Exposition of Hebrews 6-10, Exegesis of chapter 7 · Exegesis of verse 19
VER. 19.
For the Law made nothing Perfect, but the bringing in of a better Hope, whereby we draw nigh unto God.
The Disanulling or Abolition of the Law was laid down in the precedent verse, as a necessary consequent of its being weak and unprofitable. For when a Law hath been tried, and it is found liable unto this Charge, it is equal and even necessary that it should be disanulled; if the End aimed at, be necessary to be attained, and there be any thing else to be substituted in its Room, whereby it may so be. This therefore the Apostle declares in this Verse, giving the Reasons in particular of what he had before asserted in general. So the Causal Connexion foreign, For, doth intimate. foreign.And
1. He gives an especial Instance, wherein it was evident that the Law was weak and unprofitable.
2. He declares what was to be introduced in the Room thereof which would attain and effect the end, which the Law could not reach unto, by Reason of its weakness.
3. He expresseth what that End was.
The first he doth in those words: foreign: For the Law made foreignnothing perfect. The subject spoken of is foreign, the Law; that is, the whole System of Mosaical Ordinances, as it was the Covenant which God made with the People in Horeb. For the Apostle takes the Commandment and the Law for the same in this Chapter; and the Covenant in the next, for the same with them both. And he treats of them principally in the instance of the Levitical Priesthood; partly because the whole Administration of the Law depended thereon; and partly because it was the Introduction of another Priesthood, whereby the whole was disanulled.
Of this Law, Commandement, or Covenant, it is said that foreign, it made nothing perfect. foreign, nothing, for foreign, no man say expositors generally; foreignit made no man perfect. So the Neuter is put for the Masculine. So it is in those words of our Saviour, Joh. 6. 37. foreign; All that the Father giveth me, cometh unto me; that is every one. So is foreign, as here, put for foreign, ver. 63. foreign; The Flesh profiteth nothing, that is, say some, no man. But I am not satisfyed with this Exposition, but rather judge that the Apostle did properly express his Intention. It made nothing, that is, none of the things which we treat about, perfect. It did not make the Church state perfect, it did not make the worship of God perfect, it did not perfect the Promises given unto Abraham in their Accomplishment, it did not make a perfect Covenant between God and man; it had a shaddow, an obscure Representation of all these things, but it made nothing perfect.
What the Apostle intends by foreign, and so consequently by foreign in this foreignplace, we have discoursed at large before on ver. 11. So that we shall not here again insist upon it.
But it may be enquired, why, if the Law made nothing perfect, it was instituted or given by God himself? He had designed a state of Perfection unto the Church, and seeing the Law could not effect it, nay seeing it could not be introduced whilst the Law was in force, unto what end served the giving of this Law?
Ans. This doubt was in part solved before, when we shewed the Ends for which the Law was given, although it was weak and unprofitable, as unto some other. But yet there are some other Reasons to be pleaded to represent the Beauty and Order of this Dispensation. For
1. In all these things the Soveraignty of God is to be submitted unto. And unto humble Souls there is beauty in divine Soveraignty. When the Lord Jesus rejoyced in Spirit, and thanked his heavenly Father that he had revealed the Mysteries of the Gospel unto Babes, and hid them from the Wise and Prndent, he assigns no other Reason but his Soveraignty and Pleasure, wherein he rejoyced; even so Father, for so it seemed Good in thy Sight, Luke 10. 21. And if we cannot see an excellency in the Dispensations of God, because they are his, who gives no account of his matters, we shall never delight in his ways. So our Apostle gives no other Reason of this legal Dispensation, but that God had provided some better thing for us, that they without us should not be made perfect; chap. 11. 40. Therefore did he give them this Law for a Season, which made nothing perfect; even so it seemed Good in his Sight. It is the Glory of God to be gracious to whom he will be gracrous, and that at what time he will, and unto what degree and measure he pleaseth. And in this Glory of his are we to acquiesce.
