Hebrews 6 commentary

Every part of the truth and will of God should be set before all who profess the gospel, and be urged on their hearts and consciences. We should not be always speaking about outward things; these have their places and use, but often take up too much attention and time, which might be better employed. The humbled sinner who pleads guilty, and cries for mercy, can have no ground from this passage to be discouraged, whatever his conscience may accuse him of. Nor does it prove that any one who is made a new creature in Christ, ever becomes a final apostate from him. The apostle is not speaking of the falling away of mere professors, never convinced or influenced by the gospel. Such have nothing to fall away from, but an empty name, or hypocritical profession. Neither is he speaking of partial declinings or backslidings. Nor are such sins meant, as Christians fall into through the strength of temptations, or the power of some worldly or fleshly lust. But the falling away here mentioned, is an open and avowed renouncing of Christ, from enmity of heart against him, his cause, and people, by men approving in their minds the deeds of his murderers, and all this after they have received the knowledge of the truth, and tasted some of its comforts. Of these it is said, that it is impossible to renew them again unto repentance. Not because the blood of Christ is not sufficient to obtain pardon for this sin; but this sin, in its very nature, is opposite to repentance and every thing that leads to it. If those who through mistaken views of this passage, as well as of their own case, fear that there is no mercy for them, would attend to the account given of the nature of this sin, that it is a total and a willing renouncing of Christ, and his cause, and joining with his enemies, it would relieve them from wrong fears. We should ourselves beware, and caution others, of every approach near to a gulf so awful as apostacy; yet in doing this we should keep close to the word of God, and be careful not to wound and terrify the weak, or discourage the fallen and penitent. Believers not only taste of the word of God, but they drink it in. And this fruitful field or garden receives the blessing. But the merely nominal Christian, continuing unfruitful under the means of grace, or producing nothing but deceit and selfishness, was near the awful state above described; and everlasting misery was the end reserved for him. Let us watch with humble caution and prayer as to ourselves.

There are things that are never separated from salvation; things that show the person to be in a state of salvation, and which will end in eternal salvation. And the things that accompany salvation, are better things than ever any dissembler or apostate enjoyed. The works of love, done for the glory of Christ, or done to his saints for Christ's sake, from time to time, as God gives occasion, are evident marks of a man's salvation; and more sure tokens of saving grace given, than the enlightenings and tastings spoken of before. No love is to be reckoned as love, but working love; and no works are right works, which flow not from love to Christ.

The hope here meant, is a sure looking for good things promised, through those promises, with love, desire, and valuing of them. Hope has its degrees, as faith also. The promise of blessedness God has made to believers, is from God's eternal purpose, settled between the eternal Father, Son, and Spirit. These promises of God may safely be depended upon; for here we have two things which cannot change, the counsel and the oath of God, in which it is not possible for God to lie; it would be contrary to his nature as well as to his will. And as He cannot lie; the destruction of the unbeliever, and the salvation of the believer, are alike certain. Here observe, those to whom God has given full security of happiness, have a title to the promises by inheritance. The consolations of God are strong enough to support his people under their heaviest trials. Here is a refuge for all sinners who flee to the mercy of God, through the redemption of Christ, according to the covenant of grace, laying aside all other confidences. We are in this world as a ship at sea, tossed up and down, and in danger of being cast away. We need an anchor to keep us sure and steady. Gospel hope is our anchor in the storms of this world. It is sure and stedfast, or it could not keep us so. The free grace of God, the merits and mediation of Christ, and the powerful influences of his Spirit, are the grounds of this hope, and so it is a stedfast hope. Christ is the object and ground of the believer's hope. Let us therefore set our affections on things above, and wait patiently for his appearance, when we shall certainly appear with him in glory.

1. Therefore, leaving, etc. To his reproof he joins this exhortation, — that leaving first principles they were to proceed forward to the goal. For by the word of beginning he understands the first rudiments, taught to the ignorant when received into the Church. Now, he bids them to leave these rudiments, not that the faithful are ever to forget them, but that they are not to remain in them; and this idea appears more clear from what follows, the comparison of a foundation; for in building a house we must never leave the foundation; and yet to be always engaged in laying it, would be ridiculous. For as the foundation is laid for the sake of what is built on it, he who is occupied in laying it and proceeds not to the superstruction, wearies himself with foolish and useless labor. In short, as the builder must begin with the foundation, so must he go on with his work that the house may be built. Similar is the case as to Christianity; we have the first principles as the foundation, but the higher doctrine ought immediately to follow which is to complete the building. They then act most unreasonably who remain in the first elements, for they propose to themselves no end, as though a builder spent all his labor on the foundation, and neglected to build up the house. So then he would have our faith to be at first so founded as afterwards to rise upwards, until by daily progress it be at length completed. See Appendix S.

Of repentance from dead works, etc. He here refers to a catechism commonly used. It is hence a probable conjecture that this Epistle was written, not immediately after the promulgation of the Gospel, but when they had some kind of polity established in the Churches; such as this, that the catechumen made a confession of his faith before he was admitted to baptism. And there were certain primary points on which the pastor questioned the catechumen, as it appears from the various testimonies of the fathers; there was an examination had especially on the creed called the Apostles’ Creed. This was the first entrance, as it were, into the church to those who were adults and enlisted under Christ, as they were before alienated from faith in him. This custom the Apostle mentions, because there was a short time fixed for catechumens, during which they were taught the doctrine of religion, as a master instructs his children in the alphabet, in order that he may afterwards advance them to higher things.

But let us examine what he says. He mentions repentance and faith, which include the fullness of the Gospel; for what else does Christ command his Apostles to preach, but repentance and faith? When, therefore, Paul wished to show that he had faithfully performed his duty, he alleged his care and assiduity in teaching these two things. It seems then (as it may be said) unreasonable that the Apostle should bid repentance and faith to be omitted, when we ought to make progress in both through the whole course of our life. But when he adds, from dead works, he intimates that he speaks of first repentance; for though every sin is a dead work, either as it leads to death, or as it proceeds from the spiritual death of the soul; yet the faithful, already born again of the Spirit of God, cannot be said properly to repent from dead works. Regeneration is not indeed made perfect in them; but because of the seed of new life which is in them, however small it may be, this at least may be said of them that they cannot be deemed dead before God. The Apostle then does not include in general the whole of repentance, the practice of which ought to continue to the end; but he refers only to the beginning of repentance, when they who were lately and for the first time consecrated to the faith, commenced a new life. So also the word, faith, means that brief summary of godly doctrine, commonly called the Articles of Faith.

To these are added, the resurrection of the dead and eternal judgment. These are some of the highest mysteries of celestial wisdom; nay, the very end of all religion, which we ought to bear in mind through the whole course of our life. But as the very same truth is taught in one way to the ignorant, and in another way to those who have made some proficiency, the Apostle seems here to refer to the common mode of questioning, “Dost thou believe the resurrection of the dead? Dost thou believe eternal life?” These things were suitable to children, and that only once; therefore to turn back to them again was nothing else but to retrograde.

2. Of the doctrine of baptisms, etc. Some read them separately, “of baptisms and of doctrine;” but I prefer to connect them, though I explain them differently from others; for I regard the words as being in apposition, as grammarians say, according to this form, “Not laying again the foundation of repentance, of faith in God, of the resurrection of the dead, which is the doctrine of baptisms and of the laying on of hands.” If therefore these two clauses, the doctrine of baptisms and of the laying on of hands, be included in a parenthesis, the passage would run better; for except you read them as in apposition, there would be the absurdity of a repetition. For what is the doctrine of baptism but what he mentions here, faith in God, repentance, judgment, and the like?

Chrysostom thinks that he uses “baptisms” in the plural number, because they who returned to first principles, in a measure abrogated their first baptism: but I cannot agree with him, for the doctrine had no reference to many baptisms, but by baptisms are meant the solemn rites, or the stated days of baptizing.

With baptism he connects the laying on of hands; for as there were two sorts of catechumens, so there were two rites. There were heathens who came not to baptism until they made a profession of their faith. Then as to these, these, the catechizing was wont to precede baptism. Calvin has followed some of the fathers in his exposition of these two clauses, who refer to a state of things which did not exist in the Church for a considerable time after the Apostolic age.

What is here said comports with the time of the Apostles, and with that only more particularly. “Baptisms,” being in the plural number, have been a knotty point to many; but there is an especial reason for this in an Epistle to the Hebrews; some of them had no doubt been baptized by John, such were afterwards baptized only in the name of Christ, Acts 19:5, but those who not so baptized, were doubtless baptized in the name of Trinity. “The laying on of hands” on the baptized was an Apostolic practice, by which the miraculous gift of tongues was bestowed. Acts 8:15-17; 19:6.

To understand the different things mentioned in the first two verses, we must consider the particulars stated in the 4th and the 5th verses; they are explanatory of each other. The penitent were “the enlightened;” “faith towards God” was “the heavenly gift;” the baptized, who had hands laid on them, were those who were “made partakers of the Holy Ghost;” the prospect and promise of a “resurrection,” was “the good word of God;” and “eternal judgment,” when believed made them to feel “the powers (or the powerful influences) of the word to come.” Thus the two passages illustrate one another. Such is the meaning which Schleusner gives δυνάμεις in this passage, which Scott and Bloomfield have adopted. — Ed But the children of the faithful, as they were adopted from the womb, and belonged to the body of the Church by right of the promise, were baptized in infancy; but after the time of infancy, they having been instructed in the faith, presented themselves as catechumens, which as to them took place after baptism; but another symbol was then added, the laying on of hands.

This one passage abundantly testifies that this rite had its beginning from the Apostles, which afterwards, however, was turned into superstition, as the world almost always degenerates into corruptions, even with regard to the best institutions. They have indeed contrived the fiction, that it is a sacrament by which the spirit of regeneration is conferred, a dogma by which they have mutilated baptism for what was peculiar to it, they transferred to the imposition of hands. Let us then know, that it was instituted by its first founders that it might be an appointed rite for prayer, as Augustine calls it. The profession of faith which youth made, after having passed the time of childhood, they indeed intended to confirm by this symbol, but they thought of nothing less than to destroy the efficacy of baptism. Wherefore the pure institution at this day ought to be retained, but the superstition ought to be removed. And this passage tends to confirm pedobaptism; for why should the same doctrine be called as to some baptism, but as to others the imposition of hands, except that the latter after having received baptism were taught in the faith, so that nothing remained for them but the laying on of hands?

Hebrews Chapter 6:3-6

3. And this will we do, if God permit.

3. Et hoc faciemus, siquidem permiserit Deus.

4. For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost,

4. Nam impossibile est eos qui semel fuerunt illuminati, gustaveruntque donum coeleste, et participes facti fuerunt Spiritus sancti,

5. And have tasted the good word of God, and the powers of the world to come,

5. Et gustaverunt bonum Dei verbum, virtutesque futuri seculi,

6. If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.

6. Prolapsi sunt, iterum renovari ad poenitentiam, rursum crucifigentes sibi ipsis Filium Dei et ostentui habentes.

3. This will we do, etc. A dreadful denunciation follows; but the Apostle thus fulminated, lest the Jews should indulge their own supineness, and trifle with the favor of God; as though he had said, “There ought not in this case it to be any delay; for there will not always be the opportunity for making progress; it is not in man’s power to bound at once, whenever he pleases, from the starting point to the goal; but progress in our course is the special gift of God.”

4. For it is impossible, etc. This passage has given occasion to many to repudiate this Epistle, especially as the Novatians armed themselves with it to deny pardon to the fallen. Hence those of the Western Church, in particular, refused the authority of this Epistle, because the sect of Novatus annoyed them; and they were not sufficiently conversant in the truth so as to be equal to refute it by argument. But when the design of the Apostle is understood, it then appears evident that there is nothing here which countenances so delirious an error. Some who hold sacred the authority of the Epistle, while they attempt to dissipate this absurdity, yet do nothing but evade it. For some take “impossible” in the sense of rare or difficult, which is wholly different from its meaning. Many confine it to that repentance by which the catechumens in the ancient Church were wont to be prepared for baptism, as though indeed the Apostles prescribed fasting, or such things to the baptized. And then what great thing would the Apostle have said, by denying that repentance, the appendage of baptism, could be repeated? He threatens with the severest vengeance of God all those who would cast away the grace which had been once received; what weight would the sentence have had to shake the secure and the wavering with terror, if he only reminded them that there was no longer room for their first repentance? For this would extend to every kind of offense. What then is to be said? Since the Lord gives the hope of mercy to all without exception, it is wholly unreasonable that any one for any cause whatever should be precluded.

The knot of the question is in the word, fall away. Whosoever then understands its meaning, can easily extricate himself from every difficulty. But it must be noticed, that there is a twofold falling away, one particular, and the other general. He who has in anything, or in any ways offended, has fallen away from his state as a Christian; therefore all sins are so many fallings. But the Apostle speaks not here of theft, or perjury, or murder, or drunkenness, or adultery; but he refers to a total defection or falling away from the Gospel, when a sinner offends not God in some one thing, but entirely renounces his grace.

And that this may be better understood, let us suppose a contrast between the gifts of God, which he has mentioned, and this falling away. For he falls away who forsakes the word of God, who extinguishes its light, who deprives himself of the taste of the heavens or gift, who relinquishes the participation of the Spirit. Now this is wholly to renounce God. We now see whom he excluded from the hope of pardon, even the apostates who alienated themselves from the Gospel of Christ, which they had previously embraced, and from the grace of God; and this happens to no one but to him who sins against the Holy Spirit. For he who violates the second table of the Law, or transgresses the first through ignorance, is not guilty of this defection; nor does God surely deprive any of his grace in such a way as to leave them none remaining except the reprobate.

If any one asks why the Apostle makes mention here of such apostasy while he is addressing believers, who were far off from a perfidy so heinous; to this I answer, that the danger was pointed out by him in time, that they might be on their guard. And this ought to be observed; for when we turn aside from the right way, we not only excuse to others our vices, but we also impose on ourselves. Satan stealthily creeps on us, and by degrees allures us by clandestine arts, so that when we go astray we know not that we are going astray. Thus gradually we slide, until at length we rush headlong into ruin. We may observe this daily in many. Therefore the Apostle does not without reason forewarn all the disciples of Christ to beware in time; for a continued torpor commonly ends in lethargy, which is followed by alienation of mind.

But we must notice in passing the names by which he signalizes the knowledge of the Gospel. He calls it illumination; it hence follows that men are blind, until Christ, the light of the world, enlightens them. He calls it a tasting of the heavenly gift; intimating that the things which Christ confers on us are above nature and the world, and that they are yet tasted by faith. He calls it the participation of the Spirit; for he it is who distributes to every one, as he wills, all the light and knowledge which he can have; for without him no one can say that Jesus is the Lord, (1 Corinthians 12:3;) he opens for us the eyes of our minds, and reveals to us the secret things of God. He calls it a tasting of the good word of God; by which he means, that the will of God is therein revealed, not in any sort of way, but in such a way as sweetly to delight us; in short, by this title is pointed out the difference between the Law and the Gospel; for that has nothing but severity and condemnation, but this is a sweet testimony of God’s love and fatherly kindness towards us. And lastly, he calls it a tasting of the powers of the world to come; by which he intimates, that we are admitted by faith as it were into the kingdom of heaven, so that we see in spirit that blessed immortality which is hid from our senses. See Appendix T.

Let us then know, that the Gospel cannot be otherwise rightly known than by the illumination of the Spirit, and that being thus drawn away from the world, we are raised up to heaven, and that knowing the goodness of God we rely on his word.

But here arises a new question, how can it be that he who has once made such a progress should afterwards fall away? For God, it may be said, calls none effectually but the elect, and Paul testifies that they are really his sons who are led by his Spirit, (Romans 8:14;) and he teaches us, that it is a sure pledge of adoption when Christ makes us partakers of his Spirit. The elect are also beyond the danger of finally falling away; for the Father who gave them to be preserved by Christ his Son is greater than all, and Christ promises to watch over them all so that none may perish. To all this I answer, That God indeed favors none but the elect alone with the Spirit of regeneration, and that by this they are distinguished from the reprobate; for they are renewed after his image and receive the earnest of the Spirit in hope of the future inheritance, and by the same Spirit the Gospel is sealed in their hearts. But I cannot admit that all this is any reason why he should not grant the reprobate also some taste of his grace, why he should not irradiate their minds with some sparks of his light, why he should not give them some perception of his goodness, and in some sort engrave his word on their hearts. Otherwise, where would be the temporal faith mentioned by Mark 4:17? There is therefore some knowledge even in the reprobate, which afterwards vanishes away, either because it did not strike roots sufficiently deep, or because it withers, being choked up. See Appendix U.

And by this bridle the Lord keeps us in fear and humility; and we certainly see how prone human nature is otherwise to security and foolish confidence. At the same time our solicitude ought to be such as not to disturb the peace of conscience. For the Lord strengthens faith in us, while he subdues our flesh: and hence he would have faith to remain and rest tranquilly as in a safe haven; but he exercises the flesh with various conflicts, that it may not grow wanton through idleness.

