Sayfadaki görseller
PDF
ePub

typical administration. They were not appointed for their own sakes, but to typify and represent the spiritual grace, and its efficacy, which we receive by the sacrifice of Christ. The subject spoken of is twofold: 1. The heart; 2. The body: that is, the inward and outward

man.

First. As unto the heart, it is required that with respect unto it, it be sprinkled from an evil conscience. There is no doubt but in this place, as in many others, the heart is taken for all the faculties of our souls, with our affections. For it is that wherein conscience is seated, wherein it acts its power, which it doth especially in the practical understanding, as the affections are ruled and guided thereby.

This conscience is affirmed to be evil, απο συνειδήσεως πονηρας, antecedently unto the means proposed for the taking it away. Conscience, as conscience, is not to be separated from the heart, but as it is evil, it must be so.

Conscience may be said to be evil on two accounts. 1. As it disquieteth, perplexeth, judgeth, and condemneth for sin. In this sense the apostle speaks of conscience, ver. 2. A conscience condemning us for sin, which the sacrifices of the law could not take away; so a heart with an evil conscience, is a heart terrified and condemning for sin. 2. On account of a vitiated principle in the conscience, which prevents it from performing its duty, and allows the soul to remain secure when it is filled with all unclean vicious habits. And hereon it signifies also all those secret latent sins in the heart, which are known only to a man's own conscience, opposed unto the body, or external known sins, which he speaks of afterwards. I take it here in the latter sense; 1. Because it is said to be evil, which it cannot be, with respect unto its former acts and power, for it doth therein but perform its duty, and is evil, not in itself, but unto them in whom it is. And 2. The way of its removal is by sprinkling, and not by an oblation or offering; now sprinkling is the efficacious application of the blood of atonement unto sanctification or internal purification.

And this is the last thing in particular, namely, the way or means of the removal of this evil conscience, which is by 'sprinkling of our hearts, ερραντισμενοι τας καρδιας. The expression is taken from the sprinkling of blood upon the offering of the sacrifices, Exod. xxix. 16, 21; Lev. iv. 17, xiv. 7. The spiritual interpretation and application whereof is given us, Ezek. xxxvi. 25. And whereas this sprinkling from sin, and cleansing thereby, is in Ezekiel ascribed unto pure water, whereas it was in the type, the blood of the sacrifice that was sprinkled, it gives us the sense of the whole. For as the blood of the sacrifice was a type of the blood and sacrifice of Christ as offered unto God; so it is the Holy Spirit, and his efficacious work, that is denoted by pure water, as is frequently proved. Wherefore this sprinkling of our hearts, is an act of the sanctifying power of the Holy Ghost, by virtue of the blood and sacrifice of Christ, in making of that application of them unto our souls, wherein the blood of Christ the Son of God cleanseth us from all our sins. Hereby are our hearts sprinkled from an evil conscience. 1. Originally, in the communication of regenerating sanctifying grace. 2. Continually, in fresh applications of the virtue of the blood of Christ, for the taking away of the defilement by internal actual sin.

Obs. XIV. Although that worship whereby we draw nigh unto God be wrought with respect to institution and rule, yet without internal sanctification of heart we are not accepted in it.

Obs. XV. Due preparation, by fresh applications of our souls unto the efficacy of the blood of Christ, for the purification of our hearts, that we may be meet to draw nigh to God, is required of us. This

the apostle hath special respect to, and the want of it is the bane of public worship. Where this is not, there is no due reverence of God, no sanctification of his name, nor any benefit to be expected unto our own souls.

3. In all wherein we have to do with God, we are principally to regard those internal sins which are hidden from all others, but of which we ourselves are conscious.

[ocr errors]

Secondly. The last thing required of us in order to the duty exhorted unto, is, that our bodies be washed with pure water,' кaι λɛλovμevoι to owμa vdari Kalapy. This, at first view, would seem to refer unto the outward administration of the ordinance of baptism, (which is required of all antecedently unto their orderly conjunction unto a church-state,) in the causes of it; and so it is carried by many expositors. But 1. The apostle Peter tells us, that saving baptism doth not consist in the washing away of the filth of the body, 1 Pet. iii. 21, therefore the expression here must be figurative, and not proper. 2. Although the sprinkling and washing spoken of, do principally respect our habitual internal qualification, by regenerating sanctifying grace, yet they include also the actual, gracious, renewed preparations of our hearts and minds, with respect unto all our solemn approaches unto God; but baptism cannot be repeated. 3. Whereas the sprinkling of the heart from an evil conscience, respects the internal and unknown sins of the mind; so this of washing the body doth the sins that are outwardly acted and perpetrated. And the body is said to be washed from them, First. Because they are outward, in opposition unto those that are only inherent in the mind. Secondly. Because the body is the instrument of the perpetration of them. Hence are they called 'deeds of the body;' the members of the body;' our 'earthly members,' Rom. iii. 13—16, vii. 24, viii. 13; Col. iii. 3-5. Thirdly. Because the body is defiled by them, some of them in an especial manner, 1 Cor. vi. 15-20.

