Thirdly, There is in the words, first, The matter of the exhortation intended, that which it aims at and intends. This in general is obe- dience unto God, answerable unto the revelation which he makes of himself and his will unto us. And this is—1. Expressed in a sup- position, including a positive assertion of it, “If ye will hear his
22 AN EXPOSITION OF THE [CHAP. III.
voice ;’—‘ It is your duty so to do; and this is that which you are exhorted unto,’
(1.) The voice of God is ordinarily the word of his command, the voice or signification of his will; which is the rule of all our duty or obedience. (2.) In this place, as commonly elsewhere, not the word of command in general is intended, but an especial call or voice of God in reference unto some especial duty at some especial season. Such was the voice of God to the people -in the wilderness at the giving of the law, which the people heard, and saw the effects of. Hence is the command translated into the voice of God, in giving out the gospel by the ministry of his Son Jesus Christ. From the former is the occasion of the words taken in the psalm; and to the latter is the application of it made by the apostle. (3.) The psalmist speaks to the people as if the voice of God were then sounding in their ears. For.that which was once the voice of God unto the church (being recorded in the Scripture) continues still to be so; that is, it is not only materially his revealed will and command, but it is accompa- nied with that special impression of his authority which it was at first attested withal. And on this ground all the miracles where- with the word of old was confirmed are of the same validity and efficacy towards us as they were towards them that saw them; namely, because cf the sacredness of the means whereby they are communicated to us.
This, then, is the object of the duty exhorted unto, the voice of God: which, as it is used by the apostle, is extended virtually and consequentially to the whole doctrine of the gospel, but with especial respect to the revelation of it by Christ Jesus; as in the psalm it regards the whole doctrine of the law, but with especial regard unto | the delivery of it to Moses on mount Sinai. The act exercised about it is hearing, “ If ye will hear his voice.” The meaning of this word hath been before explained. It is an act of the whole soul, in un- derstanding, choosing, and resolving to do, the will of God declared by his voice, that is intended. And this further appears from the ensuing charge: “If ye will hear, harden not your hearts;” that is, ‘If you think meet to obey the voice of God, if you will choose so to do, take heed of that which would certainly be a hinderance thereof.’ Thus dealeth the apostle with the Hebrews; and herein teacheth us that,—
Obs. V. The formal reason of all our obedience consists in its re- lation to the voice or authority of God.
So, therefore, doth the apostle express it, so is it declared in the whole Scripture. If we do the things that are commanded, but not with respect to the authority of God by whom they are commanded, what we so do is not obedience properly so called. It hath the matter of obedience in it, but the formal reason of it, that which
VER. 7-11.] EPISTLE TO THE HEBREWS. 23
should render it properly so, which is the life and soul of it, it hath not: what is so done is but the carcass of duty, no way acceptable unto God. God is to be regarded as our sovereign Lord and only lawgiver in all that we have to do with him. Hereby are our souls to be influenced unto duty in general, and unto every especial duty in particular. This reason are we to render to ourselves and others of all the acts of our obedience. If it be asked why we do such or such a thing, we answer, Because we must obey the voice of God. And many advantages we have by a constant attendance unto the authority of God in all that we do in his worship and service; for,— (1.) This will keep us unto the due rule and compass of duty, whilst we are steered in all that we do hereby. We cannot undertake or perform any thing as a duty towards God which is not so, and which, therefore, is rejected by him, where he saith, “ Who hath required these things at your hand?” This is no small advantage in the course of our obedience. We see many taking a great deal of pains in the performance of such duties as, being not appointed of God, are neither accepted with him, nor will ever turn unto any good account unto their own souls. Had they kept upon their consciences a due sense of the authority of God, so as to do nothing but with respect thereunto, they might have been freed from their labouring in the fire, where all must perish, Mic. vi. 6-9. Such are most of the works wherein the Papists boast. (2.) This, also, will not suffer us to omit any thing that God requires of us. Men are apt to divide and choose in the commands of God, to take and leave as it seems good unto them, or as serves their present occasion and condition. But this also is inconsistent with the nature of obedience, allowing the formal reason of it to consist in a due respect unto the voice of God; for this extends to all that is so, and only to what is so. So James informs us that all our obedience respects the authority of the Lawgiver, whence a universality of obedience unto all his com- mands doth necessarily ensue. Nor doth the nature of any particu- lar sin consist so much in respect to this or that particular precept of the law which is transgressed or violated by it, as in a contempt of the Lawgiver himself, whence every sin becomes a transgression of the law, Jamesii.9-11. (3.) This will strengthen and fortify the soul against all dangers, difficulties, and temptations that oppose it in the way of its obedience. The mind that is duly affected with a sense of the authority of God in what it is to do will not be “ territa monstris.” It will not be frightened or deterred by any thing that lies in its way. It will have in readiness wherewith to answer all ob- jections, and oppose all contradictions. And this sense of the autho- rity of God requiring our obedience is no less a gracious effect of the Spirit, than are that freedom, and cheerfulness, and alacrity of mind which in these things we receive from him.