6. To renew them again into repentance, etc. Though this seems hard, yet there is no reason to charge God with cruelty when any one suffers only the punishment of his own defection; nor is this inconsistent with other parts of Scripture, where God’s mercy is offered to sinners as soon as they sigh for it, (Ezekiel 18:27;) for repentance is required, which he never truly feels who has once wholly fallen away from the Gospel; for such are deprived, as they deserve, of God’s Spirit and given up to a reprobate mind, so that being the slaves of the devil they rush headlong into destruction. Thus it happens that they cease not to add sin to sin, until being wholly hardened they despise God, or like men in despair, express madly their hatred to him. The end of all apostates is, that they are either smitten with stupor, and fear nothing, or curse God their judge, because they cannot escape from him. Some render the verb “renew” actively, in this way, — “For it is impossible as to those who have been once enlightened, and have tasted of the heavenly gift, and have been made partakers of holy spirit, and have tasted the good word of God and the powers of the world to come, and have fallen away, to renew them again unto repentance, since they crucify again as to themselves to Son of God, and expose him to open shame.”

This is more consistent with the foregoing, for the Apostle speaks of teaching. It is as though he had said “It is impossible for us as teachers;” as they had no commission. To “renew” may be rendered to “restore.” It is only found here, but is used by the Sept. for a verb which means renewing in the sense of restoring. See Psalm 103:5; 104:30; Lamentations 5:21. Josephus applies it to the renovation or restoration of the temple. The “crucifying” was what they did by falling away; for they thereby professed that he deserved to be crucified as an imposter, and thus counted his blood, as it is said in chapter 10:29, “unholy,” as the blood of a malefactor; and they thus also exhibited him as an object of public contempt. — Ed.

In short, the Apostle warns us, that repentance is not at the will of man, but that it is given by God to those only who have not wholly fallen away from the faith. It is a warning very necessary to us, lest by often delaying until tomorrow, we should alienate ourselves more and more from God. The ungodly indeed deceive themselves by such sayings as this, — that it will be sufficient for them to repent of their wicked life at their last breath. But when they come to die, the dire torments of conscience which they suffer, prove to them that the conversion of man is not an ordinary work. As then the Lord promises pardon to none but to those who repent of their iniquity, it is no wonder that they perish who either through despair or contempt, rush on in their obstinacy into destruction. But when any one rises up again after falling, we may hence conclude that he had not been guilty of defection, however grievously he may have sinned.

Crucifying again, etc. He also adds this to defend God’s severity against the calumnies of men; for it would be wholly unbecoming, that God by pardoning apostates should expose his own Son to contempt. They are then wholly unworthy to obtain mercy. But the reason why he says, that Christ would thus be crucified again, is, because we die with him for the very purpose of living afterwards a new life; when therefore any return as it were unto death, they have need of another sacrifice, as we shall find in the tenth chapter. Crucifying for themselves means as far as in them lies. For this would be the case, and Christ would be slandered as it were triumphantly, were it allowed men to return to him after having fallen away and forsaken him.

Hebrews 6:7-10

7. For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God:

7. Siquidem terra quae imbrem saepius in se venientem imbibit, et progignit herbam commodam iis opera quorum et colitur, recipit benedictionem a Deo:

8. But that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned.

8. At quae produxerit spinas et tribulos, reproba est, et obnoxia maledictioni, cujus exitus tendit ad combustionem.

9. But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak.

9. Caeterum persuasimus nobis de vobis, dilecti, quae sint iis meliora, et cum salute conjunta, tametsi sic loquamur.

10. For God is not unrighteous to forget your work and labor of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister.

10. Non enim injustus est Deus, ut obliviscatur operis vestri et laboris in charitatem impensi, quem ostendistis erga nomen ejus, dum ministrastis sanctis, et ministratis.

7. For the earth, etc. This is a similitude most appropriate to excite a desire to make progress in due time, for as the earth cannot bring forth a good crop in harvest except it causes the seed as soon as it is sown to germinate, so if we desire to bring forth good fruit, as soon as the Lord sows his word, it ought to strike roots in us without delay; for it cannot be expected to fructify, if it be either choked or perish. But as the similitude is very suitable, so it must be wisely applied to the design of the Apostle.

The earth, he says, which by sucking in the rain immediately produces a blade suitable to the seed sown, at length by God’s blessing produces a ripe crop; so they who receive the seed of the Gospel into their hearts and bring forth genuine shoots, will always make progress until they produce ripe fruit. On the contrary, the earth, which after culture and irrigation brings, forth nothing but thorns, affords no hope of a harvest; nay, the more that grows which is its natural produce, the more hopeless is the case. Hence the only remedy the husbandman has is to burn up the noxious and useless weeds. So they who destroy the seed of the Gospel either by their indifference or by corrupt affections, so as to manifest no sign of good progress in their life, clearly show themselves to be reprobates, from whom no harvest can be expected.

The Apostle then not only speaks here of the fruit of the Gospel, but also exhorts us promptly and gladly to embrace it, and he further tells us, that the blade appears presently after the seed is sown, and that growing follows the daily irrigations. Some render θοτάνην εὔθετὸν “a seasonable shoot,” others, “a shoot meet;” either meaning suits the place; the first refers to time, the second to quality. The word βοτάνη here means everything the earth produces service for food. It only occurs here in the New Testament, but is commonly used by the Sept. for עשב, which has the same extensive meaning: fruit or fruits would be its best rendering here. The word εὔθετος is also found in Luke 9:62; 14:34; and it means fit, meet, suitable, or useful; and the last is the meaning given it here by Grotius, Schleusner, Stuart, Bloomfield, and others. It is indeed true that it is used in the Sept. in the sense of seasonable. See Psalm 32:6 — Ed The allegorical meanings with which interpreters have here amused themselves, I pass by, as they are quite foreign to the object of the writer.

9. But we are persuaded, etc. As the preceding sentences were like thunderbolts, by which readers might have been struck dead, it was needful to mitigate this severity. He therefore says now, that he did not speak in this strain, as though he entertained such an opinion of them. And doubtless whosoever wishes to do good by teaching, ought so to treat his disciples as ever to add encouragement to them rather than to diminish it, for there is nothing that can alienate us more from attending to the truth than to see that we are deemed to be past hope. The Apostle then testifies that he thus warned the Jews, because he had a good hope of them, and was anxious to lead them to salvation. We hence conclude, that not only the reprobate ought to be reproved severely and with sharp earnestness, but also the elect themselves, even those whom we deem to be the children of God.

10. For God is not unrighteous, etc. These words signify as much as though he had said, that from good beginnings he hoped for a good end.

But here a difficulty arises, because he seems to say that God is bound by the services of men: “I am persuaded,” he says, “as to your salvation, because God cannot forget your works.” He seems thus to build salvation on works, and to make God a debtor to them. And the sophists, who oppose the merits of works to the grace of God, make much of this sentence, “God is not unrighteous.” For they hence conclude that it would be unjust for him not to render for works the reward of eternal salvation. To this I briefly reply that the Apostle does not here speak avowedly of the cause of our salvation, and that therefore no opinion can be formed from this passage as to the merits of works, nor can it be hence determined what is due to works. The Scripture shows everywhere that there is no other fountain of salvation but the gratuitous mercy of God: and that God everywhere promises reward to works, this depends on that gratuitous promise, by which he adopts us as his children, and reconciles us to himself by not imputing our sins. Reward then is reserved for works, not through merit, but the free bounty of God alone; and yet even this free reward of works does not take place, except we be first received into favor through the kind mediation of Christ.

We hence conclude, that God does not pay us a debt, but performs what he has of himself freely promised, and thus performs it, inasmuch as he pardons us and our works; nay, he looks not so much on our works as on his own grace in our works. It is on this account that he forgets not our works, because he recognizes himself and the work of his Spirit in them. And this is to be righteous, as the Apostle says, for he cannot deny himself. This passage, then, corresponds with that saying of Paul, “He who has begun in you a good work will perfect it.” (Philippians 1:6.) For what can God find in us to induce him to love us, except what he has first conferred on us? In short, the sophists are mistaken in imagining a mutual relation between God’s righteousness and the merits of our works, since God on the contrary so regards himself and his own gifts, that he carries on to the end what of his own goodwill he has begun in us, without any inducement from anything we do; nay, God is righteous in recompensing works, because he is true and faithful: and he has made himself a debtor to us, not by receiving anything from us; but as Augustine says, by freely promising all things. Nothing can exceed the clearness and the truth of the preceding remarks.

The word ἄδικος, unrighteousness, is rendered by many, unmerciful or unkind. But the reason for such a meaning is this: There are three kinds, we may say, of righteousness — that of the law, of love, and of promise. To act according to the law is to be righteous; to comply with what love requires, that is, to be kind and charitable, is to be righteous, and hence almsgiving is called righteousness has often the meaning of faithfulness or mercy. See 1 John 1:9. Therefore the meaning here is, that God is not so unrighteous as not to fulfill his promise. Hence the notion of merit is at once shown to be groundless. — Ed

And labor of love, etc. By this he intimates that we are not to spare labor, if we desire to perform duty towards our neighbors; for they are not only to be helped by money, but also by counsel, by labor, and in various other ways. Great sedulity, then, must be exercised, many troubles must be undergone, and sometimes many dangers must be encountered. Thus let him who would engage in the duties of love, prepare himself for a life of labor. See Appendix X.

He mentions in proof of their love, that they had ministered and were still ministering to the saints. We are hence reminded, that we are not to neglect to serve our brethren. By mentioning the saints, he means not that we are debtors to them alone; for our love ought to expand and be manifested towards all mankind; but as the household of faith are especially recommended to us, peculiar attention is to be paid to them; for as love, when moved to do good, has partly a regard to God, and partly to our common nature, the nearer any one is to God, the more worthy he is of being assisted by us. In short, when we acknowledge any one as a child of God, we ought to embrace him with brotherly love.

By saying that they had ministered and were still ministering, he commended their perseverance; which in this particular was very necessary; for there is nothing to which we are more prone than to weariness in well­doing. Hence it is, that though many are found ready enough to help their brethren, yet the virtue of constancy is so rare, that a large portion soon relax as though their warmth had cooled. But what ought constantly to stimulate us is even this one expression used by the apostle, that the love shown to the saints is shown towards the name of the Lord; for he intimates that God holds himself indebted to us for whatever good we do to our neighbors, according to that saying,

“What ye have done to one of the least of these, ye have done to me,” (Matthew 25:40;)

and there is also another,

“He that giveth to the poor lendeth to the Lord.” (Proverbs 19:17.)

Hebrews Chapter 6:11-15

11. And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end:

11. Desideramus autem ununquemque vestrum idem ostendere studium ad certitudinem spei usque in finem;

12. That ye be not slothful, but followers of them who through faith and patience inherit the promises.

12. Ne segnes (vel, molles, aut fluxi) reddamini, sed potius imitatores eorum qui per fidem et patientiam haereditario obtinuerunt promissiones.

13. For when God made promise to Abraham, because he could swear by no greater, he sware by himself,

13. Abrahae enim promittens Deus, quandoquidem majorem per quem juraret, non habebat, juravit per seipsum;

14. Saying, Surely blessing I will bless thee, and multiplying I will multiply thee.

14. Dicens, Nisi benedicens benedixero tibi, et multiplicans multicavero te.

15. And so, after he had patiently endured, he obtained the promise.

15. Atque ita quum patienter expectasset, consequutus est promissionem.

11. And we desire, etc. As he blended with exhortation, lest he should altogether grieve their minds; so he now freely reminds them of what was still wanting in them, lest his courtesy should appear to have in it any flattery. “You have made,” he says, “your love evident by many acts of kindness; it remains, however, that your faith should correspond with it; you have sedulously labored not to be wanting in your duties to men; but with no less earnestness it behooves you to make progress in faith, so as to manifest before God its unwavering and full certainty.”

Now, by these words the Apostle shows that there are two parts in Christianity which correspond with the two tables of the Law. Therefore, he who separates the one from the other, has nothing but what is mutilated and mangled. And hence it appears what sort of teachers they are who make no mention of faith, and enjoin only the duty of honesty and uprightness towards men; nay, it is a profane philosophy, that dwells only on the outward mask of righteousness, if indeed it deserves to be called philosophy; for it so unreasonably performs its own duties, that it robs God, to whom the preeminence belongs, of his own rights. Let us then remember, that the life of a Christian is not complete in all its parts, unless we attend to faith as well as to love.

To the full assurance of hope, or, to the certainty of hope, etc. As they who professed the Christian faith were distracted by various opinions, or were as yet entangled in many superstitions, he bids them to be so fixed in firm faith, as no longer to vacillate nor be driven here and there, suspended between alternate winds of doubts. This injunction is, however, applicable to all; for, as the truth of God is unchangeably fixed, so faith, which relies on him, when it is true, ought to be certain, surmounting every doubt. It is a full assurance, πληροφορία, This noun and the verb from which it comes, are peculiar to the new testament, but the latter is once used in the Sept., Ecclesiastes 8:11. The metaphor is taken from a ship in full sail, or from a tree fully laden with fruit. Fullness or perfection is the general idea. It is applied to knowledge in Colossians 2:2, and to faith in Hebrew 10:22. It is also found once more in 1 Thessalonians 1:5, and is applied to the assurance with which the gospel was preached. It may be rendered certainly, or assurance, or full assurance. As a passive participle it means to be fully persuaded in Romans 4:21, and in 14:5. See Appendix Y. — Ed. an undoubting persuasion, when the godly mind settles it with itself, that it is not right to call in question what God, who cannot deceive or lie, has spoken.

The word hope, is here to be taken for faith, because of its affinity to it. The Apostle, however, seems to have designedly used it, because he was speaking of perseverance. And we may hence conclude how far short of faith is that general knowledge which the ungodly and the devils have in common; for they also believe that God is just and true, yet they derive hence no good hope, for they do not lay hold on his paternal favor in Christ. Let us then know that true faith is ever connected with hope.

He said to the end, or perfection; and he said this, that they might know that they had not yet reached the goal, and were therefore to think of further progress. He mentioned diligence, that they might know that they were not to sit down idly, but to strive in earnest. For it is not a small thing to ascend above the heavens, especially for these who hardly creep on the ground, and when innumerable obstacles are in the way. There is indeed, nothing more difficult than to keep our thoughts fixed on things in heaven, when the whole power of our nature inclines downwards, and when Satan or numberless devices draw us back to the earth. hence it is, that he bids us to beware of sloth or effeminacy.

12. But followers, or imitators, etc. To sloth he opposes imitation; it is then the same thing as though he said, that there was need of constant alacrity of mind; but it had far more weight, when he reminded them, that the fathers were not made partakers of the promises except through the unconquerable firmness of faith; for examples convey to us a more impressive idea of things. When a naked truth is set before us, it does not so much affect us, as when we see what is required of us fulfilled in the person of Abraham. But Abraham’s example is referred to, not because it is the only one, but because it is more illustrious than that of any other. For though Abraham had this faith in common with all the godly; yet it is not without reason that he is called the father of the faithful. It is, then, no wonder that the Apostle selected him from all the rest, and turned towards him the eyes of his readers as to the clearest mirror of faith.

Faith and patience, etc. What is meant is, a firm faith, which has patience as its companion. For faith is what is, chiefly required; but as many who make at first a marvelous display of faith, soon fail, he shows, that the true evidence of that faith which is not fleeting and evanescent, is endurance. By saying that the promises were obtained by faith, he takes away the notion of merits; and still more clearly by saying, that they came by “inheritance”; for we are in no other way made heirs but by the right of adoption. The word for “patience” is properly long-suffering, or forbearance, Romans 2:4; but it is used here in the same sense of patient expectation, as the participle clearly means in verse 15.

As to “inherit,” the present, as Grotius says, is used for the past tense — “who inherited,” or rather, “became heirs to the promises.” They did not really possess them, as we find in chapter 11:13, but heired them, as we may say; they died in faith and became entitled to them. The word “promises” is used here as well as in chapter 11; for many things were included in what God had promised to the fathers, but chiefly the Messiah and the heavenly inheritance. — Ed.

13. For when God made a promise to Abraham, etc. His object was to prove, that the grace of God is offered to us in vain, except we receive the promise by faith, and constantly cherish it in the bosom of our heart. And he proves it by this argument, that when God promised a countless offspring to Abraham, it seemed a thing incredible; Sarah had been through life barren; both had reached a sterile old age, when they were nearer the grave than to a conjugal bed; there was no vigor to beget children, when Sarah’s womb, which had been barren through the prime of life, was now become dead. Who could believe that a nation would proceed from them, equaling the stars in number, and like the sand of the sea? It was, indeed, contrary to all reason. Yet Abraham looked for this and feared no disappointment, because he relied on the Word of God. It is said, that having “patiently endured” or rather waited, “he obtained the promise,” that is, of a numerous posterity, the particular thing previously referred to. After having waited for twenty-five years, (see Genesis 12:1-4, and Genesis 17:1-16,) a son was given him; and this beginning of the fulfilled promise was a pledge of its full accomplishment. This case is brought forward as an example of waiting faith. — Ed. We must, then, notice the circumstance as to time, that the Apostle’s reasoning may appear evident; and what he subjoins refers to this — that he was made partaker of this blessing, but that it was after he had waited for what no one could have thought would ever come to pass. In this way ought glory to be given to God; we must quietly hope for what he does not as yet show to our senses, but hides from us and for a long time defers, in order that our patience may be exercised.

