mh_parser/vol_split/58 - Hebrews/Chapter 4.xml

<div2 id="Heb.v" n="v" next="Heb.vi" prev="Heb.iv" progress="76.26%" title="Chapter IV">
<h2 id="Heb.v-p0.1">H E B R E W S.</h2>
<h3 id="Heb.v-p0.2">CHAP. IV.</h3>
<p class="intro" id="Heb.v-p1">The apostle, having in the foregoing chapter set
forth the sin and punishment of the ancient Jews, proceeds in this,
I. To declare that our privileges by Christ under the gospel exceed
the privileges of the Jewish church under Moses, as a reason why we
should make a right improvement of them, <scripRef id="Heb.v-p1.1" osisRef="Bible:Heb.4.1-Heb.4.4" parsed="|Heb|4|1|4|4" passage="Heb 4:1-4">ver. 1-4</scripRef>. II. He assigns the cause why the
ancient Hebrews did not profit by their religious privileges,
<scripRef id="Heb.v-p1.2" osisRef="Bible:Heb.4.2" parsed="|Heb|4|2|0|0" passage="Heb 4:2">ver. 2</scripRef>. Then, III. Confirms
the privileges of those who believe, and the misery of those who
continue in unbelief, <scripRef id="Heb.v-p1.3" osisRef="Bible:Heb.4.3-Heb.4.10" parsed="|Heb|4|3|4|10" passage="Heb 4:3-10">ver.
3-10</scripRef>. IV. Concludes with proper and powerful arguments
and motives to faith and obedience.</p>
<scripCom id="Heb.v-p1.4" osisRef="Bible:Heb.4" parsed="|Heb|4|0|0|0" passage="Heb 4" type="Commentary"/>
<scripCom id="Heb.v-p1.5" osisRef="Bible:Heb.4.1-Heb.4.10" parsed="|Heb|4|1|4|10" passage="Heb 4:1-10" type="Commentary"/><div class="Commentary" id="Bible:Heb.4.1-Heb.4.10">
<h4 id="Heb.v-p1.6">Gospel Privileges; Cautions against
Apostasy. (<span class="smallcaps" id="Heb.v-p1.7">a.
d.</span> 62.)</h4>
<p class="passage" id="Heb.v-p2">1 Let us therefore fear, lest, a promise being
left <i>us</i> of entering into his rest, any of you should seem to
come short of it.   2 For unto us was the gospel preached, as
well as unto them: but the word preached did not profit them, not
being mixed with faith in them that heard <i>it.</i>   3 For
we which have believed do enter into rest, as he said, As I have
sworn in my wrath, if they shall enter into my rest: although the
works were finished from the foundation of the world.   4 For
he spake in a certain place of the seventh <i>day</i> on this wise,
And God did rest the seventh day from all his works.   5 And
in this <i>place</i> again, If they shall enter into my rest.
  6 Seeing therefore it remaineth that some must enter
therein, and they to whom it was first preached entered not in
because of unbelief:   7 Again, he limiteth a certain day,
saying in David, To day, after so long a time; as it is said, To
day if ye will hear his voice, harden not your hearts.   8 For
if Jesus had given them rest, then would he not afterward have
spoken of another day.   9 There remaineth therefore a rest to
the people of God.   10 For he that is entered into his rest,
he also hath ceased from his own works, as God <i>did</i> from
his.</p>
<p class="indent" id="Heb.v-p3">Here, I. The apostle declares that our
privileges by Christ under the gospel are not only as great, but
greater than those enjoyed under the Mosaic law. He specifies this,
that we have a promise left us of entering into his rest; that is,
of entering into a covenant-relation to Christ, and a state of
communion with God through Christ, and of growing up therein, till
we are made perfect in glory. We have discoveries of this rest, and
proposals, and the best directions how we may attain unto it. This
promise of spiritual rest is a promise left us by the Lord Jesus
Christ in his last will and testament, as a precious legacy. Our
