The Figures or Types of Christ, Typological category 1 · Sermon 1
Hebrews 4.2.
For unto us was the Goſpel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.
THE ſcope of this Epiſtle is to perſwade them to perſevere in their Chriſtian profeſſion, and not to fall off to Judaiſm, from the Goſpel to the Law.
To this end he ſets before them the excellency of the Goſpel above the Law, the excellency of Chriſt above Moſes. In the proſecution whereof he inſerts many wholeſom exhortations and applications of thoſe former truths and diſpenſations of old to us in Goſpel times: And having from Pſalm the 95th. ſpoken of their being ſhut out of Gods reſt, becauſe of their Unbelief, in cap. 3.18. And to whom ſware he that they ſhould not enter into his reſt, but to them that believed not? he applies this cap. 4.1. Let us therefore fear, leaſt a promiſe being left us of entring into his reſt, any of you ſhould ſeem to come ſhort of it: And inforceth this caution by paralelling their ſtate with ours in the words of the Text. For unto us was the Goſpel preached as well as unto them:
You ſee how the Text comes in as an inforcement of that exhortation, take heed of falling ſhort of entring into reſt, ſeeing the Goſpel is preached unto us as it was unto them, and it became unprofitable unto them, becauſe they did not take heed of that ſin which is here dehorted from, even the ſin of Unbelief.
In the words are three Propoſitions.
1. That the Goſpel was preached both under the Old and New Teſtament; to them as well as to us; to us as well as them. The Apoſtle joins theſe together, unto us as well as unto them.
2. That there be ſome, who though they hear the Goſpel, yet do not profit by it: they are but high-way ground, ſtony ground, thorny ground hearers, as Matth. 13.
The word may be preached to many that live under the clear and powerful diſpenſations of the Goſpel, yet they not profit by it. There is but one ſort of good ground, of fruitful hearers: many there are to whom the Goſpel is preached, but they hear it unfruitfully and unprofitably.
3. That the main cauſe of this unprofitableneſs under the Goſpel is becauſe of their Unbelief. The reaſon of unfruitfulneſs and barrenneſs under the preaching of the Goſpel, is for want of Faith in them that hear it. The word did not profit them, not being mixed with faith. Unbelief is the cauſe of this unprofitableneſs. Many complain of their own unprofitableneſs, and many take no notice of the cauſe of it. It is for want of Faith. It is the firſt of theſe three that I deſign to ſpeak unto, the Lord aſſiſting.
Doctr. 1. That the Goſpel was preached to them under the Old Teſtament, as well as to us under the New. I put it ſo, as beſt ſuiting with the ſcope I intend.
The Apoſtle here ſuppoſeth it as a known and granted truth, that they had the Goſpel; and he adds, that we have it too, as well as they: But that they had it, he ſuppoſeth it as a thing beyond all queſtion; as a thing received, and believed, and underſtood amongſt them, and that needed no diſpute. For unto us was the Goſpel preached as well as unto them. As if he ſhould ſay, no doubt it was preach'd to them, and ſo it is to us alſo. Gal. 3.8. And the Scripture foreſeeing that God would juſtifie the Heathen through Faith, preached before the Goſpel unto Abraham, ſaying, in thee ſhall all Nations be bleſſed.
The Goſpel is the glad tidings of Man's Recovery by Jeſus Chriſt, out of the ſtate of Sin and Death into which he was fallen, into a ſtate of Favour and Communion with God again; into a ſtate of Life and Happineſs. Now this was made known to them of old; theſe glad tidings ſounded in their ears, as well as ours. Pſal. 89.15. Bleſſed are the people that hear the joyful ſound.
The Reaſons for the proof of it may be ſuch as theſe.
Reaſ. 1. Becauſe they had the ſame Goſpel bleſſings and mercies promiſed, preached, and revealed unto them that we have now, that are revealed and made known unto us; and in the ſame way, and upon the ſame account as we have them now.
There be two Branches of this Argument.
