ADVICE—

ADVICE—

[Christ, though born after the world had stood four thousand years, was appointed to this office from all eternity; and actually executed it, by his representatives at least, from the first moment that Adam or Abel offered their sacrifices on the altar. Nor has he ceased from his priestly work: he is now within the vail, offering up the incense of his own prevailing intercession, while his people continue praying without. Nor will he desist from his labour as long as there shall continue one single soul, for whom to intercede before God. As he had none to precede him in his office, so will he have none to follow him: “He abideth a priest continually, the same yesterday, to-day, and for ever.”]

  ADVICE—

  1.      Regard the Lord Jesus according to his real dignity—

[Jesus unites in himself the kingly and priestly character. None of the Levitical kings or priests ever attained to this honour. Uzziah, presuming to exercise the priestly office, was smitten with a leprosy, and made a monument of the Divine displeasure to the latest hour of his life. But Jesus, as was foretold concerning him, was, like Melchizedec, “a priest upon his throneh.” Let us view this combination of character with lively gratitude. Let us contemplate him as every way qualified to be a Saviour to us — — — And let us beg that he will exalt us also to “a royal priesthood, that we may offer up spiritual sacrifices, acceptable to God through him.”]

  2.      Look to him for the blessings which he is authorized to bestow—

[As our exalted head “he is a Prince and a Saviour, to give repentance and remission of sins.” “He has received gifts even for the most rebellious:” and, having given himself for us, he is fully authorized to bestow upon us the purchase of his blood. Shall we not then make our application to him? What “bread and what wine” would he not bestow on us for the refreshment of our weary souls! Shall we not then “open our mouths wide that he may fill them?” Surely, “if we be straitened, it is not in him, but in ourselves:” he would “satisfy the hungry with good things;” he would “fill us with all the fulness of God.” O that that “God, who raised him up from the dead, would now send him to bless us, in turning every one of us from our iniquities!”]

  3.      Consecrate to him, not the tenth only of your spoils, but all that you possess—

[Though we should “honour him with our substance, and with the first-fruits of all our increase,” yet that is by no means sufficient: we should dedicate to him all that we possess in mind, or body, or estate. We are not indeed called to dispose of all our goods in charity, but to ascribe to his bounty every thing we possess, and “whether we eat or drink, or whatever we do, to do it all to his glory.” Have we overtaken as Abraham did, and destroyed, our spiritual enemies? Let us acknowledge that “his was the power, and the glory, and the victory.” Let us see him in all things, and glorify him for all things; and “present to him both our bodies and our souls a living sacrifice, holy, acceptable to God, which is our reasonable service.”]

MMCCXCVII

THE SUPERIORITY OF THE CHRISTIAN ABOVE THE MOSAIC DISPENSATION

  Heb. 7:19.

The law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God.

THAT the Jewish religion is superseded by the Christian, is well known: but, why it is superseded, and what relation the two have to each other, is not so generally considered.

The true light in which the law is to be considered, is this; it was “a shadow of the things which were to be more fully revealed by the Gospel,” or a scaffolding erected for a season for the purpose of constructing the edifice of Christianity, and to be removed of course as of no further use, when that building should be complete. It is in this view that the Apostle speaks of it in the passage before us. He has shewn that, while the law was yet in the summit of its glory, David foretold, that a priesthood, of an order totally different from that established by Moses, should be introduced; and that consequently all the rites and ceremonies connected with the Levitical priesthood should be done away. The reason that he assigns for this is, that the legal economy was “weak and unprofitable.” Not that it was so in that particular view in which it was designed of God; but that it was so as far as related to those ends which the Jews, through the ignorance of its nature, expected to be answered by it. As a scaffolding is of use for the building of a house, but most unprofitable if resorted to as a residence instead of the house, so the law was good, as a typical exhibition of the way of salvation, but weak and unprofitable to those who should expect salvation by it. Salvation was, from the beginning, intended to be, and could be, by the Gospel only: “for the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh to God.”

It is our intention to mark,

  I.      The difference between the Mosaic and the Christian dispensation—

By “the law,” the whole dispensation of Moses was meant; and, by “the introduction of a better hope,” the dispensation of Christ; which alone affords a solid ground of hope to sinful men. The things which the law could not effect, the Gospel does: it gives us,

  1.      Perfect reconciliation with God—

[The sacrifices which were offered under the law could never take away sin. There was nothing in them that was at all suited to this end. What was there in the blood of a beast to make satisfaction to Divine justice for the sin of man? The Apostle truly says, it was not possible for the blood of bulls and of goats to take away sin.

But the Gospel points us to an atonement which was of infinite value, even the blood of God’s co-equal, co-eternal Son. This might well satisfy even for the sins of the whole world; because more honour was done to the Divine law by His performing its commands and suffering its penalties, than could have been done by the obedience or suffering of the whole human race. Hence the Scriptures invariably represent the Father as “reconciled to the world by the death of his Son;” and as requiring nothing more of us, than to come to him in the name of his Son, pleading the merits of his blood, and relying wholly on his atoning sacrifice. To all such persons he says, that, “though their sins may have been as crimson, they shall be as white as snow,” and that they not only shall be, but actually are, from the first moment of their believing, “justified from all things, from which they could not be justified by the law of Moses.” In this view the Gospel is called “the ministry of reconciliation:” and the one message which all the ministers of the Gospel have to declare, is, that “God was in Christ reconciling the world unto himself, not imputing their trespasses unto them.”]

  2.      Perfect peace of conscience—

[The annual repetition of the same sacrifices under the Mosaic dispensation shewed, that the sins for which they were offered were not yet fully pardoned. Hence they were rather “remembrances of sins” than actual means of forgiveness: and consequently “they could not make men perfect as pertaining to the conscience.”

But the atoning “blood of Christ really cleanses from all sin.” It “purges the conscience;” so that, being justified by it, “we have peace with God,” and in our souls “a peace which passeth all understanding.” “In fleeing to Christ for refuge, and laying hold on that hope that is set before us, we have strong consolation.” Divine justice being satisfied, we are satisfied also. “We know in whom we have believed, and are assured that he is able to keep that which we have committed to him.” According to his promise, “he keeps our minds in perfect peace, because we trust in him:” he fills us with “peace and joy in believing,” yea, “with joy unspeakable and full of glory.”]

  3.      Perfect holiness of heart and life—

[The law commanded, but gave no strength for obedience. But Christ procured for his followers the gift of the Holy Spirit, “by whose effectual aid we can do all things” that are required of us. Absolute perfection indeed is not to be expected in this life: for even St. Paul, after having ministered in the Gospel for twenty years, said of himself, “I have not yet attained, neither am I already perfect:” but evangelical perfection, which consists in an unreserved surrender of our whole souls to God, we may, and must attain. For this purpose are “the Scriptures given, that by them the man of God may be perfect, thoroughly furnished unto all good works.” For this purpose are the promises in particular revealed, that “by them we may cleanse ourselves from all filthiness both of flesh and spirit, and perfect holiness in the fear of Godg.” Nor is holiness merely provided for us; it is actually secured to us by the Gospel: “Sin shall not have dominion over us, because we are not under the law, but under grace:” on the contrary, we shall be made “new creatures,” and “be renewed after the image of God in righteousness and true holiness.” This is “that thing which the law could not do, in that it was weak through the flesh; and which God, sending his own Son, in the likeness of sinful flesh, as a sacrifice for sin, has done; he has so condemned sin in the flesh, that the righteousness of the law shall be fulfilled in us, who walk not after the flesh, but after the Spirit.”]

Corresponding with this difference is,

  II.      The distinguishing benefit which under our dispensation we enjoy—

The access to God which Christians possess, results entirely from the nature of the dispensation under which they live: and the Apostle, in speaking of it, includes two things:

  1.      The liberty which we have of drawing nigh to God—

[The whole of the Jewish ritual tended rather to keep men at an awful distance from God than to bring them near to him. There was one court for the priests, into which they alone had admittance: and into the holy of holies none but the high-priest could enter! and he only on one day in the year; and then only according to certain forms that were prescribed. By these restrictions “the Holy Ghost signified, that the way into the holy place was not yet made manifest while the first tabernacle was yet standing.” Had any one presumed to violate this law, he would have instantly been visited, if not with a fatal stroke, at least (as King Uzziah was) with some awful calamity.

But for us there is “a new and living way opened, through the vail,” which was rent in twain from the top to the bottom at the very moment of our Saviour’s death. And, as by Christ “we have access unto the Father,” so we are told to “come with boldness into the holiest by his blood.” The golden sceptre is held out to every one of us, so that we may “come boldly to the throne of grace,” assured of obtaining mercy, and of “finding grace to help us in the time of need” — — —]

  2.      The delight which we have in the exercise of that liberty—

[The approaches of persons to God under the law were full of burthensome ceremonies: those under the Gospel are intimate and delightful. “God draws nigh to us, whilst we draw nigh to Him.” On those occasions, “he manifests himself unto us as he does not unto the world:” he “lifts up the light of his countenance upon us,” and “sheds abroad his love in our hearts.” Hence the Christian accounts prayer not so much a duty as a privilege: he says with the beloved Apostle, “Truly our fellowship is with the Father and with his Son Jesus Christ” — — —

This arises entirely out of the nature of our dispensation, which is justly called, “the perfect law of liberty.” It presents to our view our great High-priest entered for us within the vail, and “ever living to make intercession for us.” And, “having such an High-priest, we draw nigh unto God with full assurance of faith.” Nor does he take less pleasure in communing with us, than we with him; for “the prayer of the upright is his delight.”]

  LEARN from hence the true reason why the generality of Christians differ so little from the Jews or heathens—

[They understand not the nature of the dispensation under which they live; and therefore they get no material good from their religion: they are not made holy by it, nor are they made happy: they think that an assured sense of our acceptance with God is unattainable; and that communion with Him is an enthusiastic dream. They regard Christianity as little else than a milder publication of the law; reducing the demands of the law to the present ability of man, and making ample allowances for man’s infirmity. They view it as a system of duties, rather than of privileges; and they expect more from their partial obedience to its precepts, than from a humble affiance in its promises. What wonder then if, when when they so assimilate the Gospel to the law, they experience no more benefit from it than the law conveyed? What wonder, I say, if they never be made perfect by such a religion as theirs? Would we attain to perfect love, and perfect peace, and perfect holiness, we must look more to the atoning blood of Christ, and to the sanctifying influences of his Spirit. In the former, we shall find all that we need for our reconciliation with God; and in the latter, all that we need for our restoration to his image. The Gospel, mutilated and debased by unbelief, will bring us neither present nor eternal happiness: but if embraced, as it ought to be, with unmixed, unshaken confidence, it will prove “the power of God to the salvation of our souls.”]

MMCCXCVIII

CHRIST’S PRIESTHOOD, AND ABILITY TO SAVE

  Heb. 7:25.

Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.

THE Mosaic economy was never intended to be either universal or perpetual; not universal, because many of the principal rites prescribed by it could never be performed by those who were far distant from Judæa; nor perpetual, because, whilst it was yet in all its force and grandeur, its dissolution, and the establishment of a better in its stead, were expressly and frequently foretold. The appointment of another priesthood to supersede that of Aaron, was of itself, as the Apostle teaches us, sufficient to prove, that the abolition of the Aaronic priesthood and of the whole Levitical law was to take place, as soon as that better priesthood after the order of Melchizedec should be established.

The shew wherein that priesthood was superior, is the great scope of the chapter before us. But it is to one particular only that we shall confine our attention at this time; and that is, the continuance of it in one person, whilst the Aaronic priests were removed by death, and constrained to transmit their office to a successor.

We notice then,

  I.      The perpetuity of Christ’s priesthood—

“The priests under the law were many, because they were not suffered to continue by reason of death: but this man, the Lord Jesus Christ, because he continueth ever, hath an unchangeable priesthood.” “He ever liveth to make intercession for us.”

[When in a vision he revealed himself to John, he said, “I am he that liveth, and was dead; and behold, I am alive for evermore.” “He was indeed crucified through weakness; but yet he liveth by the power of God:” and “being raised from the dead, he dieth no more; death hath no more dominion over himc.” Nor is it merely in a state of rest, that he liveth; but for the purpose of carrying on his priestly office in our behalf. The high-priest under the law, when he had offered the sacrifice upon the altar, carried the blood within the vail into the holy of the holies, there to sprinkle it before, and on the mercy-seat, and to offer incense in the more immediate presence of his God. This is the very thing which Jesus now lives to effect. Having offered himself a sacrifice upon the cross, he is now gone with his own blood into heaven itself, there to exhibit it as a memorial before God, and as the ground of all his intercessions. In his Father’s presence he pleads it for us as a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world, and as the price paid for all those blessings which his people stand in need of for their full and complete salvation. True it is, that he has entered into heaven, to take possession of that glory which by the covenant-engagements entered into by the Father was to be conferred on his human nature: but yet, it was not for his own glory only that he ascended thither, but for our good; that he might carry on and perfect in our behalf the work he had undertaken for us. Only let us contemplate the ends for which the high-priest on the great day of atonement entered into the holy of holies; and we shall have a distinct, and accurate, and perfect view of the ends for which our blessed Saviour is gone into heaven, and of the work which he is there living to accomplish — — —]

But without further dwelling on so clear a point, let us proceed to notice,

  II.      The consolatory truth resulting from it—

As the continual changing of the priests under the Mosaic dispensation shewed the weakness and unprofitableness of their ministrations; so the unchanging continuance of Christ’s priesthood shews that “he is able to save to the uttermost all who come unto God by him.” Here observe,

  1.      What is taken for granted—

[It is taken for granted that all his people “come unto God through him.” If it be asked, What is meant by coming to God through him? the answer is plain: Look unto the Aaronic priests and their ministrations, and there you shall find a perfect representation of what is experienced by the people of God in all ages. When the high-priest entered within the vail, there was but one sentiment pervading all the worshippers in every part of the temple: all considered him as their mediator and intercessor with God. They knew that of themselves they were incapable of drawing nigh to God: but regarding the high-priest as their head and representative, they considered themselves as approaching God in and through him. They had no hope whatever but in the blood of the sacrifice which he carried within the vail, and in the incense which he offered there. Amongst all the people of the Jews there would not be any diversity of sentiment on this head. Thus it is that we also come unto God by Christ: we see him as going into heaven with his own blood which he has offered for us; and as presenting also the incense of his own prevailing intercession: and in him as so occupied is all our hope. Nor is this a mere theoretical sentiment in the Christian’s mind, but a living and an abiding principle, by which he is actuated in all his approaches to the throne of grace: nor has he any hope whatever of finding acceptance with God, but by coming to him in this way.

But whilst this striking correspondence exists between the Jewish and Christian mode of approaching God, there is one remarkable point of difference, which must by no means be overlooked. The Jew, during the mediation of the high-priest, was kept at an awful distance, not daring to pass the limits that were assigned him: but the Christian has access into the secret of God’s presence for himself, and may urge the very same pleas before God at the throne of grace, which his great high-priest is urging for him at the throne of glory. The pleas are the same, and the grounds of hope are the same, to each: but the superior liberty of the Christian marks the superiority of the priesthood which has procured it for him.]

  2.      What is plainly asserted—

[The Jewish high-priest, notwithstanding he presented all the sacrifices according to the prescribed form, could not prevail so as to obtain for the people a perfect and perpetual forgiveness: at the same period in the ensuing year he must present the same offerings again: which shewed, that a further expiation was necessary in order to a plenary remission of their sins. But our great High-priest has no occasion ever to renew his offering: nor will he ever devolve on another the office which he executes. “He therefore is able to save to the uttermost all them that come unto God by him.”

The words, “to the uttermost,” imply two things; namely, that he can save completely and for ever. The conscience of a Jew was never perfectly liberated from a sense of guilt by the offerings which were made for him: but the Christian is brought into a state of perfect peace, “his conscience being purged from dead works to serve the living God.” Nor does he feel a need of any thing more than that which he finds in the sacrifice of Christ. He looks forward to nothing to add to it, or to give it efficacy. Being once sprinkled with the blood of Christ, his soul is at rest; because he knows that Jesus by his one offering has perfected for ever them that are sanctified. The Jew found his sacrifices to be little else than remembrances of his sins: but the Christian knows that, by virtue of his sacrifice, “his sins and iniquities shall be remembered no more.”]

This subject, duly apprehended, is replete,

  1.      With instruction—

[If Christians were more in the habit of considering the Jewish law, they would gain a far clearer insight into the nature and principles of their own religion. Ask a Christian, How he is to be saved? and he will give you some vague and indistinct answer about God’s mercy, and his own repentances and reformations. Even the priests themselves, who should instruct others, are not always clear on this matter. But no Jewish priest would have hesitated to point to the sacrifices as the only means of acceptance with God. Let us then learn from them, that, if we will ever come to God at all, it must be simply and solely by the Lord Jesus Christ: “He is the way, the truth, and the life: no man cometh unto the Father but by him.” And let this especially be remembered, that there is no salvation for us in any other way: “for no other persons will the Lord Jesus intercede; nor shall his saving power be exerted for any others.” This is clearly intimated in the text. Whom is it that he is able to save? it is “them that come unto God by him.” And for whom is it that he intercedes? “He ever lives to make intercession for them.” O that we might all consider this, and seek the Lord in the only way in which he ever can be found!]

  2.      With consolation—

[What an astonishing thought it is, that our adorable Emmanuel, now seated at the right hand of God, is living, as it were, only for us, to transact our business there, as once he transacted it here on earth. From heaven he came to offer a sacrifice for us; and to heaven is he gone again, to plead that sacrifice in our behalf. Christians do not sufficiently think of a living Saviour: they dwell with pleasure on the thoughts of his death, but scarcely advert to the life which he is now spending in their service above. But St. Paul teaches us to derive from this source more comfort and encouragement than any other;—not even the death of Christ itself being so rich a source of consolation as this — — — Reflect then on him in this view, as presenting his own blood before his Father in our behalf, and as asking for us a daily and hourly supply of all that we can stand in need of — — — Bear in mind, that you can be in no difficulty which he does not see; nor in any danger, from which he cannot save. And, as his care of you is perfect, so let your affiance in him be perfect also.]

  3.      With encouragement—

[What motive can any one have for an entire surrender of himself to God, like that which is here proposed to him? Does Jesus live altogether for us in heaven, and shall not we live altogether for him on earth? Is not this reasonable, and our bounden duty? — — — Dedicate, then, yourselves to him; and count no work too arduous to engage in for him, nor any sacrifice too great to make — — — It is but little that you can do for him, though your life were protracted to ever so great a length; but time is short and uncertain: therefore “Whatsoever your hand findeth to do, do it with all your might.”]

MMCCXCIX

CHRIST, A SUITABLE HIGH-PRIEST

  Heb. 7:26.

Such an High-priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens.

WITHOUT the Epistle to the Hebrews, we could never have understood the true scope of the Levitical law, much less its full accomplishment in the Lord Jesus Christ; we could never have ventured to trace such a correspondence between Melchizedec and Christ, or to lay such a stress on a variety of minute expressions in the prophetic writings as the Apostle does. And though we might easily have maintained the truth of our holy religion as founded on miracles and prophecies, we never could have silenced an unbelieving Jew so easily, as by the help of this epistle we are enabled to do.

The Apostle is here tracing the superiority of Christ and his priesthood, to all the priests, and their services, under the Levitical law. And, in the words before us, he observes, that no person, but one endowed as Jesus was, would have been sufficient for the necessities of fallen man. In confirmation of this sentiment, I will shew,

  I.      What kind of an High-priest the Lord Jesus was—

He is here compared with the high-priests under the law. Now, they were sinful creatures, like ourselves: but of Jesus it is said,

He was perfectly “holy”—

[In his own nature, he was “holy;” in the whole of his conduct, he was “harmless;” and though in the midst of an ensnaring and polluting world, he was “undefiled:” in no one act, word, or thought, did he ever, in the smallest degree, violate the perfect law of God. “In him was no sin.”]