2. Mankind having wofully prevaricated and apostatized from God, it was just and equal that they should not be at once enstated in their Reparation. The suddainness of it might have taken off from its Greatness. Wherefore as God left the Generality of the World without the knowledge of what he intended, so he saw Good to keep the Church in a state of Expectancy as to the Perfection of Liberty and Deliverance intended. He could have created the World in an Hour or Moment; but he chose to do it in the space of Six days, that the Glory of his work might be distinctly represented unto Angels and Men. And he could immediately after the Fall have introduced the Promised seed, in whose Advent the Church must of necessity enjoy all the Perfection whereof it is capable in this World. But to teach the Church the greatness of their Sin and Misery, and to work in them an acknowledgement of his unspeakable Grace and Mercy, he proceeded gradually in the very Revelation of him, as we have shewed on Chap. 1. ver. 1. and caused them to wait under earnest desires, longings, and expectations, many Ages for his coming. And during this season it was of necessity that they should be kept under a Law that made nothing perfect. For as our Apostle speaketh, if they which are of the Law be Heirs, Faith is made void; Rom. 4. 14. and if Righteousness come by the Law; then is Christ dead in vain; Gal. 2. 21. And if there had been a Law given, which could have given life, verily Righteousness should have been by the Law, Gal. 3. 21. Wherefore until the actual Exhibition of the Promised Seed, it was absolutely necessary that the Church should be kept under a Law that made nothing Perfect.
3. That People unto whom the Law was peculiarly to be given, and by whom God would accomplish his further Design, were a stubborn, earthy, hard-hearted People, that stood in need of a Yoke to burden and subdue them unto the will of God. So obstinate they were in what they had once received, and so proud of any Priviledge they enjoyed, that whereas their Priviledges were very many, and very great, they would never have had any thought of looking out after another state, but have forgone the Promise, had they not been pinched, and burdened, and disappointed in their Expectation of Perfection by this Law, and the Yoke of it.
4. God had designed that the Lord Christ should in all things have the Preheminence. This was due unto him on the Account of the Glory of his Person, and the Greatness of his Work. But if the Law could have made any thing Perfect, it is evident, that this could not have been.
Perfection being thus denied unto the Law, it is added foreign. The words are elliptical, and without a Supplement give no certain sense. And this may be made two ways. First, by the Verb Substantive foreign, and so the whole of what is asserted is an effect of the Law. It made nothing perfect, but it was the bringing in of a better Hope, or an Introduction unto a better Hope, as some render the words. It served as Gods Way and Method unto the bringing in of our Lord Jesus Christ; unto this End it was variously Serviceable in the Church. For as its Institutions, Promises, Instructions, and Types did represent him unto the Faith of Believers; so it prepared their Minds unto an Expectation of him, and longing after him. And the Conjunction foreign, which is Adversative, seems to intimate an Opposition in what the Law did, unto what it is said before that it did not. It did not make any thing Perfect, but it did bring in a better Hope; and we know in how many things it was a preparatory Introduction of the Gospel. VVherefore this sence is true, though not, as I judge, directly intended in these words.
Beza first Observed, that foreign was put for foreign, in this place, as it is unquestionably in sundry others. If so, not an Assignation of a contrary effect unto the Law unto what was before denyed, is intended; but the designation and expression of another Cause of the effecting of that which the Law could not effect. And the defective Speech is to be supplyed by foreign, made perfect; as we do it by did, that is, did make all things perfect. To the same purpose the Apostle expresseth himself in other words, Rom. 8. 3. For what the Law could not do, in that it was weak through the Flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh. For the words are so to be supplyed, what the Law could not do, that God did; which what it was, and how God did it, the following words declare. Thus God had designed to bring the Church unto a better state, a state of Comparative Perfection in this World. This the Law was not a means or Instrument suited unto: wherefore another way is fixed on to that End, which being compleatly effective of it, the Law was laid aside and disanulled as unprofitable.
This the word foreign doth lead unto: For it is as much as Postintroductio, foreign.or Superintroductio; the Introduction of one thing after, or upon another. This was the Priesthood and Sacrifice of Christ, which were brought in after the Law, upon it, in the room of it, to effect that which the Law could not do. This our Apostle further Argues and confirms, Chap. 10. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10.
This therefore is the sense of the words; The Introduction of the Better Hope, after, and upon the Law, when a sufficient Discovery had been made of its weakness and insufficiency, as unto this End, did make all things perfect, or bring the Church unto that state of consummation, which was designed unto it.
It remaineth only therefore that we shew what this Better Hope is, whereunto this effect is ascribed. Whatever it be, it is called better, with respect unto the foreignLaw, with all things that the Law contained or could effect, somewhat of more Power and Efficacy to perfect the Church-state. This neither was, nor could be any thing but Christ himself and his Priesthood: For in him we are compleat, Col. 2. 10. and by one Offering he hath for ever perfected them that are Sanctified; the Heavenly things themselves being purified thereby.
