paul’s prayer for his brethren at Colosse will serve you as a model for your prayers, and as a standard for your endeavours: “Since the day I heard of your love,” says he, “I do not cease to pray for you, and to desire, that ye may be filled with the knowledge of his will, in all wisdom and spiritual understanding; that ye may walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; strengthened with all might, unto all patience and long-suffering with joyfulness; giving thanks unto the Father, who hath made us meet to be partakers of the inheritance of the saints in light.” You will scarcely think yourselves so advanced as the Apostle Paul: yet what does he say of himself? “Not as though I had already attained, either were already perfect; but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting the things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus. Let us therefore, as many as be perfect, be thus minded.” Mark, I pray you: it is to those who are perfect, that he gives this advice. What advice, then, must be given to those who are so far from perfection as we are? Will it become us to stand still? I charge you, brethren, to indulge no listless habits, no self-complacent thoughts. Take this holy Apostle for your example: “Let your conversation be in heaven, whither your Lord and Saviour is gone before;” and rest not till you are changed into his image, from glory to glory, by the Spirit of your God.]

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THE DANGER OF APOSTASY

  Heb. 6:4–6.

It is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.

IT is of great importance, in interpreting the Scriptures, to lay aside human systems, and to attend carefully to the connexion of any passage with the context; because a just view of the general scope of the passage will throw the best light upon any particular expressions contained in it. The words before us are confessedly difficult to be understood: but, if we adopt the mode of interpretation now proposed, we shall not err very materially in our explanation of their import. The Apostle has been reproving the Hebrews for the little progress which they had made in the divine life, considering the length of time since they were first initiated into the knowledge of the Gospel. He complains that, on account of their inability to comprehend him, he scarcely knows how to open to them the deeper mysteries of our religion; which however he must do, for the benefit of those who could digest strong meat, and make a due improvement of the truths he should set before them. But, in the meantime, he warns them, that the neglecting to advance in religion is the surest road to apostasy; and that apostasy, after such attainments as they had made, would in all human probability issue in their eternal ruin. Then, illustrating that point by an apt similed, he proceeds to exhort them to put away sloth, and with all diligence to follow those who through faith and patience were now inheriting their promised reward. Hence it appears, that the attainments mentioned in the text are such as were found in persons recently converted and of doubtful character; especially because they are contrasted with other attainments which accompany and manifest a state of salvationf.

In our further illustration of the text, we shall shew,

  I.      How far men may go in religion, and yet apostatize from it—

Confining ourselves to the words before us, we observe, that unstable persons may possess many enviable gifts—

[Their minds may be “enlightened” with the knowledge of the truth as it is in Jesus. There is not any thing which the most eminent saint can know, but it may be known by a hypocrite: the difference between them is not in the matter known, but in the manner of knowing it; the one assenting to it with his head; and the other feeling it in his heart.

Their affections may be moved by hearing and reading “the word of God,” and by considering the mysteries of the Christian dispensation, or the realities of “the invisible world.” Their hope, fear, joy, and sorrow may be called forth successively in a very powerful manner, according as they apprehend themselves to be interested in the promises of the Gospel, or obnoxious to its threatenings.

Their powers may be enlarged, as well for the discharging of duties which their unassisted nature would be unequal to perform, as for the working of miracles, to which no created power is competent. By “the heavenly gift,” or the gracious operations of the Holy Spirit, they may make some considerable advances in the divine life: and through his miraculous agency, “of which they may also be partakers,” they may do wonders that shall astonish all who behold them.

It is observable, however, that the Apostle expresses himself in terms calculated to convey rather a low idea of the attainments of these persons: he speaks of their “tasting of the heavenly gift,” and “tasting of the good word of God;” designedly intimating thereby, that they never lived upon the word as the food of their souls, or made religion their great solace and support, but contented themselves with a slight, transient, and superficial taste of both.]

Such persons may certainly become apostates from the truth—

[That they may “fall away” from the practice of religion, is evident from the instances of David and others, who, after a long experience of “the power of godliness,” have grievously departed from the path of duty. But they may also apostatize from even the profession of the truth. How many are there who “for awhile believe, and, in a time of temptation, fall away.” The instance of Demasn, if there were no other, is very sufficient to prove, that men may possess, not only gifts, but graces too, and yet “return with the dog to his vomit,” and “draw back unto perdition.”]

Miserable, indeed, will their situation then become, on account of,

  II.      The extreme difficulty of renewing them again unto repentance—

To “renew them to repentance,” is a great and arduous work—

[If repentance were no more than a slight conviction of their folly in renouncing the truth, we might hope that a very little experience of the fatal change would bring them to it. But it implies a total renovation both of the heart and life — — — which is a work at all times difficult; but peculiarly so under their circumstances. It is said to be “impossible;” by which we are to understand, not that it is an absolute, but only a moral, impossibility. When our Lord declared that it was “easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of heaven,” he explained himself by saying, “With man this is impossible; but with God all things are possible.” Thus, the recovery of such apostates is quite contrary to all reasonable expectation; nor can any thing but a most extraordinary interposition of the Deity effect it.]

What reason is there to hope that it should ever be accomplished in them?

Consider,

  1.      The dishonour they do to Christ—

[They who renounce Christianity do, in fact, proclaim Christ an impostor: they declare their approbation of the Jews who crucified him; and thus, as far as in them lies, they “crucify him afresh.” But we must not confine this to avowed infidels: the same is true respecting those who decline from the ways of God, and return to a worldly and carnal life: “they put Christ to an open shame:” they proclaim to all around them, ‘I once thought that it was my highest interest and happiness to serve Christ: but I was quite mistaken: I made the experiment; I became his follower; I loved him, served him, glorified him; but I found, after all, that I had given up a greater good for a less: I now am assured that Christ cannot make us happy; and, therefore, I have again returned to the world, and chosen it as the better portion: and, whoever would be wise or happy, let him follow my example; let him renounce religion as a needless restraint, and despise it as an enthusiastic delusion: let him lend all his powers and faculties to the pursuits of time, and the enjoyments of sense; and let him cast off the yoke of Christ as an intolerable burthen.’