1. That they had the ſame Goſpel mercies preached and held forth, and this
2. In the ſame way, and upon the ſame account.
1. They had the very ſame Goſpel bleſſings and mercies that we have in theſe latter days. This will be eaſily made out and appear, if we enquire what the good things of the Goſpel are, we ſhall find that they were exhibited unto them, as well as unto us. And what are they?
In general, That God would be their God. How oft is this promiſe made to them? and ſo he is to us.
Now this includes three things. 1. Regeneration. 2. Reconciliation and Remiſſion of Sins. 3. Everlaſting Salvation.
I. Regeneration, or the New Heart, the Heart of Fleſh, the writing of Gods Law in the heart. You know moſt of theſe are Old Teſtament phraſes. Jer. 31.33. I will put my Law in their inward parts, and write it in their hearts, and will be their God, and they ſhall be my people. This was preached and held forth to them by that Seal of Circumciſion. Deut. 30.6. And the Lord thy God will circumciſe thine heart, and the heart of thy ſeed, to love the Lord thy God with all thine heart, and with all thy ſoul, that thou mayeſt live: and by all their legal waſhings and purifications, which ſignified their cleanſing from ſin; from the filth and power, as well as from the guilt of it. Ezek. 36.25, 26, 27. Then will I ſprinkle clean water upon you, and ye ſhall be clean: from all your filthineſs, and from all your Idols will I cleanſe you. A new heart alſo will I give you, and a new ſpirit will I put within you: and I will take away the ſtony heart out of your fleſh, and I will give you an heart of fleſh. And I will put my ſpirit within you, and cauſe you to walk in my ſtatutes, and ye ſhall keep my judgments and do them. This includes the whole frame of Saving Grace, a new diſpoſition in the heart, new principles, new walkings: This ſucceeds the Old man, corrupt Nature: this is one great Goſpel bleſſing common to them with us.
II. A ſecond great bleſſing of the Goſpel is Reconciliation and Remiſſion of ſins. Iſai. 1.18. Come now and let us reaſon together, ſaith the Lord, though your ſins be as ſcarlet, they ſhall be as white as ſnow; though they be red like crimſon, they ſhall be as wooll. Jer. 33.34. I will forgive their iniquities, and I will remember their ſins no more. And innumerable more promiſes they had of this throughout the Old Teſtament.
This part of the Goſpel was preached and ſhadowed forth to them by all their Sacrifices and Oblations, which are thefore ſaid to make atonement for them: It is a phraſe often uſed in the nine firſt Chapters of Leviticus, He that ſinned, ſhall bring ſuch or ſuch an Offering: and the Prieſt ſhall make atonement for him concerning his ſin, and it ſhall be forgiven him: Levit. 5.6. He ſhall bring his Treſpaſs-Offering unto the Lord for the ſin which he hath ſinned, &c. and the Prieſt ſhall make an atonement for him concerning his ſin: and ver. 10. He ſhall offer a Burnt-Offering according to the manner, and the Prieſt ſhall make an atonement for him for his ſin which he had ſinned, and it ſhall be forgiven him.
Hence it is that we find the Saints under the Old Teſtament were ſo full of confidence and holy boldneſs in ſeeking and pleading with God for pardon and forgiveneſs of ſin: As we ſee in the Pſalms, and other Scripture-Prayers, what ſtrong and eminent actings of Faith they had this way: Which to expect had been a preſumptuous thing, if they had had no promiſe to ground their Faith upon: But they had very plentiful aſſurances and promiſes of it in thoſe times: and that is a ſecond Goſpel-bleſſing revealed and aſſured to them, as well as to us; the remiſſion of all their ſins.
III. Everlaſting life and ſalvation in Heaven. This is not a truth revealed only by the Goſpel, but was well known, clearly revealed, and firmly believed by the Saints of old: They had aſſurance of this that they ſhould live with God for ever in Glory. When I awake I ſhall be ſatisfied with thy likeneſs. Pſal. 17.15. Thou wilt guide me with thy counſel, and afterwards receive me to glory. Pſal. 73.24. In thy preſence is fulneſs of joy, and at thy right hand there are pleaſures for evermore. Pſalm 16.11. They looked for another Country, whereof Canaan was but a Type and Shadow, as the Apoſtle ſhews in this Epiſtle to the Hebrews, cap. 11.16. They knew there was an eternal State of Happineſs for the Saints, as well as an eternal State of Miſery for the Wicked; they did believe this in thoſe days.