Hope therefore is used here Metonymically, to design the thing hoped for. From the giving of the first Promise, and throughout under the Dispensation of the foreign.Law, Christ and his coming into the VVorld were the Hope of all Believers, the great thing which they desired, longed and hoped for. Hence was he called, the Desire of all Nations, Hag. 2. that which the Secret desires of the whole Race of Mankind worked towards. And in the Church, which enjoyed the Promises, they rejoyced in the fore-sight of it, as did Abraham; and desired to see its Day, as did the Prophets, diligently enquiring into the time and season of the Accomplishment of those Revelations, which they had received concerning him, 1 Pet. 1. 11, 12. It is not therefore the Doctrine of the Gospel, with its Precepts and Promises (as some suppose) which is here intended; any other ways but as it is a Declaration of the coming of Christ, and the Discharge of his Office: For without a respect hereunto, without Virtue and Efficacy thence alone dirived, the outward Precepts and Promises of the Gospel would no more perfect the Church-state than the Law could do.
Obs. 1. When God hath designed any Gracious End towards the Church, it shall not fail, nor his work cease for want of effectual means to accomplish it. All means indeed have their Efficacy from his Designation of them unto their End. His Wisdom makes them meet, and his Power makes them Effectual. VVhatever therefore seems to be a means in the hand of God unto any End, and doth not effect it, was never designed thereunto: For he fails in none of his Ends, nor do his means come short of what he aims at by them. VVherefore although God designed a Perfect state of the Church, and after that gave the Law; yet he never designed the Law to accomplish that End. It had other Ends, as we have already declared. But Men were very apt to take up with the Law, and to say of it, Surely the Lords Annointed is before us. VVherefore God by many ways and means discovered the weakness of the Law, as unto this End. Then were Men ready to conclude, that the Promise it self concerning this perfect Church-state would be of none effect. The mistake lay only herein, that indeed God had not as yet used that onelyonly means for it, which his infinite Wisdom had suited for, and his infinite Power would make Effectual unto its attainment. And this he did in such a way, as that those, who would not make use of his means, but would as it were impose that upon him which he never intended to make use of in that kind, perished in their Unbelief. Thus was it with the Generality of the Jews, who would have Perfection by the Law, or none at all.
VVherefore the Promise of God concerning the Church, and to it, must be the Rule and Measure of our Faith. Three things do deeply Exercise the Church, as unto their Accomplishment. (1.) Difficulties rendring it wholly improbable. (2.) Long unexpected Procrastination. (3.) Disappointment of appearing means of it. But in this Instance of the Introduction of a perfect Church-state in and by the Person of Jesus Christ, God hath provided a Security for our Faith, against all Objections, which these considerations might suggest. For,
(1.) VVhat greater Difficulties can possibly lye in the way of the Accomplishment of any of the Promises of God, which yet are upon the Sacred Record unaccomplished, as suppose, the Calling of the Jews, the Distruction of Antichrist, the Peace of the Church, and Prosperity of it in the plentiful Effusion of the Spirit; but that as great, and greater lay in the way of the fulfilling of this Promise? All the National Provocations, Sins, and Idolatries, that fell out in the Posterity of Abraham; all the Calamities and Desolating Judgments that over-took them, the cutting down of the House of David, untill there was only a Root of it left in the Earth; the Unbelief of the whole Body of the People, the Enmity of the world, Acted by all the Crafts and Powers of Satan, were as Mountains in the way of the Accomplishment of this Promise. But yet they all of them became at length a Plain before the Spirit of God. And if we should compare the Difficulties and Oppositions that at this Day lye against the fulfilling of some Divine Promises, with those that rose up against this one of perfecting the Church-state in Christ, it would, it may be, abate our forwardness in condemning the Jews of Incredulity, unless we found our selves more established in the Faith of what is to come, than for the most part we are. (2.) Long and unexpected Procrastinations are Trials of Faith also. Now this Promise was given at the Beginning of the world, nor was there any time allotted for its Accomplishment. Hence it is generally supposed from the words there used in the imposition of the Name of Cain on her First-Born, that Eve apprehended that the Promise was actually fulfilled. The like Expectations had the Saints of all Ages: and were continually looking out after the rising of this bright morning Star. Many a time did God renew the Promise, and sometimes confirmed it with his Oath, as unto Abraham and David; and yet still were their expectations frustrate so far as confined unto their own Generations. And though God accepted them in their cryes and prayers and hopes, and longing desires, yet near four thousand years were expired before the Promise received its Accomplishment. And if we do believe that