business is to see to it that we be the legatees, that we lay our
claim to that rest and freedom from the dominion of sin, Satan, and
the flesh, by which the souls of men are kept in servitude and
deprived of the true rest of the soul, and may be also set free
from the yoke of the law and all the toilsome ceremonies and
services of it, and may enjoy peace with God in his ordinances and
providences, and in our own consciences, and so have the prospect
and earnest of perfect and everlasting rest in heaven.</p>
<p class="indent" id="Heb.v-p4">II. He demonstrates the truth of his
assertion, that we have as great advantages as they. For says he
(<scripRef id="Heb.v-p4.1" osisRef="Bible:Heb.4.2" parsed="|Heb|4|2|0|0" passage="Heb 4:2"><i>v.</i> 2</scripRef>), <i>To us was
the gospel preached as well as unto them;</i> the same gospel for
substance was preached under both Testaments, though not so
clearly; not in so comfortable a manner under the Old as under the
New. The best privileges the ancient Jews had were their gospel
privileges; the sacrifices and ceremonies of the Old Testament were
the gospel of that dispensation; and, whatever was excellent in it,
was the respect it had to Christ. Now, if this was their highest
privilege, we are not inferior to them; for we have the gospel as
well as they, and in greater purity and perspicuity than they
had.</p>
<p class="indent" id="Heb.v-p5">III. He again assigns the reason why so few
of the ancient Jews profited by that dispensation of the gospel
which they enjoyed, and that was their want of faith: <i>The word
preached did not profit them because it was not mixed with faith in
those that heard him,</i> <scripRef id="Heb.v-p5.1" osisRef="Bible:Heb.4.2" parsed="|Heb|4|2|0|0" passage="Heb 4:2"><i>v.</i>
2</scripRef>. Observe, 1. The word is preached to us that we may
profit by it, that we may gain spiritual riches by it; it is a
price put into our hands to get wisdom, the rich endowment of the
soul. 2. There have been in all ages a great many unprofitable
hearers; many who seem to deal much in sermons, in hearing the word
of God, but gain nothing to their souls thereby; and those who are
not gainers by hearing are great losers. 3. That which is at the
bottom of all our unprofitableness under the word is our unbelief.
We do not mix faith with what we hear; it is faith in the hearer
that is the life of the word. Though the preacher believes the
gospel, and endeavours to mix faith with his preaching, and to
speak as one who has believed and so spoken, yet, if the hearers
have not faith in their souls to mix with the word, they will be
never the better for it. This faith must mingle with every word,
and be in act and exercise while we are hearing; and, when we have
heard the word, assenting to the truth of it, approving of it,
accepting the mercy offered, applying the word to ourselves with
suitable affections, then we shall find great profit and gain by
the word preached.</p>
<p class="indent" id="Heb.v-p6">IV. On these considerations the apostle
grounds his repeated and earnest caution and counsel that those who
enjoy the gospel should maintain a holy fear and jealousy over
themselves, lest latent unbelief should rob them of the benefit of
the word, and of that spiritual rest which is discovered and
tendered in the gospel: <i>Let us fear lest, a promise being left
us of entering into his rest, any of you should seem to come short
of it,</i> <scripRef id="Heb.v-p6.1" osisRef="Bible:Heb.4.1" parsed="|Heb|4|1|0|0" passage="Heb 4:1"><i>v.</i> 1</scripRef>.
