world may as well want the sun in the firmament as the church this Epistle; and this persuasion we hope, through God’s assist- ance, to further in our exposition of it. (3.) God’s way in teaching the church of the old testament, with the use and end of all the operose pedagogy of Moses, manifesting it to be full of wisdom, grace, and love, is here fully revealed, and the whole Aaronical priesthood, with all the duties and offices of it, translated unto the use of believers under the gospel. How dark Mosaical institutions were in themselves is evident from the whole state of the church in the days of Christ and his apostles, when they could not see unto the end of the things that were to be done away. In their nature they were carnal; in their number, many; as to their reason, hidden; in their observation, heavy and burdensome; in their outward show,
46 CANONICAL AUTHORITY OF THE [EXERC. I.
pompous and glorious: by all which they so possessed the minds of the church, that very few saw clearly into the use, intention, and — end of them. But in this Epistle the “veil” is taken off from Moses, the mystery of his institutions laid open,—a perfect clue given unto believers to pass safely through all the turnings and windings of them unto rest and truth in Jesus Christ. Those hidden things of the old testament appear now unto us full of light and instruction; but we are beholden for all our insight into them, and benefit which we receive thereby, unto the exposition and application of them made by the Holy Ghost in this Epistle. And how great a portion of gospel wisdom and knowledge consists herein all men know who have any spiritual acquaintance with these things. (4) The grounds, reasons, causes, and manner, of that great alteration which God wrought and caused in his worship, by taking down the ancient glorious fabric of it, which had been set up by his own appointment, are here laid open and manifested, and the greatest controversy that ever the church of God was exercised withal is here fully deter- mined.
There was nothing, in the first propagation of the gospel and plan- tation of Christian churches, that did so divide and perplex the professors of the truth, and retard the work of promulgating the knowledge of Christ, and the worship of God in him, as the differ- ence that was about the continuation and observation of Mosaical rites and ceremonies. To such a height was this difference raised, so zealously were the parties at. variance engaged in the pursuit of their various apprehensions of the mind of God in this matter, that the apostles themselves thought meet for a season rather to wmpire and compose the controversy, by leaving the Jews free to their observation, and bringing the Gentiles unto a condescension in things of the greatest exasperation, than absolutely and precisely to determine the whole matter between them. And, indeed, this being a difference wherein the will, authority, and command of God were pleaded on the mistaken side, they being all of them clear and full as to the matter by them pleaded for, nothing but an immediate declaration of the mind of God himself, as to his removing and taking off the obligation of his own law, could put such an end unto it as that the spirits of men might acquiesce therein. Now, the will of God to this purpose before the writing of this Epistle could only be collected from the nature and state of things in the church upon the coming of the Messiah, and conclusions from thence, which the believing Jews were very slow in the admittance of. Add here- unto that many prophecies and promises of the Old Testament, setting forth the glory and beauty of gospel worship under the names and condition of the worship then in use, as of priests, Le- vites, sacrifices, offerings, feast of tabernacles, and the like, lay
SECT. 24,] EPISTLE TO THE HEBREWS. 47
directly, in the letter, against that cessation of Mosaical rites which the Jews opposed.
Now, who was fit, who was able, to determine upon these different and various institutions of God, but God himself? To declare posv- tively that all obligation from his former commands was now ceased, that his institutions were no more to be observed, that the time allotted unto the church’s obedience unto him in their observance was expired,—this was no otherwise to be effected but by an imme- diate revelation from himself. And this is done in this Epistle, and that in this only as to the Jews; whereby it became the main instrument and means of pulling up their old church-state, and translating it anew into the appointments of our Lord Jesus Christ. Neither is this done by a bare declaration of God’s authoritative interposition, but, in a way of excellent and singular wisdom and condescension (with a manifestation of God’s love and care unto his church, in the institutions that were now to be removed, and the progress of his wisdom in their gradual instruction, as they were able to bear), the whole nature, design, and intendment of them are evidenced to be such, as that, having received their full end and accomplishment, they did of themselves naturally expire and dis- appear. And hereby, in that great alteration which God then wrought in the outward worship of his church, there is discovered such a oneness and unchangeableness in his love and care; such a suitableness, harmony, and consonancy, in the effects of his will; such an evidence of infinite wisdom in disposing of them into a subserviency one to another, that they should nowhere in any thing cross or interfere, and all of them to his own glory, in the promo- tion and furtherance of the light, faith, and obedience of his church; as sufficiently manifest the original and fountain whence it doth proceed. For my part, I can truly say that I know not any por- tion of holy writ that will more effectually raise up the heart of an understanding reader to a holy admiration of the goodness, love,