He was, in all respects, “separate from sinners”—

[In his very birth he was widely different from them: he came not into the world like other men: he derived not his human nature in a way of ordinary generation, but from the immediate hand of God. He was born of a pure virgin; and therefore, though born under the law, he was in no respect subject to the curse entailed on Adam’s posterity for the violation of it: nor did he inherit the taint and pollution which is, of necessity, transmitted to all who in a natural way descend from him.

In his life, too, he was separate from them: for though he sojourned amongst them, and was continually holding the most friendly intercourse with them, he never, in any degree, imbibed their spirit. He was as pure as the light itself, which is incapable of contamination from the things amongst which it shines.

In his death, also, he was altogether separate from them: for he voluntarily gave up his life; as he shewed, by speaking in a loud voice at the moment of surrendering up his soul to God: and he died also as a victim, an expiation for sin, even for the sins of the whole worldd.]

He was “higher than the heavens”—

[He was so previous to his incarnation. From all eternity was he “in the bosom of the Father,” and “had a glory with him before all worldsf.” He was in a sense that the highest archangel never was, the Son of God, “his only-begotten Son,” whom “all the angels of heaven worshippedh.” He was “the brightness of his Father’s glory, and the express image of his person.” And subsequent to his death, also, was he exalted “far above all principalities, and powers, and might and dominion, and every name that is named, not only in this world, but also in that which is to come:” “for he rose again, and went into heaven, and sat on the right hand of God, angels and authorities and powers being made subject unto himl.”]

In all these respects he was widely different from all the priests under the Levitical law—

[They were “taken from amongst their brethren,” and “compassed with the same infirmities” as others; and “received honour from,” rather than conferred honour upon, the office they sustained; and could execute it only during a few short years of their existence upon earth. Had He in any of these respects resembled them, he would not have been a suitable High-priest for us.]

To elucidate this, I will proceed to shew,

  II.      Why “such an High-priest alone became us”—

Had the Lord Jesus been an imperfect being, like the high-priests of old,

  1.      He would have needed an offering for himself—

[They were forced to offer a sacrifice first for their own sins, before they could hope for any acceptance in what they should offer for the sins of others. But this was unnecessary for Him, because there was no spot of sin found in him. And this is the very particular which the Apostle, in the words following my text, specifies, as resulting from His spotless character: “He needeth not daily, as those high-priests, to offer up sacrifice, first for his own sins, and then for the people’s.” Having not the slightest imperfection of his own to atone for, he could atone for us, and intercede with God for us.]

  2.      He would have had nothing that he could offer for us—

[He could not offer slain beasts, because he did not belong to the tribe to which this office was exclusively assigned. From the tribe of Judah he sprang: and “of that tribe nothing was said respecting priesthood.” The law would have inflicted death upon him, if he had attempted to interfere with the duties of the Aaronic priesthood. As for his own body, he could not offer that; seeing it would have been polluted: and the law required that every sacrifice should be “without spot or blemish.” The paschal lamb was set apart four days before it was offered, on purpose that it might be thoroughly examined, so as to be found free from outward blemish: and, after it was slain, it was flayed, and laid open; so that the inwards also might be inspected, and be found perfect. Now such an offering must our Lord present: but, if any imperfection cleaved to him, he could not. No such impediment, however, was found in him; so that he could offer himself to God, as “a Lamb without blemish and without spot.”]

  3.      He would not have corresponded with his type—

[He was to be “a Priest after the order of Melchizedec.” Now consider how great a man Melchizedec was: for even Abraham himself, and, in Abraham, all the Levitical priests also, offered tithes to him, confessing thereby their inferiority to him. But, if Jesus was a mere man, he was inferior to Abraham, who, as being “the father” must be considered as the head, “of the faithful.” Being however such an one as we have before described, he was a worthy successor of Melchizedec. What Melchizedec was in a shadow, that was Jesus in reality, “King of righteousness, and King of peace; without father (as to his human nature), or mother (as to his divine), without descent (having no direct successor); having neither beginning of days, nor end of life, but abiding a Priest continually.”]

  4.      He would in no respect have answered to our necessities—

[All perfection must be in him, to enable him to atone for sin: and all power must be in him, to make that atonement effectual. Had either the one or the other been wanting, he would not have been capable of fulfilling that high office: but, possessing all these requisites, he is accepted of the Father, and is “able to save to the uttermost all who come unto God by him.”]

  IMPROVEMENT—

Learn, then, from hence,

  1.      What is the only means of acceptance with our God—

[Is there “a great High-priest over the house of God?” We must go to God through him. We must not attempt to approach God, except through this appointed Mediator. To think of looking for acceptance through any works of our own, or of uniting any works of ours with his meritorious sacrifice, would be folly in the extreme. Even when the blood of beasts only was presented in sacrifice, the offerer did not unite with it any thing of his own: how much less, then, can we add any thing to the sacrifice which our High-priest has offered! Let not the thought enter into your heart; or, if it enter, let it be discarded with abhorrence: for there is no High-priest, but he; no sacrifice, but his; no other name given under heaven, whereby any man can be saved, but the beloved, the honoured, the adored name of JESUS. “Look to him, and you shall be saved: look any where else, and you perish beyond a doubt.]

  2.      How blessed a thing it is to live under the Christian dispensation—

[Supposing a Jew were at this moment living at Jerusalem; and the temple were now standing, as richly furnished in every respect as in the days of Solomon. Suppose, too, that he had the cattle upon a thousand hills at his disposal; he could not offer unto God one acceptable sacrifice; because he could not find, upon the face of the whole earth, a Jew who could infallibly trace his pedigree to Aaron. If any other person should presume to officiate for him, in the place of the high-priest, he must instantly be put to death. Unhappy people! the only people upon the face of the whole earth, who are incapable of approaching God, in the way which they themselves think and believe to be right! But, Christians, blessed are ye; for you have an High-priest; and one, too, who is altogether suited to you, and sufficient for you. Rejoice in this; and know your privilege: and, “having such an High-priest over the house of God,” avail yourselves of the opportunity afforded you, “drawing nigh to him with a true heart, in full assurance of faith, having your hearts sprinkled from an evil conscience, and your bodies washed (as) with pure water: and hold fast the profession of your faith without wavering: for (all the promises of God are yours; and) He is faithful that “hath promised.”]

MMCCC

CHRIST THE MEDIATOR OF THE NEW COVENANT

  Heb. 8:6.

Now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.

THE use of the Mosaic law is by no means sufficiently appreciated in the Christian world. The value of a map to travellers, or of a chart to one who navigates the trackless deep, is well known: but when God has given to us a graphical exhibition (if I may so speak) of every part of our road to heaven, we never think of looking to it as the means of instruction to our souls. Yet one would think that, after the strict injunctions given to those who drew these maps, no one would be inattentive to them. The whole Mosaic law was intended to represent, in plain and visible characters, the way of life. Hence, when Moses received his instructions from God relative to the tabernacle and all its vessels, he was ordered to take the utmost care not to deviate from them in the smallest matter. Of this the Apostle takes notice in the words preceding our text: Moses was admonished of God when he was about to make the tabernacle: for see, saith he, “That thou make all things according to the pattern shewed to thee in the mount.” A similar direction was given to David also in reference to the temple which his son Solomon was to erect. But whence arose this extreme need of accuracy? The whole plan of salvation was laid in the divine mind; and the tabernacle and temple, with their vessels and their services, were intended to shadow it forth: and the smallest deviation from the model would have led to mistaken apprehensions about the way to life: it would either have kept back from man something which God designed to execute, or taught him to expect something which it was not God’s intention to perform. But, the law being a perfect model of the whole spiritual building, the Gospel-edifice in all things corresponds with it; and thus reciprocally receiving and reflecting light, they mutually illustrate each other, and prepare the mind for a most accurate perception of the great mystery of redemption.

The point of which the Apostle is here speaking, is, the superiority of Christ’s priesthood to that of Aaron. Having dwelt upon it at some length, he recapitulates the subject, and gives as “the sum of” his observations, That Christ, our High-priest, is every way superior to the Levitical priests, since he is the Mediator of a better covenant, and, consequently, “has obtained a more excellent ministry than theirs.”

To elucidate this important truth, I shall consider,

  I.      The covenant of which Christ was the Mediator—

It is spoken of in reference to another covenant to which it was superior. Let us inquire then,

  1.      What is that other covenant?

[It is an “old covenant, which vanisheth away.” In the Holy Scriptures we read of three covenants; the Adamic, that is, the covenant of works; the Abrahamic, or covenant of grace; and the national covenant made by Israel, that was peculiar to them, and was not binding on any other people. Now it is not with the Adamic covenant that the Christian covenant is compared, because that never waxeth old nor vanisheth away: it is at this hour as much in force as ever; and all who continue under it, will be dealt with according to it, till they take refuge in the covenant of grace.

Neither is it the Abrahamic covenant with which the Christian covenant is compared; for they are, in fact, the same covenant, and differ only in the measure of light with which they are revealed. Nothing that is subsequent to the Abrahamic covenant has ever disannulled it: and consequently, inasmuch as it never vanisheth away, it cannot be the one to which the Christian covenant is here said to be superior.

It remains then that the covenant with which the Christian covenant is compared, is that which God entered into with the Israelites in the wilderness. This was of a mixed nature: it was, in part, a covenant of works; and, in part, a covenant of grace. In as far as it promised manifold blessings to sincere though imperfect obedience, it was a covenant of grace; but in as far as it suspended those blessings altogether upon the performance of those works, it was a covenant of works. The full account of this covenant is given by Moses in the twenty-fourth of Exodus — — — The Prophet Jeremiah contrasts it with that new covenant which God promised to make with his people under the Christian dispensation — — — and the Apostle, in the words following our text, expressly tells us, that it was of that covenant he spake, when he said it was inferior to the Christian covenant and superseded by ith. But,]

  2.      Wherein was the Christian “covenant better” than it?

[It was so in its own nature, being incomparably more liberal in its terms, more rich in its provisions, more permanent in its duration. The Mosaic covenant (as I will call it) granted nothing but in a way of remuneration for services performed: the Christian covenant grants every thing upon the simple condition of our laying hold of the covenant, and asking for the blessing for Christ’s sake. The Mosaic covenant held forth only temporal benefits to those who were under it: but the Christian covenant imparts to the believer all the blessings both of grace and glory. The Mosaic covenant waxed old and vanished away: the Christian covenant will endure for ever and ever.

It was so also in the promises with which it was established. The possession of the promised land, with a long continuance of peace and plenty, was the chief promise of the Mosaic covenant. It is true, there were promises of pardon and acceptance through the offering of certain sacrifices: but the pardon did not bring peace unto the conscience; nor continue longer than till the next day of annual expiation; nor extend at all to sins of greater enormity, as adultery and murder. But the Christian covenant purges away all sense of guilt from the conscience, and brings into the soul a peace that passeth all understanding: it extends to every sin that man can commit; and assures the believer, that be shall in due time possess all the glory of heaven. There cannot be conceived any want that the believer can feel, or any circumstances under which he may feel it, but there are promises in the Christian covenant precisely suited to his situation, and commensurate with his necessities: and all are to be apprehended simply by faith. Even the repentance which is necessary to fit the soul for the reception of the blessings, and the faith that is to apprehend them, are comprehended within the promises: they are not required of us in order that other blessings may be bestowed as a reward for them; but they are promised to us, as means of introducing the soul to the possession of all other blessings. If we attempt to spin them, as it were, out of our own bowels, that we may be at rest in them, and make them a web whereby to catch other blessings, both they and we shall soon be swept away with the besom of destruction. But, if we go to God for them, then shall they be conferred upon us, and wrought in us by God as initiatory blessings, preparatory to the full bestowment of all the kingdom of heaven.

How much better then this covenant is than the Mosaic, must be obvious to the most superficial observer.

In order to a just understanding of the text, it will be proper yet further to inquire,]

  3.      In what sense is Christ “the Mediator of this better covenant?”

[Moses, in the first instance, and after him the Aaronic priests in succession, were the mediators of the old covenant. Every thing was transacted by, and through, them. They offered the sacrifices, and carried in the blood of them before God, and offered incense before God in behalf of the people; and then went forth from God to bless the people. So is the Lord Jesus Christ the Mediator of this better covenant. He is “the Daysman that lays his hand upon both parties,” and mediates between them. No man comes to God, but by him; nor does God vouchsafe his blessings to any man, but through him.]

This part of our subject will be more fully opened, whilst we mark,

  II.      The excellency of his priesthood as connected with it—

To set forth this is the chief scope and aim of the Apostle in the whole context. And, to illustrate his subject, he points out,

  1.      The superior dignity of his person—

[Christ is the true Melchizedec, the “King of righteousness and peace,” without father (as it respected his human nature), without mother (as to his divine nature); having neither beginning of days, nor end of life: “for from everlasting to everlasting he is Godl.” But the Aaronic priests were poor mortals like ourselves. Besides, the Aaronic priests were sinners, and needed first to offer for their own sins, and then for the people’s: but not so the Lord Jesus: “he knew no sin:” “he was without spot and blameless:” “he was holy, harmless, undefiled, separate from sinners, and made higher than the heavens,” even “the Son of God who is consecrated for evermore.”]

  2.      The transcendent excellency of his offering—

[The Mosaic priests offered nothing better than the blood of bulls and of goats: but the Lord Jesus offered his own immaculate body; yea, “he made his own soul an offering for sin.” True, it was the manhood only that suffered; but his manhood, having “the Godhead dwelling in it bodilyo,” was of more value than all the cattle upon a thousand hills: it was a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world.]

  3.      The glory of the place where he ministers—

[The tabernacle where the Mosaic priests officiated was glorious, as being consecrated to such a holy use: but, glorious as it was, “it had no glory by reason of the glory that excelleth,” even of that heavenly “tabernacle, which the Lord pitched, and not man.” There is he, not in a room darkened with a veil, but in the heaven of heavens; not in the presence of a bright cloud, a mere symbol of the Deity, but in the immediate presence of God himself; not presenting the blood of beasts, but his own most precious blood, that was once shed on Calvary; not offering a cloud of incense, but pouring forth his own prevailing intercession; not bearing a breast-plate with the names of the twelve tribes, but bearing on his breast the name of every individual of his elect; not appearing there for one people only, but for all the sinners of mankind; not obtaining mere temporal blessings, or spiritual blessings for a limited period, but spiritual and eternal blessings, even all that man can need, or God bestow; not coming forth, himself a sinner, delegated to pronounce a blessing, but “appearing without sin to confer by his own authority everlasting salvation” on all his believing people.

Such are the views which the Apostle gives us of our great High-priest, and of “the transcendent excellence of his ministry.”]

  JUDGE then,

  1.      What is our duty towards this great High-priest—

[As “a minister of this new covenant,” I hesitate not to say what my duty is. It is to make known this Saviour to you in all his offices: to set before you this covenant in all its fulness, its freeness, its sufficiency, its immutability: to point him out as the only Mediator of it, through whose sacrifice and intercession you must seek its blessings, and through whom alone you can obtain them: to open from time to time all the promises contained in it; and to lead you to a simple reliance on them, as the one only means of obtaining the accomplishment of them to your souls.

What then is your duty, but to contemplate these subjects with admiration, and love, and gratitude; and to seek a personal interest in them all? Contemplate “the covenant,” “ordered in all things, and sure;” and expect nothing but as the fruit of God’s eternal love, as expressed towards you in that covenant — — — Contemplate the peculiar privileges which you enjoy under this “better” covenant, above all that were ever enjoyed by God’s people of old — — — Contemplate Jesus as “the Mediator” of this covenant; and see all the conditions of it fulfilled by him for you, and all the blessings of it as the fruit of his sacrifice and intercession — — — Contemplate the “promises” of it, so abundant, so suitable, so sufficient, so sure to all who plead them before God, and rely upon them as the only ground of their hopes. In a word, look to the ministry of Christ, as the Jews did to that of their high-priests. They expected nothing but through the intervention of their appointed mediators: and do you in like manner expect nothing but in and through your adorable Advocate and Intercessor — — —]

  2.      The danger of neglecting it—

[The generality of Christians do lamentably neglect their duty in relation to our great High-priest. Instead of relying on that “better covenant,” of which he is “the Mediator,” they make covenants of their own precisely similar to the Mosaic covenant, which for its unprofitableness is abrogated and annulled. They reduce the standard of the moral law to their own fancied ability to fulfil it: they look for the first motions to good to arise from themselves, from some fancied stock of which they imagine themselves possessed; and then expect ulterior blessings as a reward for their own personal merits and deserts. They will be as little indebted to the free grace of God as possible: and, instead of receiving from the Lord Jesus Christ all their salvation as the fruit of what HE has done and suffered for them, they give him no higher honour than that of obtaining for them a right and a power to save themselves. And this is the covenant which they prefer, and for which they abandon that “better covenant,” which God has revealed in his Gospel. But let all such daring contemners of the Gospel hear what the Apostle Paul speaks to them in this epistle: “If,” says he, “he that despised Moses’ law died without mercy under two or three witnesses, of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant an unholy thing, and hath done despite to the Spirit of grace.” Mark, this is not an assertion merely, but an appeal, an appeal to every considerate man: and, if you will only consider it candidly, I will consent that you shall be judges in your own cause — — — If you say, ‘I am not guilty of the things here spoken of;’ I ask, ‘How is it possible to deny your guilt, if you are systematically rejecting the Christian covenant, and substituting another of your own? or how can you be guiltless in respect to these things, when you thrust the Lord Jesus Christ from his mediatorial office, and seek to place his crown upon your own head?’ Beware, I pray you, of this fatal evil: for, “how shall ye escape, if ye-neglect so great salvation?” Remember, there is no other covenant whereby any human being can be saved; no promise, but what is contained in that; no mediator, through whom we can obtain an interest in it, but the Lord Jesus Christ. Lay hold on this covenant, and you are safe: reject it, and you perish for ever — — —]

MMCCCI

CHRIST ABOVE THE LEVITICAL PRIESTS

  Heb. 9:11, 12.

Christ being come an High-priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.

THOUGH there are a multitude of types, besides those which were instituted by Moses, yet the most direct and complete representations of Christ are certainly to be found in the Mosaic ritual. Amidst the various ordinances relative to the priests and the temple, there is perhaps not any one point, however minute, which has not a typical reference, though, for want of an infallible instructor, we cannot precisely ascertain the meaning in every particular. The Epistle to the Hebrews, however, affords us great assistance in our inquiries into this subject, inasmuch as it declares the exact relation between the types and the one great Antitype in all the principal and most important points. The text especially, connected as it is with the whole preceding and following context, leads us to consider,

  I.      The resemblance between Christ and the Aaronic priests—

It would be endless to enumerate all the points of agreement between them: we shall rather confine our attention to those referred to in the text.

  1.      The high-priests were taken from among men to mediate between God and them—

[This is expressly declared to be the end of their institution. Aaron and his descendants were called to this officeb; and, in all the transactions between the Israelites and their God, they performed that office according to the commandment. Thus our blessed Lord was taken from among men; he was bone of our bone, and flesh of our flesh. He assumed our nature for that very purpose, that he might be capable of officiating as our great High-priest, and, in that nature, he both comes from God to us, and goes to God from us.]