Who can suppose that a man, after having cast such dishonour upon Christ, should ever be brought again to embrace and honour him? While he continues to reject the Saviour, his restoration to repentance is absolutely impossible; because, there is no way to repent, but by returning to Christ. And that he should return unfeignedly to Christ is morally impossible; because his way to Christ is barred up by shame, and fear, and almost every consideration that can influence the human mind — — —]

  2.      The despite they do to the Holy Spirit—

[This, though not adverted to in the text, is necessary to a just view of the subject, and is expressly mentioned in the same connexion in a subsequent part of this epistle. It is not possible but that such apostates must have experienced on many occasions “the strivings of the Holy Spirit” with them; they must have felt many secret checks and remonstrances of conscience; all of which they must have resisted, before they could prevail upon themselves to throw off their profession of religion, and to “make shipwreck of their faith.” In short, they must have altogether “quenched the Spirit,” and “seared their consciences as with a hot iron.” What prospect then is there that such persons should be renewed unto repentance? If they could not maintain their ground when they had the assistances of the Holy Spirit, how shall they recover it when he is departed from them? And what reason is there to hope that the Holy Spirit, whom they have so “grieved,” and “vexed,” by their misconduct, should again dwell in them, and increase his gracious communications in proportion as they have accumulated their transgressions? If the contempt which they pour upon this Divine Agent amount to what is called the sin against the Holy Ghost, their damnation is sure; it is decreed in heaven, and sealed by their own act and deed. And, though it fall short of this unpardonable sin, still is their case almost hopeless: they are like “the earth, which, bearing only thorns and briers, is rejected, and is nigh unto cursing; whose end is to be burned.”]

  This awful subject must not be concluded without a few words of ADVICE—

  1.      Guard against the means and occasions of apostasy—

[He that would not fall must take heed to his steps, and be careful on what ground he treads. Now we are told by God himself, that worldly cares, worldly pleasures, worldly company are the bane of religion; and that we must guard against them all, if we would be steadfast in the faith. We quite mistake, if we think that nothing but what is palpably sinful in itself is dangerous: almost all apostasy arises from secret neglects of duty, and from a want of necessary self-denial. By going to the utmost boundaries of what is lawful, we are easily and imperceptibly drawn into what is unlawful. Therefore watch: watch against error; watch against temptation; watch against the cares and pleasures of life; watch against secret declensions: in short, “let him that thinketh he standeth, take heed lest he fall.”]

  2.      Be not satisfied with low attainments—

[It was to enforce this idea that the warning in the text was introduced by the Apostle: and therefore it demands our peculiar attention. Persons who, like “babes,” are weak in the faith, are of course more liable to be turned from it: and if they do not grow towards an adult state, they will certainly decline. “Press forward then, forgetting what is behind, and reaching forth unto that which is before” — — —]

  3.      Under any backsliding, apply instantly to Christ for grace and mercy—

[The warning in the text is not to discourage the humble, but to alarm the careless, and quicken the remiss. The Apostle does not say that repenting sinners, however they may have apostatized, shall not be forgiven; the danger is, that they will not repent; and not that, if they repent, they shall not be pardoned. Let not any then say, “I have fallen away, and therefore cannot hope for mercy;” but rather, “I have departed, and must return instantly to God in his appointed way.” God himself addresses us, “Return, ye backsliding children, and I will heal your backslidings, and love you freely.” Let a hope of acceptance aid your fears of final apostasy: so shall the end of God’s warnings be best accomplished, and the fulfilment of his promises secured.]

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THE DIFFERENCE BETWEEN FRUITFUL AND BARREN PROFESSORS

  Heb. 6:7, 8.

The earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God: but that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned.

COMPARISONS, when just, have the double effect of illustrating, and of confirming, any truth, which they set before us. They have not indeed the force of demonstration, when considered as arguments: but they are peculiarly calculated to impress the mind; and, in that view, have often a stronger effect than the clearest statements, or most logical deductions. Of this kind is the comparison in the text, which is adduced to illustrate the guilt and danger of apostasy. It exhibits figuratively, in a way of contrast,

  I.      The benefit of ordinances when duly improved—

What is that improvement which God expects us to make of divine ordinances?

[Every one knows what benefit the cultivator of any land expects from showers which water the earth; he expects, whether in his field or garden, an increased production of those fruits which he has been labouring to obtain. And what does the great Husbandman labour to produce in the enclosures of his Church? Surely he looks for augmented penitence and contrition as of primary and indispensable importance — — — He desires that every child of man be brought to a more simple affiance in his dear Son, and to a more unreserved devotedness of heart and life to his service — — — He desires an increased mortification of all sin, and a progressive fruitfulness in all the fruits of righteousness, and a more perfect transformation into the Divine image — — —]

Where his ordinances are made subservient to this end, he will bestow the richest blessings—

[There is a peace which passeth all understanding, which God will confer in rich abundance — — — He will shed abroad his love in the heart of him who thus profitably waits upon him, and will give him such testimonies of his adoption into God’s family, as shall dissipate all doubt or fear either of his present acceptance with God, or of his future fruition of the heavenly glory; yea, such testimonies as shall be a foretaste of that glory, a very beginning of heaven in his soul. In fact, whatever the devoutest worshipper in the universe can wish for, it shall be given him in answer to his prayer.]

But it is not to all that divine ordinances are thus blessed, as we shall see from,

  II.      The sad result of them when habitually misimproved—

As in barren lands, so in the Church of God, the showers descend on many in vain—

[How many are there who, after years of culture under the richest ordinances, remain as earthly in their minds, as sensual in their habits, and as devilish in their tempers, as the very heathen, who have never once had the means of grace vouchsafed unto them — — — Their hearts are yet sealed up in impenitence and unbelief, as much as if they had never heard of the Saviour’s love, or received the offers of a free salvation — — —]

And what can these expect, but the curse of God upon them?

[A man will not always cultivate a field that requites all his labours with nothing but “thorns and briers:” neither will God always bestow his care on those who hold fast their iniquities, and continue unchanged under all the efforts that are made for their salvation. He has told us that “his Spirit shall not alway strive with man,” and that, “if his word be not a savour of life to the life of any soul, it shall become a savour of death to his death and condemnationc.” To this effect God warned his Church of old — — — And our blessed Lord has told us that a similar misimprovement of his Gospel will render our state worse than that of Sodom and Gomorrhae — — —]

  SEE then, brethren,

  1.      What matter here is for diligent inquiry—

[You see, and all around you see, the effects produced on the earth by fertilizing showers: and should not similar effects be found on you? See then whether you have, both in your heart and life, an evidence of the change which the Gospel produces on all who receive it aright, and to whom it comes with power? I must warn you of your responsibility to God for all the means of grace. You do not depart from the house of God the same persons that you were when you came into it. If you are not softened by the word of God, you are hardened by it: and if you are not brought nearer to God by it for the remission of your sins, you are driven farther from him, to your everlasting confusion — — —]

  2.      What reason here is for watchfulness and care—

[When you come to the house of God, remember that you come into the more immediate presence of the Deity; and that every word you hear, wings its way to heaven to record the manner in which it was heard. Pray therefore to God before you go thither, and whilst you are there under the ministry of the word, and when you depart thence, that the word preached may be accompanied with a divine energy, and prove “the power of God to the salvation of your souls.” And, if at any time a favourable impression be made upon you, beware that you do not lose it. It is in that particular view that the Apostle suggests the comparison in my text: and I wish very particularly to put you on your guard, that you do not convert the blessing of God into a curse, and render the very means which he has bestowed for the salvation of your souls, into an occasion of deeper and heaver condemnation.]

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THE THINGS THAT ACCOMPANY SALVATION

  Heb. 6:9–11.

