But now hath he obtained a more excellent ministry's etc. In these words the writer states in brief what he at once proceeds to illustrate and establish at considerable length, from this point on to Hebrews 10:18. We may perhaps with advantage take a general glance at these three better things, leaving their particular examination until summoned to it by the development of the Epistle.

I. THE BETTER MINISTRY. But now hath he obtained a more excellent ministry" than the high priests of the Jewish Church. The proposition of the text is that our Lord's ministry is as much better than theirs as the new covenant is better than the old, and the new covenant is better than the old because it has been enacted upon better promises. His ministry is that of our great High Priest, or, in the word used in the text, our Mediator. Let us mention a few particulars in which this ministry of his is more excellent than that of the Jewish high priests.

1. Because it is exercised in a higher sphere. They ministered in the material tabernacle and temple, and for a brief season once a year were permitted to enter the holy of holies where God manifested his presence by a symbol; but these were only copies and shadows of the heavenly realities. Our Savior is a Minister of the heavenly" sanctuary, and of the true tabernacle, which the Lord pitched, not man." He "appears before the face of God for us."

2. Because it extends to greater numbers. The ministry of the Jewish high priests was exercised for the Jews only. It was limited to their own race, and to the proselytes to their religion. But the ministry of Jesus Christ is for all mankind. He "tasted death for every man." He is the "Mediator between God and men" of every nationality, and every race, and every age, etc.

3. Because it is enduring. The ministry of individual Jewish high priests ended at their death, if not before; and that ministry as an institution waxed old and vanished away. But the ministry of our great High Priest is of perpetual vitality and efficacy. His mediation will never be superseded, never lose its attractiveness and glory, until man is fitted to approach God without a mediator.

4. Because it secures richer results. These results, or some of them at least, are referred to in the "better promises." The results of the ministry of the Aaronic priesthood, like its functions, were to a great extent symbolic and shadowy rather than essential and real. But through the ministry of the Christ we obtain real benefits and essential blessings: e.g. reconciliation with God, forgiveness, etc.

II. THE BETTER COVENANT. "He is the Mediator of a better covenant." But what are we to understand by the word "covenant"? As used in human relations it denotes a compact or agreement between two or more parties, who are equal, each of whom has the right to propose alterations in the terms of the compact, and to accept or reject such terms. In this sense there can be no covenant between God and man; for there is no equality between the parties, and man cannot reject any requirement of God without committing sin. Perhaps it is for this reason that the word which strictly signifies covenant is not used in the New Testament. But as applied to God and man the "covenant denotes his method of revealing himself to men, and his will concerning their salvation, his arrangement of agencies and means and conditions by which they may be saved. The word 'covenant' becomes appropriate in view of the solemn assent and consent with which man accepts God's proposal, involved in his scheme or plan. In this context the 'old covenant' is the scheme revealed to Israel under Moses; the 'new' is the gospel scheme involving the gift and work of both the Son and the Spirit of God." The old covenant was good, as our text implies. It originated in the grace of God. It involved on his part condescension towards man. It was designed and fitted to benefit and bless and save man. It promised life and blessing to those who complied with its terms; and its promises were true. But the new covenant is very much better than the old. This will appear when we come to notice the "better promises." At present we mention only two aspects of its superiority.

1. It presents a more spiritual revelation of the character and will of God. Under the old covenant nearly everything was expressed by means of material forms and symbols - nearly everything appealed to the senses. Its laws, its ritual, its promised blessings, pertained largely to the visible, the sensuous, and the temporal. It was a revelation suited to the childhood and youth of our race. But the new covenant gives us a more spiritual manifestation of the Divine mind and will; it is a revelation for the manhood of our race. It proclaims the spirituality of God and of his worship. It writes the Divine law upon men's hearts. It promises spiritual blessings.

2. It is a fuller expression of the grace of God. (Cf. John 1:14-18; Romans 3:24; Romans 5:21; Romans 6:14.) The next division of our subject will show us that there is more of Divine grace manifested in the new than in the old covenant.

III. THE BETTER PROMISES. "A better covenant, which hath been enacted upon better promises." The promises which the writer has chiefly in view are those mentioned in vers. 10-12. Let us mention some of these better promises of the new covenant.