Thus we ſee they had the ſame Goſpel-bleſſings preached unto them of old, that we have at this day: and theſe bleſſings and good things are demonſtrations that it was Goſpel, becauſe theſe bleſſings are not promiſed in the Law. It knows no remiſſion, or regeneration of a loſt Soul, no ſalvation of a Sinner. This was the firſt branch of the Argument; But for a more clear and full eviction of it, the ſecond part of the Argument was this.
2. Becauſe they had theſe bleſſings upon the ſame account, and in the ſame way as we have them now; I ſpeak as to the principal and internal cauſes of them. For in the outward way and manner of diſpenſation, there was a difference, but not in this. For upon what account have we theſe precious benefits and good things of the Goſpel? you will find, if you conſider it aright, that it was then, as now. We receive all from the meer mercy and free grace of God in Chriſt; and this was the fountain of their ſupplies alſo: If they had received pardon of Sin, and Grace, and Glory, on the account of their own merits and works of Righteouſneſs, then it had not been Goſpel; But they had it in the ſame way we have it, as to the internal cauſe from whence all bleſſings come; even from the Mercy and Free Grace of God; a very glorious Attribute of God, and moſt abundantly, yea continually held forth throughout the Old Teſtament: That he is the Lord, the Lord God, gracious and merciful. How many Prayers, and Pſalms, and Songs of Praiſe unto him, for that his mercy endureth for ever: How ſweetly, how pathetically do the Prophets teach and preach it to them? this all the Saints of old had recourſe unto. David, Pſal. 51.1. when ſeeking pardon, Have mercy, (ſaith he) upon me, O God, according to thy loving kindneſs: according to the multitude of thy mercies blot out my tranſgreſſions? and Daniel 9.8, 9. when he beſought the Lord on behalf of the Jews, O Lord, to us belongeth confuſion of faces, &c. becauſe we have ſinned againſt thee: To the Lord our God belong mercies and forgiveneſſes, though we have rebelled againſt him. We do not preſent our ſupplications before thee for our righteouſneſses; but for thy great mercies, ver. 18. and for thine own ſake, ver. 19. This then was that they had recourſe unto, as the Fountain of all the good whereof they ſtood in need, and of all their ſupplies, even the infinite mercies of God. Moreover it was the mercies of God in Chriſt, his mercies through the mediation of Jeſus Chriſt. For only through him is mercy communicated to Sinners, ſo alone is mercy communicated: Therefore Daniel there prays, Dan. 9.17. Look upon thy Sanctuary that is deſolate, for the Lords ſake, that is, for the Lord Jeſus Chriſts ſake.
Hence they did ſo often make mention of Abraham, Iſaack, and Jacob, (as being the Types of Chriſt) in their Prayers, and eſpecially of David, For thy ſervant Davids ſake, Pſal. 89. not as reſting in David litterally; but looking beyond the ſhadow, unto him that was the truth thereof; for by David they meant Chriſt: Chriſt is oft called by that name, becauſe David was ſo eminent a Type of him.
And what is it in Chriſt that procures all theſe bleſſings in the Goſpel for us? It is his Blood and Satisfaction that atones Juſtice; his Prayers and Interceſſion that prevails with mercy for us; and ſo it was of old: both theſe had an influence into their mercies, as well as ours.
1. The death and blood and ſatisfaction of Jeſus Chriſt. This all their Sacrifices pointed at. For it was impoſſible that the blood of Bulls and Goats ſhould take away ſins. Heb. 10.4. Yet it ſanctified to the purifying of the fleſh: How much more ſhall the blood of Chriſt, &c. Heb. 9.13, 14. See how clearly the Prophet Iſaiah preacheth this. Iſai. 53. throughout the Chapter, but look eſpecially to ver. 10. When thou ſhalt make his ſoul an offering for ſin, he ſhall ſee his ſeed, he ſhall prolong his days: and the pleaſure of the Lord ſhall proſper in his hand. This was the myſtery of all the Sacrifices wherein blood was ſhed: they were Types and Shadows of the blood of Chriſt.