But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak. For God is not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister. And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end.

WHOMSOEVER we address, it is needful that we use at times the language of warning and admonition. For in a mixed assembly all are not alike upright: there will always be found some tares amongst the wheat: and even the most upright may derive benefit from counsels faithfully administered. Hence, in addressing the believing Hebrews, St. Paul warned them against the danger of apostasy; declaring, that, if they did not make a just improvement of the privileges they enjoyed, they would bring upon themselves an aggravated condemnation. But did he therefore conceive of them as hypocrites? No; he had a good opinion of their state: “he was persuaded better things concerning them,” notwithstanding he thus addressed them: yet, whilst he acknowledged with gratitude their active piety, he urged them to abound in it more and more.

Under a similar persuasion in respect to many of you, and with similar desires in reference to all, we proceed to point out,

  1.      What are those things which accompany salvation—

Many things there are which are common both to the hypocrite and the true believer: but some things there are which belong to the true believer exclusively, and which will assuredly issue in his everlasting happiness. Wherever there is genuine love to the saints for Christ’s sake, there is salvation.

  But to speak more particularly—

It must be a love to the saints as saints—

[There may be a strong attachment both to individuals and collective bodies, without any thing beyond the workings of nature. A great variety of considerations may give rise to the emotions of love, and the heart be as far from God as ever. Of course the bare existence of this feeling towards our fellow-creatures can be no just ground for concluding ourselves to be in a state of grace. Even love to the saints may exist on grounds which do not prove it to be of divine origin. We may love them because they are amiable in themselves, or kind to us, or an ornament of the party to which they belong. But when we love them purely because they are beloved of the Lord, and belong to him; when we love them as members of our own body; as partakers of the same divine nature with ourselves; and as heirs of the same glory; then we possess a grace which no hypocrite ever did possess; and which is inseparably connected with the salvation of the soul.]

But this love must be operative and laborious—

[Our love must “not be in word and in tongue, but in deed and in truth:” it must be such as “works and labours in ministering” to the welfare of the objects beloved. Love of any kind is regarded as a mere pretence, if it exert not itself in such a way as to evince its reality by a corresponding practice: and much more will our pretensions to so high a principle as Christian love be deemed nugatory, if we labour not to display its efficacy by a suitable conversation. The temporal and spiritual comfort of the saints must be promoted by us to the uttermost. We are not to be indifferent to the welfare of any: but, whilst we “do good unto all men, we must do it especially unto the household of faith.” Nor must we do it merely occasionally, when more urgent circumstances arise to remind us of our duty: we must make it, as it were, our business to promote to the uttermost the edification of the body of Christ in general, and of all its members in particular. Nor must we shrink back from any “labour” that may be conducive to this end; or any sacrifice that may be requisite to the attainment of it. And it is only when our love is thus operative, that it approves itself to be a sure evidence of grace, and a certain pledge of glory.]

There is yet one more ingredient in this love, namely, that it must be exercised towards the saints for Christ’s sake—

[It must be “shewed towards the name of our God” as reconciled to us in Christ Jesus. It is this which gives to love its chief excellence. Though the saints are ostensible objects towards whom it is exercised, yet it must in reality terminate on God in them. It is to him that every thing must be done: but as he personally is out of our reach, we are to do it to them as his representatives. He is to be the one great object in whom all our affections centre: and not being able to pour out our ointment upon his head, we must, in testimony of the desires of our souls, pour it out, as we are able, upon all his members.]

This principle so operating, most assuredly “accompanies salvation”—

[It is declared by our blessed Lord to be that whereby we may know to a certainty our own conversion, and may be distinguished for his people by all who behold usb. Moreover, if we live in the exercise of this principle, we are assured by God himself, that “we shall never fall, but that an abundant entrance shall be ministered unto us into the kingdom of our Lord and Saviour Jesus Christ.” And so infallibly is the final salvation of the soul connected with it, that every exercise of it shall be remembered, “not so much as a cup of cold water given to a disciple in the name of a disciple, ever falling short of its reward.” Indeed, God would consider himself as “unrighteous, if he were to forget” to recompense these things in the eternal world. Not that any works of ours can claim any recompence on the ground of merit: but, on the ground of God’s promises, we may be assured that salvation shall be given to us, if we live under the influence of this love: and we may expect it from him as a merciful, a faithful, and a “righteous Judge.”]

Such being “the things that accompany salvation,” we proceed to shew,

  II.      Our duty in relation to them—

It is the duty of all to abound in them—

[It is supposed in the text that the believing Hebrews had both possessed and exercised this love: indeed, it was from a persuasion of this that St. Paul was so well satisfied of their being in a state of acceptance with God. And we too must live under the habitual influence of this gracious principle, taking every occasion to manifest it towards the saints in acts of kindness both to their bodies and their souls. “We must walk in love, as Christ has loved us.”]

It is yet further our duty to persevere in these labours even “to the end”—

[We are “never to be weary of well doing:” never to think that we have done enough; or rather, never to think we have done any thing, as long as any thing remains to be done. We are not to be deterred by difficulties, nor to draw back on account of disappointments. In extending our labours of love to all the saints, we shall sometimes find that we mistake the characters of those whom we have endeavoured to serve: but we must not on this account neglect or intermit our duty. We may take the more care to discriminate between the different characters of men; but must on no account refuse to give the children their meat, because some portions of our bounty have been unwittingly wasted upon dogs. If any have abused our kindness, the loss is their own: but if we neglect to shew kindness, the loss is ours. We must never lay down the habit, but with our lives.]

In so acting we benefit ourselves no less than others—

[The exercise of love is, as has been observed, an evidence of grace, and as such, a foundation of hope. And the more the acts of love are formed into a habit, the livelier our hope becomes, till at last it grows into a “full assurance of hope.” We must again say, that it is not on our actions as meritorious, that our hopes are founded, but only as evidences of a true faith, and as evincing a state which God has promised to reward. But, having these evidences, we may as assuredly hope for glory, as if we saw the holy angels ready to bear our souls to the realms of bliss. “God is love: and, if we resemble him in this world, we may well have boldness in reference to the day of judgment.” “We know by it infallibly that we are of the truth; and therefore may on safe grounds assure our hearts before him.”]

  Let me now, in APPLYING this subject to ourselves, tell you,

  1.      What is my “persuasion” respecting you—

[Of many “I am persuaded,” that they have these “things that accompany salvation.” Many manifest it in the whole of their life and conversation; and many more would manifest it, if they had the same opportunities as are offered to others. There can be no doubt but that the principle of love is deeply implanted in the hearts of many, who from various circumstances are unable to display it as they could wish. And we are assured, that God, who searcheth the heart, will bear witness to them in the last day, as well as to those who were able to carry into effect their good desires.

