236 AN EXPOSITION OF THE [CHAP. IV.
to be expected, should recompense and out-balance all the evil that had in an especial manner befallen them. And this consisted in that great privilege, that these people were the jirst that had the gospel preached unto them, as the evanoele manifests in his appli- cation of this prophecy.
Hereunto he adds the nature of this privilege, and showeth wherein it doth consist, in a description of their condition before they were partakers of it, and in the relief which they had thereby. Their state was, that they “ walked in darkness,” and “ dwelt in the land of the shadow of death;” than which there can be no higher deserip- tion of a condition of misery and disconsolation. When the psalmist would express the utmost distress that could befall him in this world, he doth it by this supposition, “ Though I walk through the valley of the shadow of death,” Ps. xxiii. 4. And these persons are said to “dwell” in that land which he thought it so dreadful and horrible to “walk through.” And it denotes the utmost of temporal and spiri- tual misery. And these people are but occasionally singled out as an instance of the condition of all men without the light of the gos- pel. They are in hideous darkness, under the shades of death, which in its whole power is ready every moment to seize upon them. Unto these the gospel comes as a3 iN, “a great light;” as the light of the sun, called 230 iN8I, “the great light,” in its first creation, Gen. i. 16. In allusion whereunto the Lord Christ in the preach- ing of the gospel is called 5P1¥ VEY, Mal, iii. 20, “ the Sun of righ- teousness,” as he who brings righteousness, “ life, and immortality to light by the gospel.” Now, what greater privilege can such as have been kept all their days in a dungeon of darkness, under the sen- tence of death, be made partakers of, than to be brought out into the light of the sun, and to have therewith a tender of life, peace, and liberty made unto them? And this is so much more in this matter, as spiritual darkness, in an inevitable tendency to eternal darkness, is more miserable than any outward, temporal darkness whatever; and as spiritual light, “the light of the knowledge of the glory of God in the face of Jesus Christ,” excelleth this outward light directing the body in the things of this world. Hence Peter expresseth the effect of the gospel by this, that God by it “ calleth us out of darkness into his marvellous light,” 1 Pet. ii. 9; and this is but one instance of the greatness of this privilege for men to be evangelized. It is the gospel alone that brings the light of God, or life and blessedness unto men, who without it are under the power of darkness here, and reserved for everlasting darkness and misery hereafter. And more I shall not add; let them consider this by whom it is not prized, not valued; by whom it is neglected, or not improved.
Obs. II. Barely to be evangelized, to have the gospel preached
VER. 1, 2.] EPISTLE TO THE HEBREWS. 237
unto any, is a privilege of a dubious issue and event. All privileges depend, as to their issue and advantage, on their usage and improve- ment. If herein we fail, that which should have been for our good will be for our snare. But this hath in part been spoken to before. | Obs. IIT. The gospel is no new doctrine, no new law; it was preached unto the people of old.
The great prejudice against the gospel at its first preaching was, that it was generally esteemed to be xan) didax7, a “new doc- trine,” Acts xvii. 19,—a matter never known before in the world. And so was the preaching of Christ himself charged to be, Mark i, 27. But we may say of the whole gospel what John says of the commandment of love. It is “a new commandment,” and it is “an old commandment which was from the beginning,” 1 John ii, 7. 8. In the preaching of the gospel by the Lord Jesus himself and his apostles, it was new in respect of the manner of its ad- ministration, with sundry circumstances of light, evidence, and power, wherewith it was accompanied. So it is in all ages, in re- spect of any fresh discovery of truth from the word, formerly hidden or eclipsed.
But as to the substance of it, the gospel is “ that which was from the beginning,’ 1Johni.1. It is the first great original transaction of God with sinners, from the foundation of the world. Hence the Lord Christ is said to be a “Lamb slain dad xaru€orys xdomov,” Rev. xiii. 8,—“from the foundation of the world.” It is not of the counsel and purpose of God concerning him that the words are spoken, for that is said to be «pi xaraCoryjs xéowov, Eph. i. 4,—“ before the foundation of the world;” that is, from eternity. And, 1 Pet. i. 20, he is said expressly to be “fore-ordained xpd xara€orys xéomov,’— “before the foundation of the world;” that is, eternally in the coun- sel of God. But this dr) xara€ori¢ xécuov is as much as “ presently after’ or “from the foundation of the world.” Now, how was the Lord Christ a lamb slain presently upon the foundation of the world ? Why, this zaraor% xéouov, the “ foundation of the world,” contains not only the beginning, but also the completing and finishing of the whole structure. So is the whole creation expressed, Ps. cii. 25, 26; Heb. i. 10; Gen. ii. 2, 3. Now, upon the day of the finishing the world, or of completing the fabric of it, upon the entrance of sin, the promise of Christ was given,—namely, “That the seed of the woman should break the serpent’s head,” Gen. iii, 15. In this pro- mise the Lord Christ was a “lamb slain,” though not actually, yet as to the virtue of his incarnation whereby he became a lamb, the “ Lamb of God,” and of his death, wherein he was slain to take away the sins of the world. Now, the declaration of the Lord Christ as the Lamb of God slain to take away the sins of the world, is the sum and substance of the gospel.