1. It proffers strength to comply with its own conditions. The old covenant promised blessings to the obedient; the new promises blessings to enable us to render obedience. The Holy Spirit is promised to incline our hearts to the good, to strengthen us for duty, etc.

2. Justification for the sinner on condition of faith in Jesus Christ. (Cf. Romans 3:20-26; Romans 10:5-10; Galatians 3:10-14.)

3. Sanctification of the believer by the Holy Spirit. (Cf. John 14:16-18, 26; John 15:26; John 16:7-15; Romans 15:13, 16; 2 Corinthians 3:18.) 4. Glorification of his people forever in the future state. (Cf. Romans 8:17, 18, 30; 2 Corinthians 4:17; 2 Timothy 2:10; 1 Peter 5:10.) Verily, these are better promises than those of the old covenant. And the covenant to which they belong is far better than the old one. By so much, also, is our Lord's ministry better than that of the Aaronic high priests. Let us give earnest heed to secure our personal interest in this new and "better covenant." - W.J.

I. GOD HATH OFTTIMES JUST CAUSE TO COMPLAIN OF HIS PEOPLE WHEN YET HE WILL NOT UTTERLY CAST THEM OFF.

II. IT IS THE DUTY OF THE CHURCH TO TAKE DEEP NOTICE OF GOD'S COMPLAINTS OF THEM. Want hereof is that which hath laid most churches in the world under a fatal security. Hence they carry themselves as though they were "rich and increased in goods, and had need of nothing," when indeed "they are wretched and miserable, and poor, and blind, and naked." To consider what God blames, and to affect our souls with a sense of guilt, is that trembling at His word which He so approves of. And to guide them herein they ought carefully to consider —

1. The times and seasons that are passing over them. For in a due observance of the times and seasons, and an application of ourselves to the duties of them, consists that testimony which we are to give to God and the gospel in our generation. That Church which considers not its especial duty in the days wherein we live is fast asleep, and it may be doubted whether, when it is awaked, it will find oil in its vessel or not.

2. The temptations which are prevalent, and which unavoidably we are exposed unto. Every age and time hath its especial temptations. And it is the will of God that the Church should be exercised with them and by them; and it were easy to manifest that the darkness and ignorance of men, in not discerning the especial temptations of the age wherein they have lived, or neglecting of them, have been always the great causes and means of the apostasy the Church.

III. GOD OFTEN SURPRISETH THE CHURCH WITH PROMISES OF GRACE AND MERCY (Isaiah 7:13, 14; Isaiah 43:22-25). And this He will do —

1. That He may glorify the riches and freedom of His grace.

2. That none who have the least remainder of sincerity, and desire to fear the name of God, may utterly faint and despond at any time, under the greatest confluence of discouragements.

(John Owen, D. D.)

I. GOD'S COVENANT WITH MAN INSTRUCTETH US IN TWO ESPECIAL POINTS.

1. In God's condescension to man.

2. In the sure prop that man hath to rest on God for happiness.

1. God's condescension to man is manifested four ways.(1) In that God being the most high supreme Sovereign over all. vouchsageth to enter into covenant with His servants.(2) In that God being a Lord hath power to command what He pleaseth, so as He need not covenant or capitulate with them, saying, Do this and I will do that; yet doth He enter into covenant.(3) In that being mot free, and wholly depending upon Himself, He need not bind Himself to any (Job 9:12; Job 34:19; Daniel 4:35), yet by covenant He binds Himself to man.(4) In that God being the Lord God of truth (Psalm 30:5) He binds Himself to perform His promise, as if there might be some tear of His failing therein (Hebrews 6:17, 18).

2. The sure prop that man hath to rest of God for happiness by reason of His covenant is manifested two ways.(1) In that God who is good and doeth good (Psalm 119:68) doth covenant to make man happy. God is as a deep, full, open, overflowing, everdowing fountain, so as that might seem sufficient to make us go to Him for everything that may tend to blessedness. But the covenant which God maketh to bring us unto happiness doth much more embolden us to go to Him, and make us confident of receiving from Him what He hath covenanted to give.(2) By covenant God hath caused a special relation to pass betwixt Him and us. He and we are confederates. This is a sure prop. As God is faithful in Himself, so His covenant is most sure. It is a covenant of salt for ever (Numbers 18:19). Go ,'s confederates may thereupon have strong consolation and confidence (Deuteronomy 7:9; Hebrews 6:18).