But, in reference to many, we have no such persuasion. Many do not even possess those things which hypocrites and apostates may have; and much less “the things which accompany salvation.” How many of you are there who have never “been enlightened, never tasted of the heavenly gift, never been made partakers of the Holy Ghost, never tasted of the good word of God, or the powers of the world to come.” Alas! beloved, what hope can ye enjoy? Your confidence is altogether delusive, and will deceive you to your eternal ruin. But, where these specious appearances have been found, there is in too many instances an entire lack of that gracious principle of which the text speaks. The love that has been exercised has been essentially defective in all its most distinguishing points: it has not been to the saints as saints, but on account of some accidental circumstance that has attended them: it has not been laborious and persevering, but has displayed itself only in easier services, and on more partial or particular occasions: and, above all, it has not originated altogether in love to God; or been exercised simply for the glory of his name. What then must be my persuasion respecting you? Must it not rather be, that, so far from possessing the things that accompany salvation, you have as yet “no part or lot in this matter; but are yet in the gall of bitterness and the bond of iniquity.” Beloved brethren, think of your danger ere it be too late; and beg of God that you may rest in nothing short of true conversion, and of that “hope which shall never make you ashamed.”]

  2.      What is my “desire” for you—

[Truly this accords with that of the Apostle Paul. On behalf of “every one of you,” I would desire, that you should shew all diligence in the exercise of this grace; and that you should continue in the exercise of it even “to the end:” like him also I would desire it with all earnestness.

I desire it, first, on your own account: for truly the exercise of love is a heaven upon earth. “Love is of God; and he that dwelleth in love, dwelleth in God, and God in him.” Look at the Christians that are full of doubts and fears; and you will almost invariably find, that they are comparatively selfish, indolent, unprofitable servants, and greatly defective both in love to man and in zeal for God. On the other hand, look at the laborious and self-denying Christians, and you will find almost invariably that they are happy in their own souls, and happy in their prospects of the eternal world. For your own sakes therefore I would say, Live in the constant exercise of love, and spare no pains to honour God and to benefit his Church and people.

Next, I would desire it for the Church’s sake. How happy must that Church be, where such is the employment of all its members! What peace, and love, and harmony will prevail among them! What mutual edification will be found in all their social intercourse! and with what joy will they go up together to the house of God! Nor will the odour of their graces refresh themselves only; it will be fragrant also in the nostrils of many who have never experienced any such emotions in their own souls, and will cause them to say, We will go with you; for we perceive that God is with you of a truth.

But, above all, I would desire it for the Lord’s sake, that he may be glorified; for in comparison of this all other motives are weak and of no account. If it be true that “herein is the Father glorified, that ye bear much fruit,” it must be most eminently true, when that fruit is such as is described in our text. Has the Lord Jesus Christ said, that “what we do unto the least of his Disciples, we do it unto him;” what delight must he not feel in a Church where all the members are vying with each other in the exercises of love? “When the spices of his garden thus flow out, our Beloved will surely come into it, and eat his pleasant fruits.”

To all then of every description I say, “Walk in love: and, if ye have already begun this heavenly course, labour to abound more and more.”]

MMCCXCIII

EXHORTATION TO DILIGENCE

             Heb. 6:12.

Be not slothful, but followers of them who through faith and patience inherit the promises.

IN the general course of God’s providence, we perceive that blessings are dispensed in proportion to men’s exertions in the pursuit of them: and though the Disposer of all events sees fit, on some occasions, to vary his dispensations, loading the slothful with opulence, and suffering the industrious to be in want, yet for the most part we behold diligence rewarded, and indolence put to shame. In spiritual things none are disappointed; labour is invariably attended with success: no one asks without receiving, or seeks without finding: God uniformly shews himself a rewarder of such as diligently seek him. “To him that studies to improve his talent, more is uniformly given; and he is made to possess abundance.” The experience of the saints in all ages fully corresponds with this. No one ever suffered loss, but in consequence of his own remissness: nor did ever any one devote himself unfeignedly to God, without receiving grace sufficient in the time of need. The author of this epistle confirms these observations: for, having spoken of those who apostatize from the truth, he tells the Hebrews, that he was persuaded better things of them, and things that accompany salvation; for that they were active in every labour of love; which was to him a convincing evidence of their conversion to God. He then takes occasion to exhort them all to use the same diligence; and recommends them, if they would possess an assurance of hope, and enjoy it to the end, to press forward in the way which the patriarchal saints had trodden with such success. In his words we see,

What we must guard against in our Christian course,

  I.      A caution—

There is scarcely any evil more universally prevalent than spiritual sloth—

[In worldly concerns, sloth is often overcome by the force and influence of other propensities: the predominant affection of the mind, whatever it be, will often gain such an ascendency, as to subdue the workings of less powerful corruptions: yea, to such a degree will interest or ambition lead us to mortify our love of ease, that we shall scarcely be sensible of the existence of sloth in our hearts. But, when once we turn our attention to spiritual things, this evil disposition will discover itself, and prove, that notwithstanding it has hitherto been concealed from our view, it had taken deep root in our souls. In temporal things, our exertions are all on the side of nature. And, though we may feel some reluctance from contrary principles within us, we shall on the whole not find it so difficult to surmount their opposition. But, in spiritual things, we do not advance one step without conquering the united force of all our natural inclinations. Hence the evil, against which the Apostle cautions us, extends its empire over the whole world, and is to be resisted by every individual of mankind.]

As Christians, we have very abundant reason to mortify and subdue it—

  1.      It is repugnant to our duty—

[A life of godliness is represented as a race, and a warfare, in order to convey to us some idea of the activity and perseverance necessary for a right discharge of our duty. Do persons in a race find time to loiter? Have they their attention diverted by every trifle around them? Do they not press forward with unremitting ardour, and exert themselves the more as they approach the goal? Do they not bear in mind the prize, and strain every nerve to gain it? Look at those who are engaged in war, and arrived upon the field of battle; do they indulge security? Do they not watch the motions of the enemy, and animate one another to the combat, and endure almost insupportable fatigues, and expose themselves to the most imminent dangers, to defeat their enemies? If these then be fit images to represent the Christian’s duty, what must we think of sloth? What propriety is there in these images, as applied to those who live regardless of eternity? Surely they rather form the strongest contrast to the whole life and conduct of such persons.]

  2.      It is inconsistent with our profession—

[Every one who calls himself a Christian professes to value his soul, to serve his God, to be seeking heaven. But what value has he for his soul, who prefers every vanity before it, and cannot be prevailed upon to seek its interests? What regard has he for God, who will not put forth all his powers to please and honour him? What desire after heaven has he, who will not renounce his sins, and fulfil his duties to secure it? And how absurd is it to call ourselves Christians, when the whole of our conduct so flagrantly contradicts our profession!]