Observe, 1. Grace and glory are attainable by all under the gospel:
there is an offer, and a promise to those who shall accept the
offer. 2. Those who may attain them may also fall short. Those who
may attain them may also fall short. Those who might have attained
salvation by faith may fall short by unbelief. 3. It is a dreadful
thing so much as to seem to fall short of the gospel salvation, to
seem so to themselves, to lose their comfortable hope; and to seem
so to others, so losing the honour of their holy profession. But,
if it be so dreadful to seem to fall short of this rest, it is much
more dreadful really to fall short. Such a disappointment must be
fatal. 4. One good means to prevent either our real falling short
or seeming to fall short is to maintain a holy and religious fear
lest we should fall short. This will make us vigilant and diligent,
sincere and serious; this fear will put us upon examining our faith
and exercising it; whereas presumption is the high road to
ruin.</p>
<p class="indent" id="Heb.v-p7">V. The apostle confirms the happiness of
all those who truly believe the gospel; and this he does,</p>
<p class="indent" id="Heb.v-p8">1. By asserting so positively the truth of
it, from the experience of himself and others: "<i>We, who have
believed, do enter into rest,</i> <scripRef id="Heb.v-p8.1" osisRef="Bible:Heb.4.3" parsed="|Heb|4|3|0|0" passage="Heb 4:3"><i>v.</i> 3</scripRef>. We enter into a blessed union
with Christ, and into a communion with God through Christ; in this
state we actually enjoy many sweet communications of pardon of sin,
peace of conscience, joy in the Holy Ghost, increase of grace and
earnests of glory, resting from the servitude of sin, and reposing
ourselves in God till we are prepared to rest with him in
heaven."</p>
<p class="indent" id="Heb.v-p9">2. He illustrates and confirms it that
those who believe are thus happy, and do enter into rest. (1.) From
God's finishing his work of creation, and so entering into his rest
(<scripRef id="Heb.v-p9.1" osisRef="Bible:Heb.4.3-Heb.4.4" parsed="|Heb|4|3|4|4" passage="Heb 4:3,4"><i>v.</i> 3, 4</scripRef>),
appointing our first parents to rest the seventh day, to rest in
God. Now as God finished his work, and then rested from it, and
acquiesced in it, so he will cause those who believe to finish
their work, and then to enjoy their rest. (2.) From God's
continuing the observance of the sabbath, after the fall, and the
revelation of a Redeemer. They were to keep the seventh day a holy
sabbath to the Lord, therein praising him who had raised them up
out of nothing by creating power, and praying to him that he would
create them anew by his Spirit of grace, and direct their faith to
the promised Redeemer and restorer of all things, by which faith
they find rest in their souls. (3.) From God's proposing Canaan as
a typical rest for the Jews who believed: and as those who did
believe, Caleb and Joshua, did actually enter into Canaan; so those
who now believe shall enter into rest. (4.) From the certainty of
another rest besides that seventh day of rest instituted and
observed both before and after the fall, and besides that typical
Canaan-rest which most of the Jews fell short of by unbelief; for
the Psalmist has spoken of another day and another rest, whence it
is evident that there is a more spiritual and excellent sabbath
remaining for the people of God than that into which Joshua led the
Jews (<scripRef id="Heb.v-p9.2" osisRef="Bible:Heb.4.6-Heb.4.9" parsed="|Heb|4|6|4|9" passage="Heb 4:6-9"><i>v.</i> 6-9</scripRef>), and
this rest remaining, [1.] A rest of grace, and comfort, and
holiness, in the gospel state. This is the rest wherewith the Lord
Jesus, our Joshua, causes weary souls and awakened consciences to
rest, and this is the refreshing. [2.] A rest in glory, the
everlasting sabbatism of heaven, which is the repose and perfection
of nature and grace too, where the people of God shall enjoy the
end of their faith and the object of all their desires. (5.) This
is further proved from the glorious forerunners who have actually
taken possession of this rest—God and Christ. It is certain that
God, after the creating of the world in six days, entered into his
rest; and it is certain that Christ, when he had finished the work
of our redemption, entered into his rest; and these were not only
examples, but earnests, that believers shall enter into their rest:
<i>He that hath entered into rest hath also ceased from his own
works as God did from his,</i> <scripRef id="Heb.v-p9.3" osisRef="Bible:Heb.4.10" parsed="|Heb|4|10|0|0" passage="Heb 4:10"><i>v.</i> 10</scripRef>. Every true believer hath ceased
from his own works of righteousness, and from the burdensome works
of the law, as God and Christ have ceased from their works of
creation and redemption.</p>
<p class="indent" id="Heb.v-p10">VI. The apostle confirms the misery of
those who do not believe; they shall never enter into this
spiritual rest, either of grace here or glory hereafter. This is as
certain as the word and oath of God can make it. As sure as God has
entered into his rest, so sure it is that obstinate unbelievers
shall be excluded. As sure as the unbelieving Jews fell in the
wilderness, and never reached the promised land, so sure it is that
unbelievers shall fall into destruction, and never reach heaven. As
sure as Joshua, the great captain of the Jews, could not give them
possession of Canaan because of their unbelief, notwithstanding his
eminent valour and conduct, so sure it is that even Jesus himself,
and captain of our salvation, notwithstanding all that fulness of
grace and strength that dwells in him, will not, cannot, give to
final unbelievers either spiritual or eternal rest: it remains only
for the people of God; others by their sin abandon themselves to
eternal restlessness.</p>
</div><scripCom id="Heb.v-p10.1" osisRef="Bible:Heb.4.11-Heb.4.16" parsed="|Heb|4|11|4|16" passage="Heb 4:11-16" type="Commentary"/><div class="Commentary" id="Bible:Heb.4.11-Heb.4.16">
<h4 id="Heb.v-p10.2">Serious Exhortation; The Priesthood of
Christ. (<span class="smallcaps" id="Heb.v-p10.3">a.