II. THE COVENANT OF GOD WITH MAN DOTH DIRECT US IN FOUR SPECIAL POINTS.

1. To know what God expects of us; namely, whatsoever is in the covenant to be performed on our part, which we must be careful to observe as we do desire to receive any benefit from the covenant.

2. To understand what we may expect from God; namely, whatsoever on God's part is covenanted.

3. To acquaint ourselves with the covenant of God, that thereby we may know what privileges and blessings belong unto us. A wise heir will search after such evidences as give him a right to his lands and goods.

4. To be careful in observing our own undertakings, and as conscionable in performing the covenant on our part, as we are desirous to partake of the benefit of the covenant on God's part. This is laid down as a ground of Levi's blessing, theft they kept God's covenant (Deuteronomy 33:9). This God expressly requireth (Exodus 19:5). We cannot expect that God should keep covenant with us unless we he careful to keep covenant with Him (Psalm 25:10). Great is that loss which followeth upon breach of covenant, yet that is not all, God's wrath and vengeance will also follow thereupon. Sole vengeance hath been executed on breach of covenant with man (2 Kings 17:4, &c.; Ezekiel 17:15). How much sorer vengeance may be feared on breach of covenant with God (Jeremiah 22:6, 9; Jeremiah 34:18-20; Hosea 8:1; 1 Kings 11:11).

(W. Gouge.)

New, as contrasted with old, means in Scripture that which is perfect and abiding. The old vanishes, the new remains. God gives us a new heart that we may love and praise Him for ever. The old covenant was temporary and imperfect. God findeth fault with it; for although the law was holy, just, and good, yet by reason of Israel's sin neither righteousness nor life could come through it. And as the purposes of Divine love could not be attained by the old covenant, so the character of God, as the God of grace, could not be fully revealed therein. Hence the promise of a new covenant, which in itself proves the imperfection and insufficiency of the old; and this new covenant is represented as a contrast, unlike the old; it is new, that is, perfect, everlasting. God is pleased with it because it shows forth the glory of Jehovah as the God of salvation. How great is the contrast between the old and the new covenant! In the one God demands of sinful man: "Thou shalt." In the other God promises: "I will." The one is conditional; the other is the manifestation of God's free grace, and of God's unlimited power. In the one the promise is neutralised by the disobedience of man; in the other all the promises of God are yea in Christ, and amen in Christ. In the new covenant Christ is all; He is the Alpha and Omega: all things are of God, and all things are sure and steadfast. The blessings of the new covenant are all based upon the forgiveness of sin. God promises to put His laws into our minds, and write them in our hearts, and to be to us a God, because He is merciful to our unrighteousness, and will remember our sins and iniquities no more. The forgiveness of sin is not merely the beginning, but it is the foundation, the source; it is, so to say, the mother of all Divine blessings. For so long as sin is upon the conscience, arid man is not able to draw near unto God, he is separated from the only source of life and blessedness. In the forgiveness of sin God gives Himself, and all things that pertain to life and godliness. To know God is the sum and substance of all blessings, both in this life and in that which is to come. Now, although the law manifests to a certain extent the holiness and truth, the justice and unchangeableness, the goodness and bounty of God, the law does not reveal God Himself, the depth of His sovereign and eternal love, the purpose which He purposed in Himself before the foundation of the world was laid. When in Christ we receive the forgiveness of sin, we behold God. Here is also the source and the commencement, the root and strength of our love to God. "We love Him, because He first loved us." We eve much, because much is forgiven unto us. The new obedience, the spiritual worship, the fight and victory of faith, the knowledge and fear and love of God, have their starting-point in the pardon of sin. And this is the new covenant blessing. True, the servants of God always knew this blessing. Of the Divine righteousness both the law and the prophets testify. David describeth this blessedness. The sacrifices typified, faith looked forward to the great atonement. But now that Christ has come, and that He died once for all, we receive forgiveness in a full and perfect manner: there is no more remembrance of sins; no repetition of sacrifice is needed; no yearly recurrence of the day of atonement; in Christ we have redemption in His blood, even the forgiveness of sins. It is in giving this perfect pardon that God renews the heart, and writes in it His laws. We must needs contrast law and gospel. Yet let us not forget that the law from the very outset showed its temporary and negative character, pointed beyond and away from itself; sighed, as it were, after Him, who by fulfilling would take it away, and by taking it away would fulfil it in us, raise us to the still greater height of the new love! All spiritual life flows from Jesus as our Saviour. When we believe in Jesus we are not in the flesh but in the Sprit. His precious blood is not merely our peace, but our strength; and our strength because it is our peace. Justification and sanctification emanate from this one source. When Israel is brought in repentance and faith to the Lord, then shall be fulfilled the gracious purpose of God, which under the law was frustrated through Israel's sin and disobedience. Although God was a husband unto them, they brake His covenant. But now, forgiven and renewed, Israel will be in actual reality, and not merely in position, God's people, and Jehovah will be their God. And because He is God to them, source of light and life, they are His people. Not merely chosen and appointed; not merely called and treated collectively as God's people; but in reality, according to truth, according to their individual character and experience, the people in whom God's name is revealed, who show forth His praise, who walk m His ways and obey His will. For then each one individually shall know the Lord. "God is known in Judah," said the Psalmist. In their marvelous history, in the Divine messages sent by Moses and the prophets, in the types and ordinances, in the Judges and Kings, God had revealed unto His people His name. His character and will, and His great desire was that they should know Him. How touching is the complaint of Jehovah, that after all the signs which they had seen, and after all His mighty works of redeeming and guiding love, a d after all the words of light and of grace which He had sent them, His people did not know Him f So long had He been with them, and, erring in their hearts, they did not know His ways! What could be more grievous to the fatherly heart of God, yearning to be known, trusted, and loved? But when the Holy Ghost shall be poured out upon them they shall all know Jehovah, from the least to the greatest; though one shall encourage and exhort the other, yet they shall not need to tea h and to say to their neighbour, Know the Lord. In the Church this promise is already fulfilled. From Jesus, the anointed, all Christians receive the Holy Ghost; they have, according to their name, the unction from above. Hence. they possess the teacher who guides into all truth. Knowledge is within them. There is within them a well of living water. They are not dependent on external instruction. There is given unto them the Paraclete, who always reveals the things that are freely given unto us of God. The spiritual man knows all things — all the things of the Spirit, all that pertains to life and godliness. True, he does not know all things actually, or in any given moment; but he knows them potentially. There is within him the light which can see, the mind which can receive all truth.