  3.      It is subversive of our welfare—

[Let the effects of sloth be viewed in those, who, in the judgment of charity, are not altogether destitute of true religion: how little victory have they over the world and their own corruptions, in comparison of what is attained by more diligent Christians! How little do they know of heavenly consolations! For the most part they are full of doubts and fears; and instead of enjoying that peace which passeth all understanding, they are harassed with the accusations of a guilty conscience. Their lamps being but seldom trimmed, they afford but a dim light to the world around them, and experience but little of the light of God’s countenance in their souls. Moreover, at the close of their day, they frequently set as the sun behind a cloud; and instead of having “an abundant entrance into the kingdom of their Lord,” they leave the world, uncertain whither they are going, and what shall he the issue of the future judgment. If we inquire into the cause of all this, we shall find it was sloth: they too often slumbered and slept, when they should have been watching unto prayer with all perseverance. If such then be the effects of sloth, where it gains only an occasional ascendency, what must be the consequence of an habitual subjection to its dominion? Alas! its willing captives can expect nothing, but to perish under the wrath of an offended God.]

Having given us this salutary caution, the Apostle tells us,

  II.      What line we should pursue—

He proposes to our imitation the patriarchs and saints of old—

These are described as “inheriting the promises”—

[They had not indeed received the promised Messiah, having died long before he came into the world; but they had partaken in all the fruits and benefits, which he was in due time to purchase with his blood. When on earth, they, like minors, had enjoyed as much of the inheritance as had been judged proper for them; but now they were of full age, and had attained the full possession of all the promises: having been adopted into the family of God, and been begotten by his word and Spirit, they were heirs of God, and had God himself, together with all the glory of heaven, as their unalienable portion.]

The way by which they attained to this inheritance was “by faith and patience”—

[They had no claim whatever to it upon the ground of their own merit: they all looked to that “Lamb of God that was slain from the foundation of the world.” They all lived and “died in faith.” “To their faith they added patience.” They, no doubt, as well as we, had “fightings without, and fears within;” and sustained many sore conflicts, both with the world around them, and with their own hearts. But they “ran their race with patience,” and “endured unto the end.”]

These therefore we should propose to ourselves as patterns.

We should imitate,

  1.      Their faith—

[If we begin not here, we can never stir one step in the way to heaven. We must “have like precious faith with them,” renouncing all dependence on ourselves, and “making Christ our wisdom, our righteousness, our sanctification, and our complete redemption.”]

  2.      Their patience—

[“If we set ourselves to seek the Lord, we must prepare our hearts for temptation.” Cain and Ishmael have their followers in every age. We must not be offended and turn aside on account of persecution, but must “possess our souls in patience.” Nor must the love of this present world, or the difficulties of our spiritual warfare, be permitted to divert us from the path of duty: having “put our hand to the plough, we must never look back,” “lest, having a promise left us of entering into God’s rest, we should come short of it” at last.]

  3.      Their diligence—

[It is in this view more especially that we are called to follow them; “Be not slothful, but imitate them.” Even those amongst them, who, like Moses and David, had a kingdom to govern, were yet exceeding diligent in every duty of religion, devoting themselves entirely to the service of their God. Let us then tread in their steps: let us “walk, not as fools, but as wise, redeeming the time, because the days are evil.” Let us “give all diligence to the full assurance of hope unto the end;” and “whatever our hand findeth to do, let us do it with all our might.”]

  If any MOTIVES be wanting to enforce the Apostle’s advice, consider further,

  1.      The effects of diligence in this life—

[The more earnest we are in serving God, the more will our hearts be comforted, our fellow-creatures benefited, and God glorified. Let us place ourselves more especially on a death-bed, and look back from thence, not with pride and self-complacency, but with gratitude and thanksgiving, on a life devoted to God: and let us contrast our state with that of one who has never done any thing but treasure up wrath against the day of wrath, or one, who, though on the whole, pious, has filled his dying pillow with thorns by his remissness; and surely we shall want no other motive to fight a good fight, and war a good warfare.]

  2.      The consequences of it in the world to come—

[There can be no doubt but that the greater our labour here, the richer will be our reward hereafter: and “one star will differ widely from another star in glory.” It is true, the most eminent saint might well be satisfied, and magnify the Divine goodness, if he be admitted to the lowest place in God’s kingdom: but if our capacity for happiness will be enlarged by all that we do for God, and every man will be filled according to his capacity, should we not be encouraged to exert ourselves? Should we not “forget what is behind, and reach forward unto that which is before?” Should we be contented to suffer loss in heaven, merely because we do not lose heaven altogether? “Let us look to ourselves then, that we lose not the things that we have wrought, but that we receive a full reward.”]

MMCCXCIV

THE CITY OF REFUGE

  Heb. 6:17, 18.

God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: that by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us.

THE multiplying of oaths is a dreadful snare to the consciences of men; and a light method of administering and of taking them is amongst the most heinous of our national sins. But they run to a contrary extreme who affirm all oaths to be sinful: on many occasions they were prescribed to the Jews by God himself: the most eminent saints also, under the Christian dispensation, as well as under that of the Jews, have, on many occasions, appealed in the most solemn manner unto God. In the passage before us God sanctions the use of oaths in concerns which are of great moment, and which cannot be settled in any other way. We are even assured that God himself has condescended to adopt this very method of confirming and establishing the minds of his people. From the Apostle’s account of this astonishing transaction, we shall be led to consider,

  I.      The description here given us of God’s people—

They are described by,

  1.      Their state—

[They once “were, like others, children of wrath:” but they have been regenerated by God’s Spirit, and adopted into his family. “Being thus his sons, they are also heirs; heirs of God, and joint-heirs with Christb.” The promises, temporal, spiritual, eternal, are their inheritance. Hence they are justly called, “the heirs of promise.” To this happy state they have been brought in consequence of God’s eternal counsels. But they have nevertheless attained to it in the use of meansd.]

  2.      Their conduct—

[Eternal life has been set before them in the Gospel; and Christ has been declared to be the only way in which that life can be found. This record they have believed: and, feeling their utter need of mercy, they have sought it in Christf. They have regarded him as the city of refuge, in which the man-slayer found protection from the avenger of blood; and have fled to him with holy earnestness as their only hope. In this way they have “laid hold” of God’s promised mercy; and have attained to that state in which they may assuredly expect it.]

That these are the most highly favoured of all people will appear, if we consider,

  II.      The regard which God manifests towards them—

He wills that they should enjoy “strong consolation”—

[He would not that they should be held in doubtful suspense, or be harassed by fluctuations of hope and fear. He wishes rather that they should enjoy the privileges of their high station. Though they have in themselves much cause to fear, yet in HIM they have reason to exult and triumph. They should “know in whom they have believed, and that he is both able and willing to keep what they have committed to him.”]

In order to this he would have them persuaded of “the immutability of his counsel”—

[Nothing more contributes to the comfort of God’s people than a view of every thing as subjected to his unchanging will and irresistible controul. If only they learn to refer every thing to his overruling agency or righteous permission, all cause for disquietude will cease. Do the dispensations of his providence appear dark? the soul will be satisfied when it can say, This hath God done. If events seem to contradict the promises, the reflection that God’s ways are unsearchable will silence every murmur, and dispose us to trust God, till he shall be pleased to unfold his purposes to our viewk — — — “Who shall separate me from the love of God?” is the triumphant challenge that will be given to all our enemies, as soon as ever we see God appointing every thing with immutable and unerring wisdom.]