d.</span> 62.)</h4>
<p class="passage" id="Heb.v-p11">11 Let us labour therefore to enter into that
rest, lest any man fall after the same example of unbelief.  
12 For the word of God <i>is</i> quick, and powerful, and sharper
than any two-edged sword, piercing even to the dividing asunder of
soul and spirit, and of the joints and marrow, and <i>is</i> a
discerner of the thoughts and intents of the heart.   13
Neither is there any creature that is not manifest in his sight:
but all things <i>are</i> naked and opened unto the eyes of him
with whom we have to do.   14 Seeing then that we have a great
high priest, that is passed into the heavens, Jesus the Son of God,
let us hold fast <i>our</i> profession.   15 For we have not a
high priest which cannot be touched with the feeling of our
infirmities; but was in all points tempted like as <i>we are,
yet</i> without sin.   16 Let us therefore come boldly unto
the throne of grace, that we may obtain mercy, and find grace to
help in time of need.</p>
<p class="indent" id="Heb.v-p12">In this latter part of the chapter the
apostle concludes, first, with a serious repeated exhortation, and
then with proper and powerful motives.</p>
<p class="indent" id="Heb.v-p13">I. Here we have a serious exhortation:
<i>Let us labour therefore to enter into that rest,</i> <scripRef id="Heb.v-p13.1" osisRef="Bible:Heb.4.11" parsed="|Heb|4|11|0|0" passage="Heb 4:11"><i>v.</i> 11</scripRef>. Observe, 1. The end
proposed—rest spiritual and eternal, the rest of grace here and
glory hereafter—in Christ on earth, with Christ in heaven. 2. The
way to this end prescribed—labour, diligent labour; this is the
only way to rest; those who will not work now shall not rest
hereafter. After due and diligent labour, sweet and satisfying rest
shall follow; and labour now will make that rest more pleasant when
it comes. <i>The sleep of the labouring man is sweet,</i> <scripRef id="Heb.v-p13.2" osisRef="Bible:Eccl.5.12" parsed="|Eccl|5|12|0|0" passage="Ec 5:12">Eccl. v. 12</scripRef>. Let us therefore labour,
let us all agree and be unanimous in this, and let us quicken one
another, and call upon one another to this diligence. It is the
truest act of friendship, when we see our fellow-christians loiter,
to call upon them to mind their business and labour at it in
earnest. "Come, Sirs, let us all go to work; why do we sit still?
Why do we loiter? Come, let us labour; now is our working time, our
rest remains." Thus should Christians call upon themselves and one
another to be diligent in duty; and so much the more as we see the
day approaching.</p>
<p class="indent" id="Heb.v-p14">II. Here we have proper and powerful
motives to make the advice effectual, which are drawn,</p>
<p class="indent" id="Heb.v-p15">1. From the dreadful example of those who
have already perished by unbelief: <i>Lest any man fall after the
same example of unbelief.</i> To have seen so many fall before us
will be a great aggravation of our sin, if we will not take warning
by them: their ruin calls loudly upon us; their lost and restless
souls cry to us from their torments, that we do not, by sinning as
they did, make ourselves miserable as they are.</p>
<p class="indent" id="Heb.v-p16">2. From the great help and advantage we may
have from the word of God to strengthen our faith, and excite our
diligence, that we may obtain this rest: <i>The word of God is
quick and powerful,</i> <scripRef id="Heb.v-p16.1" osisRef="Bible:Heb.4.12" parsed="|Heb|4|12|0|0" passage="Heb 4:12"><i>v.</i>
12</scripRef>. By the word of God we may understand either the
essential or the written word: the essential <i>Word,</i> that in
<i>the beginning was with God, and was God</i> (<scripRef id="Heb.v-p16.2" osisRef="Bible:John.1.1" parsed="|John|1|1|0|0" passage="Joh 1:1">John i. 1</scripRef>), the Lord Jesus Christ, and indeed
what is said in this verse is true concerning him; but most
understand it of the written word, the holy scriptures, which are
the word of God. Now of this word it is said, (1.) That is
<i>quick;</i> it is very lively and active, in all its efforts, in
seizing the conscience of the sinner, in cutting him to the heart,
and in comforting him and binding up the wounds of the soul. Those
know not the word of God who call it a dead letter; it is quick,
compared to the light, and nothing quicker than the light; it is
not only quick, but quickening; it is a vital light; it is a living
word, <b><i>zon.</i></b> Saints die, and sinners die; but the word
of God lives. <i>All flesh is grass, and all the glory thereof as
the flower of grass. The grass withereth, and the flower thereof
falleth away, but the word of the Lord endureth for ever,</i>
<scripRef id="Heb.v-p16.3" osisRef="Bible:1Pet.1.24-1Pet.1.25" parsed="|1Pet|1|24|1|25" passage="1Pe 1:24,25">1 Pet. i. 24, 25</scripRef>.