  2.      Their mediation was to be carried on by means of sacrifices—

[The precise method in which they were to execute their office is recorded in the 16th of Leviticus: nor could they deviate from it in the least: if any but the high-priest had presumed to enter within the vail, or he, on any other day than that of the annual atonement, or even then without the blood of the sacrifices, he would have instantly been smitten, as a monument of Divine vengeance. Thus Christ approached not his God without a sacrificee. He presented his own sacred body as an offering for sin; and, having “offered himself without spot to God,” he is “gone with his own blood within the vail,” and makes that blood the ground of his intercession on our behalf.]

  3.      They obtained blessings for those on whose behalf they mediated—

[The judgments, which Gad had denounced against the transgressors of his law, were averted, when the high-priest had presented the accustomed offerings, and God was reconciled to his offending people. In like manner does Christ make reconciliation for us by the blood of his cross: He “gives his own life a ransom for us,” and thus redeems us from those awful judgments which our sins have merited. Nor is it a mere deliverance from punishment that we obtain through him: “we are brought nigh to God by his blood,” and are restored to the possession of our forfeited inheritance.]

But while the text intimates the resemblance between Christ and the high-priests, it most unequivocally declares also,

  II.      His pre-eminence above them—

This part of the subject also would open a large field for discussion: but, confining ourselves to the text, we shall notice his pre-eminence only in the particulars which are there specified.

  1.      He officiated in a far nobler tabernacle—

[As he belonged not to the tribe to which the priesthood attached, he could not exercise his ministry within the precincts allotted to them. The tabernacle therefore, in which he officiated, was his own body, while he continued upon earth; and the heaven of heavens, when he ascended within the vail. How infinitely does this exalt him above all the Aaronic priests! We allow that the tabernacle was glorious: but what glory had it, when compared with Christ’s immaculate body, in which, not a mere symbol only of the Divine presence dwelt, but all the fulness of the Godhead? And what was the holy of holies in comparison of heaven itself, where Christ sitteth at the right hand of God? Surely in whichever light we view the tabernacle in which Christ officiated, we must acknowledge it to have been far “greater and more perfect than that which was made with hands.”]

  2.      He offered a far more valuable sacrifice—

[The high-priests could offer nothing but the blood of beasts, which had not in itself the smallest efficacy towards the expiation of sin: the virtue, which it had, was wholly derived from its typical relation to the great Sacrifice. But “Christ is entered into the holy place with his own blood;” and there presents it before God as a propitiation for our sins. Compare the sacrifices then, the blood of goats and of calves, with the blood of our incarnate God: who does not see the worthlessness of the one, and the infinite value of the other? No wonder that the former needed to be “offered year by year continually,” since they had no power to take away sin, or to pacify an accusing conscience: but the latter fully satisfies for the sins of the whole world, and, having been once offered, perfects for ever them that are sanctified by itm.]

  3.      He obtained far richer benefits for his people—

[The utmost that the high-priest obtained for the people was, a remission of those civil or political penalties which were annexed to their several transgressions: with respect to real pardon before God, the annual repetition of their sacrifices sufficiently manifested, that that was beyond the sphere of their influence. But Christ has obtained for us redemption from all the bitter consequences of sin; as well from the sufferings, which we should have endured in the future world, as from the bondage, to which we should have remained subject in this present life. Nor are the effects of his sacrifice transient, like those under the law: it excels no less in the duration than in the greatness of the benefits it procures; it obtains for us, not redemption only, but “eternal redemption.” Well then may he be called “an High-priest of good things;” for there is nothing good in time or eternity, which he does not procure for those who seek an interest in his mediation.]

This subject may serve to SHEW us,

  1.      What use to make of the Levitical law—

[If we read it merely as a system of rites and ceremonies, without considering the end of its institution, it will appear absurd, and utterly unworthy of its Divine Author: but, if we view it in its relation to Christ, it will appear beautiful and very instructive. There is no longer a veil over it with respect to us; let us look at it therefore as at a mirror that reflects his glory; and we shall have no cause to regret the time and labour that we employ in exploring its mysterious contents.]

  2.      How to appreciate the blessings of redemption—

[We may form some judgment of them by meditating on the terrors of hell, and the glories of heaven: but there is nothing that can so fully discover their value, as a consideration of the price paid for them. Who can reflect on “the precious blood of Christ by which we are redeemed,” and entertain low thoughts of the blessings purchased by it? Would men be so indifferent about salvation, if they thus considered how great it was? Surely, it would be impossible: callous as the human heart is, it would melt into contrition at the sight of an expiring God. Let us but habituate ourselves to such views as these, and neither earth nor hell shall ever hold us in the bonds of sin. With such a sight of the prize, we shall never cease to run till we have obtained it.]

  3.      What grounds of hope there are for the very chief of sinners—

[Had any other price been paid for our redemption, many might have doubted whether it were sufficient for them: but who can doubt, when he knows, that he has been bought with the blood of Christ? This will expiate the foulest guilt: the difference, that exists between one sinner and another, is lost, when we apply to Christ’s infinitely meritorious atonement: its efficacy is the same, whatever degrees of guilt we may have contracted: it will avail for one as well as for another; nor is there any “sin of such a scarlet or crimson die, but it shall be made white as snow,” the very instant it is washed in this fountain: “the blood of Jesus Christ cleanseth from all sin.” Let none then despair: let us rather consider what “an High-priest we have over the house of God;” and “come boldly to the throne of grace, that we may obtain mercy, and find grace to help us in the time of need.”]

MMCCCII

THE JEWISH SACRIFICES TYPICAL OF CHRIST’S

  Heb. 9:13, 14.

If the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth 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 your conscience from dead works to serve the living God?

THE peculiar benefits of Christianity are usually displayed by contrasting our state with that of the heathen world: but they will be seen nearly to the same advantage, if we compare our privileges with those that were enjoyed under the Jewish dispensation. The Jews indeed had much that distinguished them above other nations: but we possess in substance what they

enjoyed only in the shadow. One great object in the Epistle to the Hebrews is, to set this matter in a just point of view. This has been done with great perspicuity and strength of argument in the preceding context: and the author having shewn that we have a true, and eternal redemption obtained for us, while that accomplished by the Jewish ordinances was only typical and temporal, states afresh, in few words, the grounds of his conclusion, and appeals to every intelligent reader for the justness of it.

In discoursing on his words we shall shew,

  I.      The excellence of the type—

The Jewish ordinances were altogether typical of Christ’s sacrifice—

[The ordinances mentioned in the text, though similar, as means of purifying from pollution, were very different from each other as to the kind of pollution which they were intended to remove. The blood of bullocks and goats was offered annually on the great day of expiation, to atone for the moral guilt both of the priests and people. The ashes of the heifer, which, together with cedar, hyssop, and scarlet, had been burnt without the camp, were to be mixed with running water, and sprinkled upon a person who had contracted any ceremonial uncleanness (as from the touch of a grave, a corpse, a human bone, or any thing that had been touched by an unclean person). On the third day, and on the seventh, they were to be sprinkled on him; and then he was to be esteemed clean. These were typical of Christ’s sacrifice, by which the greatest sins may be forgiven; and without which, not even the smallest pollution imaginable can ever he purged away.]

As types, these certainly were deserving of much regard—

[While they shadowed forth, and prepared men for, the Messiah that should come, they conveyed many real benefits to those who conformed to the rules which they prescribed. The penitents who bewailed their moral defilements, had their hopes of mercy and forgiveness revived and strengthened: and they who, on account of some ceremonial uncleanness, were separated for seven long days from the house of God, and from all intercourse with their dearest friends, were restored, as it were to the bosom of the Church, and to communion with their God. Doubtless these rites were burthensome; but every one who valued the favour of God, and the blessings of social converse, would thankfully use the means which God had prescribed for the renewed enjoyment of them.]

Nevertheless the things, which were glorious in themselves, lost all their glory when contrasted with,

  II.      The superior excellence of the antitype—

As, by a type, we mean a shadowy representation of something future and substantial; so, by an antitype, we mean that thing which corresponds to the type, and had before been represented by it. The antitype then, or the thing that has been before represented, is, the sacrifice of Christ: and this infinitely excels all the ordinances by which it had been shadowed forth. The superior excellence of this appears particularly, in that,

  1.      It purifies the conscience—

[The legal offerings never could remove guilt from the conscience: they were mere remembrances of sinse; and the constant repetition of them shewed that those, which had been before offered, had not availed for the full discharge of the persons who offered them. But the blood of Christ, once sprinkled on the conscience, “perfects for ever them that are sanctified.” No other atonement is then wanted, or desired: the sinner needs only to exercise faith on that, and he will have peace in his soul; “being justified by faith, he shall have peace with God.” How strongly does this mark the superiority which we ascribe to the sacrifice of Christ!]

  2.      It sanctifies the life—

[Though the Jewish ordinances availed for the restoration of men to the enjoyment of outward privileges, they never could renew and sanctify the heart. On the contrary, they rather tended to irritate the minds of men against both the law, and him that enjoined it. But the blood of Christ sprinkled on the soul, instantly produces a visible change in the whole man: “the dead works” which were daily practised with delight, are now abandoned; and “the service of the living God,” which before appeared irksome, is now its chief joy. It is undeniable that many in every place throughout the world (wherever the Gospel is preached) have undergone a very great change in all their views, desires, and pursuits; they have become dead to the things of time and sense, and have devoted themselves in body, soul, and spirit, to the service of their God. Let the question be put to all of them, When did this change take place? there will be but one answer from them all: they will with one voice acknowledge, that it was effected by the sprinkling of the blood of Christ upon their hearts and consciences; that, till that blessed period, they were altogether carnal; and that from that time, they have been under the habitual influence of spiritual affections. What more can be wanting to establish the point before us?]

The pre-eminence of Christ above the legal offerings will yet further appear, while we shew,

  III.      How it is that the transcendent worth of the one may be inferred from the comparatively trifling value of the other—

The Apostle’s argument in the text is this: If the Jewish sacrifices availed for the smallest good, how much more will the sacrifice of Christ avail for the greatest possible good? The force of this argument will appear by comparing,

  1.      The nature of the offerings—

[The blood that was sprinkled on men under the law, was merely the blood of worthless beasts: but what is that which is sprinkled on us? Let the voice of inspiration answer this question; It was “GOD that purchased the Church with his own, blood.” Astonishing mystery! “the blood of Christ” was the blood, not of a mere man, but of one who was God as well as man. How plain is the inference in this view! Surely, if the blood of a beast, which was only externally “spotless,” availed for any thing, much more may the blood of Christ, that immaculate Lamb, avail for every thing.]

  2.      The persons by whom they were offered—

[Under the law the offerings were presented by sinful men, who needed first to offer for their own sins, before they were permitted to offer for the people’s. But our sacrifice was offered by God himself: Christ was both the sacrifice and the priest: yea, each person of the ever-blessed Trinity was engaged in this stupendous work: the Father was the person to whom the sacrifice was offered; Christ was the person who offered it; and “the Eternal Spirit” concurred and co-operated with him in this mysterious act. Let then the offerings be compared in this view, and how infinite will the superiority of Christ’s appear!]

  3.      The suitableness of each to the end proposed—

[What was there in the blood of bulls and goats that could wash away the stain of sin! How could that satisfy the Divine justice, or avert his wrath from sinful man? there was not the least affinity between the means and the end. But Christ was “bone of our bone, and flesh of our flesh;” and he assumed our nature on purpose that he might stand in our place and stead. Here was a perfect suitableness between the means and the end. Must the penalty due to sin be endured? He became a curse for us, and submitted to endure its just deserts. Must the law be fulfilled and honoured? He magnified it by his perfect obedience. And being God as well as man, he was at liberty to do this for us; and his substitution in our place is justly available for our salvation. How plain then is the Apostle’s inference when viewed in this light! Surely, when these considerations are all combined, there will be a strength in his argument, and a force in his appeal, which must bear down every objection, and fix the deepest conviction on our minds.]

This subject may further lead us to OBSERVE,

  1.      How manifest is the doctrine of the divinity of Christ!

[We need not look to any passages that confirm this doctrine by direct assertions; since in the text it is contained with yet stronger evidence in a way of implication. Let it be supposed for one moment that Christ was a mere creature: how will the Apostle’s argument then appear? If the blood of one creature avails for the obtaining of a mere shadowy and temporal benefit, how much more shall the blood of another creature avail for the obtaining of all that God himself can bestow? This were as absurd as to say, if a child can lift a feather, how much more can a grown person lift a mountain? Such an appeal would be unworthy of any man that pretends to common sense; and much more of an inspired Apostle. But let the divinity of Christ be acknowledged, and the appeal is clear, convincing, incontrovertible. Indeed the doctrines of the atonement and of the divinity of Christ are so interwoven with each other, that neither of them can be denied without effectually subverting both. Let us seek then to be well established in these important truths.]

  2.      How necessary is it to trust entirely in Christ’s atonement!

[It is not possible to state a case more strongly than this is stated in a chapter before referred to. We cannot conceive less guilt to be contracted by any act than by unwittingly touching a thing, which, unknown to us, had been before touched by an unclean person: yet nothing but the sprinkling of the ashes of a red heifer could ever remove the uncleanness contracted by it: if the person that had contracted it were the holiest man on earth, and were to shed rivers of tears on account of what he had done, and increase his circumspection in future an hundredfold, it would be all to no purpose; he must die as a defiler of God’s sanctuary, if he did not use the purification which the law appointed. How much more then must that soul perish which is not purified by the blood of Christ! How impossible is it that even the smallest sin should ever be expiated in any other way! Let this then teach us to look unto Christ continually, and to have our consciences ever sprinkled with his precious blood.]

  3.      How inseparable is the connexion between faith and works!

[They greatly err, who think that the doctrines of faith are subversive of morality. The very faith that purges the conscience from guilt, purifies the life also from dead works, and animates us to serve the living God. Let this connexion then be seen in our lives; so shall we most effectually remove the calumny; and “by well-doing put to silence the ignorance of foolish men.”]

MMCCCIII

NO REMISSION WITHOUT BLOOD

             Heb. 9:22.

Without shedding of blood is no remission.

THE external administration of religion has been extremely different in different ages of the world: but the method of acceptance with God has been invariably the same. Before the Mosaic ritual was formed, pardon was dispensed through the blood of sacrifices: and since it was abolished, men obtain mercy through that blood, which the sacrifices both before and under the law were intended to prefigure.

To mark the correspondence between the sacrifices under the law, and that offered by Jesus on the cross, is the great scope of the Epistle to the Hebrews. In the preceding context it is observed, that the tabernacle and all the vessels of the ministry were purged with blood; and then it is asserted as an universal truth, “that without shedding of blood there is no remission.”

This assertion being of infinite importance, we shall,

  I.      Establish it—

The observances of the ceremonial law shew that men were saved by blood under the Mosaic dispensation—

[For every offence, sacrifices were to be offered according to the rank and quality of the offender: and whatever animals were sacrificed, whether bullocks, goats, lambs, or pigeons, they were to be slain, and their blood was to be sprinkled both on the altar, and on the offerer: and it was by the blood so sprinkled, that the offerer was cleansed from guilt. If a person were so poor that he could not bring a pair of young pigeons, he was at liberty to offer a measure (about five pints) of fine flour: a portion of which, answerably to the destruction of the beasts, was to be burnt, in order to shew the offender what he merited at the hands of God.

There were indeed other purifications, some by fire, and others by water: but these were for ceremonial only, and never for moral defilement.

Thus the law, with the one exception above mentioned, spake exactly the language of the text.]

The same way of salvation still obtains under the Gospel—

[The typical sacrifices are indeed superseded by the one sacrifice of Christ. But it is through his sacrifice, and through it alone, that any man is saved.]

This is capable of direct proof from Scripture—

[The warning which Eli gave to his sons, when they poured contempt upon the sacrifices, and caused them to be abhorred by the people, not obscurely intimated, that acts of injustice towards men might be punished by the magistrate, and yet be forgiven through the great Sacrifice: but that, if any person poured contempt upon the sacrifices, he rejected the only means of salvation, and must therefore inevitably perish.

There is a yet stronger assertion to this effect in the chapter following the text, where it is said in the most express terms, that they who reject this Sacrifice have nothing to expect but wrath and fiery indignation; which could not be true, if there were any other way of salvation provided for us.]

It may be yet further proved by arguments, which, though of an indirect nature, are not less satisfactory than the foregoing—

If salvation be not by blood, the whole Mosaic ritual was absurd—

[For what end could so many innocent beasts be slaughtered, and consumed by fire, if it were not to prefigure the great Sacrifice? If they were intended to shadow forth the way of salvation through the sacrifice of Christ, there was abundant reason for such observances; and the lives of myriads of beasts were well bestowed in such a cause. But on any other supposition, the legal sacrifices, having no typical reference, were unworthy of God to institute, or of man to offer.]

If salvation be not by blood, the prophets grossly misrepresented their Messiah—

[Christ was spoken of as “making his soul an offering for sin;” as having “our iniquities laid upon him;” as “wounded for our transgressions,” that he might “heal us by his stripes:” it was foretold that he should “be cut off; but not for himself;” that he should “finish transgression, make reconciliation for iniquity, make an end of sin, and bring in an everlasting righteousness:” yea, he was prophesied of as “a fountain that should be opened for sin and for uncleannessf:” and John, who was more than a prophet, pointed him out as that very Lamb of God, that should take away the sins of the world. Now what can be the meaning of these passages? how are they applicable to Christ, if they do not mark out his atonement? and what truth is there in such representations, if we be not to seek remission through his atoning blood?]

If salvation be not by blood, the declarations of the Apostles, yea, and of Christ himself, are far more likely to mislead, than to instruct the world—

[Christ expressly told his Disciples, that his “blood was shed for the remission of sins.” And the Apostles uniformly declare, that God purchased the Church with his own bloodi; that our reconciliation to God, and our justification before himl, together with our complete redemption, are by blood, even by the blood of Christ, that spotless Lambn. Is this the way to teach men that they shall be saved by their works? Must we not utterly despair of understanding any thing they have said, if we are not to expect salvation by the blood of Christ?]

The Apostle’s assertion being thus fully established, we shall,

  II.      Improve it—

The death of Christ has an aspect upon every thing that relates to our souls.

  But not to enumerate many points, let us REFLECT on,

  1.      The evil of sin—

[We are assured that not one sin could have been forgiven without shedding of blood. Nor was it the blood of bulls and of goats only that was necessary, but the blood of God’s dear Son, even of Jehovah’s Fellow: what then must sin be, that required such a sacrifice? We behold the evil of it in the miseries that are in the world; and still more in the torments of the damned: but most of all do we see its malignity in the sufferings of the Son of God; without which not the smallest transgression could ever have been expiated. Let us then view sin in this light, and we shall no more account it a small and venial evil.]

  2.      The folly of self-righteousness—

[Self-righteousness consists in substituting something of our own in the place of the atonement, or in blending something of our own with it. In either case we utterly make void the death of Christ. And what madness is this! It is, in fact, to shut ourselves out from all hope of pardon, and to rivet our sins upon our souls for ever.

It may be thought indeed that Christ died to purchase us a right and power to save ourselves by our works. But if this was the case, why did St. Paul impute the rejection of his own nation to their going about to establish their own righteousness? and why did he desire to be found in Christ, not having his own righteousness? Why did he declare that if any man were circumcised with a view to obtain justification by the law, Christ should profit him nothingr? Why did he contrast salvation by grace, and salvation by works, so as to shew that they could not be blended or consist together? This alas! is a refuge of lies, which, together with all who flee to it, will be swept away with the besom of destruction.

Let us not then dare to put ourselves in that way, wherein God declares there is no remission.]

  3.      The encouragement which the Gospel affords to sinners—

[When it is said that “without shedding of blood there is no remission,” it is doubtless implied, that through shedding of blood there is remission. And what a glorious truth is this! how refreshing to the weary soul! Let it be contemplated with holy joy and wonder. There is no sin, however great, from which the blood of Christ will not cleanse the soul. David, after contracting the foulest guilt, was yet able to say, “Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow. Let every one then go to the fountain opened for sin; let him plunge, as it were, beneath that sacred flood; and he shall instantly become pure and spotless in the sight of Godx.”]