Pure water, wherewith the body is to be washed, is that which is promised, Ezek. xxxvi. 25, 26, the assistance of the sanctifying Spirit, by virtue of the sacrifice of Christ. Hereby all those sins which cleave unto our outward conversation, are removed and washed away. For we are sanctified thereby in our whole spirits, souls, and bodies. And that scripture respects the deeds of sin, from a continuation in the commission of which, he shall keep and preserve us. We are so by the grace of Christ, and thereby we keep and preserve ourselves from all outward and actual sins, that nothing may appear upon us; as the bodies of them who, having wallowed in the mire, are now washed with pure water; for the body is placed as the instrument of the defilement of the soul in such sins.

Obs. XVI. Universal sanctification upon our whole persons, and the

VOL. IV.

U

mortification in an especial manner of outward sins, are required of us in our drawing nigh unto God.

Obs. XVII. These are the ornaments wherewith we are to prepare our souls for it, and not the gaiety of outward apparel.

Obs. XVIII. It is a great work to draw nigh unto God, so as to worship him in spirit and in truth.

VER. 23.-Let us hold fast the profession of our faith without wavering, for he is faithful who hath promised.

This is the second exhortation which the apostle educeth by way of inference from the principles of truth which he had before declared and confirmed. And it is the substance or end of the whole parenetical or hortatory part of the epistle; that, for the obtaining whereof, the whole doctrinal part of it was written, which gives life and efficacy unto it. Wherefore, he spends the whole remainder of the epistle in the pressing and confirming of this exhortation, on a compliance wherewith, the eternal condition of our souls doth depend. And this he doth, partly by declaring the means whereby we may be helped in the discharge of this duty; partly by denouncing the eternal ruin and sure destruction that will follow the neglect of it; and partly by encouragements from their own former experiences, and the strength of our faith; and partly by evidencing unto us, in a multitude of examples, how we may overcome the difficulty that would occur unto us in this way, with other various cogent reasonings; as we shall see, if God pleaseth, in our progress.

In these words there is a duty prescribed, and an encouragement added unto it.

As unto the duty itself, we must inquire, 1. What is meant by the profession of our faith? 2. What is meant by holding it fast? 3. What to hold it fast without wavering?

1. Την ὁμολογιαν της πίστεως, some copies read την ὁμολογίαν της Amidos, the profession of our hope,' which the Vulgar follows, 'the profession of the hope that is in us;' and so it may have a respect unto the exhortation used by the apostle, ch. iii. 6. And it will come unto the same with our reading of it; for on our faith our hope is built, and is an eminent fruit thereof. Wherefore, holding fast our hope, includes in it the holding fast of our faith, as the cause is in the effect, and the building in the foundation. But I prefer the other reading, as that which is more suited unto the design of the apostle, and his following discourse; and which his following confirmations of this exhortation do directly require, and which is the proper subject of our óuoλoyia, or 'profession.' See ch. iii. i. Faith is here taken in both the principal acceptations of it, namely, that faith whereby we believe, and the faith or doctrine which we do believe. Of both which we make the same profession; of one, as the inward principle; of the other, as the outward rule. Of the meaning of the word itself, ouodoyia, or 'joint profession,' I have treated largely, ch. iii. 1. This solemn profession of our faith is twofold. 1. Initial. 2. By the way of continuation in all the acts and duties required thereunto.

First. The first is a solemn giving up of ourselves unto Christ, in a professed subjection unto the gospel, and the ordinances of divine worship therein contained. This of old was done by all men, at their first accession unto God in the assemblies of the church. The apostle calls it, the beginning of our confidence,' or subsistence in Christ and the church, ch. iii. 6. And it was ordinarily in the primitive times, accompanied with excellent graces and privileges.

For, 1. God usually gave them hereon, great joy and exultation, with peace in their own minds, 1 Pet. ii. 9, hath translated us out of darkness into his marvellous light.' The glorious marvellous light whereinto they were newly translated out of darkness; the evidence which they had of the truth and reality of the things which they believed and professed; the value they had for the grace of God in this high and heavenly calling; the greatness and excellency of the things made known unto them, and believed by them; are the means whereby they were filled with joy unspeakable and full of glory. And respect is had unto this frame of heart in this exhortation. For it is apt on many accounts to decay and be lost: but when it is so, we lose much of the glory of our profession.