2. His Prayers and Interceſſions. For, look, as mercy is purchaſed by the merit of his Death, ſo it is communicated and applied through the vertue of his Interceſſion: Juſtice is ſatisfied by his Death, and mercy intreated in his Interceſſion, and ſo both thoſe great Attributes are acknowledged and glorified in Zach. 1.12. Then the Angel of the Lord, that is, Jeſus Chriſt the Angel of the Covenant that appeared, he anſwered and ſaid, how long wilt thou not have mercy on Jeruſalem, and on the Cities of Judah, againſt which thou haſt had indignation theſe threeſcore and ten years! And the Lord anſwered the Angel that talked with me, with good words and with comfortable words. ver. 13. here the prevailing power of his Interceſſion is ſet forth.
And as the merit of his Blood was ſhadowed by the Sacrifices; ſo the efficacy of his Interceſſion was ſhadowed forth by the Incenſe and ſweet Odours offered up to God under the Law. Theſe related to the Prayers of Jeſus Chriſt; he offers Incenſe with the Prayers of the Saints. Revel. 8.3, 4. And another Angel came and ſtood at the Altar, having a Golden Cenſer; and there was given unto him much Incenſe, that he ſhould offer it with the prayers of all Saints upon the Golden Altar which was before the Throne. And the ſmoke of the Incenſe which came with the prayers of the Saints, aſcended up before God out of the Angels hand.
They had therefore both the ſame Goſpel-bleſſings, and upon the ſame Goſpel account, as we, namely, from the meer mercy of God, through the Mediation of Jeſus Chriſt, through his Death and Interceſſion.
Reaſ. 2. A ſecond Argument might be taken from an Hiſtorical Induction of all thoſe former times, and the ſeveral Goſpel Diſcoveries which the Lord vouchſafed to them all along from time to time.
As to Adam in Paradiſe after his Fall. The Goſpel was preached to him in that great and bleſſed Promiſe, that the ſeed of the Woman ſhould break the Serpents head. This was the firſt Goſpel Sermon that ever was preached.
Afterwards to Abraham the Goſpel was preached, Gal. 3.8. when it was promiſed that in thy ſeed ſhall all the Nations of the World be bleſſed— and in Iſaac ſhall thy ſeed be called.
To Moſes, and by Moſes to Iſrael, when the Lord ſaid, I am the Lord thy God that brought thee forth out of the Land of Egypt: For he was a Typical Mediator.
There were yet further Diſcoveries in Davids time: Chriſt is the true David.
Thus I might go through the whole Old Teſtament, and ſhew you how the Lord from time to time made further and further diſcoveries of himſelf to his people in ſucceeding ages.
Reaſ. 3. Either the Goſpel was preached unto them of old, or elſe it will follow, that they were all damned, or elſe that they were ſaved without Chriſt; which to imagine were infinitely derogatory and diſhonorable to the Lord Jeſus Chriſt.
The Fathers before the coming of Chriſt were ſaved and went to Heaven.
But without Chriſt there is no ſalvation. For there is no other name under heaven &c. Acts 4.12.
It is impoſſible that any Sinner ſhould be ſaved without Chriſt.
Qui ſalutem cuiquam promittit ſine Chriſto, neſcio an ille ſalutem habere poteſt in Chriſto, Auſtin. He that promiſeth any man Salvation without Chriſt, I know not whether he can have Salvation by Chriſt. By the works of the Law ſhall no fleſh be juſtified or ſaved. Rom. 3.20. Gal. 2.16.
Jeſus Chriſt therefore is the ſame yeſterday, and to day, and for ever, Heb. 13.8. that is, in all times and ages: and ſo we may apply it thus. Yeſterday under the Law, to day under the Goſpel, and for ever Jeſus Chriſt is the only Saviour. Therefore if the Old Teſtament Saints were ſaved, it was by Chriſt, and if by Chriſt, they had the Goſpel preached to them as well as we.