  4.      The wonderful love of Christ—

[He knew that sin could not be forgiven, unless he would take upon him our nature, and make atonement for us by his own blood. And rather than leave us to perish as the fallen angels, he accepted the hard conditions, left the bosom of his Father, put himself in our place, and submitted to endure the penalty due to sin. O what transcendent love! how inconceivable its heights, how unsearchable its depths! Let our minds dwell upon it continually; that our hearts being warmed with this mysterious, incomprehensible love, we may be ever vying with the hosts of heaven in singing, “To him who loved us and washed us from our sins in his own blood, be glory and dominion for ever and ever.]

MMCCCIV

USE OF TYPICAL PURIFICATIONS

  Heb. 9:23.

It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better things than these.

THERE is very considerable difficulty in this passage. The scope of the whole chapter is clear: it is intended to shew, that, whilst the sacrifice of Christ was shadowed forth by the Levitical sacrifices, it was infinitely superior to them all. But the difficulty arises from the double meaning of the word which we translate “Testament:” it means either a covenant, or a testament: and the Apostle, having used it evidently in the former sense, comes, apparently at least, to use it in the latter sense: and the doubt is, whether the entire passage should be construed as relating to the covenant, or whether the idea of a testament should be admitted. On either construction, there will be difficulty; for, on the one hand, it is not easy to see what a mediator has to do with a testament; nor, on the other hand, what need there is for a person, making a covenant, to die, before it can become valid. Perhaps the best solution of the difficulty, if solution it may be called, is this: That an agreement, as entered into between two parties, is a covenant: but that a free gift, as that agreement evidently is on God’s part, and a gift of something through the death of him who obtains it for us, assumes somewhat of the character of a testament. A covenant, it is well known, was ratified with a sacrifice; and the victim must die, before the covenant could be complete. It is equally clear, that a testament is of force only when the testator is dead: so that, in both cases, death must ensue, before the instrument can be valid: in the one case, the death of a victim; in the other case, the death of the party himself. But, I confess, this is not very satisfactory; and perhaps, after all, the best way is, to take the idea of a covenant throughout the whole, and to put that construction on the word in the different places where it is translated “testament.” This will preserve more of unity throughout; and be, upon the whole, least liable to objection.

However, whilst I state the difficulty as appearing in the context, it is proper to observe, that it does not at all affect the sense of our text. That is clear and determinate; and it will open to us a field of rich instruction, whilst I shew from it,

  I.      Whence arose a necessity for typical purifications—

Typical purifications were made on many occasions—

[The Apostle here refers to them, first, as made for the ratification of the covenant which God entered into with his people on Mount Horeb: yet, if we compare his account with that of Moses, we shall see several points of difference between the two; because, though the Apostle principally referred to that occasion, he had other occasions in his mind, which he comprehended with it. The account of Moses is, that Moses first related to the people the terms of God’s covenant—that the people consented to them—that Moses then wrote them in a book—that the next morning early he built an altar, and offered burnt-offerings and peace-offerings upon it—that he then put half of the blood into basons, and sprinkled the other half upon the altar, having previously, it should seem, put the book upon the altar—then he read to them from the book the very same words which he had before delivered orally; and they again renewed their consent to them, and their perfect acquiescence in the terms proposed—then he took the blood, and sprinkled it on the people, and said, “Behold the blood of the covenant which the Lord hath made with you concerning all these words.” To this account the Apostle adds, that the blood was mixed with water; and that, by means of scarlet wool and hyssop, he sprinkled with it the book, and all the people. His sprinkling of the book is easily accounted for, by supposing it to have been laid upon the altar: and his sprinkling of all the people, by his sprinkling it on the representatives of all. And it may be, that water was mixed with the blood in order to facilitate the sprinkling of it; and that scarlet wool and hyssop were used by him for the purpose of sprinkling it more widely than he could do with his fingers. If we suppose these things, there will be no disagreement between the two statements; only the Apostle’s will be the fuller. But, as the Apostle unquestionably refers to other occasions of sprinkling besides that when the covenant was made, I rather suppose, that he, in this particular enumeration of minute circumstances, (such as the use of water, and scarlet wool, and hyssop,) refers to the purification of the leper, in which these things were used by the express command of God.

I have said, that the Apostle unquestionably refers to other occasions besides the making of the covenant: and that he does so, appears from his mention of “the tabernacle, and all the vessels of the ministry:” for the tabernacle was not then reared; nor were the vessels of the ministry made; nor had the covenant above-mentioned any thing to do with “remission of sinse.” But afterwards, when the tabernacle was reared, and furnished with all the vessels belonging to it, then was there a solemn sprinkling of them all with blood. The account deserves particular attention, because it reflects the clearest light upon the Apostle’s statement in my text. At that time, and for ever afterwards on the great day of atonement, was “an atonement made for the holy sanctuary itself, as well as for the tabernacle of the congregation; and for the altar too, no less than for the priests and the congregation.” On every thing was the blood of atonement sprinkled, in order to cleanse the whole, even every vessel from the pollution it contracted by being used in the service of sinful man.]

But whence arose a necessity for these purifications?—

[Doubtless, the necessity arose, primarily, from the mere arbitrary appointment of God, who had commanded them to be made. But, subordinate to that, there were other, and most important, reasons too for these ordinances: for by purifying every thing with blood, God first shewed to his people their extreme need of mercy; next, He shadowed forth to them the mercy which he had in reserve for them; and, lastly, He confirmed their expectation of that mercy in his appointed time.

What could a sinner think, when he understood that the very altar of God itself, yea, and the most holy place, the immediate residence of the Deity, needed to be purified with blood, because they were defiled by their use in the service of man? Must he not feel that his depravity was extreme, when his very best services were so polluted, that not only must they be purified with blood, but the very altar, on which his offerings were laid, and the sanctuary itself also, into which the blood of them was carried, must be purged with blood also? Truly these ordinances were a daily source of the deepest humiliation to every soul amongst them.

But knowing, as of necessity they must, that these ordinances were only “shadows of good things to come,” they would look forward to a better sacrifice, which should in due time be offered. They would see that remission of sins can be obtained through blood alone, through the blood of an innocent victim shed in their place and stead, and through the sprinkling of that blood upon their souls.

And by the daily repetition of the same ordinances, they must be constantly reminded of God’s gracious purposes towards them; and be assured that he would, in due time, accomplish all that he had promised.

Thus were the typical purifications necessary in their place.]

But it was not in the patterns only of heavenly things that there existed a need of purification, but “in the heavenly things themselves.” I must therefore proceed to shew,

  II.      What necessity there is for purification in the things typified—

Under the new covenant, no less than under the old, must every thing be purified with blood—

[Our persons are altogether polluted and defiled: our bodies are a mass of corruption, our souls a sink of iniquity. There is no abomination that sin has brought into the world, but the soul is the very womb in which it is generated, or rather the fountain from whence it flows, as its proper and perennial source. How can such a creature find acceptance with a holy God, if there be not found some blood capable of purifying him from guilt, and some water capable of cleansing him from his inherent defilements?

Our services also must, of necessity, partake of all this defilement: for “who can bring a clean thing out of an unclean?” Verily, as our common actions in life need purification; so do our very tears need to be washed, and our repentances to be repented of.

But of “the heavenly things” spoken of in my text, heaven itself is the principal: for it is that which was typified by the most holy place; it is that of which the sanctuary was intended to be a “pattern.” And does that need purification? Yes, it does: nor could God himself endure it as a residence, so to speak, if it were not cleansed from the defilement it contracts by the introduction of sinners into it. Therefore, as the high-priest sprinkled the sanctuary with blood; so does our great High-priest, who “has entered into heaven, with his own blood” sprinkle and purify that holy place, and thus “prepare it as a mansion for his believing peoplei.]

But for this end there must be a better sacrifice than any that were offered under the law—

[The blood of beasts might suffice to cleanse men from ceremonial defilement: but it could never avail for the cleansing of moral guilt in any one particular: no; “it was not possible that the blood of bulls and of goats should take away sin.” To effect that was beyond the power of any created being. Had the first archangel assumed our nature for that end, he would have failed in the attempt. To so great a work none but God himself was competent: and God himself must become a man, and shed his own blood for us, ere one single sin can be blotted out from the book of God’s remembrance, or one of our fallen race be able to present to God one acceptable service. All that was shadowed forth under the law must actually be fulfilled. The Son of the living God must take upon him our nature; must die as an atonement for sin; must enter into heaven with his own blood; must sprinkle that blood upon the mercy-seat, and before the mercy-seat; must sprinkle us also, even every child of man who shall ever be interested in his atonement: even the covenant itself, too, must he sprinkle with his blood, in order to its ratification before God, and its application to our souls: all this, I say, must be done, in order to the admission of any human being to the realms of bliss. It is all necessary for God’s honour; for no less a sacrifice than this would satisfy his justice: and it is all equally necessary for our happiness; since nothing less can bring peace into our consciences, or operate with a transforming efficacy on our souls.

As the patterns then of these things needed a purification by the blood of beasts, so do the things typified need to be purged by the blood of our incarnate God.]

Let us, then, LEARN from these things,

  1.      The need we all have of the covenant of grace—

[God, as you know, has made a covenant with us. And this covenant we must receive. We must, as all Israel did, declare our consent to it, and engage to look for life on the terms which it prescribes. St. Paul says, “This is the blood of the covenant which God has enjoined unto you.” If God had only offered it as a gift, methinks no sinner in the universe should have hesitated to accept it: but God enjoins it with authority; and declares, that on no other terms whatever shall any sinner ever find acceptance with him. Accept, then, this covenant. Think not to make covenants of your own, whereby to secure some glory to yourselves: for you may be assured that God will never agree to any other, than that which he has proposed, and his only dear Son has ratified. The Israelites were not left to modify the covenant after their own taste; but were required to accept that which was given them of the Lord. So is there no other alternative for you, but to accept or reject the covenant of grace. If you think but one moment, you would not wish for any other covenant than that which is revealed, wherein God gives all, and you receive all. For what could you do to recommend either your persons or your services to God? If you were to shed rivers of tears, you could never wash away so much as one sin: nor, whatever efforts you might make, could you ever offer one single service, which should stand the test of God’s law, and defy the eye of Omniscience to discern a flaw in it. I say again, therefore, lay hold on this covenant; and look for all its blessings, as the free gift of God for Christ’s sake.]

  2.      The way in which we may become partakers of it—

[You have already seen how Moses sprinkled all the people with the blood of the sacrifice: and by that sprinkling were they all made partakers of it: and in the same way must you also become partakers of the covenant of grace. St. Paul tells us, that to this sprinkling of blood every believer comes: and St. Peter tells us, that by it every believer is savedm. In truth, as it was the shedding of the blood of Christ that satisfied the Divine Majesty, and ratified the covenant; so is it the sprinkling of that blood on our hearts and consciences that can alone entitle us to its benefits. But, in relation to this matter, there is a very important difference between the Israelites and us. They were sprinkled in the persons of their representatives: but we must be sprinkled in our own persons: nothing amongst us can be done by proxy. We must ourselves dip the scarlet wool and hyssop, so to speak, in the blood of our great Sacrifice; and by faith must sprinkle it on our own hearts and consciences. Yea, we must daily sprinkle with it both our persons and our services, and look for heaven as prepared for us by it, that we may to all eternity sing, “To Him who loved us, and washed us from our sins in his own blood.” “The sacrifice of Christ was unto God of a sweet-smelling savour:” let it be so to us also; and all that has been purchased by it shall be ours.]

MMCCCV

THE HOLY OF HOLIES A TYPE

  Heb. 9:24.

Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.

IT appears, at first sight, unworthy of God to appoint with such precision every the minutest circumstance relating to the tabernacle and its services. Provided he were worshipped and served, it should seem a matter of no importance whether the place, wherein he was worshipped, were of such or such an exact form, or whether the ceremonies observed in his worship were exactly of such or such a kind. But God intended to prefigure every thing relating to the Messiah and his kingdom: and therefore it was necessary not only that a model of every thing should be given to Moses, but that these patterns of heavenly things, made by Moses according to that model, should undergo a purification by the blood of carnal sacrifices, that so the heavenly things themselves, which were to be purified by the great Sacrifice, might be the more evidently prefigured. These types having been given, Christ accomplished them on earth in part, and is now perfecting the accomplishment of them in heaven; whither he is gone, as the high-priests went into the holy of holies, to appear before God on behalf of his people.

It is our intention to shew,

  I.      In what respect heaven was typified by the holy of holies—

The whole edifice of the tabernacle or temple was a figure of Christ’s human nature, in which the God-head dwelt; and of the Church also, in which God resides. But the most holy place, which is also called “the tabernacled,” eminently represented heaven:

  1.      It was the immediate residence of the Deity—

[The Shechinah, the bright cloud, which was the symbol of the Deity, dwelt between the cherubims upon the mercy-seat; and there God manifested himself more than in any other place on earth. Thus also, but in an infinitely brighter manner, does he display his glory in heaven. He is indeed on earth and even in hell; neither can the heaven of heavens contain him; for he pervades all space. But, though he is on our right hand, we cannot see him; nor, if we look for him on the left hand, can he be found by us. But in heaven he is seen face to face; and all the heavenly hosts behold him shining forth in all the brightness of his glory.]

  2.      It was inaccessible, except with the blood of sacrifices—

[No person whatever was to enter into the sanctuary, except the high-priest, nor could he, except on the great day of annual expiation; nor even then, except with the blood of beasts, that had been offered in sacrifice to God. Thus is there no admittance into heaven but through the blood of our great Sacrifice. Not even our great High-priest himself, when he had become the Surety and Substitute of sinners, could enter there without his own precious blood; and heaven itself needed, as it were, to be purified from the defilement it contracted through the admission of sinners into it, even as the sanctuary, with all the vessels of it, were purified from the pollutions they had contracted through the ministration of sinful man.]

  3.      It was the repository of all the principal memorials of God’s power and grace—

[The Apostle enumerates the various things which were deposited in the holy of holies; all of them, either memorials of God’s providential care, or exhibitions of his covenant love. And are they not all in heaven, concentrated and combined in the person of Christ? Christ is the true ark, in which the law is kept, and fulfilled: and, while he makes intercession for his people, he is also the food of their souls, and the performer of all those miracles of grace that are wrought on their behalf. We cannot behold him, but we must immediately be persuaded that God is able and willing to accomplish for us all that our necessities may require.]

But while we see that the true tabernacle, even heaven itself, was prefigured by the holy places made with hands, let us consider,

  II.      The end for which our Lord ascended thither—

Our Lord could not go into the earthly tabernacle, because he was not of that tribe to which the priesthood belonged: but into the heavenly sanctuary he went,

  1.      As our Forerunner—

[God has ordained, that all his people should one day dwell with him around his throne. All true penitents now are priests unto God, whether they be Jews or Gentiles, male or female: and Jesus is gone, as he himself tells us, to prepare places for themm. He is expressly said to be gone within the vail as our Forerunner. Let us then contemplate him in this view; and look forward to the time when we shall follow him within the vail, and “be presented faultless before the presence of his glory with exceeding joy.”]

  2.      As our Head and Representative—

[It was not as an individual merely that Christ ascended into heaven, but as the Head and Representative of his redeemed people. All that he did and suffered was in their place and stead. Hence they are said to be “circumcised in him,” and to be “buried with him in baptism,” and “crucified with him.” In the same capacity also he went within the vail, to appear in the presence of God for us. Hence we are said to be “risen with him,” yea, to be already “sitting with him in heavenly places.” And on this our hope greatly depends: for, because “our life is hid with Christ in God, we may be assured that, when he shall appear, we also shall appear with him in glory.”]

  3.      As our Advocate and High-priest—

[It is in this view that the Apostle principally speaks of him in the text. The end for which the high-priest entered into the typical sanctuary, was, to present the blood of the sacrifice, and to cover the mercy-seat with the clouds of incense. It was precisely thus that Jesus went into the heaven of heavens for us. He is gone to present his own blood before the throne of God, and to plead the merit of that blood on behalf of sinful men. And it is on this very account that he is able to save to the uttermost all that come unto God by him, namely, because he ever liveth to make intercession for them.]

  INFER—

  1.      How excellent is the Gospel salvation!

[The Mosaic economy was excellent in comparison of the state of heathens, because it provided a way of acceptance with God, a way, too, that was of divine appointment. But the Gospel points out to us a far greater Priest, officiating in a nobler tabernacle, presenting an infinitely richer sacrifice, and offering a more powerful intercession on our behalf. Let us then value this Gospel, and search into its contents, and seek its blessings with our whole hearts.]

  2.      What encouragement have all to embrace and to hold fast this Gospel!

[Were any thing wanting to complete the work of salvation for us, we might well hesitate, before we embraced the overtures of the Gospel. But a view of Christ as our High-priest dissipates our fears, and encourages both the weakest and the vilest to come to God through him. “If any man sin,” says the Apostle, “we have an Advocate with the Father, Jesus Christ the righteous, who is also the propitiation for our sins.” Again it is said, “Seeing we have a great High-priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession:” and again, “Having boldness to enter into the holiest by the blood of Jesus, and having an High-priest over the house of God, let us draw near with a true heart, in full assurance of faith.” Let us then make this improvement of the subject; so shall we, each in his appointed order, appear before God for ourselves, and dwell in his immediate presence for ever and ever.]

MMCCCVI

CHRIST’S APPEARANCE TO TAKE AWAY SIN

  Heb. 9:26.

Now once, in the end of the world, hath he appeared, to put away sin by the sacrifice of himself.

TO obtain a just knowledge of the Gospel, we should view it in its connexion with the law; partly, in a way of comparison; and partly, in a way of contrast. From the comparison, we shall ascertain its nature: from the contrast, we shall learn its excellency. Compare it with the law; and you will find that it agrees with the law, as the seal with the impression on the wax: there is not the smallest feature in the law, to which there will not be found a corresponding lineament in the Gospel. But there are in the Gospel points which the law could by no means exhibit. Its priests were men, who needed first to offer for themselves. They officiated in an earthly tabernacle; and presented only beasts, for offerings; and presented them often, on account of their inefficacy to expiate the sins of men. But the High-priest under the Gospel is no other than God himself; who, having assumed our nature, offered his own body, once for all; and is entered into heaven itself, there to carry on and perfect his work for all who come to God through him. It is in this view that the Lord Jesus Christ is spoken of in the passage before us. He is contrasted with the priests under the law, as “not having entered, like them, into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:” and as “not offering himself often, as the high-priest entered into the holy place every year, with blood of others; for then must he often have suffered since the foundation of the world. But now once, in the end of the world, hath he appeared to put away sin by the sacrifice of himself.”

From these words I shall take occasion to shew,

  I.      The insufficiency of the Mosaic sacrifices—

By “the end of the world,” we are to understand, the end of the Mosaic dispensation. During that period, sacrifices were offered. But they were insufficient for the removal of sin.

  1.      They had not in themselves any suitableness to that end—

[What virtue could there be in the blood of bulls and of goats? “It was not possible for them to take away sin.”]

  2.      They were not ordained of God for that end—

[They were intended only to prefigure Christ; and to direct the eyes of men to him, and to keep up the expectation of him in the world.]

  3.      The very repetition of them was an acknowledgment of this—

[Had they fully expiated sin, there would have been no occasion for the repetition of them; and “they would therefore, of course, have ceased to be offered.”]

In contrast with them, we here behold,

  II.      The perfection of the Christian Sacrifice—

“To put away sin the Lord Jesus Christ came into the world.”