For this purpose God confirms his promise with an oath—

[His promise could not be made more sure. But we are prone to unbelief. On this account he condescends to consult our weakness, and to swear by himself, that we may be the more firmly persuaded of his veracity. Even though God had not sworn, he never could have receded from his engagements, seeing “it is impossible for God to lie.” But his oath is calculated to satisfy the most fearful mind; and must convince us, beyond a possibility of doubt, that he will never leave us nor forsake us.]

  INFER—

  1.      How astonishing is the condescension of God!

[That God should voluntarily lay himself under any obligations at all to us, may well excite our astonishment. But that he should so far indulge those who doubt his veracity, as to confirm his promises with an oath, with a view to their more abundant consolation and encouragement, is a condescension of which we could have formed no idea. In this He has cast a reflection, as it were, upon his own character, in order that he might silence their unreasonable doubts. But he is God and not man, and therefore He could submit to such a degradation. O let all of us admire and adore him! And let us be careful that we “receive not this grace of God in vain.”]

  2.      How great is the sin of unbelief!

[Unbelief says, in fact, not only that “it is possible for God to lie,” but that He is indeed “a liar.” How would such an indignity be borne by us, especially if we had never given. the slightest occasion for it, but had fulfilled every promise that we had ever made? No doubt then God must be displeased whenever we cast such a reflection upon him. And if now, after that he has confirmed his promise with an oath, we disbelieve him, the affront will be aggravated in a tenfold degree, and our guilt be proportionably increased. Let us know then, that “not one jot or tittle of his word can fail;” and rest assured, that, if we trust in him, we shall never be confounded.]

  3.      How wide is the difference between God’s people and the world at large!

[There may be but little visible difference between them: but they do differ very widely; nor is the difference the less real because it is invisible. The godly have fled for refuge to Christ as their only hope: they make the promises of God in Christ their boast, and their inheritance: and, while God regards them as his heirs, he fills them with a peace that passeth all understanding. But what hope have the careless and ungodly world? What consolation have they from the immutability of God? All their comfort is founded on the hope that God may lie — — — Hence, instead of children and heirs of God, they are children of the wicked one, and inheritors of his portion. Let these awful truths sink deep into our minds. And “let us not be of those who turn back unto perdition, but of them that believe to the saving of their souls.”]

MMCCXCV

THE CHRISTIAN’S ANCHOR

  Heb. 6:19, 20.

Which hope we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the vail; whither the Forerunner is for us entered.

THIS life, we know, is but a passage to a better world; a wilderness state, leading to the heavenly Canaan. In it we meet with trials, which are necessary for the exercise of our faith and patience: but in the midst of trials, we are favoured with consolations and supports, perfectly adequate to our necessities, and sufficient for our wants. The lives of Abraham and the patriarchs are very instructive to us, in this view. They had promises in abundance; but did not actually possess the things promised. They were called to endure much, before their course was run; and “through faith and patience they inherited the promises.” Thus are we also to “walk by faith, and not by sight;” and “patiently to endure” our destined trials, in the assured expectation of “obtaining in due season the promised blessingsb.” In the mean time, like mariners, we have “an anchor” provided for us, which shall hold us fast amidst the storms and tempests with which we are assailed, and secure our ultimate arrival at the desired haven. This is declared in the words which we have just read; and which will lead me to shew you,

  I.      What is “the anchor” here spoken of—

The universal voice of commentators has, together with our English version, determined it to be “hope;” and from such an host it seems the greatest presumption to differ. Nor indeed would we be guilty of such presumption, if we could by any means acquiesce in the general sentiment. But the word “hope” is printed in italics, to shew that it is not in the original; and, consequently, the only question is, What is the word which should have been supplied from the foregoing context? or, What is the antecedent to which the relative in our text refers? I will, with the diffidence that becomes me, state my view of this question: and leave every one to adopt, or reject, my alteration, as he shall see fit.

I will first, then, state my reasons why I think the word “hope” is not the word to be supplied.

The word “hope,” in the preceding context, must unquestionably mean the object of hope; but in the text it is put for the grace of hope: for it is something within ourselves which we have as “an anchor,” and which is to he cast by us on something that is without. But to use the relative in a sense so essentially different from that in which its antecedent is used, is a construction that should never be admitted, without an absolute and indispensable necessity.

If it be said, that in the text it may be used for the object of hope, I answer, that it cannot with any propriety; for it can scarcely be made sense. Moreover, if taken in that sense, it will be the same as the Forerunner, who is said to have entered where that is.

The true antecedent, I conceive, and consequently the proper word to have been inserted, is, the word “consolation:” and this will appear from a minute consideration of the context. It is true, the word “hope” occurs in the last member of the preceding sentence, whilst the word “consolation” is more remote; but the member of the sentence immediately preceding the text is nothing but a periphrasis for “WE,” or a description of the persons spoken of; and if the word “WE” be taken without that particular description annexed to it, the connexion between the relative and antecedent will be perfectly clear: “God has confirmed his promise with an oath, that we might have strong consolation; which consolation we have as an anchor of the soul, both sure and steadfast.” The remarkable parallelism also between the words—a parallelism sufficiently observable in the translation, but still more marked in the original—renders this construction yet more obvious. God designed “that we should HAVE consolation; which consolation WE HAVE:” he designed that we should have STRONG consolation; and strong it is, even an “anchor of the soul, both SURE and STEADFAST.” Thus, to say the least, there is nothing forced in this construction; but, on the contrary, it is plain and simple, and such as could not possibly have been avoided, if that member, which is a mere periphrasis, or description of the persons possessing that consolation, had not intervened.

But can “consolation” properly be called “an anchor of the soul?” Most assuredly it may: for where consolation is wanting, the soul is liable to be tempest-tost, and driven to and fro by every wind of temptation; but where consolation abounds, there the soul is kept firm and immoveable; agreeably to what God himself has said, “The joy of the Lord is our strength.” And hence St. Paul unites the two, in his prayer for the Thessalonian converts: “Now our Lord Jesus Christ himself, and God, even our Father, which hath given us everlasting consolation and good hope through grace, comfort your hearts, and stablish you in every good word and work.”

I say then, that the word “consolation” should, if my view of it be right, have been here supplied; even the consolation arising from a view of “the immutability of God’s counsels,” which are made over to us in express promises, and confirmed to us with an oath: it is this consolation, I say, which is indeed “the anchor of the soul” spoken of in our text. And it is remarkable, that in other parts of this same epistle, the Apostle speaks of his consolation in precisely the same view: “We,” says he, “are Christ’s house, if we hold fast the confidence, and the rejoicing of the hope, firm unto the end:” and again; “We are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end:” and again; “Cast not away your confidence, which hath great recompence of reward.”