the Faith and Grace of the New Testament do exceed what was administred under the Old; and that we do enjoy that Pledge of Gods Veracity in the Accomplishment of his Promises, which they attained not unto, shall we think it much, if they are exercised some part of that season, (as yet but a small time) in looking after the Accomplishment of other Promises? (3) Disappointment of appearing means is of the same nature. Long after the Promise given and renewed, the Law is in a solemn and glorious manner delivered unto the Church, as the Rule of their worship and the means of their Acceptance with God. Hence the Generality of the People did alwayes suppose, that this was it, which would make all things perfect. Something indeed they thought might be added unto its Glory, in the personal coming of the Messiah: but the Law was still to be that which was to make all things perfect. And we may easily apprehend what a surprizal it was unto them, when it was made manifest that the Law was so far from effecting this promised state, that there was a necessity of taking it out of the way as a thing weak and unprofitable, that the better Hope perfecting the state of the Church might be introduced. Such Appearances are sometimes represented unto us of means highly probable for the Delivery of the Church, which after a while do utterly disappear, and things are rolled into a posture quite contrary unto the expectations of many. When there is an Appearance of what God hath promised, of what Believers have prayed for, it is no wonder if some do earnestly embrace it. But where God hath laid aside any means, and sufficiently declared that it is not his holy pleasure to use it in such a way, or unto such a length as we would desire for the fulfilling of his Promises, it is not Duty, but obstinacy and selfishness to adhere unto it, with any such expectations.
Obs. 2. Believers of Old who lived under the Law, did not live upon the Law, but upon the Hope of Christ, or Christ hoped for. Christ is the same (that is, unto the Church) yesterday to day and for ever. If Justification, if Salvation could be had any other way, or by any other means, then was his coming needless, and his death in vain. It was the Promise of him, and not of the Law which he had broken, which was the Relief and Salvation of Adam. This being the first thing that was proposed unto fallen man, as the only means of his Restauration, Justification and Salvation, if any thing were afterwards added unto the same purpose, it would declare this to be insufficient; which would be an impeachment of Divine wisdom and grace. On the same promise of Christ, which virtually contained and exhibited unto Believers all the Benefits of his mediation, as it was frequently renewed and variously explained, did all the Saints live under the Old Testament. And the obscurity of the Revelations of him in comparison of that by the Gospel, respected only the degrees, but not the essence of their Faith.
Obs. 3. The Lord Christ by his Priesthood and Sacrifice makes perfect the Church and all things belonging thereunto, Col. 2. 10.
In the last place the Apostle illustrates the work wrought through the Introduction of the better Hope, by the effect of it in them that do believe. foreign. foreign.By which we draw nigh unto God. foreign, by which, may refer either to the remote antecedent foreign the Introduction or bringing in, or unto the next, which is foreign the Hope; being both of the same Gender. By the Introduction of the better Hope we draw nigh to God; or by which Hope we draw nigh to God. Both come to the same for the substance of the sense; but the Application is more natural to the next Antecedent, by which Hope we draw nigh unto God. It remaineth only that we enquire, what it is thus to draw nigh to God.
foreign is a word belonging unto the Sacerdotal Office, denoting the approach of the Priests unto God in his worship. So the LXX for the most part render foreign the General term for all Access unto God with Sacrifices and Offerings. And this doth the Apostle intend. Under the Levitical Priesthood, the Priests in their Sacrifices and Solemn Services did draw nigh unto God. The same now is done by all Believers under the Sacerdotal Ministration of Jesus Christ. They now all of them draw nigh unto God. And in all their worship, especially in their prayers and supplications, they have by him an Access unto God, Ephes. 2. 18. There is a similitude in these things, and an Allusion in the one unto the other; yet so as that the one doth far excell the other, as to Grace and Priviledge. For, (1.) under the Law it was the Priests alone who had this Priviledge of drawing nigh unto God, in the solemn worship of the Temple and Tabernacle. The People were kept at a Distance, and might never come near the Sacred Services of the Holy place. But all Believers being made a Royal Priesthood, every one of them hath an equal Right and Priviledge by Christ, of drawing nigh unto God. (2.) The Priests themselves did draw nigh only unto outward pledges, Tokens, and Symbols of Gods Presence. Their highest Attainment was in the Entrance of the High Priest once a year into the most Holy place. Yet was the Presence of God there only in things made with hands, only instituted to represent his Glory. But Believers do draw nigh to God himself, unto the throne of his Grace, as the Apostle declares, Chap. 10. 19, 20, 21, 22.
