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wisdom makes them meet, and his power makes them effectual. Whatever therefore seems to be a means in the hand of God unto any end, and doth not effect it, was never designed thereunto; for he fails in none of his ends, nor do his means come short of what he aims at by them. Wherefore, although God designed a perfect state of the church, and after that gave the law, yet he never designed the law to accomplish that end. It had other ends, as we have already declared. But men were very apt to take up with the law, and to say of it, "Surely the Lord's Anointed is before us." Wherefore God, by many ways and means, discovered the weakness of the law as unto this end. Then were men ready to conclude, that the promise itself concerning this perfect church-state, would be of none effect. The mistake lay only herein, that indeed God had not as yet used that only means for it, which his infinite wisdom had suited for, and his infinite power would make effectual unto its attainment. And this he did in such a way, as that those who would not make use of his means, but would, as it were, impose that upon him, which he never intended to make use of in that kind, perished in their unbelief. Thus was it with the generality of the Jews, who would have perfection by the law, or none at all.

Wherefore, the promise of God concerning the church, and to it, must be the rule and measure of our faith. Three things do deeply exercise the church, as unto their accomplishment. 1. Difficulties rendering it wholly improbable. 2. Long unexpected procrastination. 3. Disappointment of appearing means of it. But in this instance of the introduction of a perfect church-state in and by the person of Jesus Christ, God hath provided a security for our faith, against all objections, which these considerations might suggest. For,

1. What greater difficulties can possibly lie in the way of the accomplishment of any of the promises of God, which yet are upon the sacred record unaccomplished, as suppose, the calling of the Jews, the destruction of antichrist, the peace of the church, and prosperity of it in the plentiful effusion of the Spirit; but that as great, and greater, lay in the way of the fulfilling of this promise? All the national provocations, sins and idolatries, that fell out in the posterity of Abraham; all the calamities and desolating judgments that overtook them, the cutting down of the house of David, until there was only a root of it left in the earth; the unbelief of the whole body of the people; the enmity of the world, actuated by all the craft and powers of Satan, were as mountains in the way of the accomplishment of this promise. But yet they all of them became at length a plain before the Spirit of God. And if we should compare the difficulties and oppositions, that at this day lie against the fulfilling of some divine promises, with those

that rose up against this one of perfecting the church-state in Christ, it would, it may be, abate our forwardness in condemning the Jews of incredulity, unless we found ourselves more established in the faith of what is to come, than for the most part we are.

2. Long and unexpected procrastinations, are trials of faith. also. Now this promise was given at the beginning of the world, nor was there any time allotted for its accomplishment. Hence it is generally supposed, from the words there used in the imposition of the name of Cain on her first-born, that Eve apprehended that the promise was actually fulfilled. The like. expectations had the saints of all ages; and were continually looking out after the rising of this bright morning Star. Many a time did God renew the promise, and sometimes confirmed it with his oath, as unto Abraham and David; and yet still were their expectations frustrated, so far as confined unto their own generations. And though God accepted them in their cries, and prayers, and hopes, and longing desires, yet near four thousand years were expired, before the promise received its accomplishment. And if we do believe that the faith and grace of the New Testament, do exceed what was administered under the Old; and that we do enjoy that pledge of God's veracity in the accomplishment of his promises, which they attained not unto, shall we think it much, if we are exercised some part of that season, (as yet but a small time), in looking after the accomplishment of other promises?

3. Disappointment of appearing means is of the same nature. Long after the promise was given and renewed, the law is in a solemn and glorious manner delivered unto the church, as the rule of their worship, and the means of their acceptance with God. Hence the generality of the people did always suppose, that this was it, which would make all things perfect. Something indeed they thought might be added unto its glory, in the personal coming of the Messiah; but the law was still to be that which was to make all things perfect. And we may easily apprehend what a surprisal it was unto them, when it was made manifest that the law was so far from effecting this promised state, that there was a necessity of taking it out of the way, as a thing weak and unprofitable, that the better hope perfecting the state of the church might be introduced. Such appearances of means highly probable for the deliverance of the church, are sometimes represented to us, which after a while do utterly disappear, and things are rolled into a posture quite contrary unto the expectations of many. When there is an appearance of what God hath promised, of what believers have prayed for, it is no wonder if some do earnestly embrace it. But where God hath laid aside any means, and sufficiently declared that it is not his holy pleasure to use it in such a way,

or unto such a length, as we would desire for the fulfilling of his promises, it is not duty, but obstinacy and selfishness, to adhere unto it, with any such expectations.

Obs. VIII. Believers of old who lived under the law, did not live upon the law, but upon the hope of Christ, or Christ hoped for.-Christ is the same (that is, to the church) yesterday, to-day and for ever. If justification, if salvation could be had any other way, or by any other means, then was his coming needless, and his death in vain. It was the promise of him, and not of the law which he had broken, which was the relief and salvation of Adam. This being the first thing that was proposed unto fallen man, as the only means of his restoration, justification and salvation, if any thing were afterwards added unto the same purpose, it would declare this to be insufficient; which would be an impeachment of divine wisdom and grace. On the same promise of Christ, which virtually contained and exhibited unto believers all the benefits of his mediation, as it was frequently renewed and variously explained, did all the saints live under the Old Testament. And the obscurity of the revelations of him in comparison of that by the gospel, respected only the degrees, but not the essence of their faith.

Obs. IX. The Lord Christ by his priesthood and sacrifice, makes perfect the church and all things belonging thereunto,

Col. ii. 10.