(A. Saphir.)

The covenants of works and grace do differ in the particulars following.

1. In the different consideration of the Author of the one and the other, which are in the first God's supreme sovereignty, and in the latter His rich mercy.

2. In the procuring cause of them, which was of the former God's mere will and pleasure, of the latter pity and compassion.

3. In the manner of making the one and the other. The former was without a mediator; the latter with one

4. In the time: the former was made before man had sinned; the latter after his transgression.

5. In the occasion of making the one and the other. The occasion of the former was to try man's faithfulness in that integrity wherein God made him. The occasion of the latter was to show the necessity of man's continual dependence on God.

6. In the confederates or parties with whom the one and the other was made. The former was made with all mankind; the latter with the elect only.

7. In the particular good that was promised. In the former a reward was promised upon fulfilling the condition by man himself (Romans 10:15). In the latter was afforded —

(1)A Surety for man (chap. 7:22).

(2)Ability to do what God would accept (Ezekiel 36:27).

(3)A better reward in man's communion with Christ (John 14:3; John 17:23, 24).

8. In the duties required by the one and the other. Perfect obedience was required by the former; faith and repentance by the latter.

9. In the order of God's accepting. In the former God accepted the person for the work; which is thus expressed, "If thou do well, shalt thou not be accepted?" (Genesis 4:7). In the latter the work is accepted in reference to the person.

10. In the ratification. The former was ratified by word, promise, and seals. The letter was further ratified by oath (Hebrews 7:20) and blood (Hebrews 9:16, 171.

11. In the issue of the one and the o her. The former was violable. It might be forfeited, and was forfeited. The latter is inviolable and shall never be broken (Jeremiah 33:20, 21).

12. In the matter of the one and the other. These two covenants do so far differ in the very matter and substance of them as they can no more stand together' than the ark of God and Dagon (1 Samuel 5:3, 4). The apostle doth so far oppose works and grace in the case of justification and salvation as they cannot stand together (Romans 11:6). This difference betwixt the covenant of works and grace giveth evidence of God's wisdom in working by contraries and bringing light out of darkness (2 Corinthians 4:6) and good out of evil, as He brought "meat out of the eater" (Judges 4:14). For man's sin and misery that fell thereupon caused this better covenant. This is an especial instance to prove that "all things work together for good" (Romans 8:28).