2. They had hereon some such communication of the Spirit in gifts or graces, that was a seal unto them of the promised inheritance, Eph. i. 13. And although what was extraordinary herein is ceased, and not to be looked after, yet if Christians, in their initial dedication of themselves unto Christ and the gospel, did attend unto their duty in a due manner, or were affected with their privileges as they ought, they would have experience of this grace, and advantage in ways suitable to their own state and condition.

Secondly. The continuation of their profession first solemnly made, avowing the faith on all just occasions, in attendance on all duties of worship required in the gospel, in professing their faith in the promises of God by Christ, and thereon cheerfully undergoing afflictions, troubles, and persecutions on the account thereof, is this profession of our faith that is exhorted unto.

2. What is it to hold fast this profession? The words we so render arе KATEXW, KOɑTew, and sometimes exw singly, as 1 Thess. v. 21; KaTEXW and Koare, are indefinitely used to this end, Heb. iii. 6, iv. 14; Rev. ii. 25, iii. 11. So that which is here KaтEXwμεv Tηv bμoλoуiaν, is крατωμεν της ὁμολογιας, ch. iv. 14.

And there is included in the sense of either of these words,

1st. A supposition of great difficulty, with danger and opposition, against this holding the profession of our faith.

2dly. The putting forth of the utmost of our strength and endeavours in the defence of it.

3dly. A constant perseverance in it, denoted in the word keep: possess it with constancy.

[ocr errors]

3. This is to be done without wavering, that is, the profession must be immoveable and constant. The frame of mind which this is opposed unto, is expressed James i. 6, diakoivoμεvoc, one that is always disputing,' and tossed up and down with various thoughts in his mind, not coming to a fixed resolution or determination. He is like a wave of the

sea, which sometimes subsides and is quiet, and sometimes is tossed one way or another, as it receives impressions from the wind. There were many in those days who did hesitate in the profession of the doctrine of the gospel; sometimes they inclined unto it and embraced it; sometimes they returned again unto Judaism; and sometimes they would reconcile and compound the two covenants, the two religions, the two churches together, with which sort of men our apostle had great contention. As men's minds waver in these things, so their profession wavers which the apostle here condemneth or opposeth unto that full assurance of faith which he required in us. Ακλινης is, not to be bent one way or another, by impressions made from any things or causes; but to abide firm, fixed, stable, in opposition to them. And it is opposed unto,

1st. An halting between two opinions, God or Baal, Judaism or Christianity, truth or error. This is to waver doctrinally.

2dly. Unto a weakness or irresolution of mind as unto a continuance in the profession of faith, against difficulties and oppositions.

3dly. To a yielding in the way of compliance, in any point of doctrine or worship, contrary to, or inconsistent with the faith we have professed. In which sense the apostle would not give place, no not for an hour, unto them that taught circumcision.

4thly. To final apostasy from the truth, which this wavering up and down, as the apostle intimates in his following discourse, brings unto. Wherefore, it includes positively, 1. A firm persuasion of mind, as to the truth of the faith whereof we have made profession. 2. A constant resolution to abide therein, and adhere thereunto against all oppositions. 3. Constancy and diligence in the performance of all the duties which are required unto the continuation of this profession. This is the sum and substance of that duty which the apostle, with all sorts of arguments, presseth on the Hebrews in this Epistle, as that which was indipensably necessary unto their salvation.

Obs. XIX. There is an internal principle of saving faith required unto our profession of the doctrine of the gospel, without which it will

not avail.

Obs. XX. All that believe ought solemnly to give themselves up unto Christ and his rule, in an express profession of the faith that is in them, and required of them.

Obs. XXI. There will great difficulties arise in, and opposition be made unto, a sincere profession of the faith.

Obs. XXII. Firmness and constancy of mind, with our utmost diligent endeavours, are required unto an acceptable continuance in the profession of the faith.

Obs. XXIII. Uncertainty and wavering of mind, as to the truth and doctrine we profess, or neglect of the duties wherein it doth consist, or compliance with errors for fear of persecution and sufferings, do overthrow our profession, and render it useless.

Obs. XXIV. As we ought not on any account to decline our profession, so to abate of the degrees of fervency of spirit therein is danger

ous unto our souls.

4. Upon the proposal of this duty, the apostle in his passage interposeth an encouragement unto it, taken from the assured benefit and

« ÖncekiDevam »