That “hope” may be fitly represented as an anchor, there can be no doubt; but the doubt is, what is the anchor here spoken of: and THAT, I say again, is the consolation arising from an assured confidence in the promise and oath of an unchanging God.

Let us now proceed to consider,

  II.      On what ground it must be cast—

It is said to “enter into that within the vail.” Other anchors descend into the deep: this ascends to the highest heavens, and lays hold on the very throne of God.

We might here speak of the things which were within the vail; as the mercy-seat, on which abode the bright cloud, the Shechinah, the symbol of the Deity; and the ark, which contained the law, and which was covered by the mercy-seat: and we might shew how this anchor of the soul fixes on them, even on a reconciled God and Father, and on the Lord Jesus Christ, who has fulfilled the law for us. But it will be better to adhere more simply to the preceding context, and to speak of the anchor as fixing on the immutability of a promise-keeping God. This is a proper foundation for it to rest upon: nor can we by any means lay too fast hold upon it. For, God has from all eternity entered into covenant with his only-begotten Son; engaging, if he would assume our nature, and “make his soul an offering for sin, he should see a seed who should prolong their days, and the pleasure of the Lord should prosper in his hand.” To this the Son consented: and, having taken our nature upon him, he has fulfilled every part of his engagement; never ceasing from his work till he could say, “It is finished.” Now, will the Father recede from his engagements? Assuredly not: for “He is not a man, that he should lie; or the son of man, that he should repent.” Having confirmed “his promise with an oath, it is impossible for him to lie;” since “both the one and the other are absolutely immutablek.” On this covenant, then, we may lay hold; and on it we may rest, as “ordered in all things, and sure.” In it, every thing is provided for us that we can stand in need of, whether for time or for eternity: it engages to impart to every one that has been given to Christ, pardon and peace, and holiness and glory.

On nothing short of this must our anchor fix. It must rest on nothing that is in us; no frames, no feelings, no experiences, no attainments. From God’s covenant all our hopes flow; and on that must they all rest. We, alas! are changeable; and on us can no confidence be placed: but God is unchangeable, in all his purposes, which are unalterably fixed, “according to the counsel of his own will;” in all “his promises, which are all yea, and amen, in Christ Jesus;” and in all his gifts, for “his gifts and calling are without repentance.” This is a foundation which will hold us fast; as it is said, “The foundation of God standeth sure; the Lord knoweth them that are hisp.”

But, as this anchor is said to be sure and steadfast, it will be proper for me to shew,

  III.      From whence it derives its power and tenacity—

In order that a tempest-tossed vessel may be preserved in safety, it is necessary that the anchor itself should be of a good quality, and that the anchorage should be firm. And both these are requisite for the establishing of the soul: the “consolation” must be, not like “that of the hypocrite, which is but for a moment;” or that of the novice, which will give way on the very first assault of temptationr: it must be far more solid; but it must be formed in us by God, even by the Holy Ghost, the Comforter: and it must lay hold on God himself, and derive all its efficacy from him.

But still, it is not from the strength of the anchor that our stability will be derived; but from the Lord Jesus Christ, who will render it effectual for its desired end.

It is not obvious, at first sight, why the Forerunner should be mentioned: for what has Jesus, as our Forerunner, to do with our anchor entering within the vail? But, on a closer inspection, it will be found, that though there is an apparent change in the figure, there is a perfect unity in the subject; the whole power and tenacity of our anchor being derived from Him, who is entered into the very place where that anchor is cast: for it is by means of the very same anchor that he himself has entered there, even as all the saints before him did: and he is entered there expressly “for us,” that he may secure to us the very same issue as he himself has attained.

Let us enter a little more distinctly into this. I say, that it was by means of the very same anchor that Jesus himself rode out the storms with which he was assailed, and is now at rest in the desired haven. See him in the midst of all his storms: hear his reply to the most powerful of all his adversaries: “Thou couldest have no power at all against me, except it were given thee from above.” Here his perfect confidence in an unchanging God is the manifest source of his stability. But to see this anchor in full operation, mark it as described by the Prophet Isaiah: “The Lord God will help me: therefore shall I not be confounded: therefore have I set my face like a flint; and I know that I shall not be ashamed. He is near that justifieth me: who will contend with me? let us stand together: who is mine adversary? let him come near to me. Behold, the Lord God will help me: who is he that shall condemn me? lo, they all shall wax old, as doth a garment: the moth shall eat them up.” And was this an empty boast? No: this anchor held him fast, through all the storms that earth and hell could raise against him; as St. Paul informs us, saying, that “for the joy that was set before him he endured the cross, and despised the shame, and is set down on the right hand of the throne of God.”

It may still however be asked, what are his triumphs to us? I answer, He is not entered within the vail for himself only, but “FOR US;” that he may “appear in the presence of God for us,” and secure to us the same blessed rest which he himself has attained. Whilst we are casting our anchor within the vail, he, by his grace, enables us to do it, and keeps the anchor itself from losing its hold. And, whilst we are confiding in the promises of God, and pleading them at a throne of grace, he is pleading for us, as our Advocate, before the throne of glory: he is pleading the covenant which the Father has made with him, in behalf of all the members of his mystical body. Thus is he there engaged, on God’s part, as it were, to afford us all needful support; and on our part, to remind the Father of his engagements, and to see them all fulfilled.

But there is yet a further connexion between these things, which must by no means be overlooked. The Lord Jesus is entered into heaven, not as our Advocate merely, but as our Head and Representative: so that we may be not unfitly said to be already “sitting with him in heavenly places in Christ Jesus.” We are one with him, as our federal heada; yea, we are one with him also by a vital union, as members of his body: we are even “one spirit with himc:” “our life is hid with Christ in God:” he is “our very life” itself: and hence it is that neither earth nor hell can ever prevail against us; according as it is written, “Our life is hid with Christ in God; and therefore when Christ, who is our life, shall appear, we also shall appear with him in glory.”