(W. Gouge.)

The covenant of grace hath continued from Adam's fall, and shall continue to the end of the world. In this respect it is styled an everlasting covenant. But it hath been variously dispensed in the several ages of the world. The greatest difference in the dispensation thereof hath been manifested in the times float passed before and since Christ was exhibited. This difference is so great, as the covenant of grace, though always one and the same in substance, hath been distinguished into an old and new covenant (ver. 13). The latitude of the covenant of grace wilt more clearly be discerned if we duly consider the agreement and difference, as it is called old and new. The agreement is manifested —

1. In their Author, and that considered in the same respect: namely, as He is our Creator and Lord, and as He is our Redeemer and Father, for so was God of old called and acknowledged (Deuteronomy 32:6).

2. In the procuring cause, which was the bee grace and rich mercy of God (Luke 1:54, 55, 72, 78).

3. In the same ground and meritorious cause of both, which is Jesus Christ (Hebrews 13:8; Revelation 13:8).

4. In the same promises, which are remission of sins, reconciliation with God, and everlasting happiness (Exodus 34:7; Leviticus 8:15; Psalm 91:16).

5. In the same duties required, which are faith (Genesis 15:6) and repentance (Ezekiel 33:11).

6. In the same ground of stability, which is the continual abode and operation of the Spirit in God's confederates (Psalm 51:11, 12).

7. In the same general end, which is the praise of the free grace of God (Exodus 33:18, 19; Exodus 34:6).

8. In the same persons with whom the covenants are made, which are sinners by nature but elect of God (Psalm 33:12; Psalm 89:3).

9. In the same word of faith, whereby the one and other covenant is revealed (Galatians 3:8; Hebrews 4:2).

10. In the same substance of sacraments and the same spiritual food (1 Corinthians 10:3, 4).

(W. Gouge.)

: — The difference betwixt the old and new covenant is —

1. In the time. The old was before Christ, the new since (Hebrews 1:1, 2).

2. In the manner of delivering. The old was more obscurely delivered under types and prophecies, the new more clearly (2 Corinthians 3:13, 14).

3. In the extent. The old was restrained to a select people (Psalm 147:19, 20); the new is extended to all nations (Matthew 28:19).

4. In the mediator. Moses, a mere man, was made the mediator of the old (Galatians 3:19); but Jesus Christ, God-man, the Mediator of the new (ver. 6).

5. In the ratification. The old was ratified by the blood of beasts (Exodus 24:8); the new by the blood of the Son of God (Hebrews 9:12).

6. In the efficacy. The old comparatively was a ministration of death, thee new a ministration of the Spirit (2 Corinthians 3:7, 8).

7. In the kind of confederates. Under the old God's confederates were in their non-age, as children under tutors and governors (Galatians 4:5, 7).

8. In the kind of seals or sacraments. Under the old they were more in number, more various in rites, more difficult, more obscure, more earthly. By comparing the sacraments of the one and the other together, this will evidently appear.

9. In the manner of setting forth the promise of God. In the old it was set forth more meanly under temporal blessings (Deuteronomy 28:2); under the new, more directly under spiritual and celestial blessings (Matthew 5:3, &c.).

10. In the yoke that is laid o, the confederates by the one and the other. By the old heavy yoke was laid (Acts 15:10); by the new, an easy and light yoke (Matthew 11:30). So great a difference there is betwixt the new covenant and all other covenants, as it is styled a better covenant.

(W. Gouge.)