So we ſee the Truth of the Doctrine.
Obj. 1. But why do we call it the Old Teſtament, if it was Goſpel?
Anſw. This is only in regard of the manner of Diſpenſation: we do not call the firſt part of the Bible, or the times wherein it was written, the Old Teſtament; and the latter part of the Bible, and the the times wherein it was written, the new Teſtament, as if the former were meer Law, and the latter nothing but Goſpel. No, therefore take heed of miſtaking here. For there is very much of the Goſpel, and the Grace of God in Chriſt revealed in the Old Teſtament; many precious Goſpel truths in the Old Teſtament: And there is very much of the Law and threatnings thereof declared, written down and left upon Record to us in the New Teſtament. Yea there is more of Hell and Damnation, there are more dreadful threatnings thereof in the Sermons of our Lord Jeſus Chriſt recorded in the four Evangeliſts, than is to be found in all the Old Teſtament: But we call it the Old Teſtament, becauſe it was the firſt Diſpenſation of the Goſpel: And the Goſpel we call the New Teſtament, becauſe it is the new Diſpenſation of the ſame everlaſting Goſpel; therefore the reaſon is only in the way and manner of their Diſpenſation, and not in the Subjects themſelves.
Obj. 2. But there is a ſecond Objection that the Apoſtle often ſpeaks of, That ancient Diſpenſation; as if it was Law, and not Goſpel. Some Scriptures call that Old Teſtament Adminiſtration Law, the Miniſtration of Death. as John 1.17. the Law came by Moſes, but Grace and Truth by Jeſus Chriſt. If it was Law, (may ſome ſay) then it was not Goſpel: ſo 2 Cor. 3.7. the Miniſtration of Death.
Anſw. We muſt diſtinguiſh between the thing preached, and the manner of Preaching, between the Shell, and the Kernel, the Shadow, and the Subſtance.
Now the thing preached was the Goſpel, though the manner of preaching it was legal; the Kernel was Goſpel, though the Shell was Law: The Spirit and Subſtance, and Myſtery of that Diſpenſation was Evangelical, though it was involved in a legal Shell and outſide, and overſhadowed with the Shades and Figures of the Law. God never had but one way only to ſave men by, but it had divers faſhions and forms, divers outward diſcoveries and manifeſtations; in thoſe times in a more legal manner, but afterwards more like it ſelf, in a more evangelical manner.
This Legality of that Adminiſtration appears chiefly in five things, which were the peculiar Properties and Characters of that Diſpenſation, by which it is diſtinguiſhed from the Goſpel-diſpenſation, as being much inferiour to it. So we ſhall ſhew you two things at once, both the differences of the two Adminiſtrations, and withal the Preheminence and Excellencies of the New above the Old. It was dark, weak, carnal, burthenſome, and terrible.
1. It was dark, but the Goſpel is clear: all things were involved in thick and dark Shadows. Though there was a Light in that Moſaical Paedagogy, which did appear and ſhine forth into the minds of Gods Elect, yet withal there was a cloud of Darkneſs, as to the outward Adminiſtration, eſpecially if compared with the Diſpenſation of the Goſpel ſince the coming of Chriſt.
There was and is a double uſe of Types and Parables, and of that whole way of Argument by Similitude and Compariſons: they do both darken and illuſtrate; if explained and underſtood, they do exceedingly enlighten and illuſtrate; but if not explained, they are like a Riddle, they caſt a dark miſt and cloud upon the thing.
So was the Law of Moſes to all thoſe that were not inſtructed by the Spirit to underſtand the Myſtery of it. The Reaſon and Meaning of it was hidden to the moſt of them; hence a Veil is ſaid to be upon their Hearts, that they could not ſee to the end of that which is aboliſhed, &c. 2 Cor. 3.13, 14, &c. as the Apoſtle there diſcourſeth it at large.