He was a proper sacrifice for sin—

[He was altogether spotless, both in body and soul. In him, therefore, there was both a suitableness for a sacrifice, and sufficiency to make atonement for sin: a suitableness, because he was a partaker of our nature; and a sufficiency, because he was a partaker also of the divine nature. On him the iniquities of the whole world were laid; and under the curse due to them he diedg.]

By his one offering of himself, he effected what the Mosaic sacrifices never could—

[He put away sin from before God, “who is reconciled to us through the blood of the cross:” and he put it away also from man, both in its guilt and power. So did he cancel the guilt of men, that “all who believe in him are justified from all things:” and so did he break its power, that it never can have dominion over one of his redeemed peoplek.]

  INFER—

  1.      How highly privileged are we who live in the present age!

[We have not to present to God those poor and worthless sacrifices which left the conscience still burthened with guilt; but can plead one which is a sufficient propitiation for the sins of the whole worldm, and “perfects for ever all them that are sanctified.”]

  2.      What infatuation are they guilty of, who hold fast their sins!

[Think what has been done to deliver us from them. God has laid them all upon his only-begotten Son, that they might be “put away from us, as far as the east is from the west.” But, in holding them fast, we say, in fact, ‘ “Thou shalt never wash my soul:” I regard not thy tender mercies: I prefer my sinful gratifications before all that thou canst do for me; and I will have them, in despite of all that thou hast threatened to do against me.’—Say, beloved, what will be your views of this conduct, in a short time? The Lord grant, that, ere it be too late, you may believe in Christ; lest “the corner-stone, which you so ungratefully reject, should fall upon you, and grind you to powder!”]

MMCCCVII

CHRIST’S SECOND COMING

  Heb. 9:27, 28.

As it is appointed unto men once to die, but after this the judgment: so Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time, without sin, unto salvation.

IT is probable that many in the first ages of Christiany wondered, as indeed many even at this time do, how persons should be saved by the death of Christ, thousands of years before he came into the world; more especially since the most solemn sacrifices under the Jewish economy were of no effect beyond the year in which they were offered. But the Jewish sacrifices needed to be repeated, because they were worthless and inefficient: whereas the perfection of Christ’s sacrifice gave it a retrospective and prospective efficacy, so that, at whatever period of the world it should be offered, it needed never to be repeated. This is the scope of the passage before us; and the Apostle illustrates his argument by an awful and acknowledged truth. To comprehend the force of his observations, we must consider,

  I.      Man’s destination to death and judgment—

Every man must die—

[This is too obvious to need a proof. Whatever be our age, condition, pursuits, and prospects, we must die. If our life were protracted to the age of Methuselah, we must die at last: God has “appointed” it; nor shall his decree be either defeated or reversed. But it is only “once” that we can die. Though some few who have been miraculously restored to life, have died a second time, we must not expect to return from our graves. If the great work of salvation be not completed before we die, we shall be undone for ever.]

After death we shall all be judged—

[God has appointed a day, wherein he will judge the world in righteousness, and reward every man according to his works. And this also shall be but “once:” for, though every man’s state is fixed as soon as he goes into the invisible world, it is not till the general resurrection that his body shall participate the portion assigned to his soul. And, as there is no return from death to another state of probation, so there is no appeal from the sentence that shall be passed in that day.]

The Apostle having mentioned this, proceeds to state,

  II.      A similar appointment respecting Christ—

Christ “once” died for the sins of men—

[Though in appearance our Saviour died like other men, yet in reality his death was altogether different from theirs. He died as a sacrifice for sin: his death was that very atonement which had been typically represented from the beginning of the world. But though he was to be “a propitiation for the sins of the whole world,” he died only “once.” The legal sacrifices were constantly repeated, because they were rather “remembrances of sins” than a real expiation of them: but “he, by one offering of himself, hath perfected for ever them that are sanctified;” and “many,” even all that believe in him, have their sins removed for ever by virtue of it.]

He also will “appear a second time” at the day of judgment—

[At his first coming he appeared “in the likeness of sinful flesh,” and was treated as a sinner both by God and man: but at his second coming he will assume a very different appearance. As the high-priest, while offering the annual sacrifices, was clothed only in plain linen garments, but when he had completed his sacrifice, came forth in his splendid robes to bless the people; so our great High-priest will put off the garb of humiliation, and shine forth in all his majesty and glorye. At his first coming, he saved not himself; but, at that day, he will impart “salvation” unto others, even to all who seek him in sincerity and truth.]

The Apostle having introduced God’s appointment respecting man to illustrate that respecting Christ, we shall point out,

  III.      The correspondence and connexion between them—

The mention of death and judgment as appointed unto man was not at all necessary to the Apostle’s argument: but, as an illustration of it, it was very pertinent.

  1.      Death and judgment are the consequents of sin; and the first and second coming of Christ shall be the means of salvation.

[If there had been no sin, there would have been no death, nor any occasion for a day of judgment: and, if Christ had not come to bear the sins of men, there would have been no salvation: all must have inevitably and eternally perished. Moreover, as the law required that the High-priest, after having finished his work within the vail, should come forth to bless the people; so in the Divine appointment, Christ’s second coming is necessary to the complete salvation of his followers.]

  2.      Death and judgment shall be fatal to unbelievers; and the first and second coming of Christ shall be means of salvation to them that believe—

[The Lord Jesus, as a Judge, will condemn the wicked; “he will come to take vengeance on them that know not God, and that obey not his Gospel.” But as a Priest, he will come forth only to bless his redeemed, who are praying without, whilst he is interceding for them within the vail. They are fitly represented as “looking for him;” and he will appear to their unutterable and eternal joy.]

  ADDRESS—

  1.      To those who are regardless of their spiritual welfare—

[O that you would duly consider the certainty and nearness of death and judgment! You would then soon turn from vanity and sin, and labour to secure an interest in Christ. Let this subject then dwell upon your minds, till you are quickened by it to seek the Lord, and have obtained through him the remission of your sins.]

  2.      To those who are anxious to save their souls—

[If you really look to Christ to take away your sins, you need not be afraid of death and judgment. You may look forward to Christ’s second coming, not with comfort only, but unspeakable delight. Stand then in this posture, looking for and hasting to that blessed day: if he tarry, wait for him; and in due time you shall hear from his lips that reviving sentence; “Come, ye blessed children of my Father, inherit the kingdom prepared for you.”]

MMCCCVIII

SEASONS OF PENITENCE RECOMMENDED

             Heb. 10:3.

In those sacrifices there is a remembrance again made of sins every year.

IN the institutions of the Mosaic law, burthensome as they were, God consulted the best interests of his people. Repentance, faith, and obedience, were inculcated in them all. The daily sacrifices and frequent ablutions were intended to shew them, that they stood in need of mercy and of spiritual renovation: and the authority with which they were enjoined, taught them, that their whole happiness depended on an entire submission to the will of God. Those ordinances had also a further use; which was, to lead the minds of all to the contemplation of mysteries, which should in due season be more fully revealed. They did not themselves convey any solid or lasting benefit: they were mere shadows, which indicated indeed a substance; but which would vanish away, when that substance should appear. This is the view given of the law in the passage before us. The Apostle says, “The law, having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. For then, would they not have ceased to be offered? because that the worshippers, once purged, should have had no more conscience of sins.” Hence it appears, that the most solemn institutions of the law, not excepting the sacrifices offered ou the great day of annual expiation, were, in fact, no more than mere “remembrances of sins,” which could never be removed, but by that better Sacrifice which should in due time be offered.

But that we may have a fuller insight into this subject, I will endeavour more distinctly to shew,

  I.      For what end those annual remembrances of sins were enjoined—

Doubtless they were intended, as the whole of the Mosaic ritual also was, to separate the Jewish people more entirely from all the nations of the world. But they were more particularly designed,

  1.      To make them sensible of their need of a Saviour—

[Every offering had this tendency: no man could see his victim bleed, without seeing and acknowledging what was his own desert before God. But, if there had been no day of annual expiation appointed, the people would have been ready to imagine that every offering which they had presented to God had actually taken away the sin for which it had been offered. To guard against this fatal error, a day was appointed annually for a more especial remembrance of their sins, and for a deeper humiliation of their souls before God on account of them. Thus they were taught that neither their repentances nor their sacrifices had really availed to put away their sins: for, if they had, there had been no occasion for a repetition of them. Moreover, the same ordinances being still appointed annually, and annually observed, they were made to feel, that not even these more solemn rites had been able to prevail for the expiation of sin; so that, in fact, the guilt contracted throughout their whole lives still abode upon their souls; no offerings, which they had ever presented, having been able to remove it. In the view of this, they were particularly required to “afflict their souls.” And, in truth, this ordinance was well calculated to produce in them the deepest humiliation: for, having occasion every year to review their lives through the past year; and to add, as it were, the sum of their recent iniquities to the incalculable score that was against them in consequence of former transgressions; and being at the same time necessitated to see that nothing which they either had done, or could do, could cancel the smallest portion of their debt; they would, of necessity, be led to cry for mercy with the deepest contrition, and to acknowledge their need of that Saviour whom they were instructed to expect.]

  2.      To shew, then, the insufficiency of the legal sacrifices—

[Nothing could carry stronger conviction with it than this particular ordinance: for, if former sacrifices had prevailed, why should they be repeated? What occasion was there for the annual offerings, if the occasional ones had answered their full end? or why should the same sins be atoned for in a future year, which have been expiated in the present year, if the present expiation has been satisfactory and complete? Here, then, was the axe laid to the root of all self-righteous conceits. It was to no purpose that these ordinances were of Divine appointment; or that they were observed according to the strict letter of the law: they were never intended to serve as real expiations of sin; nor was the observance of them ever intended to form a justifying righteousness before God: they were intended only to shadow forth a Saviour, to whom all must look, and through whom all must be justified; and the very repetition of them was, in fact, not only a remembrance of the sins which rendered a Saviour necessary; but a pledge, that such a Saviour as they needed should in due time be sent them.]

  3.      To direct their eyes to that Great Sacrifice that should in due time be offered—

[In every sacrifice which was offered, they saw the Lord Jesus Christ exhibited before them: and were reminded, that in due time he should “come to take away sin by the sacrifice of himself.” They were informed, that there was to arise from the loins of Abraham, “a Seed, in whom all the nations of the earth should be blessed.” The Prophets Isaiah and Daniel had fully described the way in which the promised seed should effect the work assigned him: that he should “be cut off, but not for himself;” that he should be “wounded for our transgressions, and be bruised for our iniquities;” that he should “make his soul an offering for sin; and that in this way he should “finish transgression, and make an end of sin, and bring in an everlasting righteousness,” by which all the sinners of mankind, who should believe in him, should be “justified.” Now, all this was set before them; and was seen by them, with more or less distinctness, according to the faith they had in exercise: and in every sacrifice which, from year to year, was offered, they saw an herald sent, and heard his proclamation, “Behold the Lamb of God, that taketh away the sins of the world!”]

That we may bring the matter more home to ourselves, let us consider,

  II.      What good may be expected from stated remembrances of sins amongst us—

It is granted, that nothing equivalent to the Mosaic ordinances is required of us. Yet, if we were to appoint stated seasons for ourselves — seasons for reviewing our past lives, and for special humiliation of our souls before God—I am persuaded we should find it highly conducive to our spiritual welfare. Such seasons would be useful,

  1.      For the deepening of our repentance—

[We are apt to lose, very speedily, the convictions which sin has fastened upon our mind. At first, perhaps, they are pungent, and cause considerable anguish; but in a little time the impression wears away, and we almost forget that we have sinned at all. But if we had stated seasons for calling our ways to remembrance, our past convictions would be revived, and our humiliation before God be greatly promoted. The sins of early life being thus from time to time set before us, and those of daily incursion being added to them, we should have juster views of our extreme unworthiness. The whole life would then appear to be, what in reality it is, one continued scene of iniquity. For want of such seasons of recollection, men view their sins as they do the heavens in a cloudy night, when they can see only here and there a star of greater magnitude, and at remote distances: whereas, if our self-examinations were strict, and our retrospect frequent, our lives would appear rather like the heavens in the clearest night, full of stars of a greater or lesser order, and so connected as scarcely to leave an interval between them. With such views of ourselves, our repentance would not be slight, partial, transient; but deep, universal, permanent.]

  2.      For the endearing of the Saviour to us—

[True is that saying, that “where much is forgiven, men will love much; and little, where little has been forgiven.” Now, if we be in the habit of bringing before our eyes the sins of our whole life, and of viewing them, even as God does, in the aggregate, how shall we adore that mercy of God that has been extended to us, and that love of Christ which he has evinced in giving himself for us! Verily, it will appear almost incredible that even God himself should be capable of such condescension and grace. This self-knowledge is at the root of the experience of the saints in heaven. Behold them all prostrate before the throne, and casting down their crowns at the Saviour’s feet; whilst they sing, “To Him that loved them, and washed them from their sins in his own blood.” This is the state of mind which self-knowledge has a tendency to generate: and if our seasons of humiliation were more deep and frequent, we should more resemble the glorified saints, both in the nature and in the expressions of our joy.]

  3.      For the augmenting of our vigilance against the recurrence of sin—

[It is a truth not generally considered, that the sins which more easily beset us in early life, continue, more or less, our besetting sins to the end of our days. Pride, envy, wrath, malice, lewdness, covetousness, rarely leave the soul of which they have once got an undisturbed possession. Now, if a person has been in the habit of self-examination from year to year, and of seeing by what temptations chiefly he has been overcome, he will know the better against what he needs more especially to watch: he will have seen, how, on many occasions, that, which, if resisted in the first moment, might have been easily overcome, has, by being harboured in the mind, acquired an ascendant over him, and defied his utmost efforts to subdue it. He will have seen, especially, how he has been betrayed, by unwatchfulness, into sins to which he had no natural propensity; and that there is not an evil in the human heart against which he has not reason to watch and pray. In a word, he will feel the need of committing himself wholly to the guidance of his God, and of crying continually, “Hold thou me up, and I shall be safe.”]

  From this subject, then, we may LEARN,

  1.      What use to make of the present season—

[There are seasons which seem to claim somewhat more than an ordinary regard. The commencement of a new year, or the return of our natal day, may well lead us to a review of the past year, and consequently of our whole lives: and, were it so improved, how far more profitable should we find the season, than if it were spent in carnal mirth! I may add, too, how important is this suggestion in reference to eternity! Thousands go into the eternal world without having ever, in their whole lives, devoted one single day to the revision of their lives, and to humiliation for their sins. God forbid, my brethren, that you should be of that unhappy number! Let me recommend it to you all to begin, this day, to call your ways to remembrance; to enter minutely into the sins of your early youth, and of every succeeding year, even to the present hour. Let me recommend you to mark, not merely the sins of greater enormity, but those which the world accounts slight and venial. Let me recommend to you to notice the sins of omission, as well as of commission; and the sins of defect, as well as those of utter neglect. Could you be prevailed upon to take such a retrospect, it could not fail of being attended with the best consequences to your spiritual edification in this life, and to your eternal welfare in the life to come.]

  2.      What especially to aim at, in all the exercises of your souls—

[There is a frame of mind peculiarly characteristic of the advanced Christian: and which, I conceive, is suggested by the considerations of my text. You have seen that the most pious of God’s people, no less than others, were to observe a day in every year for the special purpose of remembering their past sins, and of afflicting their souls on account of them; whilst, at the same time, they were to renew their applications to God for mercy through the appointed sacrifices. A sense of sin was not to weaken their hope of God’s mercy, on the one hand; nor was their confidence in God’s mercy to weaken their sense of sin, on the other hand: both were to be retained in constant and united exercise; that so, whilst they “rejoiced with trembling,” they might tremble with rejoicing. Now, this is a state of mind by no means so common as might be wished. The generality of Christians, if they could feel towards God as a loving, obedient, and devoted spouse towards her husband, would conceive that they had attained the highest state of which they are capable. But, to make that image fully suited to our case, we must suppose the spouse to have been originally taken from the lowest and most degraded state by her husband; and, after her union with him, to have dishonoured him, and debased herself, by the grossest enormities. We must further suppose her husband to have followed her with the most affectionate entreaties to return to him; to have assured her of his most entire forgiveness; and, having prevailed on her to return, to be exercising towards her all imaginable kindness, without ever once uttering a single word of upbraiding. Now, suppose her to become faithful and obedient, and you will have a juster conception of the Christian’s state. Though her husband has forgiven her, can you imagine that she has forgiven herself? On the contrary, does not every act of love on her husband’s part fill her with deeper humility and self-abhorrence, for having ever acted so basely towards one of so exalted a character? Does not her whole intercourse with him, from day to day, augment her admiration of him, and her lothing of herself? Yes; though forgiven, she never for a moment forgets what she is, or what she deserves: and her whole soul is prostrate before God and man, even in the midst of her fondest endearments or her sublimest joys. Here is the Christian character: here is the character which I wish you all to attain. Do not mistake; you need not rush into gross sins in order to have a foundation for it: the adulteries of every one of you are manifest enough, without any fresh iniquities: you need only see how you have treated your divine Husband, and what base lusts you have harboured in your bosoms, from your youth up even until now, and you will see that you have need to “walk softly before God all your days,” and to “lothe yourselves before him in dust and ashes.” This is “walking humbly with God.” This will not abate either your confidence or your joy: but it will temper the one with fear, and the other with contrition.]

MMCCCIX

CHRIST SUPERSEDING THE LEGAL SACRIFICES

  Heb. 10:5–10.

When he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: in burnt-offerings and sacrifices for sin thou hast had no pleasure. Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God. Above when he said, Sacrifice and offering and burnt-offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law; then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. By the which will we are sanctified through the offering of the body of Jesus Christ once for all.

THERE is not any important truth contained in the New Testament, which was not before revealed in the Old. But we have an advantage over the Jews, in that the obscurity, which was cast over the language of prophecy, is removed by the interpretations of men divinely inspired to explain the sacred oracles. Hence we are enabled to see, what the Jews could never comprehend, though plainly and repeatedly declared to them, God’s determination to abrogate the Mosaic economy, in order to make way for the Christian dispensation. This was declared by David, while the law was yet in full force: and the author of the Epistle to the Hebrews both quotes his words in proof of this point, and confirms them by additional declarations to the same effect.

We shall consider,

  I.      The quotation as explained by the Apostle—

In his comment on David’s words the Apostle throws great light upon,

  1.      What is expressed in them—

The Psalm beyond all doubt refers to Christ: for it was not possible that David should boast of his own obedience as superseding the law; since a compliance with the law constituted a very essential part of his duty. If it be thought that what is spoken in ver. 12. is adverse to this construction, it must be remembered that the sins of the whole world were Christ’s by imputation; and therefore they might justly draw from him that complaint.

In the Psalm David speaks in the person of Christ, whom he represents as addressing the Father to this effect: ‘Thou didst never design the legal sacrifices to take away sin; that office thou hast assigned to me: and I have most willingly undertaken it, nor will ever relinquish my services till I have completed all that I have undertaken.’

That the sacrifices were never ordained to take away sin is plain, from the contempt poured upon them by God himself in comparison of moral duties; yes, and absolutely too, if unaccompanied with suitable dispositions in the offerers.

That Christ was sent into the world for that end appears also from the very first promise made to man, that “the seed of the woman should bruise the serpent’s head.”

That he willingly undertook the office is declared by David much more strongly than in the passage as quoted by the Apostle. In the passage as quoted in my text, it is merely said, “I come to do thy will, O God:” but in the Psalm it is written, “Lo, I come; I delight to do thy will, O my God; yea thy law is within my heart.” All which additional expressions shew the zeal with which Christ undertook our cause, and executed the arduous work that was assigned him.