The new covenant deals with the same fundamental conceptions which dominated the former one. These are the moral law, knowledge of God, and forgiveness of sin. So far the two dispensations are one. Because these great conceptions lie at the root of all human goodness, religion is essentially the same thing under both covenants. There is a sense in which St. was right in speaking of the saints under the Old Testament as "Christians before Christ." Judaism and Christianity stand shoulder to shoulder over against the religious ideas and practices of all the heathen nations of the world. But in Judaism these sublime conceptions are undeveloped. Nationalism dwarfs their growth. They are like seeds falling on the thorns, and the thorns grow up and choke them. God, therefore, spoke unto the Jews in parables, in types and shadows. Seeing, they saw not; and hearing, they heard not, neither did they understand. Because the former covenant was a national one, the conceptions of the moral law, of God, of sin and its forgiveness, would be narrow and external. The moral law would be embedded in the national code. God would be revealed in the history of the nation. Sin would consist either in faults of ignorance and inadvertence or in national apostasy from the theocratic king. In these three respects the new covenant excels — in respect, that is, of the moral law, knowledge of God, and forgiveness of sin, which y t may be justly regarded as the three sides of the revelation given under the former covenant.

(T. C. Edwards, D. D.)

HebrewsEgypt, JerusalemAgreement, Bring, Care, Continue, Continued, Covenant, Declares, Didn't, Disregarded, Egypt, Faithful, Fathers, Forefathers, Forth, Guide, Heed, Lead, Paid, Regard, Regarded, Says, Taking, Unlike1. By the eternal priesthood of Christ the Levitical priesthood of Aaron is overshadowed;
7. and replaced by the new covenant of the Gospel.

Hebrews 8:9

     6659   freedom, acts in OT
     8742   faithlessness

Hebrews 8:1-13

     5381   law, letter and spirit
     6698   newness

Hebrews 8:6-13

     1352   covenant, the new

Hebrews 8:7-13

     5100   Melchizedek

Hebrews 8:8-9

     6163   faults

Hebrews 8:8-10

     7024   church, nature of

Hebrews 8:8-12

     1429   prophecy, OT fulfilment
     6653   forgiveness, divine

Christ Our Mediator. --Continued.
"But now hath he [Christ] obtained a more excellent ministry, by how much also He is the mediator of a better covenant, which was established upon better promises" (Heb. viii. 6). Having considered Christ's preparatory work, His earthly mission, we wish now to consider His office and work as mediator between God and men. Christ sought no additional honor because of His message to men and suffering on their account. On the contrary, He prayed: "And now, O Father, glorify thou me with thine own self, …
Frank G. Allen—Autobiography of Frank G. Allen, Minister of the Gospel

The New Covenant.
"Now in the things which we are saying the chief point is this: We have such a High-priest, Who sat down on the right hand of the throne of the Majesty in the heavens, a Minister of the sanctuary, and of the true tabernacle, which the Lord pitched, not man. For every high-priest is appointed to offer both gifts and sacrifices: wherefore it is necessary that this High-priest also have somewhat to offer. Now if He were on earth, He would not be a Priest at all, seeing there are those who offer …
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

Wesley Refused the Sacrament at Epworth
In the evening I reached Epworth. Sunday, 2. At five I preached on "So is everyone that is born of the Spirit." About eight I preached from my father's tomb on Hebrews 8:11. Many from the neighboring towns asked if it would not be well, as it was sacrament Sunday, for them to receive it. I told them, "By all means: but it would be more respectful first to ask Mr. Romley, the curate's leave." One did so, in the name of the rest; to whom he said, "Pray tell Mr. Wesley, I shall not give him the sacrament; …
John Wesley—The Journal of John Wesley

God in the Covenant
But I have been thinking for the last two or three days, that the covenant of grace excels the other covenant most marvelously in the mighty blessings which it confers. What does the covenant of grace convey? I had thought this morning of preaching a sermon upon "The covenant of grace; what are the blessings it gives to God's children?" But when I began to think of it, there was so much in the covenant, that if I had only read a catalogue of the great and glorious blessings, wrapped up within its …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

The New Covenant
"But this is the covenant that I will make with the house of Israel; After those days, saith the Lord, 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. And they shall teach no more every man his neighbour, saying, Know the Lord: for they shall all know Me, from the least of them unto the greatest of them, for I will forgive their iniquity, and I will remember their sin no more."--JER. xxxi. 33, 34. ISAIAH has often been called …
Andrew Murray—The Two Covenants

The Person Sanctified.
"The putting off of the body of the sins of the flesh."--Col. ii. 11. Sanctification embraces the whole man, body and soul, with all the parts, members, and functions that belong to each respectively. It embraces his person and, all of his person. This is why sanctification progresses from the hour of regeneration all through life, and can be completed only in and through death. St. Paul prays for the church of Thessalonica: "The God of peace sanctify you wholly, and may your whole spirit and soul …
Abraham Kuyper—The Work of the Holy Spirit