It may therefore be granted that there is this Intention in the words. For as by the Law of Old the Priests in the solemn worship of the Church did draw nigh to God in those visible pledges of his Presence which he had appointed; and this they did by vertue of the Aaronical Priesthood and the Law of its Institution, which was the utmost that could be attained in their imperfect state; so now upon the Introduction of the better Hope, and by vertue thereof, Believers in all their solemn worship do draw nigh unto God himself, and find Acceptance with him.
And there are two Reasons for the Admission of this Interpretation. For, (1.) one part of the Apostles Design is to manifest the Glory and Preheminence of Gospel-worship above that of the Law. And the excellency hereof consists, not in outward forms and pompous Ceremonies, but in this, that all Believers do therein draw nigh unto God himself with boldness. (2.) Whereas it is peculiarly the Priesthood of Christ and his Discharge of that office in his Oblation and Intercession, which he intends by the better Hope, as he fully declares himself towards the end of the Chapter; they are those which we have a peculiar respect unto, in all our approaches unto God in our holy worship. Our Entrance unto the Throne of Grace is through the veil of his flesh as offered. Our Admission is only by vertue of his Oblation, and our Acceptance depends on his Intercession. Herein therefore in a peculiar manner, by this better Hope, we draw nigh unto God.
But yet there is a more extensive signification of this Expression in the Scripture, which must not be here excluded. By nature all men are gone far off from God. The first general Apostacy carried mankind into a most unconceiveable Distance from him. Though our Distance from him by nature, as we are Creatures, be infinite, yet this hinders not but that in his infinite Goodness and Condescension we may have intercourse with him, and find Acceptance before him. But the Distance which came between us by sin cuts off all Communion of that kind. Wherefore our Moral Distance from God as our nature is corrupted, is greater, with respect unto our Relation unto him, than our essential Distance from him, as our nature is created. Hence, being afar off, is the expression of this state of nature, Ephes. 2. 13. You were sometimes afar off. And whatever accompanieth that state in wrath and curse upon men in fear, bondage, the power of sin and enmity against God within them; in obnoxiousness unto misery in this world and eternal Destruction hereafter, is comprized in that expression. It is to be far from the Love and Favour of God, from the knowledge of him, and obedience unto him. Wherefore our drawing nigh unto God, denotes our delivery and recovery from this estate. So it is expressed in the place named: But now in Christ Jesus, ye who were sometimes afar off, are made nigh by the blood of Christ. To represent this all the Acts of solemn worship, which respected the Sacrifice of Christ, were called Approximations.
And hereunto, unto this drawing nigh to God, or that we may so do, two things are required.
1. A Removal of whatever kept us at a Distance from God. And the things of this nature were of two sorts. (1.) What was upon us from God for our sin and Apostacy. This was his wrath and curse; And these were declared in the publishing of the Law on mount Sinai with the terrible appearances and dreadful voices that accompanied. This made the People stand afar off; Exod. 20. 21; as an Emblem of their condition with respect unto the Law. (2) Guilt within, with its consequences of fear, shame, and Alienation from the life of God. Unless these things of the one sort and the other, those upon us and those within us, be taken away and removed, we can never draw nigh unto God. And to secure our Distance, they were enrolled in an hand-writing as a Record against us, that we should never on our own account so much as endeavour any Access unto him, Ephes. 2. 14. Col. 2. 14. How they were removed by the bringing in of the better Hope, that is, by the Priesthood of Christ, the Apostle declares in this Epistle, as we shall see God willing in our Progress. This neither was nor could be done by the Law or its Ordinances, neither the Moral preceptive part of it, nor the Ceremonial, in all its Rites and Sacrifices, could of themselves expiate sins, make Attonement for our Apostacy, turn away the wrath of God, nor take away Guilt, fear, bondage, and Alienation out of the minds of men.