That he would never relinquish it till it was accomplished was also strongly declared in those words, “Mine ears thou hast opened,” which refer to the custom of boring the ear of a servant who refused to be liberated at the day of release, and engaged to abide for ever in his master’s service. The Apostle, in citing the passage, varies it in words, though he adheres to it in sense. He says, “A body hast thou prepared me;” that is, It was necessary to the completion of my undertaking, that I should have somewhat to offer in sacrifice; and therefore thou hast prepared for me a body in the womb of a pure virgin, that being free from the taint and corruption transmitted to all the posterity of Adam, it might be fit to be offered in sacrifice for the sins of the whole world.

But, to the inconceivable advantage of the Church, the Apostle brings forth from David’s words,]

  2.      What is implied in them—

[Here we see the benefit of having an inspired commentator on the Old Testament. No Jew could have conceived all that was designed to be revealed in these words: but we are informed by God himself, that “when it was said, Lo, I come to do thy will, O God,” it was designed to intimate, that all the legal sacrifices should be swept away, and the whole Jewish economy be superseded by the Christian dispensation: “HE TAKETH AWAY THE FIRST, THAT HE MAY ESTABLISH THE SECOND.” This was an explanation of God’s hidden purpose, an explanation, which no uninspired man could have dared to offer. But in several other parts of this epistle are similar explanations given, and not in a way of conjecture, but of authoritative declaration. Thus, from the mention of a new covenant which God would make with his people, the Apostle infers, “In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away.” In another place, having cited God’s declaration that, to those who laid hold on that covenant, their sins and iniquities he would remember no more, he draws this inference; “Now where remission of sins is, there is no more offering for sin; and consequently all the Jewish sacrifices are swept away. Again, in another place having cited the words of the Prophet Haggai, “Yet once more I shake not the earth only, but also heaven,” he says, “This word, Yet once more, signifieth the removing of those things that are shaken, as of things which are made, that those things which cannot be shaken may remain.”]

Thus we have obtained a deep insight into the recondite meaning of our text, and may with confidence proceed to consider,

  II.      His declaration founded upon it—

There are two important points which the Apostle deduces from these words of David; namely, that salvation flows,

  1.      From God’s will as the source—

[Sanctification imports a setting apart of any thing for God. Hence the tabernacle with all its vessels are said to have been sanctified; and Christ himself says, “For their sakes I sanctify myselfl:” and it is in this sense that the term “sanctified” is used in the text: it means a separation for God, in order to eternal salvation.

Now it is solely from the “will of God” thus made known to his Son, and thus fulfilled by him, that any of the children of men are made partakers of salvation. It was not possible for any such plan to have originated with any other than God himself. When God’s dealings with the fallen angels were considered, who would have imagined that man, partaking of their iniquity, should yet be rescued from their doom? Supposing that such a thought could have entered into the mind of man, who could have contrived such a way of maintaining the honour of the Divine government, and of making the discordant attributes of justice and mercy to harmonize in the salvation of man? If such an expedient as the substitution of God’s own Son in the place of sinners could have been devised, who could have dared to propose it to the Deity; or have prevailed upon him to acquiesce in it? The more this is considered, the more will the salvation of man appear to be totally independent of man himself (as far as respects the contriving or the meriting of it), and to be the fruit of infinite wisdom, sovereign grace, and unbounded love. From the first laying of the foundation to the bringing forth of the top-stone, we must cry, Grace, grace unto ito.]

  2.      From Christ’s sacrifice as the means—

[It might seem that men, under the law, were accepted on account of the sacrifices, which were offered according to the Mosaic ritual. But, not to mention the impossibility that the blood of bulls and of goats should take away sin, the very repetition of those sacrifices shewed their insufficiency for the removal of guilt, or for the satisfying of men’s consciencesq. They had no effect but as they led the offerers to the Lord Jesus Christ, or expressed their faith in his all-atoning sacrifice. All who have ever found acceptance with God, whether before the law, or under it, or since its abolition, have been admitted to mercy purely “through the one offering of Jesus Christ.” Nothing but that could ever satisfy Divine justice; nothing but that could ever atone for one single sin: nor can any creature, to the end of the world, ever obtain favour with God, but in consideration of that sacrifice presented to God for us, and pleaded by us as the one ground of our hope. Here I cannot but call your attention to the minuteness and force of David’s statement, and to the redoubled force and energy expressed in the Apostle’s citation of it. David enumerates the different kinds of sacrifices, in order to shew, that none (whether those burnt without the camp, or those consumed on the altart, or those of which but a small part was burnt, and the rest was divided between the priest and the offerer) were of any avail to take away sin. And twice does the Apostle repeat this enumeration of them, in order the more abundantly to manifest the eternal purpose of God to liberate us from the Jewish yoke, and to establish throughout the world the purer dispensation of the Gospel; so that all, whether Jews or Gentiles, should henceforth “know nothing as a ground of hope, but Jesus Christ and him crucified.”]

  INFER—

  1.      How vain is men’s confidence in any services of their own!

[To have been baptized in our infancy, to have attended punctually the outward duties of the Sabbath, and to have waited occasionally upon the Lord at his table, are deemed in general satisfactory evidences of our conversion to God, and sufficient grounds for our hope towards him. But, if the whole multitude of legal institutions, framed by God’s own order, and according to a model shewn to Moses in the mount, were of no value as recommending men to God, how much less can the few services which we perform be sufficient to procure us acceptance with him? But it may be said, that moral services are more pleasing to God than ceremonial: true; but we are not told that God willed them, any more than the others, as means of effecting our reconciliation with him. It was the incarnation and death of Christ that God “willed;” and, in a remarkable correspondence with the text, he thrice, by an audible voice from heaven, said, This is my beloved Son, in whom I am well pleased. Let every self-righteous hope then be banished; and let us learn to glory in Christ aloney.]

  2.      What encouragement have all to devote themselves to God through Christ!

[We have the united testimony of Prophets and Apostles that God willeth the salvation of men through the sacrifice of his own Son, and that Christ as willingly offered himself a sacrifice in order to effect their salvation. What more can be wanted but that we go to God in that new and living way, which is so clearly pointed out to us? We can have no doubt of God’s willingness to save, or of the sufficiency of that salvation which he has provided for us. Let nothing then keep us back from God: but let us look to Christ as the propitiation for our sins, and plead the merit of his all-atoning blood. Thus, sanctifying ourselves in his name, we shall be perfected before God; being sanctified also by the Holy Ghost, we shall be acceptable in the sight of God and our Father for ever and everb.]

MMCCCX

THE PERFECTION OF CHRIST’S SACRIFICE

  Heb. 10:14–17.

By one offering he hath perfected for ever them that are sanctified. Whereof the Holy Ghost also is a witness to us: for after that he had said before, This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; and their sins and iniquities will I remember no more.

IT is a favourite sentiment with some, that we need not study any thing but the four Gospels, in order to attain a complete view of our holy religion. But whilst I acknowledge, that a person who studies the four Gospels may certainly learn the way of salvation from them, I must add, that his views of Christianity will of necessity be very imperfect, if he do not avail himself of the further light which is afforded him in the epistles. To what purpose has the Apostle Paul, in his Epistle to the Romans, written so argumentatively on the subject of justification by faith alone, if we do not derive from his statement a fuller knowledge of that fundamental doctrine, than we could have acquired without it? And who will say that he could have attained from the Gospels, or even from the Mosaic law itself, such clear views of the priestly office of Christ as are set before us in the Epistle to the Hebrews? There the parallel between his and the Aaronic priesthood is drawn to our hands, and the superiority of his is pointed out with a fulness and precision which no uninspired man could ever have attained. The tabernacle in which the Levitical priests ministered was glorious; but Christ’s was more glorious, being not made with hands, even his own sacred body. They were appointed to their office by a command; he, with an oath; they entered into a holy place on earth; he, into heaven itself; they, with the blood of beasts; he, with his own blood. Their sacrifices purified the patterns of heavenly things; his, the heavenly things themselves: theirs, legally, the flesh; his, really, the conscience. Their priests were only priests; he, a Priest to God, and a Testator to us. They offered often; he, only once: they stood; he sits: they offered for themselves first; he, for us only: they entered the vail to come forth again; he, never to come forth till he shall come to judge the world: they obtained a temporary remission of some sins; he, an everlasting remission of all sin.

It is in this last view that his office is spoken of in the passage before us. The Aaronic priests offered often because their offerings could never take away sin: but he, “by his one offering, hath perfected for ever them that are sanctified: whereof the Holy Ghost also is a witness to us.”

The peculiar solemnity with which his asseveration is here confirmed, even by an appeal to God himself, will lead me to consider,

  I.      The truth attested—

A more important truth than this can scarcely be conceived; it is, that Christ’s one offering has done that which all the Levitical sacrifices never could have done; it has procured for all who trust in it a full and perfect and everlasting remission of all their sins. But,

Let us notice this truth as contrasted with the ordinances of the Mosaic law—

[The Levitical sacrifices were renewed from year to year, because of their inefficiency: but Christ’s was offered only once, because it completely answered every end for which it was designed. The Levitical sacrifices perfected no man, either as to his acceptance before God, or as to the peace of his own soul: as far as they had any efficacy, they prevailed only for a year; and then must be repeated, in order to obtain a further remission: but Christ’s sacrifice rendered men perfect, both before God and in their own consciences. God was so satisfied with it, that he has nothing more to demand at the hands of those who trust in it: He considers it as a full discharge of all that the law requires of us, and a full price for all that our souls can need either in time or eternity. And the sinner who looks to it may well be satisfied, since God himself is satisfied, and all the demands of law and justice are satisfied. Thus, all who are “sanctified” to the service of their God, whatever their past sins may have been, are perfected, and that for ever: sins of the deepest die are purged by this sacrifice; and “all who believe in it, are justified from all things, from which they could not be justified by the law of Moses.”]

In this view, what a glorious truth it is!

[How honourable to Christ! how consoling to us! As it respects the Lord Jesus Christ, it shews how completely he has effected all which he came into the world to do. “He has made an end of sin, and made reconciliation for iniquity;” and “obtained eternal redemption for us.” Nothing is wanting to complete his work: his one offering has effected all. As it respects us, we have in Christ’s sacrifice all that we can desire. When once we recollect who he is, not man only, but God manifest in the flesh: when we recollect the covenant-engagements entered into between his Father and him; he on his part undertaking to make atonement for sin; and the Father undertaking to accept it in our behalf: when we recollect that he has been raised from the dead in proof of his having fulfilled all his engagements; and that he is now invested with all power in heaven and in earth to impart to sinners the blessings he has purchased for them: what can we want more? The soul acquiesces in this mysterious appointment, and confidently relies upon it, assured, that, if salvation is not to be found in him, it is not to be found at all.]

This truth being attested by the Holy Ghost, let us consider,

  II.      The testimony adduced—

The witness to this truth is no other than “the Holy Ghost”—

[“All Scripture is given by inspiration of God:” and whether the writers of it were Prophets or Apostles, “they all spake as they were moved by the Holy Ghost.” Throughout the whole Scripture, too, that Divine Spirit has one great object, which is, to testify of Christ. By the prophets he testified beforehand of the sufferings of Christ, and of the glory that should follow. Indeed, “the testimony of Jesus was the spirit of prophecy” throughout, and in this light we should regard all that the prophets have written. We should consider their words, not merely as the words of the Holy Ghost, but as a testimony given by the Holy Ghost, in order to shew us what we should believe respecting the Lord Jesus, and to increase our faith in him. And, whatever his testimony be, we should give the most implicit credit to it, adoring him for his wonderful goodness in thus condescending to teach the inquiring, and to confirm the doubting, soul. On this occasion,]

His testimony is most convincing—

[The passage cited by the Apostle, is taken from the prophecies of Jeremiah. He has before cited it in a preceding chapterd. There it is adduced more at length, in order to shew that the Jews under the Mosaic dispensation were taught to look forward to a new covenant, and to regard their own as waxing old. In the passage before us, a smaller portion of it only is adduced, in order to mark in a peculiar manner the sufficiency of Christ’s sacrifice for the sins of the whole world. Its force will be best seen by contrasting it with the provisions made for the forgiveness of sin under the Mosaic dispensation. There was no actual forgiveness of sins obtained by the sacrifices which the law prescribed: they were pardoned, so to speak, for a year only; at the expiration of which time, the same sacrifices were to be again offered, in order to the obtaining of a protracted pardon. Thus the very sacrifices which were offered for sin, were rather a remembrance of sins than a real expiation of them; so that the conscience of the sinner was never relieved from a sense of guilt, and never brought to the enjoyment of solid peace. But, under that very dispensation, the Holy Ghost testified, that provision was made by the new covenant, for the full and everlasting remission of all sin, since God expressly engaged, “Their sins and iniquities will I remember no more:” and consequently no further sacrifice was wanted to be offered for them. This testimony comes exactly to the point. The Aaronic priests repeated annually the same sacrifices; because the sins for which they were offered, were still kept in remembrance by God: but, in consequence of the offering which Christ has made, the sins of those who believe in him shall “never be remembered:” and consequently, without any repetition of his sacrifice, his people are “perfected for ever,” being brought into perfect peace with God, and perfect peace in then: own consciences.]

  Hence we SEE,

  1.      How amply the Scripture testifies of Christ!

[It is not merely of his Messiahship that the prophets speak: they enter fully into every part of his character, and work, and offices. There is not any thing which we are concerned to know respecting him, which is not revealed in the Old Testament. The revelation of him is indeed less clear than in the New Testament, but not a whit less glorious. When the true sense of the different passages is ascertained, there will be found truths, of which the superficial reader has no conception.

Our blessed Lord says, “Search the Scriptures; for they are they that testify of me.” And if we would fulfil that duty with care and diligence, and with earnest prayer to God for the teachings of his Spirit, we should find in the Scriptures an inexhaustible mine of wealth, and be enriched by them with all “the unsearchable riches of Christ.”]

  2.      What loss they sustain who receive not its testimony!

[It is a lamentable fact, that the generality of Christians are looking out for some other offering to present to God, in order to effect their reconciliation with him. Every considerate person will sometimes put this question to himself, “Wherewith shall I come before the Lord?” And the ignorant conceit of Balak is that which then presents itself to his mind; “Shall I come before him with burnt-offerings, with calves of a year old? Will the Lord be pleased with thousands of rams, or ten thousands of rivers of oil? Shall I give my first-born for my transgression, the fruit of my body for the sin of my soul?” But if men read even the Jewish Scriptures with attention, they might see how erroneous such views were, and how vain such hopes. They would see that the new covenant, which has been ratified by the blood of Christ, prescribes a very different method of acceptance with God: they would see that the one offering of Christ is a sufficient propitiation for the sins of the whole world, and that all attempts to add to it are vain. Dear brethren, believe, I pray you, the witness of the Holy Ghost on this all-important subject. “Make not God himself a liar,” as St. John expresses it, by denying or doubting this record. Be assured that he will not deceive you. If this were the testimony of a fallible man, you might well question it: but when Prophets and Apostles, all inspired by the Holy Ghost, concur in it, you should embrace it with your whole hearts, and rely upon it with your whole souls.]

  3.      How exalted are the privileges of every true believer!

[All who are interested in the one offering of Christ upon the cross, are “perfected for ever.” God has cast all their sins behind his back into the very depths of the sea. He has not only forgiven, but, if I may so speak, has forgotten, all their sins. They are blotted out as a morning cloud. True it is, that they still need the application of the same blood to their consciences, because they are yet compassed with infirmities, so that even their holy things need to be cleansed from the iniquity that cleaveth to them. They are like persons who have been washed in a bath; they are clean every whit; yet need they to wash their feet, because they contract defilement in walking even from the bath. But as to all their former sins, they are altogether blotted out of the book of God’s remembrance. Yet let it not therefore be supposed that they should be forgotten by us. No: they should be ever before us as a ground of humiliation, though not as a ground of fear: and the more assured we are that God is pacified towards us, the more should we lothe ourselves; and pant the more to “be sanctified wholly, in body, soul, and spirit.”]

MMCCCXI

THE WAY OF ACCESS TO GOD THROUGH THE VAIL

  Heb. 10:19–22.

Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the vail, that is to say, his flesh; and having an High-priest over the house of God; let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.

MAN, by the fall, lost that intercourse with God which he had maintained in his state of innocence. The intent of Christianity is to restore him to the enjoyment of his privilege. Hence the inspired writers urge the great doctrines of the Gospel, not merely as truths which are to be believed, but as motives which are to animate and direct our conduct. The author of this epistle has set forth at large the correspondence between our blessed Lord, and the typical representations which were given of him under the Mosaic law. He now proceeds to the practical improvement of his subject. In the words before us he opens,

  I.      The grounds of our access to God—

They who are ignorant of their own extreme guilt and helplessness, imagine, that they can come to God without any mediator. But the Scriptures uniformly declare that the way of access to him is,

  2.      Through the atonement—

[The original way of access to God by the covenant of works was shut up for ever upon the first transgression. Nor does that typical way which was appointed under the law continue any longer. There is “a new way” now opened to us through the vail. The human nature of Christ was represented by the vail of the temple. At the very instant that his body expired upon the cross, the vail of the temple was rent in twain from the top to the bottom. That being the precise time of the evening sacrifice, all the worshippers in the temple had a perfect view of the holy of holies. Thus an intimation was given to them, that, by the rending of Christ’s body, the way into the most holy place was opened indiscriminately to all. As the high-priest went into the typical sanctuary with the blood of the sacrifice, so might all from henceforth go into the very heaven of heavens, as it were, with the blood of Jesus. This way was now “consecrated for them” by Jesus himself. It was a new way, not only because it was different from that which had existed before, but because it should never wax old or vanish as the other had done. And it was a living way, because, while the former way prohibited access to all, except the high-priest, under the penalty of death, this infallibly imparts life to all who come to God in it.]

  2.      Through the intercession of Christ—

[The Church of God is that “house” which the temple of Solomon prefigured. In it God dwells in a more immediate manner than he ever did by the Shechinah upon the mercy-seat. Christ, as the great High-priest, presides over this house. He is gone with his own blood into the holy of holiesd. He is there sprinkling it on our behalf in the presence of his heavenly Father. There also is He offering the incense of his continual intercession. Under the law, the hopes of the Israelites were founded on the intercession of their high-priest. In vain was the sacrifice killed, if its blood was not carried within the vail: and in vain would it be carried thither, if it were not sprinkled before the mercy-seat, and accompanied with the clouds of incense. Thus not even the death of Christ is, of itself, a sufficient warrant for us to draw nigh to God. But his intercession added to it gives us boldness, and access with confidence. We may go to God upon this ground as to a reconciled father. Nor need any sinner whatever deem himself too unworthy to approach his throne. All are now constituted priests unto Godf. And all who bring the blood of Christ with them, and rely on his prevailing intercession, shall surely find acceptance with him.]

There is however something further which the worshippers of God must attend to, namely,

  II.      The manner in which we should approach him—

Christians are not to go to God with a rude and inconsiderate familiarity. They should consider the majesty of Him before whom they come; and should draw near to him with,

A sincere heart—

[To go before God and declare things which we neither feel nor believe, is to mock and insult him. If our confessions be without humility, our petitions without fervour, and our thanksgivings without gratitude, how is it possible that God should hear us? If we draw nigh to him with our lips while our hearts are far from him, we worship him in vain. To have imbibed true notions, is not sufficient. God requires truth in our inward partsh. And they alone can worship him acceptably, who worship him in spirit and in truth.]

An assured faith—

[When we go to God in prayer, we should not doubt whether He be willing to accept us. We should be thoroughly persuaded that “Christ is the way, the truth, and the life;” and that he will save to the uttermost all who come unto God by him. To be assured of our own personal interest in him is not necessary. But we should have the most assured belief of the sufficiency of his atonement and intercession. Nor should we limit his power and grace under an idea of our own unworthiness. To ask with a doubtful mind, is to cast a reflection upon him at the very time that we are imploring his favour. And we are warned by God himself that such wavering petitions never shall prevail.]