Christ Our High Priest.
"Now, if there was perfection through the Levitical priesthood (for under it hath the people received the law), what further need was there that another priest should arise after the order of Melchisedec, and not be reckoned after the order of Aaron? For the priesthood being changed, there is made of necessity a change also of the law. For he of whom these things are said belongeth to another tribe, from which no man hath given attendance at the altar. For it is evident that our Lord hath sprung …
Frank G. Allen—Autobiography of Frank G. Allen, Minister of the Gospel

Perseverance in Holiness
May the King himself come near and feast his saints to-day! May the Comforter who convinced of sin now come to cheer us with the promise! We noticed concerning the fig tree, that it was confirmed in its barrenness: it had borne no fruit, though it made large professions of doing so, and it was made to abide as it was. Let us consider another form of confirmation: not the curse of continuance in the rooted habit of evil; but the blessing of perseverance in a settled way of grace. May the Lord show …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 35: 1889

The Scriptures Reveal Eternal Life through Jesus Christ
John v. 39--"Search the scriptures, for in them ye think ye have eternal life, and they are they which testify of me." Eph. ii. 20--"And are built upon the foundation of the apostles and prophets." As in darkness there is need of a lantern without and the light of the eyes within--for neither can we see in darkness without some lamp though we have never so good eyes, nor yet see without eyes, though in never so clear a sunshine--so there is absolute need for the guiding of our feet in the dangerous …
Hugh Binning—The Works of the Rev. Hugh Binning

Jesus, the Mediator of the New Covenant
"I give thee for a covenant of the people."--ISA. xlii. 6, xlix. 8. "The Lord shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in."--MAL. iii. 1. "Jesus was made Surety of a better covenant."--HEB. vii. 22. "The Mediator of the Better Covenant, established upon better promises . . . The Mediator of the New Covenant. . . Ye are come to Jesus, the Mediator of the New Covenant."--HEB. viii. 6, ix. 15, xii. 24. WE have here four titles given to our Lord Jesus in …
Andrew Murray—The Two Covenants

How the Wise and the Dull are to be Admonished.
(Admonition 7). Differently to be admonished are the wise of this world and the dull. For the wise are to be admonished that they leave off knowing what they know: the dull also are to be admonished that they seek to know what they know not. In the former this thing first, that they think themselves wise, is to be thrown down; in the latter whatsoever is already known of heavenly wisdom is to be built up; since, being in no wise proud, they have, as it were, prepared their hearts for supporting …
Leo the Great—Writings of Leo the Great

Sanctification.
I. I will remind you of some points that have been settled in this course of study. 1. The true intent and meaning of the law of God has been, as I trust, ascertained in the lectures on moral government. Let this point if need be, be examined by reference to those lectures. 2. We have also seen, in those lectures, what is not, and what is implied in entire obedience to the moral law. 3. In those lectures, and also in the lectures on justification and repentance, it has been shown that nothing is …
Charles Grandison Finney—Systematic Theology

The Ascension
"So then the Lord Jesus, after He had spoken unto them, was received up into heaven, and sat down at the right hand of God. And they went forth, and preached everywhere, the Lord working with them, and confirming the word by the signs that followed. Amen." MARK 16:19-20 (R.V.) WE have reached the close of the great Gospel of the energies of Jesus, His toils, His manner, His searching gaze, His noble indignation, His love of children, the consuming zeal by virtue of which He was not more truly the …
G. A. Chadwick—The Gospel of St. Mark

Covenanting Predicted in Prophecy.
The fact of Covenanting, under the Old Testament dispensations, being approved of God, gives a proof that it was proper then, which is accompanied by the voice of prophecy, affording evidence that even in periods then future it should no less be proper. The argument for the service that is afforded by prophecy is peculiar, and, though corresponding with evidence from other sources, is independent. Because that God willed to make known truth through his servants the prophets, we should receive it …
John Cunningham—The Ordinance of Covenanting

The Great Shepherd
He shall feed his flock like a shepherd; He shall gather the lambs with His arm, and carry them in His bosom, and shall gently lead those that are with young. I t is not easy for those, whose habits of life are insensibly formed by the customs of modern times, to conceive any adequate idea of the pastoral life, as obtained in the eastern countries, before that simplicity of manners, which characterized the early ages, was corrupted, by the artificial and false refinements of luxury. Wealth, in those …
John Newton—Messiah Vol. 1