2. There is moreover required hereunto, that upon the Justification and Acceptation of our Persons, we have Faith, Liberty, Boldness, Confidence and Assurance given unto us in our coming unto God. And this cannot be without the Renovation of our natures into his Image, the quickning of our souls with a new Principle of Spiritual life, and Ability unto all Duties of acceptable Obedience. All these things are required unto our drawing nigh unto God, or unto a state of Reconciliation, Peace, and Communion with him. And we may observe,
1. Out of Christ, or without him all Mankind are at an unconceivable Distance from God. And a Distance it is of the worst kind; even that which is an effect of mutual Enmity. The cause of it was on our part voluntary, and the effect of it the height of misery. And however any may flatter and deceive themselves, it is the present condition of all who have not an Interest in Christ by Faith. They are far off from God, as he is the Fountain of all Goodness and Blessedness; inhabiting, as the Prophet speaks, the parched places of the wilderness, and shall not see when Good cometh, Jerem. 17. 6. far from the dews and showers of grace or mercy, far from divine love and favour; cast out of the bounds of them, as Adam our of Paradise, without any hope or power in themselves to return. The flaming sword of the Law turns every way to keep them from the Tree of Life. Yet are they not so far from God, but they are under his wrath and curse, and whatever of misery is contained in them. Let them fly whither they please, wish for Mountains and Rocks to fall on them, as they will do hereafter; hide themselves in the Darkness and Shades of their own Ignorance, like Adam among the Trees of the Garden, or immerge themselves in the pleasures of sin for a season; all is one, the wrath of God abideth on them. And they are far from God in their own minds also; being alienated from him, Enemies against him, and in all things made up with Sathan the Head of the Apostacy. Thus is it and unconceivably worse with all that embrace not this better Hope to bring them nigh unto God.
2. It is an effect of infinite condescension and Grace, that God would appoint a way of Recovery for those who had willfully cast themselves into this wofull Distance from him. Why should God look after such Fugitives any more? He had no need of us or our services in our best condition, much less in that useless, depraved state whereinto we had brought our selves. And although we had transgressed the Rule of our moral dependance on him in the way of obedience, and thereby done what we could to stain and eclipse his Glory; yet he knew how to repair it unto Advantage by reducing us under the order of Punishment. By our sins we our selves come short of the Glory of God, but he could lose none by us, whilst it was absolutely secured by the Penalty annexed unto the Law. When upon the entrance of sin, he came and found Adam in the bushes, wherein he thought foolishly to hide himself, who could expect (Adam did not) but that his only design was to apprehend the poor rebellious Fugitive, and give him up to condign Punishment? But quite otherwise, above all thoughts that could ever have entred into the Hearts of Angels or men, after he had declared the nature of the Apostacy, and his own indignation against it, he proposeth and promiseth a way of Deliverance and Recovery. This is that which the Scripture so magnifies under the names of Grace and Love of God, which are beyond expression or conception, Joh. 3. 16. And it hath also that lustre frequently put upon it, that he dealt not so with the Angels that sinned; which manifests what condition he might have left us in also, and how infinitely free and Soveraign that Grace was, from whence it was otherwise. Thence it was that he had a desire again unto the works of his hands, to bring poor mankind near unto him. And whereas he might have recalled us unto himself, yet so as to leave some marks of his displeasure upon us, to keep us at a greater Distance from him than that we stood at before; as David brought back his wicked Absalom to Jerusalem, but would not suffer him to come into his Presence; He chose to act like himself in infinite wisdom and grace, to bring us yet nearer unto him, than ever we could have approached by the Law of our Creation. And as the Foundation, means and Pledge hereof he contrived and brought forth that most glorious and unparallel'd effect of divine wisdom, in taking our nature into that unconceiveable nearness unto himself, in the union of it unto the Person of his Son. For as all things in this bringing of us nigh to God who were afar off, are expressive effects of wisdom and Grace; so that of taking our nature into union with himself is glorious unto Astonishment. And as we are thereby made unconceiveably more nigh to God in our nature, than we were upon our first Creation, or than Angels shall ever be; so by vertue thereof, are we in our Persons brought in many things much nearer to God, then ever we could have been brought by the Law of Creation. O Lord our God, how excellent is thy name in all the earth! who hast set thy Glory above the Heavens. Psal. 8. 1. It is in the Admiration of this unspeakable Grace, that the Psalmist is so ravished in the contemplation of God, as hath been declared in our Exposition on the second Chapter of this Epistle.
3. All our Approximation unto God in any kind, all our Approaches unto him in holy worship is by him alone, who was the blessed Hope of the Saints under the Old Testament and is the life of them under the New. These things must be afterwards spoken unto.