Why God did swear by himself we shall presently see. The manner of swearing, Except blessing I will bless thee, we have explained what it means in the third chapter: God’s name is not here expressed, but must be understood, for except he performs what he promises, he testifies that he is not to he counted true and faithful.

Hebrews Chapter 6:16-20

16. For men verily swear by the greater: and an oath for confirmation is to them an end of all strife.

16. Nam homines quidem per eum jurant qui major est, et omnis ipsis controversiae finis est jusjurandum in confirmationem.

17. Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath:

17. In quo Deus volens uberius ostendere haeridibus promissionis immutabilem consilii sui firmitudinem, interposuit jusjurandum;

18. That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us:

18. Ut per duas res immutabiles, in quibus impossibile sit Deum mentiri, validam consolationem habeamus nos qui confugimus ad obtinendam propositam spem;

19. Which hope we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the veil;

19. Quam velut anchoram habemus animae tutam et firmam, et quae ingreditur ad ea quae intro velum sunt;.

20. Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec.

20. Quo praecursor noster ingressus est Iesus, secondum ordinem Melchisedec factus in aeternum pontifex.

16. For men, etc. It is an argument from the less to the greater; if credit is given to man, who is by nature false, when he swears, and for this reason, because he confirms what he says by God’s name, how much more credit is due to God, who is eternal truth, when he swears by himself?

Now he mentions several things to commend this declaration; and first he says that men swear by the greater; by which he means that they who are wanting in due authority borrow it from another. He adds that there is so much reverence in an oath that it suffices for confirmation, and puts an end to all disputes where the testimonies of men and other proofs are wanting. Then is not he a sufficient witness for himself whom all appeal to as a witness? Is he not to obtain credit for what he says, who, by his authority, removes all doubts among others? If God’s name, pronounced by man’s tongue, possesses so much superiority, how much more weight ought it to have, when God himself swears by his own name? Thus much as to the main point.

But here in passing, two things are to be noticed, — that we are to swear by God’s name when necessity requires, and that Christians are allowed to make an oath, because it is a lawful remedy for removing contentions. God in express words bids us to swear by his name; if other names are blended with it, the oath is profaned. For this there are especially three reasons: when there is no way of bringing the truth to light, it is not right, for the sake of verifying it, to have recourse to any but to God, who is himself eternal truth; and then, since he alone knows the heart, his own office is taken from him, when in things hidden, of which men can form no opinion, we appeal to any other judge; and thirdly, because in swearing we not only appeal to him as a witness, but also call upon him as an avenger of perjury in case we speak falsely. It is no wonder, then, that he is so greatly displeased with those who swear by another name, for his own honor is thus disparaged. And that there are different forms often used in Scripture, makes nothing against this truth; for they did not swear by heaven or earth, as though they ascribed any divine power to them, or attributed to them the least portion of divinity, but by this indirect protestation, so to speak, they had a regard to the one true God. There are indeed various kinds of protestations; but the chief one is, when we refer to God as a judge and directly appeal to his judgment­seat; another is, when we name things especially dear to us as our life, or our head, or anything of this kind; and the third is, when we call creatures as witnesses before God. But in all these ways we swear properly by no other than by God. hence they betray their impiety no less than their ignorance, who contend that it is lawful to connect dead saints with God so as to attribute to them the right of punishing.

Further, this passage teaches us, as it has been said, that an oath may be lawfully used by Christians; and this ought to be particularly observed, on account of fanatical men who are disposed to abrogate the practice of solemn swearing which God has prescribed in his Law. For certainly the Apostle speaks here of the custom of swearing as of a holy practice, and approved by God. Moreover, he does not say of it as having been formerly in use, but as of a thing still practiced. Let it then be employed as a help to find out the truth when other proofs are wanting.

17. God, willing, etc. See how kindly God as a gracious Father accommodates himself to our slowness to believe; as he sees that we rest not on his simple word, that he might more fully impress it on our hearts he adds an oath. Hence also it appears how much it concerns us to know that there is such a certainty respecting his goodwill towards us, that there is no longer any occasion for wavering or for trembling. For when God forbids his name to be taken in vain or on a slight occasion, and denounces the severest vengeance on all who rashly abuse it, when he commands reverence to be rendered to his majesty, he thus teaches us that he holds his name in the highest esteem and honor. The certainty of salvation is then a necessary thing; for he who forbids to swear without reason has been pleased to swear for the sake of rendering it certain. And we may hence also conclude what great account he makes of our salvation; for in order to secure it, he not only pardons our unbelief, but giving up as it were his own right, and yielding to us far more than what we could claim, he kindly provides a remedy for it.

Unto the heirs of promise, etc. He seems especially to point out the Jews; for though the heirship came at length to the Gentiles, yet the former were the first lawful heirs, and the latter, being aliens, were made the second heirs, and that beyond the right of nature. So Peter, addressing the Jews in his first sermon, says,

“To you and to your children is the promise made, and to those who are afar of, whom the Lord shall call.” (Acts 2:39.)

He left indeed a place for adventitious heirs, but he sets the Jews in the first rank, according to what he also says in the third chapter, “Ye are the children of the fathers and of the covenant,” etc. (Acts 3:25.) So also in this place the Apostle, in order to make the Jews more ready to receive the covenant, shows that it was for their sakes chiefly it was confirmed by an oath. At the same time this declaration belongs at this day to us also, for we have entered into the place quitted by them through unbelief

Observe that what is testified to us in the Gospel is called the counsel of God, that no one may doubt but that this truth proceeds from the very inmost thoughts of God. Believers ought therefore to be fully persuaded that whenever they hear the voice of the Gospel, the secret counsel of God, which lay hid in him, is proclaimed to them, and that hence is made known to them what he has decreed respecting our salvation before the creation of the world.

18. That by two immutable things, etc. What God says as well as what he swears is immutable. (Psalm 12:6; Numb. 23:19.) It may be with men far otherwise; for their vanity is such that there cannot be much firmness in their word. But the word of God is in various ways extolled; it is pure and without any dross, like gold seven times purified. Even Balaam, though an enemy, was yet constrained to bring this testimony,

“God is not like the sons of men that he should lie, neither like men that he should repent: has he then said, and shall he not do it? Has he spoken, and shall he not make it good?” (Numbers 23:19.)

The word of God, then, is a sure truth, and in itself authoritative, (αὐτόπιστος self­worthy of trust.) But when an oath is added it is an overplus added to a full measure. We have, then, this strong consolation, that God, who cannot deceive when he speaks, being not content with making a promise, has confirmed it by an oath. The “two immutable things,” says most, are the promise and the oath. But some of late, such as Stuart, have disputed this interpretation; and they hold that they are two oaths, — the first was made to Abraham respecting a Son (the Messiah) in whom all nations should be blessed; and the second refers to Christ’s priesthood, recorded in Psalm 110:4. This is the clearly to go out of the passage for its interpretation. The case of the fathers, and especially Abraham, in verses 12, 13, 14 and 15, was introduced for the sake of illustration. And having mentioned God’s oath with regard to Abraham, he proceeds in verse 16 to state the use of an oath among men, and evidently reverting to the promise of eternal life implied in “the hope” mentioned in verse 11, he says that God confirmed that promise, called here God’s “counsel,” by an oath; and the oath specially referred to seems to have been that respecting the priesthood of his Son, more than once mentioned before and at the end of this chapter; for upon his priesthood in an especial manner depended the promise of eternal life. The “counsel” of God means his revealed counsel or gracious purpose, his promise of eternal life to those who believe. In establishing a priesthood by an oath, he confirmed this promise, for its accomplishment depended on that priesthood. To call two oaths two immutable things is nothing so apposite as to call so the promise and the oath by which the priesthood was established. — Ed.

Who have fled for refuge, etc. By these words he intimates that we do not truly trust in God except when we forsake every other protection and flee for refuge to his sure promise, and feel assured that it is our only safe asylum. Hence by the word flee is set forth our poverty and our need; for we flee not to God except when constrained. But when he adds the hope set before us, he intimates that we have not far to go to seek the aid we want, for God himself of his own free will meets us and puts as it were in our hand what we are to hope for; it is set before us. But as by this truth he designed to encourage the Jews to embrace the Gospel in which salvation was offered to them; so also he thus deprived the unbelieving, who rejected the favor presented to them, of every excuse. And doubtless this might have been more truly said after the promulgation of the Gospel than under the Law: “There is now no reason for you to say, ‘Who shall ascent into heaven? Or, Who shall descend into the deep? Or, Who shall pass over the sea? For nigh is the word, it is in thy mouth and in thy heart.’” The “strong consolation” is rendered by Theophylact “strong encouragement;” nor is it unsuitable here. The influence of the “two immutable things” was no other than to give strong encouragement to those who believed: the tendency was to confirm them in the faith. Stuart gives it the meaning of “persuasion,” and renders the passage thus, “So that by two immutable things, concerning which is impossible for God to lie, we, who have sought for refuge, might be strongly persuaded to hold fast the hope that is set before us.” The great objection to this is the separation of “fleeing” from the latter part of the sentence, which I find is done by none; and to seek for refuge, or to flee for refuge, is not the meaning of καταφυγόντες, but merely to flee; and to construe it by itself gives no meaning. We are hence under the necessity of construing it with what follows, “That we might have a strong consolation (or encouragement) who have fled to lay hold on the hope set before us.” So Beza substantially, and Doddridge, and Macknight. — Ed (Deuteronomy 30:12; Romans 10:6.)

But there is a metonymy in the word hope, for the effect is put for the cause; and I understand by it the promise on which our hope leans or relies, for I cannot agree with those who take hope here for the thing hoped for — by no means: and this also must be added, that the Apostle speaks not of a naked promise, suspended as it were in the air, but of that which is received by faith; or, if you prefer a short expression, the hope here means the promise apprehended by faith. By the word laying hold, as well as by hope, he denotes firmness.

19. As an anchor, etc. It is a striking likeness when he compares faith leaning on God’s word to an anchor; for doubtless, as long as we sojourn in this world, we stand not on firm ground, but are tossed here and there as it were in the midst of the sea, and that indeed very turbulent; for Satan is incessantly stirring up innumerable storms, which would immediately upset and sink our vessel, were we not to cast our anchor fast in the deep. For nowhere a haven appears to our eyes, but wherever we look water alone is in view; yea, waves also arise and threaten us; but as the anchor is cast through the waters into a dark and unseen place, and while it lies hid there, keeps the vessel beaten by the waves from being overwhelmed; so must our hope be fixed on the invisible God. There is this difference, — the anchor is cast downwards into the sea, for it has the earth as its bottom; but our hope rises upwards and soars aloft, for in the world it finds nothing on which it can stand, nor ought it to cleave to created things, but to rest on God alone. As the cable also by which the anchor is suspended joins the vessel with the earth through a long and dark intermediate space, so the truth of God is a bond to connect us with himself, so that no distance of place and no darkness can prevent us from cleaving to him. Thus when united to God, though we must struggle with continual storms, we are yet beyond the peril of shipwreck. Hence he says, that this anchor is sure and steadfast, or safe and firm. “Safe,” that is safely fixed; and “firm,” that is strong, so as not to be bent nor broken, as Parens says. Stuart seems to have inverted the proper meaning of the words, as he applies ἀσφαλὢ to the anchor as having been made of good materials, and θεβαίαν as signifying that it is firmly fixed. The first word means what cannot fall, be subverted, or overthrown, and must therefore refer to what is safely fixed; and the other means firm, stable, constant, enduring. So Schleusner renders the words, “tutam ac firmam,” safe and firm; and he quotes Phavorinus as giving the meaning of the first word ἕδραιος, steadfast. — Ed It may indeed be that by the violence of the waves the anchor may be plucked off, or the cable be broken, or the beaten ship be torn to pieces. This happens on the sea; but the power of God to sustain us is wholly different, and so also is the strength of hope and the firmness of his word.

Which entereth into that, or those things, etc. As we have said, until faith reaches to God, it finds nothing but what is unstable and evanescent; it is hence necessary for it to penetrate even into heaven. But as the Apostle is speaking to the Jews, he alludes to the ancient Tabernacle, and says, that they ought not to abide in those things which are seen, but to penetrate into the inmost recesses, which lie hid within the veil, as though he had said, that all the external and ancient figures and shadows were to be passed over, in order that faith might be fixed on Christ alone.

And carefully ought this reasoning to be observed, — that as Christ has entered into heaven, so faith ought to be directed there also: for we are hence taught that faith should look nowhere else. And doubtless it is in vain for man to seek God in his own majesty, for it is too far removed from them; but Christ stretches forth his hand to us, that he may lead us to heaven. And this was shadowed forth formerly under the Law; for the high priest entered the holy of holies, not in his own name only, but also in that of the people, inasmuch as he bare in a manner the twelve tribes on his breast and on his shoulders; for as a memorial for them twelve stones were wrought on the breastplate, and on the two onyx stones on his shoulders were engraved their names, so that in the person of one man all entered into the sanctuary together. Rightly then does the Apostle speak, when he reminds them that our high priest has entered into heaven; for he has not entered only for himself, but also for us. There is therefore no reason to fear that access to heaven will be closed up against our faith, as it is never disjoined from Christ. And as it becomes us to follow Christ who is gone before, he is therefore called our Forerunner, or precursor. Calvin’s version is “Where our precursor Jesus has entered.” The πρόδρομος is one who goes before to prepare the way for those who follow him. It is used in the Sept. to designate the first ripe grapes and the first ripe figs. Numbers 13:20; Isaiah 28:4. These were the precursors for us (or, in our behalf) Jesus has entered.” He has not only gone to prepare a place for his people; but he is also their leader whom they are to follow; and where he has entered they shall also enter. His entrance is a pledge of their entrance. — Ed

CHAPTER 7

Hebrews 7:1-3

1. For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him;

1. Hic enim erat Melchisedec rex Salem, pontifex Dei altissimi, qui occurrit Abrahae revertenti a caede regum, et benedixit illi;

2. To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace;

2. Cui et decimas ex omnibus impartitus est Abraham; qui primum quidem ex interpretatione dicitur Rex justitiae, deinde etiam Rex Salem, quod est Rex pacis;

3. Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.

3. Sine patre, sine matre, sine genere, nec initium dierum, nec vitae finem habens; sed assimilatus Filio Dei manet sacerdos in perpetuum.

CHAPTER 6

He 6:1-14. Warning against Retrograding, Which Soon Leads to Apostasy; Encouragement to Steadfastness from God's Faithfulness to His Word and Oath.

1. Therefore--Wherefore: seeing that ye ought not now to be still "babes" (He 5:11-14).

leaving--getting further forward than the elementary "principles." "As in building a house one must never leave the foundation: yet to be always laboring in 'laying the foundation' would be ridiculous" [Calvin].

the principles of the doctrine--Greek, "the word of the beginning," that is, the discussion of the "first principles of Christianity (He 5:12).

let us go on--Greek, "let us be borne forward," or "bear ourselves forward"; implying active exertion: press on. Paul, in teaching, here classifies himself with the Hebrew readers, or (as they ought to be) learners, and says, Let us together press forward.

perfection--the matured knowledge of those who are "of full age" (He 5:14) in Christian attainments.

foundation of--that is, consisting in "repentance."

repentance from dead works--namely, not springing from the vital principle of faith and love toward God, and so counted, like their doer, dead before God. This repentance from dead works is therefore paired with "faith toward God." The three pairs of truths enumerated are designedly such as Jewish believers might in some degree have known from the Old Testament, but had been taught more clearly when they became Christians. This accounts for the omission of distinct specification of some essential first principle of Christian truth. Hence, too, he mentions "faith toward God," and not explicitly faith toward Christ (though of course included). Repentance and faith were the first principles taught under the Gospel.

2. the doctrine of baptisms--paired with "laying on of hands," as the latter followed on Christian baptism, and answers to the rite of confirmation in Episcopal churches. Jewish believers passed, by an easy transition, from Jewish baptismal purifications (He 9:10, "washings"), baptism of proselytes, and John's baptism, and legal imposition of hands, to their Christian analogues, baptism, and the subsequent laying on of hands, accompanied by the gift of the Holy Ghost (compare He 6:4). Greek, "baptismoi," plural, including Jewish and Christian baptisms, are to be distinguished from baptisma, singular, restricted to Christian baptism. The six particulars here specified had been, as it were, the Christian Catechism of the Old Testament; and such Jews who had begun to recognize Jesus as the Christ immediately on the new light being shed on these fundamental particulars, were accounted as having the elementary principles of the doctrine of Christ [Bengel]. The first and most obvious elementary instruction of Jews would be the teaching them the typical significance of their own ceremonial law in its Christian fulfilment [Alford].

resurrection, &c.--held already by the Jews from the Old Testament: confirmed with clearer light in Christian teaching or "doctrine."

eternal judgment--judgment fraught with eternal consequences either of joy or of woe.