The Covenant of Works
Q-12: I proceed to the next question, WHAT SPECIAL ACT OF PROVIDENCE DID GOD EXERCISE TOWARDS MAN IN THE ESTATE WHEREIN HE WAS CREATED? A: When God had created man, he entered into a covenant of life with him upon condition of perfect obedience, forbidding him to eat of the tree of knowledge upon pain of death. For this, consult with Gen 2:16, 17: And the Lord commanded the man, saying, Of every tree of the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, thou shalt …
Thomas Watson—A Body of Divinity

Questions About the Nature and Perpetuity of the Seventh-Day Sabbath.
AND PROOF, THAT THE FIRST DAY OF THE WEEK IS THE TRUE CHRISTIAN SABBATH. BY JOHN BUNYAN. 'The Son of man is lord also of the Sabbath day.' London: Printed for Nath, Ponder, at the Peacock in the Poultry, 1685. EDITOR'S ADVERTISEMENT. All our inquiries into divine commands are required to be made personally, solemnly, prayerful. To 'prove all things,' and 'hold fast' and obey 'that which is good,' is a precept, equally binding upon the clown, as it is upon the philosopher. Satisfied from our observations …
John Bunyan—The Works of John Bunyan Volumes 1-3

Concerning the Scriptures.
Concerning the Scriptures. From these revelations of the Spirit of God to the saints, have proceeded the Scriptures of Truth, which contain, I. A faithful historical account of the actings of God's people in divers ages; with many singular and remarkable providences attending them. II. A prophetical account of several things, whereof some are already past, and some yet to come. III. A full and ample account of all the chief principles of the doctrine of Christ, held forth in divers precious declarations, …
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

The Strait Gate;
OR, GREAT DIFFICULTY OF GOING TO HEAVEN: PLAINLY PROVING, BY THE SCRIPTURES, THAT NOT ONLY THE RUDE AND PROFANE, BUT MANY GREAT PROFESSORS, WILL COME SHORT OF THAT KINGDOM. "Enter ye in at the strait gate; for wide is the gate, and broad is the way that leadeth to destruction, and many there be which go in thereat: because strait is the gate, and narrow is the way which leadeth unto life, and few there be that find it."--Matthew 7:13, 14 ADVERTISEMENT BY THE EDITOR. If any uninspired writer has been …
John Bunyan—The Works of John Bunyan Volumes 1-3

Solomon's Temple Spiritualized
or, Gospel Light Fetched out of the Temple at Jerusalem, to Let us More Easily into the Glory of New Testament Truths. 'Thou son of man, shew the house to the house of Isreal;--shew them the form of the house, and the fashion thereof, and the goings out hereof, and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof.'--Ezekiel 43:10, 11 London: Printed for, and sold by George Larkin, at the Two Swans without Bishopgate, …
John Bunyan—The Works of John Bunyan Volumes 1-3

How to Make Use of Christ for Taking the Guilt of Our Daily Out-Breakings Away.
The next part of our sanctification is in reference to our daily failings and transgressions, committed partly through the violence of temptations, as we see in David and Peter, and other eminent men of God; partly through daily infirmities, because of our weakness and imperfections; for, "in many things we offend all," James iii. 2; and, "if we say we have no sin, we deceive ourselves, and the truth is not in us," 1 John i. 8; "a righteous man falleth seven times," Prov. xxiv. 16; "there is not …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

The Doctrine
OF THE LAW AND GRACE UNFOLDED; OR, A DISCOURSE TOUCHING THE LAW AND GRACE; THE NATURE OF THE ONE, AND THE NATURE OF THE OTHER; SHOWING WHAT THEY ARE, AS THEY ARE THE TWO COVENANTS; AND LIKEWISE, WHO THEY BE, AND WHAT THEIR CONDITIONS ARE, THAT BE UNDER EITHER OF THESE TWO COVENANTS: Wherein, for the better understanding of the reader, there are several questions answered touching the law and grace, very easy to be read, and as easy to be understood, by those that are the sons of wisdom, the children …
John Bunyan—The Works of John Bunyan Volumes 1-3

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