A good conscience—

[The conscience of every man has been more or less defiled. Nor could the offerings under the law perfect a man with respect to it. But the blood of Jesus will cleanse it from its defilementn. And, if we heartily endeavour to keep it void of offence in future, we shall enjoy the testimony of a good conscience. But if we live in the habitual neglect of any duty, or the allowed commission of any sin, we shall have an evil and accusing conscience. It is necessary therefore that our hearts be purged from the guilt of sin by the sprinkling of Christ’s blood, and from the love and practice of sin by his Spirit. Without this we can never approach God with comfort or acceptance. We shall stand self-condemned as hypocrites. And every petition we offer will appear a solemn mockery of God. We must therefore have our hearts purified from all habitual and allowed sin. Nor unless we have, can we hope for any answer of peace unto our souls.]

An holy conversation—

[As our inward principle must be pure, so must also our outward practice be. The priests washed their flesh before they went within the vail, to denote the purity which was required of them by God. Thus must we also be careful to possess that purity, if we would approach him with acceptance. Not that our sanctity of heart and life will procure us favour in his sight. The only grounds of our acceptance have been before stated. But there is a meetness for the enjoying of his benefits. And if we possess not that meetness, in vain shall we expect the benefits themselves.]

  APPLICATION—

[Some may ask, What shall I do, seeing I possess not these requisites? Shall I stay away from the throne of grace entirely? We answer, No; if we cannot ask as we ought, we should ask as we can. God will assist us if we endeavour to serve him aright; and will impart to us those holy dispositions, that shall qualify us for the reception of his richest blessings. Let us then thankfully improve the liberty he has afforded us. Let us see the vail now rent asunder, and behold our God upon his mercy-seat. Behold, his address to every one of us is, Draw nigh to me, and I will draw nigh to you; cleanse your hands, ye sinners, and purify your hearts, ye double-minded. In obedience to his command, let us surround his throne with fervent importunity. Let us ask for mercy and grace to help us in every time of need; and so open our mouths wide before him that He may fill and satisfy us with good thingsu. Thus shall we enjoy the sweetest fellowship with him in this world; and shortly be admitted to his more immediate presence in the world to come.]

MMCCCXII

STEADFASTNESS AND ACTIVITY IN GOD’S SERVICE INCULCATED

  Heb. 10:23–25.

Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;) and let us consider one another to provoke unto love and to good works: not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.

CHRISTIANS in general do not sufficiently advert to Christian principles as a ground of action. Whilst they acknowledge their obligation to serve God, they lose sight of those considerations which alone can render his yoke easy, and his burthen light. They bear in mind that Christ offered himself a sacrifice for sin; but they forget, that his priestly office, which was but in part executed on earth, is still carrying on in heaven. Were this duly contemplated, it would afford a stimulus to exertion which nothing else can give. In the fourth chapter of this epistle, the Apostle urges it as a motive to steadfastness in our most holy profession: “Seeing then that we have a great High-priest that is passed into the heavens, Jesus the Son of God, let us hold fast our profession.” In the passage before us he repeats the same glorious truth, and grounds upon it, not only the same exhortation, but an exhortation to various other duties connected with it. What these duties are, it is my intention at this time to point out.

Consider then,

  I.      Our duty as followers of the Lord Jesus Christ—

It is our duty to profess openly our faith and hope in the Lord Jesus Christ—

[We are not to be contented with exercising faith in him as our Saviour: we must confess him also before men: for, if “with the heart we believe unto righteousness, it is with the mouth that confession must be made unto salvation.” But,]

This profession we must “hold fast without wavering”—

[The more we make our light to shine before men, the more will those who “love darkness, rather than light” oppose us — — — Nothing will be left untried to divert us from our purpose. Persuasion, derision, menaces, will all be used in their turn: and all manner of influence will be brought to bear upon us, if by any means we may be prevailed upon to renounce what the world calls our enthusiasm and folly. But we must “hold fast our profession,” whatever efforts be made to wrest it from us: we must hold it fast “without wavering.” There must be no inclination of the mind towards the ways we have forsaken, or the society we have left: “We must forget our own people and our father’s house, if we would that our heavenly Bridegroom should have pleasure in our beauty.” We must “hate father and mother, and even our own lives,” in comparison of Christe. There must be in us a determination of heart to “follow the Lord fully,” and at all events; even though we be threatened with scourging and imprisonment, as the Apostles were; or with a cruel death, as were Daniel and the Hebrew Youthsg. As for those vain reasonings by which men endeavour to justify their departure from God, they must not be entertained for one moment — — — Our whole life and conversation should proclaim “whose we are, or whom we serve.” We should be “shining as lights in the world;” and be as “epistles of Christ, known and read of all men.”]

Connected with our duty to Christ as his followers, is,

  II.      Our duty as members of his mystical body—

We are “not to put our light under a bushel or a bed.” When once we become united to Christ by faith, we become members of the body, of which he is the Head. To that body we from henceforth have duties, even as the members of our corporeal frame have to the body of which they constitute a part. With that body we are to unite, both in its public and social meetings, and not by withdrawing ourselves from it, to shew an indifference to its welfare. Some there were, even in the Apostle’s days, who, through cowardice or worldly-mindedness, forsook the assemblies of the Church: and some there are who do so at the present day. But whatever vain excuses they may offer for their conduct, they grossly neglect their duty, which is, to edify, as far as they are able, every member of Christ’s mystical body. This all are bound to do,

  1.      In a way of mutual inspection—

[We should “consider one another;” we should notice each other’s wants and weaknesses, defects and failings, in order to guard each other against the very beginnings of declension in the divine life, and to stimulate one another to exertion in the cause of truth and love. We should mark also one another’s abilities and opportunities for serving God, in order that the energies of all may be employed to the best effect. The members of our natural body, if attempting to execute offices for which they are not fitted, can effect little; but, when exerting themselves in their appropriate sphere, they all contribute to the general good. Thus should all the members of the Church seek out for themselves, and assign to each other, such offices as they are best qualified to perform; that, each labouring in his proper vocation, (“he that ministereth, for instance, or teacheth, or exhorteth, or giveth, or ruleth,” in the due discharge of their respective duties,) the whole body may be edified, and God’s name be glorified.]

  2.      In a way of mutual excitation—

[Love, both in its feelings and actings, is apt to languish, if it be not watched, and cherished, and quickened to activity, from time to time. “This gift of God that is in us, needs to be stirred up,” and fanned to a flame, by mutual exhortations. Hence we are told to “provoke one another unto love and to good works.” No member of the body should be idle: there are some good works which all may perform: and all should be penetrated with a desire to do what they can. It is by the unwearied exertion of all their powers that the designs of God are to be accomplished, both in the Church and in the world. But, as all are apt to be remiss, all should exhort and animate one another, and, “so much the more as we see the day approaching.” The final destruction of Jerusalem was very near at hand when this epistle was written: and that period would be most afflictive to the Church who fled to the mountains, as well as to those who abode in the city: and therefore they all needed to prepare for that trial, and to labour with redoubled zeal for the Lord, whilst an opportunity of serving him was afforded them. And to us also, there is a day of trial near at hand, even the day of death, and of our appearing before God in judgment. Then all our opportunities of serving and honouring God will be terminated for ever. O how diligent then should we be in redeeming the present time, and in labouring whilst it is day; seeing that the night, when no man can work, is so near at hand! To impress these thoughts on each other’s minds, and to stimulate one another to activity in the consideration of them, is our bounden duty: and whatever we may imagine about serving God acceptably in secret, whilst we neglect these public and social duties, we shall find ourselves awfully mistaken, when God shall call us to account for “hiding our talent in a napkin.”]

Such being our duties to Christ and his Church, let us notice,

  III.      Our encouragement to perform both the one and the other—

God is faithful to his promises—

[Great, “exceeding great and precious are the promises” which he has given us in his word; promises suited to every state in which every member can be placed. In the covenant of grace they are all contained, even in that covenant of which Christ is the Mediator and Surety: and “in Christ they are all yea and amen, to the glory of our covenant-God and Father.” Not one of them shall ever fail of accomplishment: for “God is not a man, that he should lie, or the son of man, that he should repent.” Indeed “he has confirmed his promises with an oath, that, by two immutable things in which it is impossible for God to lie, we may have strong consolation.” The experience of all ages attests this blessed truth, that God is faithful to his promises. Joshua’s appeal to all Israel, at the close of his long-protracted life and warfare, may be made also to every child of Abraham; “Ye know in all your hearts and in all your souls, that not one thing hath failed of all the good things which the Lord your God spake concerning you; all are come to pass unto you; and not one thing hath failed thereof.”]

This consideration may well animate us to the performance of all our duties—

[If no promises had been given us, we might well have been discouraged: for who could “engage in such an unequal warfare at his own charges?” In like manner, if the promises had been less extensive, or less free, we might well despond; because we could have never merited the performance of them, nor ever have supplied what might be lacking in them. Moreover, if there had been any room to question God’s fidelity, we should still have been equally far from any solid comfort. But when we find the promises so perfectly free, that all are at liberty to lay hold upon them; and so full, that they extend to every possible want; and so sure, that sooner shall heaven and earth pass away, than one jot or tittle of them shall fail; do we not feel encouraged to embrace them, and to rely upon them, and to plead them, and to go forth in the strength of them to serve our God? Is not this one word, “My grace is sufficient for thee,” a full warrant for undertaking any service, or for meeting any trial, to which God may call us? May we not boldly say, “I can do all things through Christ who strengtheneth me?”

Here then is our encouragement to perform our duties to Christ and his Church. Whatever we may have to encounter for Christ’s sake, we may, in reliance upon his word, “hold fast our profession;” and whatever exertion may be necessary for filling up our respective offices as members of his body, we may labour and not faint; assured that, if we be “steadfast, and unmoveable, and always abounding in the work of the Lord, our labour shall not be in vain in the Lord.”]

  WHAT THEN SHALL I SAY MORE? Is God faithful to his engagements? Then,

  1.      Be ye faithful to yours—

[If you have given up yourselves to him as his purchased possession, then have ye bound yourselves to “glorify him with your bodies and your spirits which are his.” Remember then the vows that are upon you; those which were made for you in your baptism; those which you took upon yourselves at your confirmation; and those which you have renewed at the table of the Lord. Labour diligently to perform them all; and not only to perform your own promises, but to stir up others to the performance of theirs also. Do not think to say, “Am I my brother’s keeper?” for you have a duty to all the members of Christ’s mystical body; and you are as much bound to perform that, as to perform any other whatever. Address yourselves then to the work of the Lord; and “whatever your hand findeth to do, do it with all your might.” If you meet with difficulties and trials, be not discouraged, but go on boldly in the name and strength of the Lord. Draw not back on any account: for, “if any man draw back, God will have no pleasure in him.” “He only who endureth to the end shall be saved.” “Look to yourselves then, that ye lose not the things which ye have wrought, but that ye receive a full reward.” “Be faithful unto death; and God will give you a crown of life.”]

  2.      Live by faith upon the promises—

[It is “by the promises that ye have already been made partakers of a divine nature;” and “by them must ye cleanse yourselves from all filthiness both of flesh and spirit, and perfect holiness in the fear of Godo.” Lay hold then on the promises: search them out with care: plead them before God with earnestness: and expect the accomplishment of them with confident assurance. This is the great secret of living unto God. This will keep up a continual intercourse between God and the soul. This will bring down Omnipotence to your aid. This will make every trial light, and every duty easy. This will enable you to defy all your enemies, and to challenge them all, whether individually or collectively, “Who shall separate me from the love of Christ?” This will render you blessings to others, as well as blessed in your own souls: for those who behold your light, will “thank God, and take courage,” and be emboldened to serve God with increased alacrity themselves. Thus too you will be prepared for “the day that is approaching:” for whilst the idle and unprofitable servant will be “cast into outer darkness, where is weeping and wailing and gnashing of teeth,” the active and faithful servant will receive the plaudits of his Divine Master, and will “enter into the joy of his Lord.”]

MMCCCXIII

THE EVIL AND DANGER OF APOSTASY

  Heb. 10:26–31.

If we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. He that despised Moses law died without mercy under two or three witnesses: of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? for we know him that hath said, Vengeance belongeth unto me; I will recompense, saith the Lord. And again, The Lord shall judge his people. It is a fearful thing to fall into the hands of the living God.

WE cannot be too strongly on our guard against attaching ourselves to human systems in religion. The partisans of human systems take a partial view of the Scriptures, leaning invariably to those passages which appear to sanction their favourite dogmas, and excluding all mention of those which have a contrary aspect. They all take it for granted, that the things which they know not how to reconcile, are contrary to, and inconsistent with, each other. But as in a machine wheels may move in opposite directions, and yet so harmonize as to subserve one common end, so, in the word of God, truths, which have an opposite aspect, may be perfectly reconcileable to each other, and equally conducive to the accomplishment of the Divine purposes. The Apostle Paul insisted, as strongly as any one could do, on the doctrines of grace, shewing that all was ordered by God according to the counsel of his own will: yet no Apostle spoke more strongly than he on the danger of apostasy; or taught more forcibly the necessity of continual watchfulness on our part in order to the attainment of those blessings which God had from all eternity prepared for us. It is on this subject that he is speaking in the passage before us; wherein he cautions the Hebrew converts against apostasy, bidding them to hold fast the profession of their faith without wavering; and warning them, that, if they turned back from God, it would be to their everlasting perdition.

In the words which I have just read, he sets forth,

  I.      The evil of apostasy—

It is not of all sin, or even of all wilful sin, that he speaks: for, if there were no pardon for wilful sin after baptism, or after we have embraced the Gospel, who could hope ever to attain salvation, since there is not a man in the universe who has not, on some one occasion at least, knowingly and wilfully done what he ought not, or left undone what he ought to have done. The sin spoken of in the text, is, a total and wilful apostasy from the Gospel of Christ. This appears from the whole context, both from that which precedes, and that which follows. In the preceding context he bids them to “hold fast the profession of their faith without wavering;” and then he adds, “for, if we sin wilfully;” that is, by renouncing our holy profession, we reduce ourselves to the most awful condition that can be imagined; seeing that, having put away all affiance in the sacrifice of Christ, there remains no other sacrifice for our sins. In the following context the sin is opened at large under three separate heads, which, whilst they mark distinctly the nature of the sin which is intended, display the evil of it in most tremendous colours.

Let us consider each of them in its order—

[Apostasy, he tells us, is a “treading under foot the Son of God.” The Son of God, the Lord Jesus Christ, came down from heaven to seek and to save them that were lost. We, when we are baptized in his name, or make a profession of faith in him, acknowledge him before all to be the Saviour of the world. All other lords we then renounce; and all other grounds of hope before God; and in effect we say with Peter, “Lord, to whom shall we go? thou hast the words of eternal life: and we believe and are sure that thou art that Christ, the Son of the living God.” But when we renounce our faith in him, we, as far as in us lies, cast him down from his throne, and trample him under our feet; declaring, that he is unworthy of the honour which we had erroneously put upon him, and that we will “no longer have him to reign over us:” yea, we even “crucify him afresh, and put him to an open shame.”

Next, it is a “counting of the blood of the covenant an unholy thing.” The Mosaic covenant was ratified with blood; and with that blood both the tabernacle with all its vessels, and the people who worshipped before it, were sanctified, and set apart as holy to the Lord. The covenant of grace is ratified with the blood of our Lord Jesus Christ; and, when we “come to the knowledge of the truth,” we also are sanctified with it, and set apart to the service of our God. We profess to consider that blood as the one procuring cause of all that we either have or hope for: and we look for all the blessings of the covenant solely through the merit of his blood as shed for us, and as sprinkled on us. But, when we cast off our profession, we declare before all, that we consider the blood of Christ as having no virtue at all as an atonement for sin, and as being, in fact, of no more efficacy than the blood of bulls and goats, or even of a malefactor, justly put to death.

Further, it is a doing of “despite unto the Spirit of grace.” The Holy Spirit, both before and after the death of Jesus, bare witness to him by signs and wonders innumerable: and, when we are brought to the knowledge of the truth, it is by that same blessed Spirit illuminating our minds, and sealing the truth with power upon our souls. But, when we renounce the truth we have received, we insult that Divine Agent, as having borne witness to a falsehood: and we ascribe all his miracles either to Satanic agency, or to some mysterious imposture. We even laugh also at the impressions which he has made upon our minds, and deride all his merciful suggestions as fanaticism and delusion.]

In this view of apostasy, say, if it be not a most tremendous evil?

[Those who are guilty of it, speak of it only as a change of sentiment resulting from conviction; and thus they take credit to themselves as having grown in wisdom, and been faithful to their convictions. But God seeth not as man seeth. God beholds all the evils of the heart which have been accessary to this change; and all the injury that results from it, both to his honour, and to the world at large. He sees the pride of heart which will not receive the truth upon his testimony. He sees the love of the world which operates to draw the heart from him; yea, and the enmity of the heart against him, which will not submit, either to be saved or governed in so mysterious a way. In other sins he beholds only a resistance to his authority; but in this, a contempt of all the wonders of his wisdom and love. A person who has never received the knowledge of the truth, cannot commit this sin, or any sin of equal malignity. It is the resisting of light that has been imparted, and the acting contrary to it to such an extent as to call it darkness; this it is which makes the guilt so great, that, humanly speaking, it can never be forgiven. Were it indeed repented of, and were mercy sought through the blood of Jesus, even this sin, great as it is, might be forgiven: but the commission of it implies such desperate wickedness and obduracy, that it never can, without a miracle of mercy, be repented of.]

Hence then may be seen,

  II.      The danger of it—

This is declared,

  1.      From the very nature of the sin itself—

[Consider what the sin is: it is a discarding of the only remedy which God has provided for the necessities of fallen man. Under the Mosaic dispensation, God revealed himself to the Hebrews as the only true God; and entered into covenant with them to be their God, if they would serve him in sincerity and truth. But, if any one made void that law, and departed from him to worship other gods, he appointed, that, upon the fact being proved by two or three witnesses, the offender should be stoned to deathf; and it was expressly forbidden to any person to conceal the crime: if it should have been committed by a man’s dearest friend or relative, he must reveal it to the constituted authorities, and take the lead in executing sentence on the offender. In this law the Hebrews had acquiesced as holy, and just, and good. (Here let me suggest, by the way, that the illustration here brought by the Apostle farther shews, what the sin was of which he spake; namely, that it was not every wilful sin, but a wilful renunciation of the Gospel of Christ.) Now, says the Apostle, if so severe a sentence was executed, without any mercy, on the contemner of the Mosaic covenant, and the judges themselves declared the offender to be “worthy of it,” “of how much sorer punishment, suppose ye, shall he be thought worthy, who has renounced the Christian covenant; since he has trodden under-foot the Son of God, &c.?” Here he appeals to them, and makes them judges in their own cause. And to you also do I appeal. If they who renounced that legal covenant, the provisions of which were chiefly of a temporal nature, and the engagements of it ratified only with the blood of beasts, were counted worthy of such a tremendous punishment as death; of how much sorer punishment must he be worthy, who renounces the covenant of grace, in which all the blessings of grace and glory are made over to us, and which has been ratified and confirmed with the blood of God’s only dear Son? I consent that you shall be judges in your own cause, and the arbiters of your own fate. They who renounced the law were guilty of most egregious folly and ingratitude: but their impiety was not to be compared with yours: for whilst, as renouncing the only means of salvation, you resemble them, your impiety is greater than theirs, in proportion as the covenant which you despise is more glorious than theirs, and the mercies which you reject have been purchased for you at a dearer rate.