3. will we do--So some of the oldest manuscripts read; but others, "Let us do." "This," that is, "Go on unto perfection."

if God permit--For even in the case of good resolutions, we cannot carry them into effect, save through God "working in us both to will and to do of His good pleasure" (Php 2:13). The "for" in He 6:4 refers to this: I say, if God permit, for there are cases where God does not permit, for example, "it is impossible," &c. Without God's blessing, the cultivation of the ground does not succeed (He 6:7).

4. We must "go on toward perfection"; for if we fall away, after having received enlightenment, it will be impossible to renew us again to repentance.

for those--"in the case of those."

once enlightened--once for all illuminated by the word of God taught in connection with "baptism" (to which, in He 6:2, as once for all done," once enlightened" here answers); compare Ep 5:26. This passage probably originated the application of the term "illumination" to baptism in subsequent times. Illumination, however, was not supposed to be the inseparable accompaniment of baptism: thus Chrysostom says, "Heretics have baptism, not illumination: they are baptized in body, but not enlightened in soul: as Simon Magus was baptized, but not illuminated." That "enlightened" here means knowledge of the word of truth, appears from comparing the same Greek word "illuminated," He 10:32, with He 10:26, where "knowledge of the truth" answers to it.

tasted of the heavenly gift--tasted for themselves. As "enlightened" refers to the sense of sight: so here taste follows. "The heavenly gift"; Christ given by the Father and revealed by the enlightening word preached and written: as conferring peace in the remission of sins; and as the Bestower of the gift of the Holy Spirit (Ac 8:19, 20),

made partakers of the Holy Ghost--specified as distinct from, though so inseparably connected with, "enlightened," and "tasted of the heavenly gift," Christ, as answering to "laying on of hands" after baptism, which was then generally accompanied with the impartation of the Holy Ghost in miraculous gifts.

5. tasted the good word of God--distinct from "tasted OF (genitive) the heavenly gift"; we do not yet enjoy all the fulness of Christ, but only have a taste OF Him, the heavenly gift now; but believers may taste the whole word (accusative case) of God already, namely, God's "good word of promise." The Old Testament promise of Canaan to Israel typified "the good word of God's" promise of the heavenly rest (He 4:1-16). Therefore, there immediately follows the clause, "the powers of the world to come." As "enlightening" and "tasting of the heavenly gift," Christ, the Bread of Life, answers to FAITH: so "made partakers of the Holy Ghost," to CHARITY, which is the first-fruit of the Spirit: and "tasted the good word of God, and the powers of the world to come," to HOPE. Thus the triad of privileges answers to the Trinity, the Father, Son, and Spirit, in their respective works toward us. "The world to come," is the Christian dispensation, viewed especially in its future glories, though already begun in grace here. The world to come thus stands in contrast to course of this world, altogether disorganized because God is not its spring of action and end. By faith, Christians make the world to come a present reality, though but a foretaste of the perfect future. The powers of this new spiritual world, partly exhibited in outward miracles at that time, and then, as now, especially consisting in the Spirit's inward quickening influences are the earnest of the coming inheritance above, and lead the believer who gives himself up to the Spirit to seek to live as the angels, to sit with Christ in heavenly places, to set the affections on things above, and not on things on earth, and to look for Christ's coming and the full manifestation of the world to come. This "world to come," in its future aspect, thus corresponds to "resurrection of the dead and eternal life" (He 6:2), the first Christian principles which the Hebrew believers had been taught, by the Christian light being thrown back on their Old Testament for their instruction (see on He 6:1,2). "The world to come," which, as to its "powers," exists already in the redeemed, will pass into a fully realized fact at Christ's coming (Col 3:4).

6. If--Greek, "And (yet) have fallen away"; compare a less extreme falling or declension, Ga 5:4, "Ye are fallen from grace." Here an entire and wilful apostasy is meant; the Hebrews had not yet so fallen away; but he warns them that such would be the final result of retrogression, if, instead of "going on to perfection," they should need to learn again the first principles of Christianity (He 6:1).

to renew them again--They have been "once" (He 6:4) already renewed, or made anew, and now they need to be "renewed" over "again."

crucify to themselves the Son of God--"are crucifiying to themselves" Christ, instead of, like Paul, crucifying the world unto them by the cross of Christ (Ga 6:14). So in He 10:29, "trodden under foot the Son of God, and counted the blood of the covenant, wherewith ... sanctified, an unholy thing." "The Son of God," marking His dignity, shows the greatness of their offense.

put him to an open shame--literally, "make a public example of" Him, as if He were a malefactor suspended on a tree. What the carnal Israel did outwardly, those who fall away from light do inwardly, they virtually crucify again the Son of God; "they tear him out of the recesses of their hearts where He had fixed His abode and exhibit Him to the open scoffs of the world as something powerless and common" [Bleek in Alford]. The Montanists and Novatians used this passage to justify the lasting exclusion from the Church of those who had once lapsed. The Catholic Church always opposed this view, and readmitted the lapsed on their repentance, but did not rebaptize them. This passage implies that persons may be in some sense "renewed," and yet fall away finally; for the words, "renew again," imply that they have been, in some sense, not the full sense, ONCE RENEWED by the Holy Ghost; but certainly not that they are "the elect," for these can never fall away, being chosen unto everlasting life (Joh 10:28). The elect abide in Christ, hear and continuously obey His voice, and do not fall away. He who abides not in Christ, is cast forth as a withered branch; but he who abides in Him becomes more and more free from sin; the wicked one cannot touch him; and he by faith overcomes the world. A temporary faith is possible, without one thereby being constituted one of the elect (Mr 4:16, 17). At the same time it does not limit God's grace, as if it were "impossible" for God to reclaim even such a hardened rebel so as yet to look on Him whom he has pierced. The impossibility rests in their having known in themselves once the power of Christ's sacrifice, and yet now rejecting it; there cannot possibly be any new means devised for their renewal afresh, and the means provided by God's love they now, after experience of them, deliberately and continuously reject; their conscience being served, and they "twice dead" (Jude 12), are now past hope, except by a miracle of God's grace. "It is the curse of evil eternally to propagate evil" [Tholuck]. "He who is led into the whole (?) compass of Christian experiences, may yet cease to abide in them; he who abides not in them, was, at the very time when he had those objective experiences, not subjectively true to them; otherwise there would have been fulfilled in him, "Whosoever hath, to him shall be given, and he shall have more abundance" (Mt 13:12), so that he would have abided in them and not have fallen away" [Tholuck]. Such a one was never truly a Spirit-led disciple of Christ (Ro 8:14-17). The sin against the Holy Ghost, though somewhat similar, is not identical with this sin; for that sin may be committed by those outside the Church (as in Mt 12:24, 31, 32); this, only by those inside.

7. the earth--rather as Greek (no article), "land."

which drinketh in--Greek, "which has drunk in"; not merely receiving it on the surface. Answering to those who have enjoyed the privilege of Christian experiences, being in some sense renewed by the Holy Ghost; true alike of those who persevere and those who "fall away."

the rain that cometh oft upon it--not merely failing over it, or towards it, but falling and resting upon it so as to cover it (the Greek genitive, not the accusative). The "oft" implies, on God's part, the riches of His abounding grace ("coming" spontaneously, and often); and, on the apostate's part, the wilful perversity whereby he has done continual despite to the oft-repeated motions of the Spirit. Compare "How often," Mt 23:37. The rain of heaven falls both on the elect and the apostates.

bringeth forth--as the natural result of "having drunk in the rain." See above.

herbs--provender.

meet--fit. Such as the master of the soil wishes. The opposite of "rejected," He 6:8.

by whom--rather as Greek, "for (that is, on account of) whom," namely, the lords of the soil; not the laborers, as English Version, namely, God and His Christ (1Co 3:9). The heart of man is the earth; man is the dresser; herbs are brought forth meet, not for the dresser, by whom, but for God, the owner of the soil, for whom it is dressed. The plural is general, the owners whoever they may be; here God.

receiveth--"partaketh of."

blessing--fruitfulness. Contrast God's curse causing unfruitfulness (Ge 3:17, 18); also spiritually (Jr 17:5-8).

from God--Man's use of means is vain unless God bless (1Co 3:6, 7).

8. that which--rather as Greek (no article), "But if it (the 'land,' He 6:7) bear"; not so favorable a word as "bringeth forth," He 6:7, said of the good soil.

briers--Greek, "thistles."

rejected--after having been tested; so the Greek implies. Reprobate ... rejected by the Lord.

nigh unto cursing--on the verge of being given up to its own barrenness by the just curse of God. This "nigh" softens the severity of the previous "It is impossible," &c. (He 6:4, 6). The ground is not yet actually cursed.

whose--"of which (land) the end is unto burning," namely, with the consuming fire of the last judgment; as the land of Sodom was given to "brimstone, salt, and burning" (De 29:23); so as to the ungodly (Mt 3:10, 12; 7:19; 13:30; Joh 15:6; 2Pe 3:10). Jerusalem, which had so resisted the grace of Christ, was then nigh unto cursing, and in a few years was burned. Compare Mt 22:7, "burned up their city" an earnest of a like fate to all wilful abusers of God's grace (He 10:26, 27).

9. beloved--appositely here introduced; LOVE to you prompts me in the strong warnings I have just given, not that I entertain unfavorable thoughts of you; nay, I anticipate better things of you; Greek "the things which are better"; that ye are not thorn-bearing, or nigh unto cursing, and doomed unto burning, but heirs of salvation in accordance with God's faithfulness (He 6:10).

we are persuaded--on good grounds; the result of proof. Compare Ro 15:14, "I myself am persuaded of you, my brethren, that ye are full of goodness." A confirmation of the Pauline authorship of this Epistle.

things that accompany--Greek, "things that hold by," that is, are close unto "salvation." Things that are linked unto salvation (compare He 6:19). In opposition to "nigh unto cursing."

though--Greek, "if even we thus speak." "For it is better to make you afraid with words, that ye may not suffer in fact."

10. not unrighteous--not unfaithful to His own gracious promise. Not that we have any inherent right to claim reward; for (1) a servant has no merit, as he only does that which is his bounden duty; (2) our best performances bear no proportion to what we leave undone; (3) all strength comes from God; but God has promised of His own grace to reward the good works of His people (already accepted through faith in Christ); it is His promise, not our merits, which would make it unrighteous were He not to reward His people's works. God will be no man's debtor.

your work--your whole Christian life of active obedience.

labour of love--The oldest manuscripts omit "labor of," which probably crept in from 1Th 1:3. As "love" occurs here, so "hope," He 6:11, "faith," He 6:12; as in 1Co 13:13: the Pauline triad. By their love he sharpens their hope and faith.

ye have showed--(Compare He 10:32-34).

toward his name--Your acts of love to the saints were done for His name's sake. The distressed condition of the Palestinian Christians appears from the collection for them. Though receiving bounty from other churches, and therefore not able to minister much by pecuniary help, yet those somewhat better off could minister to the greatest sufferers in their Church in various other ways (compare 2Ti 1:18). Paul, as elsewhere, gives them the utmost credit for their graces, while delicately hinting the need of perseverance, a lack of which had probably somewhat begun to show itself.

11. And--Greek, "But."

desire--Greek, "earnestly desire." The language of fatherly affection, rather than command.

every one of you--implying that all in the Palestinian churches had not shown the same diligence as some of those whom he praises in He 6:10. "He cares alike for great and small, and overlooks none." "Every one of them," even those diligent in acts of LOVE (He 6:10), needed to be stimulated to persevere in the same diligence with a view to the full assurance of HOPE unto the end. They needed, besides love, patient perseverance, resting on hope and faith (He 10:36; 13:7). Compare "the full assurance of faith," He 10:22; Ro 4:21; 1Th 1:5.

unto the end--the coming of Christ.

12. be not--Greek, "become not." In He 5:11, he said, "Ye have become dull (Greek, 'slothful') of hearing"; here he warns them not to become "slothful absolutely," namely, also in mind and deed. He will not become slothful who keeps always the end in view; hope is the means of ensuring this.

followers--Greek, "imitators"; so in Ep 5:1, Greek; 1Co 11:1.

patience--Greek, "long-suffering endurance." There is the long-suffering patience, or endurance of love, 1Co 13:4, and that of faith, He 6:15.

them who ... inherit the promises--Greek, "who are inheriting," &c.; to whom the promises are their inheritance. Not that they have actually entered on the perfect inheritance, which He 11:13, 39, 40 explicitly denies; though doubtless the dead in Christ have, in the disembodied soul, a foretaste of it; but "them (enumerated in He 11:2-40) who in every age have been, are, or shall be, inheritors of the promises"; of whom Abraham is an illustrious example (He 6:13).

13. For--confirming the reasonableness of resting on "the promises" as infallibly sure, resting as they do on God's oath, by the instance of Abraham. "He now gives consolation, by the oath of God's grace, to those whom, in the second, third, and fourth chapters, he had warned by the oath of God's 'wrath.' The oath of wrath did not primarily extend its force beyond the wilderness; but the oath of grace is in force for ever" [Bengel].

14. multiplying ... multiply--Hebraism for superabundantly multiply.

thee--The increase of Abraham's seed is virtually an increase of himself. The argument here refers to Abraham himself as an example; therefore Paul quotes Ge 22:17, "thee," instead of "thy seed."

15. so--thus relying on the promise.

16. for confirmation--not to be joined, as English Version, to "an oath"; but to "an end" [Alford]. I prefer, "The oath is to them, in respect to confirmation (of one's solemn promise or covenant; as here, God's), an end of all contradiction (so the Greek is translated, He 12:3), or "gainsaying." This passage shows: (1) an oath is sanctioned even in the Christian dispensation as lawful; (2) that the limits to its use are, that it only be employed where it can put an end to contradiction in disputes, and for confirmation of a solemn promise.

17. Wherein--that is, Which being the case among men, God, in accommodation to their manner of confirming covenants, superadded to His sure word His oath: the "TWO immutable things" (He 6:18).

willing ... counsel--Greek, "willing ... will"; words akin. Expressing the utmost benignity [Bengel].

more abundantly--than had He not sworn. His word would have been amply enough; but, to make assurance doubly sure, He "interposed with an oath" (so the Greek). Literally, He acted as Mediator, coming between Himself and us; as if He were less, while He swears, than Himself by whom He swears (for the less among men usually swear by the greater). Dost thou not yet believe, thou that hearest the promise? [Bengel].

heirs of promise--not only Abraham's literal, but also his spiritual, seed (Ga 3:29).

18. immutable--Translate, as in He 6:17, "unchangeable."

impossible ... to lie--"ever to lie"; this is the force of the Greek aorist [Alford]. His not being able to deny Himself is a proof, not of weakness, but of strength incomparable.

consolation--under doubts and fears, and so "encouragement," literally, "exhortation."

fled for refuge--as if from a shipwreck; or, as one fleeing to one of the six cities of refuge. Kadesh, that is, holy, implies the holiness of Jesus, our Refuge. Shechem, that is, shoulder, the government is upon his shoulder (Is 9:6). Hebron, that is, fellowship, believers are called into the fellowship of Christ. Bezer, that is, a fortress, Christ is so to all who trust in Him. Ramoth, that is, high, for Him hath God exalted with His right hand (Ac 5:31). Golan, that is, joy, for in Him all the saints are justified and shall glory.

lay hold upon the hope--that is, the object of our hope, as upon a preservative from sinking.

set before us--as a prize for which we strive; a new image, namely, the race course (He 12:1, 2).

19. Hope is found represented on coins by an anchor.

sure and steadfast--sure in respect to us: steadfast, or "firm" [Alford], in itself. Not such an anchor as will not keep the vessel from tossing, or an anchor unsound or too light [Theophylact].

which entereth into that--that is the place

within the veil--two images beautifully combined: (1) The soul is the ship: the world the sea: the bliss beyond the world, the distant coast; the hope resting on faith, the anchor which prevents the vessel being tossed to and fro; the encouraging consolation through the promise and oath of God, the cable connecting the ship and anchor. (2) The world is the fore-court: heaven, the Holy of Holies; Christ, the High Priest going before us, so as to enable us, after Him, and through Him, to enter within the veil. Estius explains, As the anchor does not stay in the waters, but enters the ground hidden beneath the waters, and fastens itself in it, so hope, our anchor of the soul, is not satisfied with merely coming to the vestibule, that is, is not content with merely earthly and visible goods, but penetrates even to those which are within the veil, namely, to the Holy of Holies, where it lays hold on God Himself, and heavenly goods, and fastens on them. "Hope, entering within heaven, hath made us already to be in the things promised to us, even while we are still below, and have not yet received them; such strength hope has, as to make those that are earthly to become heavenly." "The soul clings, as one in fear of shipwreck to an anchor, and sees not whither the cable of the anchor runs--where it is fastened: but she knows that it is fastened behind the veil which hides the future glory."

veil--Greek, "catapetasma": the second veil which shut in the Holiest Place. The outer veil was called by a distinct Greek term, calumma: "the second (that is, the inner) veil."