2. It was weak, but the Goſpel is powerful, 2 Cor. 3. therefore that is called the Letter, this the Spirit.
3. There was much of external Pomp and Splendor, but little of that Power and Spirituality that is in Goſpel-worſhip, which though very pleaſing to the people, yet upon this account partly the Apoſtle calls them carnal Ordinances Heb. 9.10. and a worldly Sanctuary, ver. 1. becauſe they conſiſted ſo much in outward, low, ſenſible things, ſo ſuitable to the reliſh, and deſire, and diſpoſition of a carnal Heart.
Therefore the carnal Jews were very tenacious of theſe externals of Moſes, though deſperately averſe to the things themſelves included and intended in them.
Chriſt oppoſeth their local Worſhip to ſpiritual Worſhip, Joh. 4.21, 23. implying that that was not ſo ſpiritual as Goſpel-worſhip.
The carnal Jews did turn it into meer Law and Works by their abuſe and miſunderſtanding of it. As the Phariſees; how did they truſt in outward Works, and expected Salvation by their own Righteouſneſs? they reſted and ſate down in the Shell and outſide of things, Rom. 9.32. As it were by the Works of the Law. For they had no real legal Perfection in them; but only in their own proud and falſe conceit they thought the bringing of a Sacrafice was that, that did expiate Sin, and merit and deſerve Acceptance with God: They did not look beyond all, to the meer Mercy and free Grace of God in Chriſt; they did not look to the end of things, to the time of Reformation that was to come, and ſo they ſtumbled at the ſtumbling ſtone.
4. It was a burthenſome Diſpenſation, Acts 15.10. a Yoke which neither our Fathers, nor we, were able to bear. They were an inſupportable Yoke, an intolerable Burthen, both as to their number and nature: They had a great number of external Obſervations, from all which the Goſpel hath ſet us free.
5. The manner of Adminiſtration was legal, in regard of the Bondage and Terror of it. It left impreſſions of terror upon their ſpirits.
God appeared in ſuch dreadful Majeſty unto them on Mount Sinai, as it ſhook the Mountain, and ſhook all their Hearts ſo terrible, that Moſes ſaid, I exceedingly fear and quake, Heb. 12.10, 18, 21. ſo terrible to all the people, that they wiſhed that God would never ſpeak unto them immediately any more: ſo the Lord gave an Interpreter to reveal and ſpeak the Mind of God unto them; and ſo it hath been ever ſince.
Hence was that Speech of Auſtin. Breuis differentia Legis & Evangelii timor & amor, the difference between Law and Goſpel in brief is Fear and Love.
Thus you ſee the Doctrine cleared up, and ſo much ſhall ſerve for the clearing up this Truth, and removing theſe Objections againſt it.
We ſhall conclude with two or three words of Uſe.
Ʋſe 1. Incouragement to ſtudy the Old Teſtament; and the Types and Shadows of the Law. Is it ſo that the Goſpel was preached to them under the Old Teſtament, as well as to us under the New? We ſee then the uſefulneſs of the Old Teſtament to New-Teſtament Saints: we ſee what uſe there is of ſearching into theſe ancient Diſpenſations. Will you ſearch into the Myſtery of the Goſpel? then conſider how God inſtructed and taught them of old. There are ſome Goſpel Truths more expreſly revealed and mentioned to them of old, than to us, as that of Forgiveneſs of Sins, &c. Therefore let us ſearch into thoſe ancient Adminiſtrations, becauſe there is much Goſpel there; though the Shell be hard, yet there is excellent ſubſtance in the Kernel.
Ʋſe 2. Direction how to attain to the underſtanding of thoſe Myſteries, ſtudy the Goſpel. For it was Goſpel that was preached to them. Faedus gratiae clavis totius Scripturae.