<i>Your fathers, where are they? And the prophets, do they live for
ever? But my words, which I commanded the prophets, did they not
take hold of your fathers?</i> <scripRef id="Heb.v-p16.4" osisRef="Bible:Zech.1.5-Zech.1.6" parsed="|Zech|1|5|1|6" passage="Zec 1:5,6">Zech.
i. 5, 6</scripRef>. (2.) It is <i>powerful.</i> When God sets it
home by his Spirit, it convinces powerfully, converts powerfully,
and comforts powerfully. It is so powerful as to pull down strong
holds (<scripRef id="Heb.v-p16.5" osisRef="Bible:2Cor.10.4-2Cor.10.5" parsed="|2Cor|10|4|10|5" passage="2Co 10:4,5">2 Cor. x. 4, 5</scripRef>),
to raise the dead, to make the deaf to hear, the blind to see, the
dumb to speak, and the lame to walk. It is powerful to batter down
Satan's kingdom, and to set up the kingdom of Christ upon the ruins
thereof. (3.) It is <i>sharper than any two-edged sword;</i> it
cuts both ways; it is <i>the sword of the Spirit,</i> <scripRef id="Heb.v-p16.6" osisRef="Bible:Eph.6.17" parsed="|Eph|6|17|0|0" passage="Eph 6:17">Eph. vi. 17</scripRef>. It is the two-edged
sword that cometh out of the mouth of Christ, <scripRef id="Heb.v-p16.7" osisRef="Bible:Rev.1.16" parsed="|Rev|1|16|0|0" passage="Re 1:16">Rev. i. 16</scripRef>. It is sharper than any two-edged
sword, for it will enter where no other sword can, and make a more
critical dissection: it <i>pierces to the dividing asunder of the
soul and the spirit,</i> the soul and its habitual prevailing
temper; it makes a soul that has been a long time of a proud spirit
to be humble, of a perverse spirit to be meek and obedient. Those
sinful habits that have become as it were natural to the soul, and
rooted deeply in it, and become in a manner one with it, are
separated and cut off by this sword. It cuts off ignorance from the
understanding, rebellion from the will, and enmity from the mind,
which, when carnal, is enmity itself against God. This sword
divides between <i>the joints and the marrow,</i> the most secret,
close, and intimate parts of the body; this sword can cut off the
lusts of the flesh as well as the lusts of the mind, and make men
willing to undergo the sharpest operation for the mortifying of
sin. (4.) It is <i>a discerner of the thoughts and intents of the
heart,</i> even the most secret and remote thoughts and designs. It
will discover to men the variety of their thoughts and purposes,
the vileness of them, the bad principles they are actuated by, the
sinister and sinful ends they act to. The word will turn the inside
of a sinner out, and let him see all that is in his heart. Now such
a word as this must needs be a great help to our faith and
obedience.</p>
<p class="indent" id="Heb.v-p17">3. From the perfections of the Lord Jesus
Christ, both of his person and office.</p>
<p class="indent" id="Heb.v-p18">(1.) His person, particularly his
omniscience: <i>Neither is there any creature that is not manifest
in his sight,</i> <scripRef id="Heb.v-p18.1" osisRef="Bible:Heb.4.13" parsed="|Heb|4|13|0|0" passage="Heb 4:13"><i>v.</i>
13</scripRef>. This is agreeable to what Christ speaks of himself:
<i>All the churches shall know that I am he that searches the reins
and hearts,</i> <scripRef id="Heb.v-p18.2" osisRef="Bible:Rev.2.23" parsed="|Rev|2|23|0|0" passage="Re 2:23">Rev. ii. 23</scripRef>.