20. The absence of the Greek article requires Alford's translation, "Where. As forerunner for us (that is, in our behalf), entered Jesus" [and is now: this last clause is implied in the 'where' of the Greek, which implies being IN a place: 'whither' is understood to 'entered,' taken out of 'where'; whither Jesus entered, and where He is now]. The "for us" implies that it was not for Himself, as God, He needed to enter there, but as our High Priest, representing and introducing us, His followers, opening the way to us, by His intercession with the Father, as the Aaronic high priest entered the Holiest Place once a year to make propitiation for the people. The first-fruits of our nature are ascended, and so the rest is sanctified. Christ's ascension is our promotion: and whither the glory of the Head has preceded, thither the hope of the body, too, is called. We ought to keep festal day, since Christ has taken up and set in the heavens the first-fruit of our lump, that is, the human flesh [Chrysostom]. As John Baptist was Christ's forerunner on earth, so Christ is ours in heaven.

Therefore - Because ye have been so indolent, slow of heart, and have still so many advantages.

Leaving the principles of the doctrine of Christ - Ceasing to continue in the state of babes, who must be fed with milk - with the lowest doctrines of the Gospel, when ye should be capable of understanding the highest.

Let us go on unto perfection - Let us never rest till we are adult Christians - till we are saved from all sin, and are filled with the spirit and power of Christ.

The words τον της αρχης· του Χριστου λογον might be translated, The discourse of the beginning of Christ, as in the margin; that is, the account of his incarnation, and the different types and ceremonies in the law by which his advent, nature, office, and miracles were pointed out. The whole law of Moses pointed out Christ, as may be seen at large in my comment on the Pentateuch; and therefore the words of the apostle may be understood thus: Leave the law, and come to the Gospel. Cease from Moses, and come to the Messiah.

Let us go on unto perfection. - The original is very emphatic: Επι την τελειοτητα φερωμεθα· Let us be carried on to this perfection. God is ever ready by the power of his Spirit, to carry us forward to every degree of light, life, and love, necessary to prepare us for an eternal weight of glory. There can be little difficulty in attaining the end of our faith, the salvation of our souls from all sin, if God carry us forward to it; and this he will do if we submit to be saved in his own way, and on his own terms. Many make a violent outcry against the doctrine of perfection, i.e. against the heart being cleansed from all sin in this life, and filled with love to God and man, because they judge it to be impossible! Is it too much to say of these that they know neither the Scripture nor the power of God? Surely the Scripture promises the thing; and the power of God can carry us on to the possession of it.

Laying again the foundation of repentance - The phrase νεκρα εργα, dead works, occurs but once more in the sacred writings, and that is in Heb 9:14 of this epistle; and in both places it seems to signify such works as deserve death - works of those who were dead in trespasses, and dead in sins; and dead by sentence of the law, because they had by these works broken the law. Repentance may be properly called the foundation of the work of God in the soul of man, because by it we forsake sin, and turn to God to find mercy.

Faith toward God - Is also a foundation, or fundamental principle, without which it is impossible to please God, and without which we cannot be saved. By repentance we feel the need of God's mercy, by faith we find that mercy.

But it is very likely that the apostle refers here to the Levitical law, which, in its painful observances, and awful denunciations of Divine wrath against every breach of that law, was well calculated to produce repentance, and make it a grievous and bitter thing to sin against God. And as to faith in God, that was essentially necessary, in order to see the end of the commandment; for without faith in him who was to come, all that repentance was unavailable, and all ritual observances without profit.

Of the doctrine of baptisms - "There were two things," says Dr. Owen, "peculiar to the Gospel, the doctrine of it and the gifts of the Holy Ghost. Doctrine is called baptism, Deu 32:2; hence the people are said to be baptized to Moses, when they were initiated into his doctrines, 1Cor 11:2. The baptism of John was his doctrine, Act 19:3; and the baptism of Christ was the doctrine of Christ, wherewith he was to sprinkle many nations, Isa 52:15. This is the first baptism of the Gospel, even its doctrine. The other was the communication of the gifts of the Holy Ghost, Act 1:5; and this alone is what is intended by the laying on of hands; and then the sense will be the foundation of the Gospel baptisms, namely preaching and the gifts of the Holy Ghost."

I am afraid, with all this great man's learning, he has not hit the meaning of the apostle. As teaching is the means by which we are to obtain the gifts of the Holy Ghost, surely the apostle never designed to separate them, but to lead men immediately through the one to the possession of the other. Nor is the word baptism mentioned in the passage in Deuteronomy which he quotes; nor, indeed, any word properly synonymous. Neither βαπτισμος, baptism, ῥαντισμος, sprinkling, nor any verb formed from them, is found in the Septuagint, in that place. But the other proofs are sufficiently in point, viz. that by baptism in the other places referred to, doctrine or Teaching is meant; but to call Teaching one baptism, and the gifts of The Holy Ghost another baptism, and to apply this to the explanation of the difficulty here, is very far from being satisfactory.

I am inclined to think that all the terms in this verse, as well as those in the former, belong to the Levitical law, and are to be explained on that ground.

Baptisms, or immersions of the body in water, sprinklings, and washings, were frequent as religious rites among the Hebrews, and were all emblematical of that purity which a holy God requires in his worshippers, and without which they cannot be happy here, nor glorified in heaven.

Laying on of hands - Was also frequent, especially in sacrifices: the person bringing the victim laid his hands on its head, confessed his sins over it, and then gave it to the priest to be offered to God, that it might make atonement for his transgressions. This also had respect to Jesus Christ, that Lamb of God who takes away the sins of the world.

The doctrine also of the resurrection of the dead and of eternal judgment, were both Jewish, but were only partially revealed, and then referred to the Gospel. Of the resurrection of the dead there is a fine proof in Isa 26:19, where it is stated to be the consequence of the death and resurrection of Christ, for so I understand the words, Thy dead shall live; with my dead body shall they arise: awake and sing, ye that dwell in the dust; for thy dew is as the dew of herbs, and the earth shall cast out the dead. The valley of dry bones, Eze 37:1, etc., is both an illustration and proof of it. And Daniel has taught both the resurrection and the eternal judgment, Dan 12:2 : And many of them that sleep in the dust of the earth shall awake; some to everlasting life, and some to shame and everlasting contempt.

Now the foundation of all these doctrines was laid in the Old Testament, and they were variously represented under the law, but they were all referred to the Gospel for their proof and illustration. The apostle, therefore, wishes them to consider the Gospel as holding forth these in their full spirit and power. It preaches,

1. Repentance, unto life.

2. Faith in God through Christ, by whom we receive the atonement.

3. The baptism by water, in the name of the holy Trinity; and the baptism of the Holy Ghost.

4. The imposition of hands, the true sacrificial system; and, by and through it, the communication of the various gifts of the Holy Spirit, for the instruction of mankind, and the edification of the Church.

5. The resurrection of the dead, which is both proved and illustrated by the resurrection of Christ.

6. The doctrine of the eternal or future judgment, which is to take place at the bar of Christ himself, God having committed all judgment to his Son, called here κριμα αιωνιον, eternal or ever during judgment, because the sentences then pronounced shall be irreversible.

Some understand the whole of the initiation of persons into the Church, as the candidates for admission were previously instructed in those doctrines which contained the fundamental principles of Christianity. The Hebrews had already received these; but should they Judaize, or mingle the Gospel with the law, they would thereby exclude themselves from the Christian Church, and should they be ever again admitted, they must come through the same gate, or lay a second time, παλιν, this foundation. But should they totally apostatize from Christ, and finally reject him, then it would be impossible to renew them again to repentance - they could no more be received into the Christian Church, nor have any right to any blessing of the Gospel dispensation; and, finally rejecting the Lord who bought them, would bring on themselves and their land swift destruction. See the 4th and following verses, and particularly the notes on Heb 6:8-9 (note).

And this will we do - God being my helper, I will teach you all the sublime truths of the Gospel; and show you how all its excellences were typified by the law, and particularly by its sacrificial system.

For it is impossible for those who were once enlightened - Before I proceed to explain the different terms in these verses, it is necessary to give my opinion of their design and meaning:

1. I do not consider them as having any reference to any person professing Christianity.

2. They do not belong, nor are they applicable, to backsliders of any kind.

3. They belong to apostates from Christianity; to such as reject the whole Christian system, and its author, the Lord Jesus.

4. And to those of them only who join with the blaspheming Jews, call Christ an impostor, and vindicate his murderers in having crucified him as a malefactor; and thus they render their salvation impossible, by wilfully and maliciously rejecting the Lord that bought them. No man believing in the Lord Jesus as the great sacrifice for sin, and acknowledging Christianity as a Divine revelation, is here intended, though he may have unfortunately backslidden from any degree of the salvation of God.

The design of these solemn words is evidently, First, to show the Hebrews that apostasy from the highest degrees of grace was possible; and that those who were highest in the favor of God might sin against him, lose it, and perish everlastingly. Secondly, to warn them against such an awful state of perdition, that they might not be led away, by either the persuasions or persecutions of their countrymen, from the truth of the heavenly doctrine which had been delivered to them. And, Thirdly, to point out the destruction which was shortly to come upon the Jewish nation.

Once enlightened - Thoroughly instructed in the nature and design of the Christian religion, having received the knowledge of the truth, Heb 10:32; and being convinced of sin, righteousness, and judgment, and led to Jesus the Savior of sinners.

Tasted of the heavenly gift - Having received the knowledge of salvation by the remission of sins, through the Day Spring which from on high had visited them; such having received Christ, the heavenly gift of God's infinite love, Joh 3:16; the living bread that came down from heaven, Joh 6:51; and thus tasting that the Lord is gracious; 1Pet 2:3, and witnessing the full effects of the Christian religion.

Partakers of the Holy Ghost - The Spirit himself witnessing with their spirits that they were the children of God, and thus assuring them of God's mercy towards them, and of the efficacy of the atonement through which they had received such blessings.

And have tasted the good word of God - Have had this proof of the excellence of the promise of God in sending the Gospel, the Gospel being itself the good word of a good God, the reading and preaching of which they find sweet to the taste of their souls. Genuine believers have an appetite for the word of God; they taste it, and then their relish for it is the more abundantly increased. The more they get, the more they wish to have.

The powers of the world to come - Δυναμεις τε μελλοντος αιωνος. These words are understood two ways:

1. The powers of the world to come may refer to the stupendous miracles wrought in confirmation of the Gospel, the Gospel dispensation being the world to come in the Jewish phraseology, as we have often seen; and that δυναμις is often taken for a mighty work or miracle, is plain from various parts of the gospels. The prophets had declared that the Messiah, when he came, should work many miracles, and should be as mighty in word and deed as was Moses; see Deu 18:15-19. And they particularly specify the giving sight to the blind, hearing to the deaf, strength to the lame, and speech to the dumb; Isa 35:5, Isa 35:6. All these miracles Jesus Christ did in the sight of this very people; and thus they had the highest evidence they could have that Jesus was this promised Messiah, and could have no pretense to doubt his mission, or apostatize from the Christian faith which they had received; and hence it is no wonder that the apostle denounces the most awful judgments of God against those who had apostatized from the faith, which they had seen thus confirmed.

2. The words have been supposed to apply to those communications and foretastes of eternal blessedness, or of the joys of the world to come, which they who are justified through the blood of the covenant, and walk faithfully with their God, experience; and to this sense the word γευσαμενους have tasted, is thought more properly to apply. But γευομαι, to taste, signifies to experience or have full proof of a thing. Thus, to taste death, Mat 16:28, is to die, to come under the power of death, fully to experience its destructive nature as far as the body is concerned. See also Luk 9:27; Joh 8:52. And it is used in the same sense in Heb 2:9 of this epistle, where Christ is said to taste death for every man; for notwithstanding the metaphor, which the reader will see explained in the note on the above place , the word necessarily means that he did actually die, that he fully experienced death; and had the fullest proof of it and of its malignity he could have, independently of the corruption of his flesh; for over this death could have no power. And to taste that the Lord is gracious, 1Pet 2:3, is to experience God's graciousness thoroughly, in being made living stones, built up into a spiritual house, constituted holy priests to offer spiritual sacrifices acceptable to God; see 1Pet 2:5. And in this sense it is used by the purest Greek writers. See several examples in Schleusner.

It seems, therefore, that the first opinion is the best founded.

If they shall fall away - Και παραπεσοντας And having fallen away. I can express my own mind on this translation nearly in the words of Dr. Macknight: "The participles φωτισθεντας, who were enlightened, γευσαμενους, have tasted, and γενηθεντας, were made partakers, being aorists, are properly rendered by our translators in the past time; wherefore, παραπεσοντας, being an aorist, ought likewise to have been translated in the past time, Have fallen away. Nevertheless, our translators, following Beza, who without any authority from ancient MSS. has inserted in his version the word si, if, have rendered this clause, If they fall away, that this text might not appear to contradict the doctrine of the perseverance of the saints. But as no translator should take upon him to add to or alter the Scriptures, for the sake of any favourite doctrine, I have translated παραπεσοντας in the past time, have fallen away, according to the true import of the word, as standing in connection with the other aorists in the preceding verses."

Dr. Macknight was a Calvinist, and he was a thorough scholar and an honest man; but, professing to give a translation of the epistle, he consulted not his creed but his candour. Had our translators, who were excellent and learned men, leaned less to their own peculiar creed in the present authorized version, the Church of Christ in this country would not have been agitated and torn as it has been with polemical divinity.

It appears from this, whatever sentiment may gain or lose by it, that there is a fearful possibility of falling away from the grace of God; and if this scripture did not say so, there are many that do say so. And were there no scripture express on this subject, the nature of the present state of man, which is a state of probation or trial, must necessarily imply it. Let him who most assuredly standeth, take heed lest he fall.

To renew them again unto repentance - As repentance is the first step that a sinner must take in order to return to God, and as sorrow for sin must be useless in itself unless there be a proper sacrificial offering, these having rejected the only available sacrifice, their repentance for sin, had they any, would be nugatory, and their salvation impossible on this simple account; and this is the very reason which the apostle immediately subjoins: -

Seeing they crucify to themselves the Son of God - They reject him on the ground that he was an impostor, and justly put to death. And thus they are said to crucify him to themselves - to do that in their present apostasy which the Jews did; and they show thereby that, had they been present when he was crucified, they would have joined with his murderers.

And put him to an open shame - Παραδειγματιζοντας· And have made him a public example; or, crucifying unto themselves and making the Son of God a public example. That is, they show openly that they judge Jesus Christ to have been worthy of the death which he suffered, and was justly made a public example by being crucified. This shows that it is final apostasy, by the total rejection of the Gospel, and blasphemy of the Savior of men, that the apostle has in view. See the note on Heb 6:4 (note).

For the earth which drinketh in the rain - As much as if he had said: In giving up such apostates as utterly incurable, we act as men do in cultivating their fields; for as the ground, which drinketh in the rain by which the providence of God waters it, brings forth fruit to compensate the toil of the tiller, and continues to be cultivated, God granting his blessing to the labors of the husbandman; so,

That which beareth thorns and briers is rejected - That is: The land which, notwithstanding the most careful cultivation, receiving also in due times the early and latter rain, produces nothing but thorns and briers, or noxious weeds of different kinds, is rejected, αδοκιμος, is given up as unimprovable; its briers, thorns, and brushwood burnt down; and then left to be pastured on by the beasts of the field. This seems to be the custom in husbandry to which the apostle alludes. The nature of the case prevents us from supposing that he alludes to the custom of pushing and burning, in order to farther fertilization. This practice has been common from very early times: -

Saepe Etiam Steriles Incendere Profuit Agros;

Atque Levem Stipulam Crepitantibus Urere Flammis.

Virg. Geor. I., 5:84.

Long Practice Has A Sure Improvement Found,

With Kindled Fires To Burn The Barren Ground;

When The Light Stubble To The Flames Resign'd,

Is Driven Along, And Crackles In The Wind.

Dryden.

But this, I say the circumstances of the case prevent us from supposing to be intended.

Is nigh unto cursing - It is acknowledged, almost on all hands, that this epistle was written before the destruction of Jerusalem by the Romans. This verse is in my opinion a proof of it, and here I suppose the apostle refers to that approaching destruction; and perhaps he has this all along in view, but speaks of it covertly, that he might not give offense.

There is a good sense in which all these things may be applied to the Jews at large, who were favored by our Lord's ministry and miracles. They were enlightened by his preaching; tasted of the benefits of the heavenly gift - the Christian religion established among them; saw many of their children and relatives made partakers of the Holy Ghost; tasted the good word of God, by the fulfillment of the promise made to Abraham; and saw the almighty power of God exerted, in working a great variety of miracles. Yet, after being convinced that never man spake as this man, and that none could do those miracles which he did, except God were with him; after having followed him in thousands, for three years, while he preached to them the Gospel of the kingdom of God; they fell away from all this, crucified him who, even in his sufferings as well as his resurrection, was demonstrated by miracles to be the Son of God; and then to vindicate their unparalleled wickedness, endeavored to make him a public example, by reproaches and blasphemies. Therefore their state, which had received much moral cultivation from Moses, the prophets, Christ, and his apostles; and now bore nothing but the most vicious fruits, pride, unbelief, hardness of heart, contempt of God's word and ordinances, blasphemy, and rebellion; was rejected - reprobated, of God; was nigh unto cursing - about to be cast off from the Divine protection; and their city and temple were shortly to be burnt up by the Roman armies. Thus the apostle, under the case of individuals, points out the destruction that was to come upon this people in general, and which actually took place about seven years after the writing of this epistle! And this appears to be the very subject which the apostle has in view in the parallel solemn passages, Heb 10:26-31; and, viewed in this light, much of their obscurity and difficulty vanishes away.

