1. Because their being of “the people of God,” that is, in covenant (for where a people is God’s people, he is their God, Hos. ii. 28), was the greatest and most comprehensive privilege that the Hebrews had to boast of or to trust in. This was their glory, and that which exalted them above all nations in the world. So their church pleads with respect unto all others, Isa, lxiii. 19, “ We are thine: thou never barest rule over them; thy name was not called on them ;”—that is, they were never called the people of Jehovah, because never taken
328 ‘AN EXPOSITION OF THE [CHAP. Iv.
into covenant with him. This privilege whereunto they trusted, the apostle lets them know belongs as well to them that believe under the new testament as it did to them under the old. Abram was now become Abraham, “a father of many nations.” And as those who were his carnal seed of old were the people of God, so God had now a people in and of all those who were his children according to the faith. They may see, therefore, that they shall lose nothing, no privilege, by coming over to the gospel state by faith in Christ Jesus. Upon a new account they become “the people of God;” which interests them and their children in the covenant, with the seals and all the ordinances of it, even as formerly. For this name, “people,” doth not firstly respect individuals, but a col- lective body of men, with and in all their relations. Believers, not singly considered, but they and their seed, or their children, are this people; and where they are excluded from the initial ordinance of the covenant, I know not how believers can be called “the people of God.”
2. He proceeds further, and shows them that indeed this pri- vilege is now transferred over from the old estate and Canaan rest unto them that shall and do enter into this rest of God under the gospel. Hence, instead of losing the privilege of being “ the people of God” by faith in Christ, he lets them know that they could no longer retain it without it. If they failed herein, they would be no longer “the people of God;” and as a signification thereof, they would become “no people” at all. And so hath it fallen out with them. For ever since they ceased to be God’s people they have been “ no people,” or enjoy no political rule and society in the world. Thus, then, “ there remaineth a rest” (or “ Sabbath-keeping”) “ for the people of God.” But yet there is a considerable difficulty that ariseth against the whole design of the apostle: and this is, that this sabbatism of the people of God wanteth a due foundation in an espe- cial work and rest of God. For as, if God had not done a new work, and rested in it, at the giving of the law and establishment of his worship, whereby a new world as it were was erected, there could have been no new rest for his people to enter into, but all must have regarded the rest that was from the foundation of the world; so, if there be not a new work and rest of God now wrought and entered into by him, there cannot be a new rest and a new day of rest for the people of God. ‘This objection, therefore, the apostle removes, and manifests that there is a new blessed foundation of that rest which he now proposeth to the Hebrews, verse 10, as we shall. see. For the present we may observe, that,—
Obs. I. Believers under the new testament have lost nothing, no privilege that was enjoyed by them under the old.
Many things they have gained, and those of unspeakable excel-
VER. 9.] EPISTLE TO THE HEBREWS. 329
lency, but they have lost nothing at all. Whatever they had of pri- vilege in any ordinance, that is continued; and whatever was of burden or bondage, that is taken away. All that they had of old was on this account, that they were the people of God. To themas such did all their advantages and privileges belong. But they were yet so the people of God as to be kept like servants, under the severe discipline of the law, Gal. iv. 1. Into this great fountain-privilege believers under the gospel are now succeeded. And what was of ser- vitude in reference unto the law is removed and taken away; but whatever was of advantage is continued unto them, as the people of God. This, I suppose, is unquestionable, that God making them to be “his people who were not a people,” would not cut them short of any privilege which belonged before to his people as such, Rom. ix. 25, 26. Besides, the state of the gospel is an estate of more grace and favour from God than that under the law, John i.17. The whole gospel is an ampliation of divine spiritual grace and favour to God’s people. So is it a better estate than that which went before, accompanied with “better promises,” more liberty, grace, and privileges, than it. Nothing, then, of this nature can be lost therein or thereby to be- lievers, but all privileges at any time granted unto the people of God are made over to them that under the gospel are so. Let men but give one instance to this purpose, and not beg the matter in question, and it shall suffice. Moreover,God hath so ordered all things in the dispensation of his grace and institution of his worship, that Jesus Christ should have the pre-eminence in all. All things are gathered up unto a head in him. And is it possible that any man should be a loser by the coming of Christ, or by his own coming unto Christ? It is against the whole gospel once to imagine it in the least instance. Let it now be inquired whether it were not a great privilege of the people of God of old, that their infant seed were taken into covenant with them, and were made partakers of the initial seal thereof? Doubtless it was the greatest they enjoyed, next to the grace they received for the saving of their own souls, That it was so granted them, so esteemed by them, may be easily proved. And without this, whatever they were, they were nota people. Believers under the gospel are, as we have spoken, the people of God; and that with all sorts of advantages annexed unto that condition, above what were enjoyed by them who of old were so. How is it, then, that this people of God, made so by Jesus Christ in the gospel, should have their charter, upon its renewal, razed with a deprivation of one of their choicest rights and privileges? Assur- edly it is not so. And therefore if believers are now, as the apostle says they are, “the people of God,” their children have a right to the initial seal of the covenant. Again,—