None of the creatures can be concealed from Christ; none of the
creatures of God, for Christ is the Creator of them all; and there
are none of the motions and workings of our heads and hearts (which
may be called creatures of our own) but what are open and manifest
to him with whom we have to do as the object of our worship, and
the high priest of our profession. He, by his omniscience, cuts up
the sacrifice we bring to him, that it may be presented to the
Father. Now as the high priest inspected the sacrificed beasts, cut
them up to the back-bone to see whether they were sound at heart,
so all things are thus dissected, and lie open to the piercing eye
of our great high priest. An he who now tries our sacrifices will
at length, as Judge, try our state. We shall have to do with him as
one who will determine our everlasting state. Some read the words,
<i>to whom with us there is an account or reckoning.</i> Christ has
an exact account of us all. He has accounted for all who believe on
him; and he will account with all: our accounts are before him.
This omniscience of Christ, and the account we owe of ourselves to
him, should engage us to persevere in faith and obedience till he
has perfected all our affairs.</p>
<p class="indent" id="Heb.v-p19">(2.) We have an account of the excellency
and perfection of Christ, as to his office, and this particular
office of our high priest. The apostle first instructs Christians
in the knowledge of their high priest, what kind of high priest he
is, and then puts them in mind of the duty they owe on this
account.</p>
<p class="indent" id="Heb.v-p20">[1.] What kind of high priest Christ is
(<scripRef id="Heb.v-p20.1" osisRef="Bible:Heb.4.14" parsed="|Heb|4|14|0|0" passage="Heb 4:14"><i>v.</i> 14</scripRef>): <i>Seeing
we have such a high priest;</i> that is, <i>First,</i> A great high
priest, much greater than Aaron, or any of the priests of his
order. The high priests under the law were accounted great and
venerable person; but they were but faint types and shadows of
Christ. The greatness of our high priest is set forth, 1. By his
having passed into the heavens. The high priest under the law, once
a year, went out of the people's sight within the veil, into the
holiest of all, where were the sacred signals of the presence of
God; but Christ once for all has passed into the heavens, to take
the government of all upon him, to send the Spirit to prepare a
place for his people, and to make intercession for them. Christ
executed one part of his priesthood on earth, in dying for us; the
other he executes in heaven, by pleading the cause, and presenting
the offerings, of his people. 2. The greatness of Christ is set
forth by his name, <i>Jesus</i>—a physician and a Saviour, and one
of a divine nature, the Son of God by eternal generation; and
therefore having divine perfection, able to save to the uttermost
all who come to God by him. <i>Secondly,</i> He is not only a
great, but a gracious high priest, merciful, compassionate, and
sympathizing with his people: <i>We have not a high priest who
cannot be touched with the feeling of our infirmities,</i>
<scripRef id="Heb.v-p20.2" osisRef="Bible:Heb.4.15" parsed="|Heb|4|15|0|0" passage="Heb 4:15"><i>v.</i> 15</scripRef>. Though he is
so great, and so far above us, yet he is very kind, and tenderly
concerned for us. He is touched with the feeling of our infirmities
in such a manner as none else can be; for he was himself tried with
all the afflictions and troubles that are incident to our nature in
its fallen state: and this not only that he might be able to
satisfy for us, but to sympathize with us. But then,
<i>Thirdly,</i> He is a sinless high priest: <i>He was in all
things tempted as we are, yet without sin.</i> He was tempted by
Satan, but he came off without sin. We seldom meet with temptations
but they give us some shock. We are apt to give back, though we do
not yield; but our great high priest came off clear in his
encounter with the devil, who could neither find any sin in him nor
fix any stain upon him. He was tried severely by the Father. It
pleased the Lord to bruise him; and yet he sinned not, either in
thought, word, or deed. He had done no violence, neither was there
any deceit in his mouth. He was holy, harmless, and undefiled; and