But, beloved - Here he softens what he had before said; having given them the most solemn warning against apostasy, he now encourages them to persevere, commends the good that is in them, and excites them to watchfulness and activity.

Better things of you - Than that you shall resemble that unfruitful ground that can be improved by no tillage, and is thrown into waste, and is fit only for the beasts of the forests to roam in.

Things that accompany salvation - Τα εχομενα σωτηριας· Things that are suitable to a state of salvation; you give proofs still that you have not, whatever others have done, departed from the living God. Several of your brethren have already apostatized, and the whole nation is in a state of rebellion against God; and, in consequence of their final rejection of Christ and his Gospel, are about to be finally rejected by God. They must meet with destruction; they have the things that are suitable to, and indicative of, a state of reprobation; the wrath of God will come upon them to the uttermost; but, while they meet with destruction, you shall meet with salvation. It is worthy of remark, that no genuine Christian perished in the destruction of Jerusalem; they all, previously to the siege by Titus, escaped to Pella, in Coelosyria; and it is as remarkable that not one Jew escaped! all either fell by the sword, perished by famine, or were led into captivity! According to their own imprecation, His blood be upon us and our children, God visited and avenged the innocent blood of Christ upon them and upon their posterity; and they continue to be monuments of his displeasure to the present day.

God is not unrighteous - God is only bound to men by his own promise: this promise he is not obliged to make; but, when once made, his righteousness or justice requires him to keep it; therefore, whatever he has promised he will certainly perform. But he has promised to reward every good work and labor of love, and he will surely reward yours; God's promise is God's debt.

Every good work must spring from faith in the name, being, and goodness of God; and every work that is truly good must have love for its motive, as it has God for its end.

The word του κοπου, labor, prefixed to love, is wanting in almost every MS. and version of importance. Griesbach has left it out of the text.

Ministered to the saints - Have contributed to the support and comfort of the poor Christians who were suffering persecution in Judea. As they had thus ministered, and were still ministering, they gave full proof that they had a common cause with the others; and this was one of the things that proved them to be in a state of salvation.

We desire - Επιθυμουμεν, We earnestly wish, that each person among you may continue ενδεικνυσθαι, to manifest, exhibit to full view, the same diligence. There might be reason to suspect that some, through fear of man, might not wish the good they did to be seen, lest they also should suffer persecution. This would not comport with the generous, noble spirit of the Gospel; the man who is afraid to let his decided attachment to God be known, is not far from backsliding. He who is more afraid of man than he is of God Almighty, can have very little religion. As the Church of Christ required all those who in these times embraced the Gospel to be publicly baptized, those who submitted to this rite gave full proof that they were thoroughly convinced of the truths of Christianity; and they gave this as a public pledge that they would be faithful.

The same diligence - They had an active faith and a labouring love, and the apostle wishes them to persevere in both. They were diligent, very diligent, and he desires them to continue so.

To the full assurance of hope - Προς την πληροφοριαν της ελπιδος "The full assurance of faith," says Mr. Wesley, "relates to present pardon; the full assurance of hope, to future glory: the former is the highest degree of Divine evidence that God is reconciled to me in the Son of his love; the latter is the same degree of Divine evidence, wrought in the soul by the same immediate inspiration of the Holy Ghost, of persevering grace, and of eternal glory. So much as faith every moment beholds with open face, so much, and no more, does hope see to all eternity. But this assurance of faith and hope is not an opinion, not a bare construction of Scripture, but is given immediately by the power of the Holy Ghost, and what none can have for another, but for himself only." We must not misapprehend these excellent sayings of this eminent man.

1. The person who has this full assurance of hope is he who not only knows and feels that his sins are forgiven through Christ Jesus, but also that his heart is purified from all unrighteousness, that the whole body of sin and death is destroyed, and that he is fully made a partaker of the Divine nature. As without holiness, complete, entire holiness, no man can see God: so, without this, none can scripturally or rationally hope for eternal glory; it being a contradiction to profess to have the full assurance of hope to enjoy a state and place for which the soul is conscious it is not prepared.

2. All that is said here must be understood as still implying the absolute necessity of continuing in the same degree of grace from which this full assurance of hope is derived. This full assurance, therefore, does not imply that the man will absolutely persevere to the end; but that, if he do persevere in this same grace, he shall infallibly have an eternal glory. There is no unconditional perseverance in the Scripture, nor can there be such in a state of probation.

That ye be not slothful - This shows how the full assurance of hope is to be regulated and maintained. They must be diligent; slothfulness will deprive them both of hope and faith. That faith which worketh by love will maintain hope in its full and due exercise.

Followers of them - Μιμηται δε - κληρονομουντων τας επαγγελιας· That ye be mimics or imitators of them who are inheriting the promises. And they inherited these promises by faith in him who is invisible, and who, they knew, could not lie; and they patiently endured, through difficulties and adversities of every kind, and persevered unto death. "The promises made to Abraham and to his seed were,

1. That Abraham should have a numerous seed by faith as well as by natural descent.

2. That God would be a God to him and to his seed in their generations, by being the object of their worship and their protector.

3. That he would give them the possession of Canaan.

4. That he would bless all the nations of the earth in him.

5. That he would thus bless the nations through Christ, Abraham's seed.

6. That through Christ, likewise, he would bless the nations with the Gospel revelation. Four of these promises the believing Gentiles were inheriting at the time the apostle wrote this letter.

1. They were become Abraham's seed by faith.

2. God was become the object of their worship and their protector.

3. They were enjoying the knowledge of God in the Gospel Church, and the gifts of the Spirit. Gal 3:4.

All these blessings were bestowed upon them through Christ. By observing that the believing Gentiles were actually inheriting the promises; i.e. the four promised blessings above mentioned, the apostle appealed to an undeniable fact, in proof that the believing Gentiles, equally with the believing Jews, were heirs of the promises made to Abraham and his seed." See Dr. Macknight. The promises may be considered as referring to the rest of faith here, and the rest of glory hereafter.

When God made promise to Abraham - The promise referred to is that made to Abraham when he had offered his son Isaac on the altar, Gen 22:16-18 : "By myself have I sworn, saith the Lord; for because thou hast done this thing, and hast not withheld thy son, thy only son; that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the seashore; and thy seed shall possess the gate of his enemies; and in thy seed shall all the nations of the earth be blessed." Of this promise the apostle only quotes a part, as is generally the case, because he knew that his readers were well acquainted with the Scriptures of the Old Testament, and particularly with the law.

He sware by himself - He pledged his eternal power and Godhead for the fulfillment of the promise; there was no being superior to himself to whom he could make appeal, or by whom he could be bound, therefore he appeals to and pledges his immutable truth and Godhead.

Saying, Surely blessing I will bless thee - I will continue to bless thee.

Multiplying I will multiply thee - I will continue to increase thy posterity. In the most literal manner God continues to fulfill this promise; genuine Christians are Abraham's seed, and God is increasing their number daily. See the notes on Gen 22:12-18 (note); and Gen 23:1 (note).

He obtained the promise - Isaac was supernaturally born; and in his birth God began to fulfill the promise: while he lived, he saw a provision made for the multiplication of his seed; and, having continued steadfast in the faith, he received the end of all the promises in the enjoyment of an eternal glory. And the inference from this is: If we believe and prove faithful unto death, we shall also inherit the promises; and this is what is implied in the apostle's exhortation, Heb 6:12 : Be not slothful, but followers of them, etc.

Men verily swear by the greater - One who has greater authority; who can take cognizance of the obligation, and punish the breach of it.

An oath for confirmation - "This observation teaches us," says Dr. Macknight, "that both promissory oaths concerning things lawful and in our power, and oaths for the confirmation of things doubtful, when required by proper authority, and taken religiously, are allowable under the Gospel."

The heirs of promise - All the believing posterity of Abraham, and the nations of the earth or Gentiles in general.

The immutability of his counsel - His unchangeable purpose, to call the Gentiles to salvation by Jesus Christ; to justify every penitent by faith; to accept faith in Christ for justification in place of personal righteousness; and finally to bring every persevering believer, whether Jew or Gentile, to eternal glory.

That by two immutable things - The promise and oath of God: the promise pledged his faithfulness and justice; the oath, all the infinite perfections of his Godhead, for he sware by himself. There is a good saying in Beracoth on Exo 32:13, fol. 32: Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self. "What is the meaning of by thine own self? Rab. Eleazar answered, Thus said Moses to the holy blessed God, Lord of all the world. If thou hadst sworn to them by the heavens and the earth, then I should have said, As the heavens and the earth shall pass away, so may thy oath pass away. But now thou hast sworn unto them by thy great name, which liveth, and which endureth for ever, and for ever and ever; therefore thy oath shall endure for ever, and for ever and ever."

This is a good thought; if God had sworn by any thing finite, that thing might fail, and then the obligation would be at an end, but he has sworn by what is infinite, and cannot fail; therefore his oath is of eternal obligation.

We might have a strong consolation - There appears to be an allusion here to the cities of refuge, and to the persons who fled to them for safety. As the person who killed his neighbor unawares was sure if he gained the city of refuge he should be safe, and had strong consolation in the hope that he should reach it, this hope animated him in his race to the city; he ran, he fled, knowing that, though in danger the most imminent of losing his life, yet, as he was now acting according to an ordinance of God, he was certain of safety provided he got to the place.

It is easy to apply this to the case of a truly penitent sinner. Thou hast sinned against God and against thy own life! The avenger of blood is at thy heels! Jesus hath shed his blood for thee, he is thy intercessor before the throne; flee to him! Lay hold on the hope of eternal life which is offered unto thee in the Gospel! Delay not one moment! Thou art never safe till thou hast redemption in his blood! God invites thee! Jesus spreads his hands to receive thee! God hath sworn that he willeth not the death of a sinner; then he cannot will thy death: take God's oath, take his promise; credit what he bath spoken and sworn! Take encouragement! Believe on the Son of God, and thou shalt not perish, but have everlasting life!

Which hope we have as an anchor - The apostle here changes the allusion; he represents the state of the followers of God in this lower world as resembling that of a vessel striving to perform her voyage through a troublesome, tempestuous, dangerous sea. At last she gets near the port; but the tempest continues, the water is shallow, broken, and dangerous, and she cannot get in: in order to prevent her being driven to sea again she heaves out her sheet anchor, which she has been able to get within the pier head by means of her boat, though she could not herself get in; then, swinging at the length of her cable, she rides out the storm in confidence, knowing that her anchor is sound, the ground good in which it is fastened, and the cable strong. Though agitated, she is safe; though buffeted by wind and tide, she does not drive; by and by the storm ceases, the tide flows in, her sailors take to the capstan, wear the ship against the anchor, which still keeps its bite or hold, and she gets safely into port. See on Heb 6:20 (note).

The comparison of hope to an anchor is frequent among the ancient heathen writers, who supposed it to be as necessary to the support of a man in adversity, as the anchor is to the safety of the ship when about to be driven on a lee shore by a storm. "To ground hope on a false supposition," says Socrates, "is like trusting to a weak anchor." He said farther, ουτε ναυν εξ ἑνος αγκυριου, ουτε βιον εκ μιας ελπιδος ὁρμιστεον· a ship ought not to trust to one anchor, nor life to one hope. Stob., Serm. 109.

The hope of eternal life is here represented as the soul's anchor; the world is the boisterous, dangerous sea; the Christian course, the voyage; the port, everlasting felicity; and the veil or inner road, the royal dock in which that anchor was cast. The storms of life continue but a short time; the anchor, hope, if fixed by faith in the eternal world, will infallibly prevent all shipwreck; the soul may be strongly tossed by various temptations, but will not drive, because the anchor is in sure ground, and itself is steadfast; it does not drag, and it does not break; faith, like the cable, is the connecting medium between the ship and the anchor, or the soul and its hope of heaven; faith sees the haven, hope desires and anticipates the rest; faith works, and hope holds fast; and, shortly, the soul enters into the haven of eternal repose.

Whither the forerunner - The word προδρομος, prodromos, does not merely signify one that goes or runs before another, but also one who shows the way, he who first does a particular thing; also the first fruits. So in the Septuagint, Isa 28:4, προδρομος συκου signifies the first fruits of the fig tree, or the first ripe figs.

To this meaning of the word Pliny refers, Hist. Nat., lib. xvi., c. 26: Ficus et praecoces habet, quas Athenis Prodromos (προδρομος), vocant. "The fig tree produces some figs which are ripe before the rest, and these are called by the Athenians prodromos, forerunner." The word is interpreted in the same way by Hesychius; it occurs in no other part of the New Testament, but may be found in Ecclus. 12:8, and in Isa 28:4, quoted above from the Septuagint. From this we may at once perceive the meaning of the phrase: Jesus is the first fruits of human nature that has entered into the heavenly kingdom; the first human body that was ripe for glory, and ripe long before the rest of the children who are partakers of flesh and blood. And he is entered for us, as the first fruits of all who have found redemption in his blood. Compare Joh 14:2 (note); 1Cor 15:20 (note), 1Cor 15:23 (note); and the notes there.

The metaphorical allusion is to the person who carries the anchor within the pier head, because there is not yet water sufficient to carry the ship in; and to this I have already referred.

After the order of Melchisedec - After a long digression the apostle resumes his explanation of Psa 110:4, which he had produced, Heb 5:6, Heb 5:10, in order to prove the permanency of the high priesthood of Christ.

1. We have in this chapter a very solemn warning against backsliding and apostasy, and that negligence and sloth which are their forerunners. A man cannot be careless about God and heaven, till he has lost his relish for sacred things; and this relish he cannot lose while he is diligent and faithful. The slightest departure from truth and purity may ultimately lead to a denying, and even reviling, of the Lord who bought him.

2. Every obedient believer in Christ Jesus has both the oath and promise of God that he will make all grace abound towards him, for in blessing God will bless him; he may be greatly agitated and distressed, but, while he continues in the obedience of faith, he will ride out the storm. His anchor is within the veil while his heart is right with God. Jesus is gone before to prepare a place for him; and where the first fruits are, there will soon be the whole lump. He who perseveres unto death shall as surely see God as Jesus Christ now does. God's oath and promise cannot fail.

Therefore leaving the principles of the doctrine of Christ - That is, saying no more of them for the present. Let us go on to perfection; not laying again the foundation of repentance from dead works - From open sins, the very first thing to be insisted on. And faith in God - The very next point. So St. Paul in his very first sermon at Lystra, Acts 14:15, "Turn from those vanities unto the living God." And when they believed, they were to be baptized with the baptism, not of the Jews, or of John, but of Christ. The next thing was, to lay hands upon them, that they might receive the Holy Ghost: after which they were more fully instructed, touching the resurrection, and the general judgment; called eternal, because the sentence then pronounced is irreversible, and the effects of it remain for ever.

And this we will do - We will go on to perfection; and so much the more diligently, because,

It is impossible for those who were once enlightened - With the light of the glorious love of God in Christ. And have tasted the heavenly gift - Remission of sins, sweeter than honey and the honeycomb. And been made partakers of the Holy Ghost - Of the witness and the fruit of he Spirit.

And have tasted the good word of God - Have had a relish for, and a delight in it. And the powers of the world to come - Which every one tastes, who has an hope full of immortality. Every child that is naturally born, first sees the light, then receives and tastes proper nourishment, and partakes of the things of this world. In like manner, the apostle, comparing spiritual with natural things, speaks of one born of the Spirit, as seeing the light, tasting the sweetness, and partaking of the things "of the world to come."

And have fallen away - Here is not a supposition, but a plain relation of fact. The apostle here describes the case of those who have cast away both the power and the form of godliness; who have lost both their faith, hope, and love, Heb 6:10, &c., and that wilfully, Heb 10:26. Of these wilful total apostates he declares, it is impossible to renew them again to repentance. (though they were renewed once,) either to the foundation, or anything built thereon. Seeing they crucify the Son of God afresh - They use him with the utmost indignity. And put him to an open shame - Causing his glorious name to be blasphemed.

That which beareth thorns and briers - Only or chiefly. Is rejected - No more labour is bestowed upon it. Whose end is to be burned - As Jerusalem was shortly after.

But, beloved - in this one place he calls them so. he never uses this appellation, but in exhorting. We are persuaded of you things that accompany salvation - We are persuaded you are now saved from your sins; and that ye have that faith, love, and holiness, which lead to final salvation. Though we thus speak - To warn you, lest you should fall from your present steadfastness.

For - Ye give plain proof of your faith and love, which the righteous God will surely reward.

