be made good; what he shewed, he fulfilled; he so fulfilled, so as he had shewed, punctually and exactly, without any variation. Now, though this is no extenuation at all of their sin in hating and persecuting Christ to the death, (that still appears exceeding sinful,) yet it was an encouragement to them to repent, and hope for mercy upon their repentance; not only because in general God's gracious designs were carried on by it, (and thus it agrees with the encouragement Joseph gave to his brethren, when they thought their offence against him almost unpardonable; Fear not, saith he, you thought evil against me, but God meant it unto good, Gen. 50. 15, 20.) but because in particular, the death and sufferings of Christ were for the remission of sins, and the ground of that display of mercy which he now encouraged them to hope for.
IV. He exhorts them all to turn christians, and assures them it would be unspeakably for their advantage to do so; it would he the making of them for ever. This is the application of his sermon.
1. He tells them what they must believe.
(1.) They must believe that Jesus Christ is the promised Seed, that Seed in which, God had told Abraham, all the kindreds of the earth should be blessed, v. 25. This refers to that promise made to Abraham, (Gen. 12. 3.) which promise was long ere it was fulfilled, but now at length had its accomplishment in this Jesus, who was of the seed of Abraham, according to the flesh, and in him all the families of the earth are blessed, and not the families of Israel only; all have some benefits by him, and some have all benefits.
(2.) They must believe that Jesus Christ is a Prophet, that Prophet like unto Moses, which God had promised to raise up to them from among their brethren, v. 22. This refers to that promise, Deut. 18. Christ is a Prophet, for by him God speaks unto us; in him all divine revelation centres, and by him it is handed to us; he is a Prophet, like unto Moses, a Favourite of Heaven; more intimately acquainted with the divine counsel, and more familiarly conversed with, than any other prophets. He was a Deliverer of his people out of bondage, and their Guide through the wilderness, like Moses; a Prince and a Lawgiver, like Moses; the Builder of the true tabernacle, as Moses was of the typical one. Moses was faithful as a servant, Christ as a Son. Moses was murmured against by Israel, defied by Pharaoh, yet God owned him, and ratified his commission. Moses was a pattern of meekness and patience, so is Christ. Moses died by the word of the Lord, so did Christ. There was no prophet like unto Moses, (Numb. 12. 6, 7. Deut. 34. 10.) but a greater than Moses is here where Christ is. He is a Prophet of God's raising up, for he took not this honour of himself, but was called of God to it. He was raised up unto Israel in the first place; he executed this office in his own person, among them only; they had the first offer of divine grace made to them; and therefore he was raised up from among them; of them, as concerning the flesh Christ came; which, as it was a great honour done to them, so it was both an obligation upon them, and an encouragement to them, to embrace him. If he come to his own, one would think, they should receive him. The Old Testament church was blessed with many prophets, with schools of prophets, for many ages with a constant succession of prophets; (which is here taken notice of, from Samuel, and those that follow after, v. 24. for from him the prophetic æra did commence;) but those servants being abused, last of all God sent them his Son who had been in his bosom.
(3.) They must believe that times of refreshing will come from the presence of the Lord, (v. 19.) and that they will be the times of the restitution of all things, v. 21. There is a future state, another life after this; those times will come from the presence of the Lord, from his glorious appearance at that day, his coming at the end of time. The absence of the Lord occasions many of the securities of sinners,, and the distrusts of saints; but his presence is hastening on, which will for ever silence both. Behold, the Judge standeth before the door. The presence of the Lord will introduce, [1.] The restitution of all things, (v. 21.) the new heavens, and the new earth, which will be the product of the dissolution of all things, (Rev. 21. 1.) the renovation of the whole creation, which is that which it grieves after, as its present burthen under the sin of man is that which it groans under. Some understand this of a state on this side the end of time; but it is rather to be understood of that end of all things, which God hath spoken of by the mouth of all his holy prophets since the world began; for this is that which Enoch, the seventh from Adam, prophesied of, (Jude 14.) and the temporal judgments, which the other prophets foretold, were typical of that which the apostle calls the eternal judgment. This is more clearly and plainly revealed in the New Testament than it had been before, and all that receive the gospel have an expectation of it. [2.] With this will come the times of refreshing, (v. 19.) of consolation to the Lord's people, like a cool shade to those that have borne the burthen and heat of the day. All christians look for a rest that remains for the people of God, after the travels and toils of their present state, and, with the prospect of that, they are borne up under their present sufferings, and carried on in their present services. The refreshing that then comes from the presence of the Lord, will continue eternally in the presence of the Lord.
2. He tells them what they must do.
(1.) They must repent, must bethink themselves of what they have done amiss, must return to their right mind, admit a second thought, and submit to the convictions of it; they must begin anew. Peter, who had himself denied Christ, repented, and he would have them to do so too.
(2.) They must be converted, must face about, and direct both their faces and steps the contrary way to what they had been; they must return to the Lord their God, from whom they had revolted. It is not enough to repent of sin, but we must be converted from it, and not return to it again. They must not only exchange the profession of Judaism for that of Christianity, but the power and dominion of a carnal, worldly, sensual, mind, for that of holy, heavenlv, and divine, principles and affections.
(3.) They must hear Christ, the great Prophet; "Him shall ye hear in all things whatsoever he shall say unto you. Attend his dictates, receive his doctrine, submit to his government. Hear him with a divine faith, as prophets should be heard, that come with a divine commission. Him shall ye hear, and to him you shall subscribe with an implicit faith and obedience. Hear him in all things; let his laws govern all your actions, and his counsels determine all your submissions. Whenever he has a mouth to speak, you must have an ear to hear." Whatever he saith to us, though ever so displeasing to flesh and blood, bid it welcome. Speak, Lord, for thy servant hears.
A good reason is here given why we should be observant of, and obedient to, the word of Christ; for it is at our peril if we turn a deaf ear to his call, and a stiff neck to his yoke; (v. 23.) Every soul which will not hear that Prophet, and be directed by what he saith, shall be destroyed from among the people. The destruction of the city and nation, by war and famine, was threatened for slighting the prophets of the Old Testament; but the destruction of the soul; a spiritual and eternal destruction, is
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