[1.] That they should have a certain abiding place or country, ~ which they might freely inhabit, distinct from other nations, and under a rule or sceptre of their own. So it is said of them, that “the people should dwell alone, and not be reckoned among the nations,” Num. xxiii. 9; and “the sceptre was not to depart from
{
VER. 6.] EPISTLE TO THE HEBREWS. 83
them until Shiloh came,” Gen. xlix. 10. For God had regard unto his own glory in his faithfulness as unto his word and oath given unto Abraham, not only that they should be accomplished, but that their accomplishment should be evident and conspicuous. But if this posterity of Abraham, from among whom the promised Seed was to rise, had been, as it is at this day with them, scattered abroad on the face of the earth, mixed with all nations, and under their power, although God might have accomplished his promise really in raising up Christ from among some of his posterity, yet could it not be proved or evidenced that he had so done, by reason of the con- fusion and mixture of the people with others. Wherefore God pro- vided a land and country for them which they might inhabit by themselves, and as their own, even the land of Canaan. And this was so suited unto all the ends of God towards that people,—as might be declared in sundry instances,—that God is said to have “espied this land out for them,” Ezek. xx. 6. He chose it out, as most meet for his purpose towards that people of all lands under heaven.
[2.] That there should be always kept among them an open con-
| fession and visible representation of the end for which they were
so separated from all the nations of the world. They were not to dwell in the land of Canaan merely for secular ends, and to make as it were a dumb show; but as they were there maintained and pre- served to evidence the faithfulness of God in bringing forth the pro- mised Seed in the fulness of time, so there was to be a testimony kept up among them unto that end of God whereunto they were preserved. This was the end of all their ordinances of worship, of the tabernacle, priesthood, sacrifices and ordinances; which were all appointed by Moses, on the command of God, “for a testimony of those things which should be spoken afterwards,” Heb. ii. 5.
These things were necessary in the first place, with respect unto the ends of God towards that people.
(2.) It becomes not the wisdom, holiness, and sovereignty of God, to call any people into an especial relation unto himself, to do them good in an eminent and peculiar manner, and then to suffer them to live at their pleasure, without any regard unto what he hath done for them. Wherefore, having granted unto this people those great privileges of the land of Canaan, and the ordinances of worship re- lating unto the great end mentioned, he moreover prescribed. unto them laws, rules, and terms of obedience, whereon they should hold and enjoy that land, with all the privileges annexed unto the pos- session thereof. And these are both expressed and frequently inculcated, in the repetition and promises of the law. But yet in
' the prescription of these terms, God reserved the sovereignty of
dealing with them unto himself. For had he left them to stand or
84 AN EXPOSITION OF THE [CHAP. VIII.
fall absolutely by the terms prescribed unto them, they might and would have utterly forfeited both the land and all the privileges they enjoyed therein. And had it so fallen out, then the great end of God in preserving them a separate people until the Seed should come, and a representation thereof among them, had been frustrated. Wherefore, although he punished them for their transgressions, according to the threatenings of the law, yet would he not bring the Dn, or “curse of the law,” upon them, and utterly cast them off, until his great end was accomplished, Mal. iv. 4-6.
(3.) God would not take this people off from the promise, because his church was among them, and they could neither please God nor be accepted with him but by faith therein. But yet they were to be dealt withal according as it was meet. For they were generally a people of a hard heart, and stiff-necked, lifted up with an opinion of their own righteousness and worth above others. This Moses endeavoureth, by all manner of reasons and instances unto the con- trary, to take them off from, in the book of Deuteronomy. Yet was it not effected among the generality of them, nor is to this day; for in the midst of all their wickedness and misery, they still trust to and boast of their own righteousness, and will have it that God hath an especial obligation unto them on that account. For this cause God saw it necessary, and it pleased him to put a grievous and heavy yoke upon them, to subdue the pride of their spirits, and to cause them to breathe after deliverance. This the apostle Peter ealls “a yoke that neither they nor their fathers were able to bear,” Acts xv. 10; thatis, with peace, ease, and rest: which therefore the Lord Christ invited them to seek for in himself alone, Matt. xi. 29, 30. And this yoke that God puton them consisted in these three things:—