But we desire you may show the same diligence unto the end - And therefore we thus speak. To the full assurance of hope - Which you cannot expect, if you abate your diligence. The full assurance of faith relates to present pardon; the full assurance of hope, to future glory. The former is the highest degree of divine evidence that God is reconciled to me in the Son of his love; the latter is the same degree of divine evidence (wrought in the soul by the same immediate inspiration of the Holy Ghost) of persevering grace, and of eternal glory. So much, and no more, as faith every moment "beholds with open face," so much does hope see to all eternity But this assurance of faith and hope is not an opinion, not a bare construction of scripture, but is given immediately by the power of the Holy Ghost; and what none can have for another, but for himself only.

Inherited the promises - The promised rest; paradise.

For - Ye have abundant encouragement, seeing no stronger promise could be made than that great promise which God made to Abraham, and in him to us.

Gen 22:17.

After he had waited - Thirty years. He obtained the promise - Isaac, the pledge of all the promises.

Men generally swear by him who is infinitely greater than themselves, and an oath for confirmation, to confirm what is promised or asserted, usually puts an end to all contradiction. This shows that an oath taken in a religious manner is lawful even under the gospel: otherwise the apostle would never have mentioned it with so much honour, as a proper means to confirm the truth

God interposed by an oath - Amazing condescension! He who is greatest of all acts as if he were a middle person; as if while he swears, he were less than himself, by whom he swears! Thou that hearest the promise, dost thou not yet believe?

That by two unchangeable things - His promise and his oath, in either, much more in both of which, it was impossible for God to lie, we might have strong consolation - Swallowing up all doubt and fear. Who have fled - After having been tossed by many storms. To lay hold on the hope set before us - On Christ, the object of our hope, and the glory we hope for through him.

Which hope in Christ we have as an anchor of the soul - Entering into heaven itself, and fixed there. Within the veil - Thus he slides back to the priesthood of Christ.

A forerunner uses to be less in dignity than those that are to follow him. But it is not so here; for Christ who is gone before us is infinitely superior to us. What an honour is it to believers, to have so glorious a forerunner, now appearing in the presence of God for them.

1 THerefore leaving the principles of the Doctrine of Christ , let us go on unto perfection , not laying again the foundation of repentance from dead works , and of Faith towards God .

The Spirit having reproved these Hebrews for their fault, doth now counsel and direct them to amend it. Seeing ye have lost so much time already, and made so little progress in learning Christ; Let us not therefore stay any longer in the Principles of it, but proceed to some higher degree; pursuant to which he laieth down the Principles of Christian Doctrine in which these Hebrews had been initiated, and the Doctrine of Perfection which they were to pursue. Leaving, is an omitting or letting go, as to any sticking or standing in, so as to make no further progress, but to gain higher degrees of Knowledg in the Doctrine of the Gospel, which enters Novices into Christ, having attained the beginning, the matter or work of entrance into the Christian Religion, now not to stick at this first and imperfect inchoation in this Doctrine.

A regular motion must succeed according to the great Mover uncessantly, for our attaining the perfection of the Doctrine of Christ. This Perfection, notes height of Knowledg, Faith, utmost Repentance and Spiritual Change, greatest strength of Understanding, and the fullest operation according to the Doctrine of Christ, in doing and forbearing, the fullest perseverance of the Mind in the knowledg of it, and of the Will in cleaving to it.

That which would hinder this was reiterating foundation-Work, which the Apostle laid with them by initiating of them into the first Principles of Christianity, the Knowledg and Faith of which they professed to receive, 1 Cor. 3.11. Ephes. 2.20. And were therefore obliged to proceed in the building both of Persons and Truths on it; and lest they had forgot, or others were ignorant what those Fundamental Principles and Doctrines of the Gospel were, he laieth down six Heads of them in this and ver. 2. which was the common Method of Teaching either the Children of Christians or Infidels, that they might be Christians, at least professedly, or upon their lapse to restore them.

The first Christian Principle or Doctrine to be learnt, was that of Repentance, which is the Fundamental Change of a Sinners Mind, and, in that, of himself; it carrieth in it Knowledg, Conviction of Sin by God's Law, bitter Sorrow for it, and full Conversion of the Soul to God from it, as it is described, 2 Cor. 7.9, 10, 11. As from all sinful Works flowing from it while lapsed from God; dead in Sins, which would have eaten out and destroyed their Souls for ever, Rom. 6.23. and Ephes. 2.1, 2. Supposeth the knowledg of other Truths preceding it, as their Creation in God's Image, their Apostacy from it, the misery consequent, &c. These Hebrews were to proceed and advance daily in the Exercise of this Grace.

The second Christian Principle or Doctrine is of Faith on God, comprehending the habit and acts of that Divine Grace, of evidence, subsistence, assent and affiance, chap. 11.1. all the effects of it; and this exercised on God in his Essence, Relations, especially in his gracious contrivance and execution of the Work of Redemption for Sinners; as giving Reconciliation, Righteousness, Holiness, Adoption and Eternal Salvation through Christ, fulfilling all Righteousness by his Death, as a Sacrifice satisfying his Justice, and meriting, as purchasing all these Blessings for Believers, and effectually from Heaven is dispensing them to them.

Marginal references: Or, the word of the beginning of Christ.

2 Of the doctrine of Baptisms , and of laying on of hands , and of resurrection of the dead , and of eternal judgment .

The third Fundamental Doctrine in which these Hebrews were initiated, was the Doctrine of Baptisms; containing in it the Doctrine which Baptism teacheth, as, that of the Covenant of Grace, of which it is a Sign and Seal, and of their entring into it who partake of it, which as to its Duties and Priviledges is sealed and confirmed; and the Doctrine in which Baptisms are taught, as that of Christ by Water, and by the Spirit, Matth. 3.6. and Iohn 3.5. and containing in it the Doctrine of the Seals of God's Testament, distinct from the other Doctrines of Faith; by the use of which, such who had solemnly professed their Repentance, and Faith and Obedience to the Gospel, were sealed and confirmed. Baptisms in the Plural raiseth the doubt, whether it immediately concern the initial Seal of the Covenant, which some say is so stiled as an Hebraism, the Plural Number[illegible: 1 letter] being put for the Singular; or, from the numerous partakers of it at set-times, which were called Days of Baptisms, or from divers Administrators, and the Baptisms of Believers and their Seed, and that so they were many. Others would make these to be Iewish Baptisms, frequently used by these Hebrews, as Elements to teach Faith and Repentance, and leading them to the further knowledg of Christ. And the more they suspect this, because these Baptisms are used but four times in the New Testament, and always signifying Iewish ones, as chap. 9, 10. and Mark 7.4, 8.

The fourth Fundamental Doctrine, or Principle was, the Imposition of Hands, which by Christ and his Apostles, were used either for healing Diseases, Mark 6.5. Luke 4.40. Acts 28.8. or communication of Blessing, Mat. 19.13, 15. or for the communication of the extraordinary Gifts of the Holy Ghost, to such who were separated for Christ's Service in his Church, Acts 6.6. and 8.17. and 13.3. and 19.5, 6. and so take in all the saving Fruits of the Holy Ghost, by which they are renewed, increased, strengthened and built up into everlasting Life. Others would make this a Primitive Rite of Confirming the Baptised grown up, on the Confession of their Faith, and renewing their Covenant with God, which was made for and with them in their Infancy, and so was a preparatory Admission of them to Communicate with the Church in the Lord's Supper. If other places of Scripture did concur with it, it would be more clear and satisfactory: Some look on them as Baptisms before to be Iewish Rites, which should here lead them to Christ; but, on their neglect of him, became Beggarly Elements, and such as they are called from here unto higher Attainments in Christ.

The fifth Fundamental Principle and Doctrine of Christianity in which they were initiated, is, the Doctrine of Resurrection from the Dead. This, as to the propriety and fulness of it, is at the last day, yet the entrance into this is begun in a new Life effected by the Resurrection of Jesus Christ, Iohn 5.25, to 30. Rom. 6.3, to 13. From this entrance are they called to make out to the full Resurrection of the Just, as the Apostle did himself, Phil. 3.10, 11, 12. This Article of the Gospel-Doctrine all Christians were to be founded in, and especially these Hebrews, because it was denied by the Sadduces among them, Matth. 22.23. Acts 23.6, 7, 8. derided by the Athenian Philosophers, Acts 17.18, 31, 32. And perverted by Hereticks, 2 Tim. 2.17, 18. And is therefore particularly asserted, as described by this Apostle, 1 Cor. 15.

The sixth Fundamental Doctrine and Principle of Christianity into which they were to be initiated, was that of the general Iudgment, finally determining the Believers of it to their Rewards, the Denyers of it to their Eternal Punishment, because the one hath observed the other violated the Covenant of Grace. These Hebrews had begun to reach this Truth, by being reconciled to their Judge, and therefore are to proceed to perfect their Work to the Lords glorious appearance. Chap. 9.27, 28. Acts 17.31. 2 Pet. 3.7, 10, 15. Iude v. 6, 14, 15. Rev. 20.11, to 15.

3 And this will we do , if God perm[illegible: 1 letter]t .

This connects the prime cause promoting this progress, and by whom alone it can be effected, as well as his Resolution of finishing his Discourse of the Mystery of Christ's Priesthood. We will really, certainly and constantly leave our entrance into these Christian, Fundamental Principles, and proceed unto Perfection in them, all of us real Christians will do this. Others make it a purpose of the Apostle to handle these Doctrines at another Season, and that he will now proceed to instruct them in the higher Mysteries of Christ and the Gospel, and so finish his designed Discourse about them.

If God permit, whether it referrs to their proceeding from the knowledg, of the Christian Principles, to the perfection of Knowledg or of growth in Christian Graces; or of the Apostle's proceeding to open to them the higher Mysteries of the Gospel; It is not a kind of Passive letting things to be done, or giving leave only; God is not subject to so weak a Condition: but it is all Act, noting God's Assistance as well as permission; for all persons and things are in his Power, who worketh to will and to do, Phil. 2.13. But as to a progress in Christianity and reaching the perfect Man, &c. Ephes. 4.13. If he, the Lord of all Knowledg and Grace, hath delight in us, and will work this Grace in us, then we shall do this, even go on unto Perfection. Hos. 14.5. Mal. 4.2. 1 Cor. 3.6. chap. 12.2.

Marginal references: Act. 18.21.

4 For it is impossible for those who were once enlightned , and have tasted of the heavenly gift , and were made partakers of the Holy Ghost .

The foregoing Counsel the Spirit enforceth on these Hebrews, from the danger of Apostacy, to which the neglect of it doth dispose them, and the terrifying consequents of it from ver. 4, to 9. We must go on to Perfection, unless we will draw back to Perdition; so that he bespeaks them, You have been sluggish and dull, and going backward already; lest you grow worse, stir up your selves; if you neglect it you are in danger of utter falling away: for it is impossible, not in respect of God's Absolute and Almighty Power, but in respect of any Created Power in others or themselves, justly, and by right,, it is impossible, because contrary to God's declared Will and Resolution in his Church, by which his Power is limited, so as he will never do it, nor suffer it to be done; in this he will not, cannot deny himself, ver. 18. and chap. 11.6. compare Matth. 7.18. and 19.24, 26. 2 Tim. 2.13. [non-Latin text not transcribed], several Interpreters render the Baptised who were illuminated with the Beams of Divine Light, others, the Penitent, such who had been initiated into Repentance, as v. 1. and think the term once may be limited to Baptisms, whereas it refers to all the other particulars. These are such who are instructed in the Principles of the Christian Religion, and brought out of the Darkness and ignorance of Iudaism and Heathenism, so that they were other Persons for the knowledg of Gospel-Truths than before; they see with a new Light spiritual things, and have the Mind raised up to such objects as they knew not before, but they have no new Eyes or Understandings given them, and so are but as Devils like Angels of Light, whereas the Light of a real Christian is the Light of Life, Iohn 8.12. see 2 Tim. 1.10. and 2 Pet. 1.19. such some Hebrews profest themselves to be, Rom. 2.17, 18, 19. And as Balaam was, Numb. 24.2, 3.

An act of Sense in the Body, put metaphorically for an act of the Mind. Tasting in the Soul, is an apprehension and reception by it, and but meerly such, and no more. A Taste, and not a Digestion of Christ and his Benefits as revealed to them in the Gospel, Iohn 4.39, 40. followed with the superficial relishes of their Joy and Peace on their temporary believing in them, as it was with the Stony-Ground, Matth. 13.20. A Sinner enlightned so as to see Christ and the glorious Promises made to Believers in him; it being agreeable to his natural Principles, and being not much humbled, runs away with them with Joy, having good Desires and Affections, but a Stony-Heart still, such was Herod, Mark 6.20.

Not by an inhabitation of his Person in them, but by his Operations in them, whereby he is trying how far a natural Man may be raised, and not have his Nature changed: as is evident in a Socrates, who Died for owning the Unity of the Deity; and as the Scribe, near the Kingdom of Heaven, Mark 12.34. He is proving by his Gifts to them, how much supernatural good, and workings towards Salvation they are capable of, without the putting forth of the exceeding greatness of his Power to make them New Creatures, as Gen. 6.3. compare 1 Cor. 1.21. and 1 Pet. 3.18, 19, 20. These did partake of from the Holy Ghost, the Light of Nature, of the Law, of the Gospel, with some Spiritual Power accompanying all these; which as they are trials of lapsed Nature, so are lessening many Punishments by keeping Men off from many Sins, as 2 Pet. 2.20. These Professors had escaped the gross and outward Pollutions and Defilements that many were drenched with in their Lives, but have Lusts abiding unmortified, from whence these would arise in them still; but here is no Pure Heart or Divine Nature wrought in them, and the Lusting Principle is unmortified still; this God accepts according to its kind, compare Mark 10.21, 22.

Marginal references: Mat. 12.31, 32. Chap. 10.26. 1 John 5.16.; John 4.10.

5 And have tasted the good word of God , and the powers of the world to come .

So as to relish Comfort and Sweetness in the Doctrine and Promises of the Gospel through self-flattery: for these hearing of Pardon of Sin, and crediting it, are filled with Joy by it; as a Condemned Malefactor hearing of a general Pardon, believeth himself to be one of the Pardoned, and rejoiceth in it; see Matth. 13.20, 21. and Luke 8.13. So did many of the Jews rejoice in Iohn's Doctrine, Iohn 5.35.

Thus some of them were affected with the powerful Doctrines of the Gospel, concerning the final Judgment, as their natural Conscience was wrought on by the Spirit in the Word, that they feel it as it were begun in them, the Sparks of the Wrath of God having set their Consciences in a light Flame for their Sins, as in a Felix, Acts 24.25. As on the other hand, being acquainted by the Spirit in the Word, of Christ's being a Redeemer, to save them from the Wrath to come, and to instate them into Happiness, beyond what is attainable on Earth; self-love doth externally close with the Revelation and apply it to it self, as Balaam did, Numb. 23.10. All these five Instances are the workings of the Holy Spirit on Corrupt Nature for its improvement, and in their falling from these supernatural Operations, they do sin in tanto against the Holy Ghost.

6 If they shall fall away , to renew them again unto repentance : seeing they crucify to themselves the Son of God afresh , and put him to an open shame .

A falling away, or apostatizing in proportion like Adam, sucha [non-Latin text not transcribed] as his was, Rom. 5.15, 16, 17. whereby they are totally Unchristian'd, as he was turned into a Sinner; perfidiously revolting from all those supernatural workings of the Holy Ghost, whereby their natural Spirit was elevated but not changed, unto their old Swinish and Canine temper of Spirit and course of Life that they led before they professed themselves Christians, as 2 Pet. 2.18, 19, 20, 21, 22. They freely forsake their professed Christian State, and make Shipwrack of all, Iude 4.10, 16, 18, 19. whether [non-Latin text not transcribed] again ought to be referred to falling away, so as to denominate the Apostate no Christian, as he was at first, before his Profession, or to renewing following, it makes no difficulty, for it is a real Truth in both parts, only Interpreters generally refer it to the latter, as do ours, and so we shall consider it.

They cannot renew, and bring themselves to the same state they enjoyed▪ and from which they fell; nor can the Christian Ministry do it by their Exhortations or Counsels, Thunders or Comforts, the offended, wronged Spirit withdraws, and will not assist or elevate theirs to act above Nature again, Gen. 6.33. Isa. 63.10. but leaves them justly to themselves, so as he will neither by himself, nor by others suffer it to be done, having limited his Power by his Will in it. They shall neither have a new Principle infused into them, nor their Minds or Hearts changed by him to Repentance, because they have undervalued his lower operations and motions on their Souls, revealing Christ to them through the Gospel, and have by their Sinful negligence not improved them to seek from him the better and higher ones which he mentions, v. 9, 10. and were to be effected by the exceeding greatness of his Power.

That which renders this renovation of them impossible, is their ill treatment, by their Apostacy, of their Redeemer, who was to bring them as Children to Glory, which they by the Gospel knew, and by Profession owned him ascended and sa[illegible: 1 letter]e down on the Right hand of God, and who had by the operation of his Spirit, elevated their natural Principles so to discern him, and to confess him; By this their Apostacy they look on him as an Impostor and Deceiver, as 2 Pet. 2.1. Iude 4. and deny him to be a Saviour to them, rejecting his Sacrifice, and would as much as in them lieth, dethrone him, and if he were within their reach, would crucify him again, and tread him under their Feet, as chap. 10.29. and actually do it to him in his Members; as the Apostate Iulian did in former Ages, and the Papists do at this day.

