Howbeit some learned men have been so moved with this objec- tion, as to affirm that the accomplishment of this promise of the covenant belongs unto heaven, and the state of glory; for therein
VER. 10-12. ] EPISTLE TO THE HEBREWS. a bs)
alone, they say, we shall have no more need of teaching in any kind. But as this exposition is directly contrary unto the design of the apostle, as respecting the teaching of the new covenant and the testator thereof, when he intends only that of the old, and exalts the new above it; so there is no such difficulty in the words as to force us to carry the interpretation of them into another world. Unto the right understanding of them sundry things are to be observed :—
1. That sundry things seem in the Scripture ofttimes to be denied absolutely as unto their nature and being, when indeed they are so only comparatively with respect unto somewhat else which is ‘pre- ferred beforethem. Many instances might be given hereof. I shall direct only unto one that is liable to no exception: Jer. vii. 22, 28, “T spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt- offerings or sacrifices: but this thing commanded I them, saying, Obey my voice, and I will be your God, and ye shall be my people: and walk ye in all the ways that I have commanded you, that it may be well unto you.” The Jews of that time preferred the cere- monial worship by burnt-offerings and sacrifices above all moral obe- dience, above the great duties of faith, love, righteousness, and holi- © ness. And not only so, but in a pretended diligent observation thereof, they countenanced themselves in an open neglect and con- tempt of moral obedience, placing all their confidence for acceptance with God in these other duties. To take them off from this vain, ruining presumption, as God by sundry other prophets declared the utter insufficiency of these sacrifices and burnt-offerings by them-
_ selves to render them acceptable unto him, and then prefers moral
obedience above them; so here he affirms that he commanded them not. And the instance is given in that time wherein it is known that all the ordinances of worship by burnt-offerings and sacrifices were solemnly instituted. But a comparison is made between ceremonial worship and spiritual obedience; in respect whereof God says he commanded not the former, namely, so as to stand in competition with the latter, or to be trusted unto in the neglect of it, wherein the evils and miscarriages reproved did consist. So our blessed Sayiour expounds this and the like passages in the prophets, in a- comparison between the lowest instances of the ceremonial law, such as tithing of mint and cummin, and the great duties of love and righteousness. “These things,” saith he, speaking of the latter, “ ye
ought to have done;” that is, principally and in the first place have
attended unto, as those which the law chiefly designed. But what then shall become of the former? Why, saith he, “Them also ye ought not to leave undone ;” in their proper place obedience was to be yielded unto God in them also, So is it in this present case. There
__was an outward teaching of “every man his neighbour, and every
tht
160 AN EXPOSITION OF THE [CHAP. VIII.
man his brother,” enjoined under the old testament. This the people trusted unto and rested in, without any regard unto God’s teaching by the inward circumcision of the heart. But in the new covenant, there being an express promise of an internal, effectual teaching by the Spirit of God, by writing his law in our hearts,— without which all outward teaching is useless and ineffectual,—it is here denied to be of any use; that is, it is not so absolutely, but in comparison of and in competition with this other effectual way of teaching and instruction. Even at this day we have not a few who set these teachings in opposition unto one another, whereas in God’s institution they are subordinate. And hereon, rejecting the internal, efficacious teaching of the Spirit of God, they betake themselves only unto their own endeavours in the outward means of teaching; wherein for the most part there are none more negligent than themselves. But so it is, that the ways of God’s grace are not suited, but always lie contrary unto the corrupt reasonings of men. Hence some reject all the outward means of teaching by the ordinances of the gospel, under a pretence that the inward teaching of the Spirit of God is all that is needful or useful in this kind. Others, on the other hand, adhere only unto the outward means of instruction, despising what is affirmed concerning the inward teaching of the Spirit of God,.as a mere imagination. And both sorts run into these pernicious mis- takes, by opposing those things which God hath made subordinate.
2. The teaching intended, whose continuance is here @enied, is that which was then in use in the church; or rather, was to be so when the new covenant state was solemnly to be introduced. And this was twofold: (1.) That which was instituted by God himself; and, (2.) That which the people had superadded in the way of practice :—