Ʋſe 3. We may here learn another leſſon, which wiſe Agur learned (and it was his wiſdom) to know that he wanted Wiſdom, Prov. 3.1, 2. Many, coming to read Chapters in the Levitical Law, are apt to think, this is a ſealed Book, we are not to bring theſe Offerings to God now, we know not what uſe to make of it: many Chriſtians make no more uſe of them, than of Apocrypha. This may ſhew us our ignorance. For there is no part of the Scripture but is of uſe; we might ſee much of God, and of the Goſpel in them, if we had skill to ſearch out the meaning and myſtery of them. But we have not the underſtanding of the holy. Poor, dark, ignorant Creatures we are, the Lord knows. Quantum eſt quod neſcimus!
Ʋſe 4. Incouragement to believe and receive the Goſpel: for it is the everlaſting Goſpel. This uſe is the direct ſcope of this Text, they had a promiſe of entring into reſt, but came ſhort of it through unbelief. Take we heed therefore of unbelief, leaſt we enter not into reſt: For the Goſpel is preached to us as well as to them. There is ground of encouragement to believe the Goſpel, to embrace and cloſe with it; for it is that which all the Saints of God both under the Old and New Teſtament have ventured their Souls upon. The Goſpel was preached to them as well as to us, and to us, as well as unto them. Thou maiſt ſafely venture thy Soul in that way where in ſo many Saints in all ages are gone to Heaven: Let us take heed leſt we fall ſhort by unbelief; for the Goſpel was preached to us, as well as unto them; but the Word profited them not, becauſe it was not mixed with Faith in them that heard it. Take heed, having the Promiſes of entring into reſt, leſt any of you fall ſhort: take heed of falling ſhort of the good things of the Goſpel, of that Reſt which the Goſpel gives to ſinful, guilty, weary Souls. Is ſuch a Goſpel preached, and ſuch glad tydings revealed, and wilt not thou cloſe with them, and receive them gladly and thankfully?
All the Goſpel Diſpenſations in the Book of God will riſe up againſt thee, if thou art an Unbeliever; all the Saints of old will judge thee, and teſtifie againſt thee. They had but a little glimmering Light, yet they ventured all upon that. But now the Sun appears and ſhines on the World in Clearneſs and Glory. They might have objected, that the height of Goſpel-light is not diſcovered, which might be great hinderance to them; therefore if God was angry with them then, how much more with us now, how ſhall we eſcape, if we neglect ſo great Salvation? If every word ſpoken then was ſtedfaſt, and was ſufficient to bring Souls out of the ſtate of Sin and Death, to Happineſs; how much more the Word and Light that we enjoy? For if the Word ſpoken by Angels was ſtedfaſt, and every Tranſgreſſion and Diſobedience received a juſt recompence of Reward, Heb. 2.2, 3. how ſhall we eſcape, if we neglect ſo great Salvation? Unbelief is a damning Sin in all ages; but the more clearly the Goſpel is preached, the more inexcuſable is the Unbelief of ſinners that periſh in their ſins; the more inexcuſable is their Sin, and the more deep and dreadful will their Damnation be. The Apoſtle calls the Goſpel the Word of Truth, Unbelief ſaith it is a Lye. It gives God the lye, it makes him a Lyer, and makes the Goſpel a Fable. If there be a way of recovery, why ſhouldſt not thou believe and venture thy Soul on that; if there be no ſuch way, then the Goſpel is a Lye, and wilt thou ſay the Goſpel is a lye? We have a proverb, as ſure as Goſpel. There is nothing ſo clear, and ſure, and certain, as the Goſpel. All Happineſs depends on the believing of the Goſpel. Therefore take heed of, and ſtrive againſt Unbelief, labour as much againſt it as againſt any other Corruption: and the chief help is a clear underſtanding, a clear inſight and underſtanding in the Myſtery of the Goſpel, this will help againſt all thy Unbelief; then all thy Objections will vaniſh as Darkneſs before the Sun. It's Ignorance of the Goſpel from whence ſo many Objections ariſe: Beg of God to give thee clear Goſpel-Light, and this will be the beſt means to overcome and overpower that ſin of Unbelief. Did men ſee the Excellency, the Truth and Goodneſs of the Goſpel; they would receive it gladly and thankfully. The Goſpel is both true tydings and glad tydings, it's both true and glad tydings. Now were this believed, it would chear up the Hearts of poor Sinners.