such a high priest became us. Having thus told us what a one our
high priest is, the apostle proceeds to show us,</p>
<p class="indent" id="Heb.v-p21">[2.] How we should demean ourselves towards
him. <i>First,</i> Let us hold fast our profession of faith in him,
<scripRef id="Heb.v-p21.1" osisRef="Bible:Heb.4.14" parsed="|Heb|4|14|0|0" passage="Heb 4:14"><i>v.</i> 14</scripRef>. Let us never
deny him, never be ashamed of him before men. Let us hold fast the
enlightening doctrines of Christianity in our heads, the enlivening
principles of it in our hearts, the open profession of it in our
lips, and our practical and universal subjection to it in our
lives. Observe here, 1. We ought to be possessed of the doctrines,
principles, and practice, of the Christian life. 2. When we are so,
we may be in danger of losing our hold, from the corruption of our
hearts, the temptations of Satan, and the allurements of this evil
world. 3. The excellency of the high priest of our profession would
make our apostasy from him most heinous and inexcusable; it would
be the greatest folly and the basest ingratitude. 4. Christians
must not only set our well, but they must hold out: those who
endure to the end will be saved, and none but they.
<i>Secondly,</i> We should encourage ourselves, by the excellency
of our high priest, to come boldly to the throne of grace,
<scripRef id="Heb.v-p21.2" osisRef="Bible:Heb.4.16" parsed="|Heb|4|16|0|0" passage="Heb 4:16"><i>v.</i> 16</scripRef>. Here observe,
1. There is a throne of grace set up, a way of worship instituted,
in which God may with honour meet poor sinners, and treat with
them, and they may with hope draw night to him, repenting and
believing. God might have set up a tribunal of strict and
inexorable justice, dispensing death, the wages of sin, to all who
were convened before it; but he has chosen to set up a throne of
grace. A throne speaks authority, and bespeaks awe and reverence. A
throne of grace speaks great encouragement even to the chief of
sinners. There grace reigns, and acts with sovereign freedom,
power, and bounty. 2. It is our duty and interest to be often found
before this throne of grace, waiting on the Lord in all the duties
of his worship, private and public. It is good for us to be there.
3. Our business and errand at the throne of grace should be that we
<i>may obtain mercy and find grace to help in time of need.</i>
Mercy and grace are the things we want, mercy to pardon all our
sins and grace to purify our souls. 4. Besides the daily dependence
we have upon God for present supplies, there are some seasons in
which we shall most sensibly need the mercy and grace of God, and
we should lay up prayers against such seasons—times of temptation,
either by adversity or prosperity, and especially a dying time: we
should every day put up a petition for mercy in our last day. The
Lord grant unto us that we may find mercy of the Lord at that day,
<scripRef id="Heb.v-p21.3" osisRef="Bible:2Tim.1.18" parsed="|2Tim|1|18|0|0" passage="2Ti 1:18">2 Tim. i. 18</scripRef>. 5. In all our
approaches to this throne of grace for mercy, we should come with a
humble freedom and boldness, with a liberty of spirit and a liberty
of speech; we should ask in faith, nothing doubting; we should come
with a Spirit of adoption, as children to a reconciled God and
Father. We are indeed to come with reverence and godly fear, but
not with terror and amazement; not as if we were dragged before the
tribunal of justice, but kindly invited to the mercy-seat, where
grace reigns, and loves to exert and exalt itself towards us. 6.
The office of Christ, as being our high priest, and such a high
priest, should be the ground of our confidence in all our
approaches to the throne of grace. Had we not a Mediator, we could
have no boldness in coming to God; for we are guilty and polluted
creatures. All we do is polluted; we cannot go into the presence of
God alone; we must either go in the hand of a Mediator or our
hearts and our hopes will fail us. We have boldness to enter into
the holiest by the blood of Jesus. He is our Advocate, and, while
he pleads for his people, he pleads with the price in his hand, by
which he purchased all that our souls want or can desire.</p>
</div></div2>