Know then, that to such persons “there remains no more sacrifice for sins.” Under the law, the sacrifices were repeated from year to year; but not so under the Gospel: Christ will never die for your sins again; nor will any other offering be made in his stead: and therefore, having renounced him, “nothing remains for you but a certain fearful looking-for of judgment,” whilst you continue here; and “of fiery indignation,” when you go hence, “that shall devour all the adversaries” of God and his Christ. Even here, I say, the punishment of such persons is awful: for, to say the least, they are in a state of uncertainty what shall be their fate in the eternal world; and they have frequently in their minds and consciences such an anticipation of their doom, as appals their souls, and terrifies their spirits, and forms a very hell within them: and the moment they go hence, the wrath of an incensed God comes upon them to the uttermost.]

  2.      From the fixed determination of God to punish it—

[God has said, “Vengeance belongeth unto me; and I will recompense.” And again, “The Lord shall judge his peoplek.” Now if he, as the moral Governor of the universe, has determined to execute justice, as well as to shew mercy; and if the administering of justice be no less necessary to his own glory than the dispensing of mercy, what have the contemners of his Gospel to expect? He has said, he will thus display his righteousness at the last day: and “we know him who has said it:” we know that he is almighty, and therefore able to inflict punishment; and we know he is true, and therefore will fulfil his word. It is in vain to think that he will change: for “he is not a man, that he should lie; or the son of man, that he should repent.” Seeing then that he will take the matter into his own hands, judge ye, whether it be not “a fearful thing to fall into the hands of the living God.” Were it only a mortal man that was incensed, and you had no way of escape from him, it were a terrible state for you to be in: but what must it be to be exposed to the wrath of the living God, who, whilst he ever lives to execute vengeance, will preserve you in existence, that you may eternally endure it? Think of enduring “the wrath of the Lamb,” which will be so much the more terrible, in proportion as his mercy in submitting to be slain for you has been slighted and despised.]

  “Suffer ye then, brethren, a word of EXHORTATION”—

  1.      Watch and pray against every wilful sin—

[“Keep thy servant from presumptuous sin,” said David; “then shall I be innocent from the great transgression.” Now, though it is true that every wilful sin, or every presumptuous sin, does not involve us in all the guilt of apostasy, yet it leads to apostasy as its natural end and issue; because it hardens the heart, and sears the conscience, and grieves the Holy Spirit, and provokes God to leave us to ourselves: and, if once God say of us, “They are joined to idols; let them alone;” our doom is sealed, and our perdition sure. Let me then affectionately entreat you to guard against every wilful sin, whether of commission or omission. A man does not become an apostate all at once: he first indulges some secret lust, some filthiness either of the flesh or spirit. Then he declines into formality in his secret walk with God: then his besetting sin gets an ascendant over him: then he becomes indifferent to public ordinances; and so, from opposing the Gospel in his heart and life, he comes to abandon it even in profession, and to relapse into avowed infidelity, and a contempt of all true religion. The misery which such persons frequently endure in this life, is sufficient to make us dread such an event as this — — — But that which the apostate soul shall endure in the eternal world, surpasses all conception. It would have been better for such an one never to have known the way of righteousness, than, having known it, to desert it, and make shipwreck of his faith.]

  2.      Bear in mind your obligations to Christ and to his Holy Spirit—

[Why did the Lord Jesus Christ die under the load of all your guilt? Was it that you might continue in your sins? — — — Why did the Holy Spirit undertake to renew and sanctify your souls; and why has he begun a work of grace in your hearts? Was it that you might “return again with the dog to his vomit, and the sow that was washed to a wallowing in the mire?” Let then the Lord Jesus Christ behold in you the fruits of his love — — — and let the Holy Spirit rejoice in beholding in you the efficacy of his grace — — — Then it will be no formidable thing to “fall into the hands of the living God:” on the contrary, you may then with joyful hope look forward to the time of your departure, and, after the example of that Saviour in whom you have believed, you may say in your dying hour, “Father, into thy hands I commend my spirit.”]

MMCCCXIV

THE BENEFIT OF PAST EXPERIENCE

             Heb. 10:32.

Call to remembrance the former days.

TO take a retrospect of our past lives, is the duty of every child of man. Without a frequent revision of the past, no man can repent, no man believe, no man be saved. We must be sensible of our guilt and helplessness, before we can ever come aright to Christ for mercy and grace; and such a consciousness of our need of him can proceed from nothing but self-knowledge, the fruit of much self-examination and of a diligent inquiry into our own state. But it is not in this general view that we are now to consider the subject before us. The words were addressed to those who “had been illuminated” with Divine truth, and had “endured a great fight of afflictions” in the service of their Divine Master. It is to such therefore that we propose chiefly, if not exclusively, to limit our attention, whilst we notice the exhortation,

  I.      As given to the Jewish converts—

They were subjected to cruel persecutions throughout the world: and they were in danger of yielding to intimidation, and of making shipwreck of their faith. To fortify their minds and encourage their hearts, he bids them “call to remembrance the former days.”

These days deserved remembrance—

[They had been days of heavy trial to all who had embraced the Christian faith. Every convert was an object of hatred and contempt both to Jews and Gentiles. No reproaches were too bitter to cast upon the followers of Christ, no injuries too heavy to inflict upon them. Their persons were assaulted, their property destroyed—their lives menaced, and in many instances sacrificed to royal edicts, to popular fury, or to legal form. The community of interest which all felt in the welfare of the whole body, greatly augmented the sufferings of every individual. Wherever one member suffered, all the members suffered with it.

Yet in the midst of all these afflictions, the believing Jews, as a body, had maintained their steadfastness, and held fast their profession. They had not only submitted to the loss of all things for the sake of Christ, but “had taken joyfully the spoiling of their goods;” “rejoicing that they were counted worthy to suffer for the Redeemer’s sake.”

To this measure of firmness they had attained by keeping their eye steadily fixed upon the heavenly state, where their portion was, and where an infinitely “better and more enduring substance” was treasured up for them. They had no doubt but their trials would be richly recompensed in the eternal world; and therefore they made light of all that they possessed below; “reckoning that the sufferings of this present time were not worthy to be compared with the glory that should be revealed in them.”

Such were their former days, immediately after the light of divine truth had shone into their hearts; and]

The recollection of them would be of singular utility to them at this time—

[From a review of their past experience, they would see, that, though the difficulties which they now had to sustain, or which they were daily expecting to encounter, were formidable, they were not new, nor insupportable, nor unprofitable. They were not new; since they were no other than what had come upon them from the beginning: and consequently were not to be regarded as “strange” and unlocked for: nor were they insupportable; for every convert had already borne them for a long period; and consequently might, with the help of divine grace, support them still: nor were they unprofitable; since the effect of them had been to drive the sufferers to prayer, and to bring down into their souls an increase both of grace and peace. In a word, the tribulations which they had already endured, “had wrought patience, and experience, and hope;” and therefore, instead of trembling at the prospect of future trials, it became every believer to hold fast the profession of his faith, and, together with that, the rejoicing of his hope firm unto the end.”]

What we have spoken sufficiently shews the scope of the Apostle’s advice as given to the Hebrews to whom he wrote; and having ascertained that, we are prepared to consider it,

  II.      As applicable to ourselves—

That there are many amongst ourselves, who, through the tender mercy of our God, “have been illuminated” with divine truth, we firmly believe: and to a certain extent the same consequences have followed, and do still follow, a profession of the Gospel in these latter times, as in the days of old. To all of you then who have been illuminated, we would offer the same advice as the Apostle did to the Hebrew converts, persuaded that it will be profitable,

  1.      For our humiliation—

[“Call to remembrance the former days,” when first ye received the knowledge of the truth, and see whether there was not much in your experience then which may justly operate for your humiliation now. You then saw and bewailed your lost estate both by nature and practice, and gladly fled for refuge to the Lord Jesus Christ, as to the hope set before you in the Gospel. Having obtained a view of him as your Redeemer and your all-prevailing Intercessor, you rejoiced in him with joy unspeakable, so that you seemed to be come as it were into a new world. Then the cares and pleasures of this life appeared to you as empty vanities, that were scarcely worth a thought: and then, whatever you were called to suffer, whether of loss or shame, for Christ’s sake, appeared to you rather a ground of joy than of sorrow, insomuch that “you took joyfully” the injuries that were inflicted on you, and rejoiced that you were counted worthy to sustain them for Jesus’ sake. Nothing intimidated you; nothing was suffered to retard your progress. With the world under your feet, and heaven in your eye, you went on cheerfully, and made your profiting daily to appear.

But now perhaps your love has grown cold; your delight in the word of God and prayer has abated; your exertions in the pursuit of heavenly things have languished; and the power of divine grace upon your souls has visibly declined. Now prudence has not merely regulated (for that it ought to do) your zeal, but has greatly abated, if not altogether superseded, it. Now the cares of this life have regained an ascendant over you: the frowns of the world, which once were disregarded, are become formidable in your eyes; and the fear of suffering loss in your worldly interests damps all your ardour. Now, instead of being altogether crucified to the world, and living only unto God, as in former days, you can scarcely be distinguished, except by an outward profession, from those who were never yet irradiated by the light of Gospel truth. Is this an uncommon case? Would to God it were! But what we see in the Church of Ephesus of old is yet visible, wherever the Gospel has been long preached. Of them the Lord Jesus says, “Thou has borne, and hast had patience, and for my name’s sake hast laboured, and hast not fainted. Nevertheless I have somewhat against thee, because thou hast left thy first love.” “Remember therefore from whence thou art fallen; and repent, and do the first works.” So then say I to you: “Call to remembrance the former days:” remember what you once were, and what your former works: and let the view of your declension fill you with shame and sorrow and contrition. Be afraid and tremble, lest the Lord withdraw from you the light with which you have been illumined; and beg of him to return in mercy to your souls, and to “strengthen in you the things which remain, and are ready to die.”]

  2.      For your encouragement—

[It may be that either outwardly from men, or inwardly from Satan, you are strongly tempted at this time, and need to have a word of consolation and encouragement spoken to your souls. If this be the case, “Call to remembrance the former days.” Trials have not for the first time come upon you now: you have in a greater or less degree experienced them from the time that ye were first illuminated. Who is it then that strengthened you to bear them at that time? Is he not still as able and as willing to help you as ever? Is not the grace of Christ as sufficient for you now as in former days? And does he not deserve as much at your hands now as he did formerly? If you rejoiced in doing and suffering for him years ago, is there not the same reason that you should do so now? If there was “a need that you should be in heaviness through manifold temptations” formerly, may there not be the same occasion still? and if the “trial of your faith was precious to you heretofore, yea more precious than gold, because you knew it would be found to your praise and honour and glory, as well as to the praise and honour and glory of your Lord, at his appearing,” should it not be alike precious now? If too an assured prospect of “a better and an enduring substance in heaven” once made all earthly things appear to you so light, that you could take joyfully the loss of all of them in the prospect of it, is it not of equal value now? or do you think that, when you shall have obtained the enjoyment of it, you will regret the sacrifices which you made with a view to it?” Then I say, “Continue to walk by the rule whereto ye have attained;” and “look to yourselves that ye lose not the things which ye have wrought, but that ye receive a full rewardh.”]

  Let me improve the subject in a more particular ADDRESS—

  1.      To those who have never yet been illuminated by the Gospel of Christ—

[How painful should the review of former days be to you! O! the seasons you have lost! the mercies you have abused! the guilt you have contracted! How differently have your lives been spent from what they would have been if you had been Christians indeed! You would have been fleeing from the wrath to come, and would have so made your light shine before men, as to “condemn the world” around you, even as Noah did when he built the ark: and you would have found in Christ such peace as passeth understanding, and such joy as should have infinitely overbalanced all that you could ever do or suffer for him. But of persecution for righteousness’ sake you know nothing; and still less of that high attainment of glorying in tribulation for the sake of Christ. Look back then to the days that are past, and be confounded before God because of your impiety: and pray that “the eyes of your understanding may be enlightened,” and that you may yet be “brought out of darkness into the marvellous light of his Gospel.” Be thankful to God that the light yet shines around you: and, “while ye have the light, be careful to walk in the light;” and “give glory to the Lord your God before he cause darkness, and before your feet stumble upon the dark mountains, and, while ye look for light, he turn it into the shadow of death, and make it gross darkness. But, if ye will not hear this admonition, my soul shall weep in secret places for your pride; and mine eye shall weep sore and run down day and night,” because of the awful judgments that await you.]

  2.      To those who, though illuminated by the Gospel, are not walking in the enjoyment of the Divine presence—

[This may arise from temptation and spiritual bondage, or from sloth and carnality, and worldly-mindedness. If it have arisen from the former, God forbid that I should “break the bruised reed, or quench the smoking flax:” let me rather “hold up the hands that hang down, and strengthen the feeble knees, and encourage the fearful heart.” Well I know that the soul of a righteous man may be bowed down with spiritual distress, and be so sore troubled under the hidings of God’s face, as to be deaf to the voice of consolation. Such was the state of David at one time; and the remedy to which he betook himself was precisely that which is recommended in my text. “I considered,” says he, “the days of old, the years of ancient times. I call to remembrance my song in the night.” Then comparing his present painful experience with that which he had formerly enjoyed, he acknowledges, that all his present doubts and fears were the result of “his own infirmity.” And then, to prevent the return of any such distressing apprehensions, he adds, “I will remember the works of the Lord; surely I will remember thy wonders of old.” Thus then do ye: call to remembrance the experience of former saints, and your own also at more favoured seasons: and then bear in mind that, though you change, God is the same, and that “with him is no variableness, neither shadow of turning.”

But if, as in too many instances is the case, your darkness arise from a relaxation of your diligence, and an indulgence of worldly or carnal affections, I must “change my voice, for I stand in doubt of you;” and would have you also stand in doubt of yourselves, till it be clear that “Christ is formed in you” of a truth. If you are drawing back from God in secret, beware lest he leave you to yourselves to “go back to everlasting perdition.” To “have run well for a season,” will be of little avail, if you do not press forward in your heavenly course. The threatening denounced against backsliding Ephesus lies in full force against you; and you will do well to take heed to it. “I will come unto thee quickly,” says Christ, “and will remove thy candlestick, except thou repent.” Oh, return from all your backslidings with penitential sorrow and a lively faith; so shall your backslidings be healed; and “so iniquity shall not be your ruin!”]

  3.      To those who are walking steadfastly in their Christian course—

[Are you under trials? Every day brings you nearer to the termination of them: and your Lord and Saviour is just ready to set the crown of victory upon your head, and to put you into full possession of that better and enduring substance that awaits you. Look up to heaven and see the myriads that are now around the throne. “Whence came they? They all came out of great tribulation, and washed their robes white in the blood of the Lamb. Therefore are they before the throne of God.” And therefore shall you soon join their company, and unite with them in songs of praise to God and to the Lamb for ever. Only “be faithful unto death, and God will give you a crown of life,” according to that sure word of promise, “To him that overcometh will I give to sit down with me upon my throne, even as I also overcame, and am set down with my Father upon his throne.” “He is faithful who hath promised, who also will do it” in its appointed time.]

MMCCCXV

PATIENT FORTITUDE REQUIRED

  Heb. 10:35, 36.

Cast not away therefore your confidence, which hath great recompence of reward. For ye have need of patience, that, after ye have done the will of God, ye might receive the promise.

THERE have been, to the Church of Christ, seasons of bitter persecution, and seasons of comparative tolerance and peace: but in whichever of these states we be, it becomes us not to yield to dejection on the one hand, or undue security on the other. We are soldiers on the field of battle, and must be ready to encounter our enemies whensoever they may advance against us. It will be time enough to put off our armour, when we have received our dismission from an earthly warfare, and are crowned with laurels in the realms of bliss. There had been to the Hebrew Christians seasons of severe trial, which the Apostle called to their remembrance: and it is probable, that when this epistle was written to them they enjoyed somewhat of tranquillity: but he bade them not to cast away their confidence: since they would still have need of it, as long as they should continue in the body.

In this apostolic injunction we see,

  I.      What state of mind befits the Christian—

The “confidence” here spoken of is a holy boldness in confessing Christ—

[This is essential to the Christian character. Not even faith itself will avail for our salvation, where this is wanting: “With the heart, man believeth unto righteousness; but, with the mouth, confession is made unto salvation.” “If we are ashamed of Christ, and deny him, he will be ashamed of us, and deny usb.”

This holy fortitude we should maintain, under all circumstances. Never, for a moment, should we “cast it away.” If trials increase, we need it the more: if they abate, or even cease, we still need this divine quality; because we know not how soon it may be called for, or to what an extent it may be required.]

And it will bring its own reward along with it—

[It will keep us from all that disquietude and distraction which the menaces of the world might occasion in an unstable mind. It will induce a consistency of conduct, under all circumstances; and will bring into the soul, stability and peace. It will be to him who exercises it an unquestionable evidence of his own sincerity; and will doubtless be honoured with peculiar manifestations of the Divine favour. If more than ordinary supports are called for by reason of the augmented troubles that assault us, they shall be vouchsafed to us; even as they were to the Hebrew Youths in the furnace, when the Son of God himself condescended visibly to appear in their behalf]

To every Christian is this requisite, because of,

  II.      The occasion he will have for it—

Different as may be the path of different persons in some respects, in their great outhne they are all the same. In their progress, all these different steps may be clearly and distinctly seen:

  1.      Duty—

[Every Christian “does the will of God.” To believe in Christ, to receive every thing from Christ in the exercise of faith and prayer, and to give himself up to God without reserve; this is the one habit of his mind, and the one labour of his life. From day to day he does not his own will, or the will of an ungodly world; but the will of God, as it is revealed in his blessed word.]

  2.      Suffering—

[This will always more or less attend a faithful discharge of our duty to God. There will now, as formerly, be seasons of comparative peace: but it is not possible for unregenerate men to love the light, whether it be set before them in the word, or be exhibited before them in the conduct of God’s faithful servants. “The servant cannot be greater than his Lord:” if they called the Master of the house Beelzebub, those of his household must assuredly expect some opprobrious designation at the least. And though, in comparison of imprisonment and death, this may be regarded as a light matter; yet is it not light, when we consider, that the names with which the godly are designated, are a signal for the world to load them with every species of obloquy and contempt.]

  3.      Patience—

[Our blessed Lord was “as a sheep led to the slaughter,” and, in the midst of all the indignities that were offered him, “opened not his mouth.” And in this manner his faithful followers also “possess their souls in patience.” They expect that they shall “have need of patience;” and it is their endeavour so to demean themselves under their trials, that “patience may have its perfect work; that so they may be perfect and entire, wanting nothing.”]

  4.      Glory—

[This is the object of their pursuit; and to this they press forward with all their might. They know, that “if they draw back, it must be unto perdition;” and that it is by believing only, and maintaining their faith with steadfastness, that they ever can be saved. They are well assured, that the means must be used for the attainment of the end; and that if used aright, the end shall be attained. They are well aware, that duty must be performed, suffering expected, patience exercised: and in this way they have no doubt but that glory shall be ultimately secured. “By a patient continuance in well-doing, they seek, and will obtain, eternal life.”]

  APPLICATION—

  1.      Let us be thankful for the peace that we are privileged to enjoy—

[These are days of extraordinary toleration and candour. We cannot indeed say that “the offence of the cross has ceased:” for it never can cease, as long as the ungodly constitute the great majority of the world. But persecution, except in private circles, is but little known. The flames of martyrdom are no longer kindled amongst us, as in the days of old. Let us, then, make a due improvement of this great mercy, for the more abundant edification of our own souls, and for a more active advancement of Christ’s kingdom in the world.]

  2.      Let us, however, stand prepared for other days—

↑ Back to top