Now this subject may well SHEW us,

  1.      What is the proper and legitimate use of the deeper doctrines of our holy religion.

Whilst, by some, the doctrines of predestination and election are made for the display of their controversial skill, and are brought forward on all occasions as if they were the very milk of the Gospel, fit indiscriminately for the contemplation of all; to others, the very mention of the words sounds almost as blasphemy. But these doctrines are true, and capable of the most valuable improvement; though, if entered upon with an unhallowed and contentious spirit, they may prove as injurious as they are to the humble mind truly beneficial. “The godly consideration of them,” as our Seventeenth Article states, “is full of sweet, pleasant, and unspeakable comfort to godly persons; ….. as well because it doth greatly establish and confirm their faith of eternal salvation, to be enjoyed through Christ, as because it doth fervently kindle their love towards God: but, for curious and carnal persons, lacking the Spirit of Christ, to have continually before their eyes the sentence of God’s predestination, is a most dangerous downfall, whereby the devil doth thrust them, either into desperation, or into wretchlessness of most unclean living, no less perilous than desperation.” The true use of them, is to compose the mind with a humble affiance in God, as unbounded in mercy and unchangeable in his promises. They lead us to refer every mercy to God, as “the Author,” and to look to him for the continuance of it, as “the Finisher,” of our salvation. A just view of these doctrines, at the same time that it teaches to put away all carnal hopes, tends to raise us also above carnal fears. It shews us, that, in the whole work of man’s salvation, the creature is nothing, and God is ALL: it furnishes us with a consolation which nothing can destroy, and with a strength which nothing can overcome. In a word, it is “an anchor of the soul, both sure and steadfast.” It is quite a mistake to imagine that the possession of this anchor supersedes the necessity of care on our part: we must be as diligent in the use both of the chart and compass, as if we had no such means of safety on board. It will never justify us in running needlessly amidst rocks and quicksands; nor do we ever find such an use made of it amongst the saints of God. Its use is, to keep us steadfast in a time of need: and, if improved to that end, it will be found of incalculable advantage to the believing soul.

  2.      The advantage which the Christian has over all other people upon earth—

A man that knows not God as a merciful and unchanging God, knows not where to look in a time of trial. He may, indeed, comfort himself with some general notions of God’s mercy; but he has no solid ground of hope; nor can he ever know what is meant by “the peace of God which passeth all understanding.” But the truly enlightened Christian can glory in the midst of tribulations: for he refers all to God, who is too wise to err, too mighty to be foiled, too faithful to forsake his people: he views God as presiding in every storm, and as “ordering all things for the good of his own people. He regards not the various circumstances which occur, as though they were accidental: whatever their aspect be, he considers them as parts of one great whole; and, whether the steps which he is constrained to take in this wilderness appear, in the eye of sense, to be progressive or retrograde, he still bears in mind, that they are leading him “in the right way,” to the city of habitation, the heavenly Jerusalem. Behold this illustrated in the Apostle Paul. What storms and tempests he had to sustain, you well know: but was he appalled by them? No: “he knew in whom he had believed; and that He was able to keep that which he had committed to him.” “Who,” says he, “is he that condemneth? It is Christ that died, yea rather, that is risen again; who is even at the right hand of God, who also maketh intercession for us. Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, For thy sake we are killed all the day long; we are counted as sheep for the slaughter. Nay, in all these things we are more than conquerors, through Him that loved us. For I am persuaded, that neither death nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord.” Here you see the anchor in the full discharge of its office; and here you behold a stability which no created power could impart. This shews the Christian in his true light. I pray God we may all have an ever-increasing measure of that confidence in God which so mightily upheld his soul; and that we may thus be “kept in safety for that inheritance, which we know to be reserved in heaven for us.”

MMCCXCVI

MELCHIZEDEC A TYPE OF CHRIST

  Heb. 7:1–3.

For this Melchizedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; to whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace; without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.

THE principal scope of the Epistle to the Hebrews is, to shew the superiority of Christ above the ordinances, and dispensers, of the Levitical law. In prosecuting this argument the inspired writer frequently mentions a priesthood different from that of Aaron, a priesthood instituted by God before any one of Abraham’s chosen descendants was born, and consequently intended for the benefit of the Gentile world; and he shews that Christ was, according to an express prediction, and a most solemn oath, to be a priest of this higher order, the order of Melchizedec.

The words of the text should properly be connected with chap. 5:10. the whole intervening part being, as it were, a parenthesis. The Apostle, having laid great stress upon this prediction, now proceeds to illustrate it. He recites, in few words, the history to which the prediction itself refers, and declares, that it was altogether typical of Christ. The agreement between Melchizedec and Christ may be observed in two particulars:

  I.      The dignity of their persons—

Melchizedec, in reference to the import of his name, and the name of the city over which he presided, was called, king of righteousness, and king of peace: but in an infinitely higher degree do these titles belong to Christ—

[Christ is a king, not only over one city or country, but over the whole world; “his kingdom ruleth over all;” “he has the utmost ends of the earth for his possession;” he is “King of kings, and Lord of lords.” In his own person he is holy, harmless, separate from sinners; “he loveth righteousness, and hateth iniquity;” he is indeed “the Holy One, and the Just.” His laws are a perfect transcript of his mind and will, all holy, and just, and good. In his government he exercises the most perfect equity, not oppressing or despising any, but ever ready to afford protection, and succour, to all that call upon him. The very ends for which he administers his government, are altogether worthy of his divine majesty; he rules his people, only that he may transform them all into his own image, and make them “partakers of his own holiness.” In every view, he approves himself worthy of that august title which the voice of inspiration assigns him, “The Lord our Righteousness.” But Jesus is also called, “The Prince of peaced;” nor is this without reason, since he reconciles us to an offended God, and makes peace for us by the blood of his cross: yea, he brings peace into the wounded conscience; and calms the tempests which were wont to agitate the soul — — —]

That typical king is also called a “priest of the Most High God;” yet, though glorious in this respect, he was only a shadow of Jesus, our great High-priest—

[Melchizedec, though a king, was not ashamed to execute the priestly office. Whether the bread and wine, which he provided for the refreshment of Abraham’s troops, had any mystical signification, we pretend not to say: but certainly he acted as a priest, when he blessed Abraham; and was regarded as a priest by Abraham, who presented to him the tenth of all his spoils. As for Jesus, there was not any part of the priestly office which he did not perform. He was not indeed of that tribe to which the priesthood belonged, and therefore he was not instituted “according to the law of a carnal commandment;” but he was appointed of God with a solemn oath; and anointed to his office with a superabundant measure of the oil of gladness. Having, in order that he might have somewhat to offer, taken upon him our nature, he “presented himself an offering and a sacrifice to God for a sweet-smelling savour.” And having shed his own blood, he is gone with it within the vail, and there carries on the work of intercession for us; and will soon come forth again, not like the Jewish high-priest, to bless one nation only, but, like Melchizedec, to bless the father of the faithful, together with all his children dispersed throughout the world.]

Thus both in their names and offices is there a very striking agreement between Melchizedec and Christ. But the parallel between them may be yet further noticed in,

  II.      The duration of their priesthood—

We are altogether indebted to the revelation of God for a just construction of what was related respecting Melchizedec, and of what was intentionally omitted in his history—

[Melchizedec, like other men, was doubtless born of human parents, and in due season cut off by death from this present state of existence. But there is no mention made of his birth, or parentage, or death: nothing is said of any predecessor, whom he followed in his office, or of any successor to whom he resigned his office. These omissions, which might have been well accounted for from the brevity of that part of the Mosaic history, we are assured were ordered of God, on purpose that, by appearing “not to have beginning of days or end of life,” he might, as far as a mortal man could do, shadow forth the eternity of Christ’s priesthood.]

What was figurately ascribed to him, is literally true with respect to Christ—

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