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In the last place, the apostle illustrates the work wrought through the introduction of the better hope, by the effect of it in them that do believe. Δι' ἧς εγγίζομεν τω Θεω, by which we draw nigh unto God.' A's, by which,' may refer either to the remote antecedent zucayay, the introduction or bringing in,' or unto the next, which is rides, the hope;' being both of the same gender. By the introduction of the better hope, we draw nigh to God; or by which hope, we draw nigh to God. Both come to the same for the substance of the sense; but the application is more natural to the next antecedent, by which hope, we draw nigh unto God. It remaineth only that we inquire, what it is thus to draw nigh to God.

Ef is a word belonging to the sacerdotal office, denoting the approach of the priests to God in his worship. So the LXX. for the most part render 7p, the general term for all access unto God with sacrifices and offerings. And this doth the apostle intend. Under the Levitical priesthood, the priests in their sacrifices and solemn services, did draw nigh unto God. The same now is done by all believers under the sacerdotal ministration of Jesus Christ. They now, all of them, draw nigh unto God. And in all their worship, especially in their prayers and supplications, they have by him an access unto God," Eph. ii. 18. There is a similitude in these things, and an allusion in the one unto the other; yet so as that the one doth

far excel the other, as to grace and privilege. For, 1. Under the law, it was the priests alone who had this privilege of drawing nigh unto God, in the solemn worship of the temple and tabernacle. The people were kept at a distance, and might never come near the sacred services of the holy place. But all believers being made a royal priesthood, every one of them hath an equal right and privilege by Christ, of drawing nigh unto God. 2. The priests themselves did draw nigh only unto outward pledges, tokens and symbols of God's presence. Their highest attainment was in the entrance of the high-priest once a-year into the most holy place. Yet was the presence of God there only in things made with hands, only instituted to represent his glory. But believers do draw nigh to God himself, to the throne of his grace, as the apostle declares, chap. x. 19-22. It may therefore be granted, that there is this intention in the words. For as by the law of old, the priests in the solemn worship of the church, did draw nigh to God in those visible pledges of his presence which he had appointed; and this they did by virtue of the Aaronical priesthood and the law of its institution, which was the utmost that could be attained in their imperfect state; so now upon the introduction of the better hope, and by virtue thereof, believers in all their solemn worship, do draw nigh unto God himself, and find acceptance with him. And there are two reasons for the admission of this interpretation. For, 1. One part of the apostle's design, is to manifest the glory and pre-eminence of gospel-worship above that of the law. And the excellency hereof, consists not in outward forms and pompous ceremonies, but in this, that all believers do therein draw nigh unto God himself with boldness. 2. Whereas it is peculiarly the priesthood of Christ, and his discharge of that office in his oblation and intercession, which he intends by the better hope, as he fully declares himself towards the end of the chapter; they are those which we have a peculiar respect unto, in all our approaches unto God in our holy worship. Our entrance unto the throne of grace, is through the veil of his flesh as offered. Our admission is only by virtue of his oblation, and our acceptance depends on his intercession. Herein, therefore, in a peculiar manner, by this better hope, we draw nigh unto God.

But yet there is a more extensive signification of this expression in the Scripture, which must not be here excluded. By nature all men are gone far off from God. The first general apostasy, carried mankind into a most inconceivable distance from him. Though our distance from him by nature, as we are creatures, be infinite, yet this hinders not but that in his infinite goodness and condescension, we may have intercourse with him, and find acceptance before him. But the distance which came between us by sin, cuts off all communion of that

kind. Wherefore, our moral distance from God, as our nature is corrupted, is greater, with respect unto our relation unto him, than our essential distance from him, as our nature is created. Hence, being afar off, is the expression of this state of nature, Eph. ii. 13. You were sometimes afar off." And whatever accompanieth that state in wrath and curse upon men, in fear, bondage, the power of sin and emnity against God within them; in obnoxiousness unto misery in this world and eternal destruction hereafter, is comprised in that expression. It is to be far from the love and favour of God, from the knowledge of him, and obedience unto him. Wherefore, our drawing nigh unto God, denotes our deliverance and recovery from this estate. So it is expressed in the place named: "But now in Christ Jesus, ye who were sometimes afar off, are made nigh by the blood of Christ." To represent this, all the acts of solemn worship, which respected the sacrifice of Christ, were called approximations. And hereunto, unto this drawing nigh to God, or that we may so do, two things are required.

First, A removal of whatever kept us at a distance from God. And the things of this nature, were of two sorts. 1. What was upon us from God for our sin and apostasy. This was his wrath and curse; and these were declared in the publishing of the law on mount Sinai, with the terrible appearances and dreadful voices that accompanied. This made the people stand afar off, Exod. xx. 21.; as an emblem of their condition with respect to the law. 2. Guilt within, with its consequences of fear, shame, and alienation from the life of God. Unless these things of the one sort and the other, those upon us and those within us, be taken away and removed, we can never draw nigh unto God. And to secure our distance, they were enrolled in a hand-writing as a record against us, that we should never on our own account, so much as endeavour any access unto him, Eph. ii. 14. Col. ii. 14. How they were removed by the bringing in of the better hope, that is, by the priesthood of Christ, the apostle declares in this epistle, as we shall see, God willing, in our progress. This neither was, nor could be done by the law or its ordinances: neither the moral preceptive part of it, nor the ceremonial, in all its rites and sacrifices, could of themselves expiate sins, make atonement for our apostasy, turn away the wrath of God, nor take away guilt, fear, bondage and alienation out of the minds of men.

Secondly, There is moreover required hereunto, that upon the justification and acceptance of our persons, we have faith, liberty, boldness, confidence and assurance given unto us in our coming unto God. And this cannot be without the renovation of our natures into his image, the quickening of our souls with a new principle of spiritual life, and ability unto all duties of acceptable obedience. All these things are required unto our

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