[non-Latin text not transcribed], making him a publick shameful Example, as the Iews did by the most cruel and ignominious Death, with all their reproachful carriages to him then, which he despised, chap. 12.2. and in which his are to imitate him, chap. 13.13. so do these Apostates verbally and practically blaspheme and disgrace him; in their esteem villifying him, and by their Apostacy put him to an open and publick Ignominy, and make him a spectacle of the vilest reproach, as if they could find no good in him, and therefore renounced him, and this to the condemning and destroying of themselves, since they cannot Repent, Christ having not purchased it for, nor God promised it to any such; so as by the Law of his Kingdom their Sin is irremissible, the Blood of Christ that could only remove it, being Profaned and trampled on by it, and so their final Destruction unavoidable.

7 For the earth which drinketh in the rain that cometh oft upon it , and bringeth forth herbs meet for them * by whom it is dressed , receiveth blessing from God .

For is narrative here, and not rational, introducing a Parabolical illustration of the states and ends of truly regenerate Christians, and unregenerate Apostates; as if he said, you have heard the good of true perfect Christians, and the evil of Apostates, you need not to be offended at it, or wonder, for it is with them even as with the Earth, which is the good Ground in Christ's Parable, Matth. 13.8. and Luke 8.8. and which he interpreteth to be a good and an honest heart, Luke 8.15. renewed in a Sinner by the Holy Ghost, naturally of the same Mould with all others, Ezek. 11.19. and 36.26, 27. As the Earth drinks up the Showers▪ moistning and fructifying it, Psal. 65.9, 10. so this good and honest Heart receiveth the Spiritual Dews and Rain descending from Heaven on it in the Word and Ordinances, as Deut. 32.2.

It bringeth forth all sorts of Fruit for those who dress it according to God's institution, Gen. 1.11, 12. and 2.5, 6. So these good Souls bring forth Fruit▪ which God relisheth and delighteth in as suitable to his Husbandry, Matth. 13.23. compare 2 Pet. 1.5, 6, 7, 8. and 2 Cor. 9, 10. Gal. 5.22, 23. And such as the great manurer of Souls expects from them, 1 Cor. 3.6, 7, 9.

This good Ground is made fruitful by God's Blessing, and the more fruitful it is, the more Blessing it receiveth, Gen. 27.27. This fruitfulness is not the meritorious cause of this Blessing, for that issueth from Grace, but it qualifieth these good Hearts for it, i. e. the continuance to such Souls of the means of Grace, and their increase in Spiritual Comforts, till they reach the perfection of Blessing from God in Eternal Life, v. 9.

8 But that which beareth thorns and briars , is rejected , and is nigh unto cursing , whose end is to be burned.

[non-Latin text not transcribed] but introduceth the state and end of a sinful Apostate, that ill Earth, showered upon as well as the good, the unregenerate Soul that had Gospel Dews, and Spiritual Rain by the Word and Ordinances dropt down on it from Heaven; yet bringeth forth, or out of it, not Herbs or Fruits fit for its owner or dresser, but Briars, Thorns and Thistles; so Apostates under all enlightnings and tasting of these supernatural Dews of the Spirit, bring forth from a stony, unregenerate Soul, nothing but Corruptions and Evils, their rooted Lusts thrust out and sprung together with their common Gifts, Luke 8.7, 13, 14. The words and deeds of whom are pernicious, dishonouring God, and hurting Men, as Unbelief, Hypocrisy, Apostacy, described, 2 Pet. 2.1, 2, 3, 12, 14, 18. to 22. Iude 4.8, 10, 12, 16, 19.

[non-Latin text not transcribed], It is re[illegible: 1 letter]use Land ▪ neglected by the Owner, he takes no care of it; such are these Apostates, of a Reprobate Mind, approving Evil, rejecting Good, and are so rejected of God, who withdraws his Spiritual Dews and Ordinances, and the concurrence of his Spirit with them, as unworthy of them, and useless as to any good Fruit to be produced there.

Such are lookt upon as the Mountains of Gilboa, accursed, 2 Sam. 1.21. and to be dealt with by the Owner, as the fruitless Fig-Tree by Christ, Matth. 21.19. Mark 11.21. So these Apostates are under the Curse, 2 Pet. 2.14. Delivered up Judicially by Christ, to blindness of Mind, and hardness of Heart, and even to Satan himself, as the Unbelieving Iews were, Iohn 12.40. and those Apostates, 1 Tim. 1.19, 20.

The end of Briars and Thorns is the Fire, they are to be burnt up by it, and this will be the final issue with Apostates, to be destroyed by a Christ whom they have rejected, with Eternal Fire, chap. 10.27. and 12.29. Matth. 3.12. and 25.41. 2 Thess. 1.7, 8, 9.

9 But beloved, we are perswaded better things of you , and things that accompany salvation , though we thus speak.

For preventing of the application of this Discourse unto themselves, the Apostle subjoins his Judgment concerning these Hebrews in this Verse, and his reason for it in the next; although we have spoken of the attainments, states and ends of Apostates, we reflect not on you by it; But, or, notwithstanding we are perswaded: which Word imports not a simple conjecture, for he had the gift of discerning of Spirits, and the Holy Ghost, who indites it, did very well know them, so as he was confident of their good state and condition in Christianity, and the Spirit testified so of them by the Epistles of the other Apostles directed to them; they were well assured of this, and certain, not only because they were such whom he dearly loved, as if it were only a good or charitable opinion in him, but because of their relation to him as true Christians, and Members of the one Body of Christ, and so they were very dear to him, whatever they might fear, because of what he wrote before of Apostates, for they had better things in them, than enlightnings, &c. which he said were in Apostates before, v. 4, 5. even the saving work of the Spirit on their Souls, not by giving them Light only, or raising their Affections, but by giving them a new Eye of Understanding, as well as new Light, and with it a renewed heart; Christ having by the exceeding greatness of his Power made them New Creatures, as well as Professing Christians; their Minds, Wills and Affections being all changed, and made truly spiritual by the Spirit of Christ, and which they manifest by the exercise of real Graces, and that their light, state, and end is better, more excellent, and of another kind than that of Apostates, evinced ver. 10.

Such things as have Salvation in them, even the Spiritual Mind, which hath eternal Life in the root of it▪, Rom. 8.6, 10, 11, 16, 17. That Divine Nature which the Apostle saith was in the same persons, 1 Pet. 1.1, 2, 3, 4, 5. and 2 Pet. 1.1 to 4, which shews the state of their Spirits to be a state of Grace, which had Salvation in it, secured by Promises to it, so as they are inseparable, and their union not to be dissolved.

10 For God is not unrighteous , to forget your work , and labour of love, which ye have shewed towards his Name, in that ye have ministred to the Saints, and do minister .

For introduceth the reason of the Apostle's former perswasion concerning them, which was the real Graces of Faith and Love to God wrought in their Hearts, and shown in their Work, which was better than all enlightnings. The affirmative is implied, God is just, and faithful and true, in performing what he promiseth, as well as not unrighteous; the certain Truth is asserted in this emphatical Negative, compare 2 Thess. 1.6, 7. with 1 Iohn 1.9. should he not perform he would be unjust.

God always remembers all things, because his Knowledg is perfect, and he will take notice of Grace in these Hebrews manifested by their works, so as to recompence and reward them for it, by perfecting his gracious work in them, which having promised, the Apostle is confident of the good estate of them through Grace, Phil. 1.6. He will never forget the work of your Faith in his Name, your couragious Profession of the Gospel, Gal. 5.6. Col. 1.4. 1 Thess. 1.3. A Grace of God in them which made their Souls delight in him, such as was purely Divine, beginning and ending in God, carried out in the labour and exercise of it to his Glory, shewing it in all the supplies they give his in his Name, to Christians as they are his, Mark 9.41.

Their labour of Love was evidenced by what they had done, and were doing for Christ, in their using all effectual means, for supplying, comforting, preserving and delivering his Members, giving their Goods to them, and their Lives for them, 1 Iohn 3.10, to 18. So the Apostle asserts these did, chap. 10.32, 33, 34. So did Aquila and Priscilla love Paul, Rom. 16.3, 4. And this they did shew to such as were God's Children, and bore his Name, the present suffering Christians, who endured Rifling, Plundering, Banishing, Imprisonment and Death for their Faith in Christ's Name: Those Brethren who being loved in and for God, do evidence to these Hebrews that they are passed from Death to Life, 1 Iohn 3.14.

Marginal references: Prov. 14.31. Mat. 10.42. and 25.40. John 13.20.; Rom. 3.4.

11 And we desire that every one of you do shew the same diligence , to the full assurance of hope unto the end ▪

Having thus commended them, to shew he did not flatter them in it, he discovereth what was wanting in them, and introduceth it with the Particle But, we desire you; [non-Latin text not transcribed] properly signifieth the inward Affection and strong desire of Heart that the Apostle had of their further Profit. The Spirit lusted in him for this, Gal. 5.17. which was not only convenient for them, but necessary for their Perfection. And this Desire of his was not for all promiscuously, but that each single Person who was a Lover of God and his Saints, should use all means diligently, as they had in degree done before, to have this perfected to the end of their Life, 2 Pet. 1.5, to 10. It is an earnest agitation and hastning of Spirit within, and a demonstrative Discovery of the same without to the utmost, Rom. 2.7.

Their Souls with full sails constantly making out after this most certain and full Assurance of Faith, to the excluding of every doubtful Thought of the truth of God and his Promises, and of Hope, shutting out all Wavering, Unsetledness or Impatience in waiting for the Accomplishment of the Good, which is secured by the Merit and Intercession of Christ, the Purpose, Promise and Oath of God to them, ch. 10.22, 23. comp. Rom. 4.21. Colos. 1.24. Hope here is not synonimous with Faith, yet its certain Concomitant, and is a vehement desire and longing after, with a patient Expectation of what is possible and sure to be enjoyed, because God hath promised and swore it; tho it be at never so great a distance, yet to be communicated by him to his in his best time, ch. 11.1. comp. Rom. 4.13. Tit. 1.2. 1 Pet. 1.3, 13, 21. This Christian Diligence must continue to the end of their own days, and the Perfection of their Grace in Glory, until they come unto the intire Possession of what they believed, hoped for, and were fully assured of, 1 Pet. 1.9, 13. Rom. 6.22.

12 That ye be not slothful , but followers of them , who through faith and patience inherit the promises .

If you will be diligent, away with sloth, you are inclined to it, ch. 5.11. and tho you be quick in Affection, yet slow in understanding the Mysteries of God; and tho you have laboured, yet not with that intense Labour to which he here presseth them, even to an utter Abolition of all the degrees of Sloth.

[non-Latin text not transcribed] strictly Imitators in diligence and Painstaking of the Believers who have performed this Duty before you.

In their Graces imitate them as in Faith by which they rested on as credited God's Promises revealed to them of things invisible, excellent, and distant, and which by noCreature-power but only God's could be attained, ch. 11.1, 9, 10, 16. and 13.7. In Patience, because the things promised are future, and at a great distance from them, waiting for them, suffering many Evils from many, passing through Fire and Water, Isa. 43.2. and staying God's leasure to obtain them, ch. 10.36. and 12.1. Rom. 15.4, 5. Iames 1.3. Those they were to imitate, were Heirs of blessed Promises, v. 14. of spiritual Blessings in Christ the blessed Seed in whom themselves and all Nations were to be blessed, Gen. 22.18. It may be queried, How did Abraham inherit the Promises, when he did not receive them, as is testified, ch. 1[illegible: 1 letter].13.? This is certain as to the Promises of spiritual saving and universal Concernment to them, as of Justification, Sanctification, Adoption and Salvation by Jesus Christ; these they received, as is evident, ch. 11.10, 14, 16. and Rom. 4.8 to 26. such Promises as were of special Consideration and reserved to a set time, as the Possession of Canaan, and Christ's Incarnation, Iohn 8.56. These they did not receive, tho they saw them sure to their Seed by Faith, but for Salvation, and Glory, and Heaven, carried in the Covenant of Grace, they did personally enjoy; of the others they were Heirs as given by God to them.

13 Forwhen God made promise to Abraham , because he could swear by no greater , he sware by himself .

For is a confirmation by instance, that Faith and Patience had made some to inherit the Promises, as Abraham, and what was influencing of him in the exercising them, viz. God's Promise and Oath. God Almighty who was as able to perform as to make a Promise, Gen. 17.1. having made a Promise to Abraham the Father of Believers, that he would communicate some Temporal and Spiritual good, which by it he gave him a right to, and bound himself to perform, which summarily was Christ the Redeemer to be of his Seed, and Isaac his immediate Seed to be a Type of him; this Promise at the Offering up of his Son Isaac God confirms to him by Oath.

An Oath is to be made by the greatest, who is able to make good all, and to judge after his Will; by nothing under or beneath God must there be any Swearing.

As the best and greatest, Iehovah himself confirming that which was evident and certain by that which was most so: A strange condescension of God the Son, the Angel of the Covenant, to a Creature, to lift up his hand to Eternity, and to lay it on the Altar of his infinite and unchangeable Being, to pawn and pledge his Deity, that he might give the highest Assurance; and is willing that it shall be forfeited and lost, if Abraham fall short of what he hath promised to him, see the Oath, Gen. 22.15, to 19. An Oath confirming the Covenant of Grace to all Believers as firmly as to Abraham.

14 Saying, Surely, blessing I will bless thee, and multiplying I will multiply thee .

Here is laid down the form and matter of God's Oath, the form in Gen. 22.16. is implied in the Particle [non-Latin text not transcribed] in this Text well rendred surely, chap. 3.11. The other defective expressions are forms of Swearing, as if, except, unless; but here it is positive, surely, or verily, which Christ frequently useth, it is a vehement assertion of what he saith; the whole matter of God's Oath is not repeated, but the substance and comprehensive part of it, which made for the Apostles purpose here. By Blessing, in the Hebrew manner of expressing, is carried the abundance and certainty of all that Temporal and Spiritual Good, which he would convey unto him in and through the Blessed and Promised Seed our Lord Jesus Christ, with the multiplicity, abundance and certainty of the Seed natural, and believing, to whom he should be related as a Father through Christ, as is evident, Gen. 22.16, 17, 18. and all this so uttered, as if God could not express how much he loved him.

15 And so after he had patiently endured , he obtained the promise .

Abraham's Carriage was suitable to this sworn Promise, his Soul did patiently wait for it full Thirty Years, enduring and suffering many Temptations about it; yet he overcame all, and continued firm in the Covenant to the end; his Faith extended his Soul in a patient expectation of its accomplishment, without doubting or murmuring, knowing God would fulfil it in the best time; he was a long-breathed Believer, Iohn 8.56. Rom. 4.20, 21. and Iames 1.2, 3.

He did not fall short of any piece of the Promise, but fully possessed it at last, both in Isaac, the Type of the blessed Seed, and the Messiah himself, as to all the Spiritual and Eternal Good promised in him and by him in the Heavenly Canaan, Matth. 22.32.

16 For men verily swear by the greater , and an oath for confirmation is to them an end of all strife .

For here is only Narrative, introducing the amplification of the Argument drawn from God's Promise and Oath, for the quickning those and all Believers to make ou[illegible: 1 letter] after the full assurance of Hope, the Promise and Oath of God concerning them as well as Abraham. That since Mens Oaths procure Credit, and put an end to Doubts, Strife and Contradiction amongst them; much more should God's Oath put an end to doubts and gainsayings of Creatures, and make them to give Faith to him: Men are not Inventers and Authors of this Ordinance of Swearing, but subject to God's Precept requiring this from them, and in this special part of God's Worship instituted by him, they ought to swear justly and according to his Will; and swear they must by God only, who knows the intentions and secrets of the Heart, and who is absolutely greater than all; the Omniscient, Omnipresent, Omnipotent and Sovereign Lord of all Persons, who knows false Swearers, and inflicts on them not only Temporal but Eternal Punishments. The Swearing by any other, God rebukes, Deut. 6.13. Ier. 4.2.

And in this special part of God's Worship, God is called in as a Co-Witness of the Truth of what is sworn, and as a Judg and Avenger of it, if it be otherwise; and so the Oath becomes a confirmation of Faith and Confidence of Men one in another, and of Love accompanying the same; so that if Strife, Doubt, Suspicion or Jealousy arise among them about either Words or Deeds, which are not known to those who doubt, and cannot be cleared by Sense or Reason, or any other way but a Testimony of some person who knows them, whose being insufficient of it self, calls in God by an Oath as Co-witness, with whom it is supposed he would not break his Interest, nor invocate him against himself, by declaring what is false: On this all Strife and Contradiction is to be decided among Men, and to cease, and so the Controversy to be determined.

Marginal references: Exod. 22.11.

17 Wherein God willing more abundantly to shew unto the heirs of promise the immutability of his counsel , confirmed it by an oath .

The Apostle having stated the nature of an Oath in the antecedent, subjoins and applies it in a consequent, in which he shews that God sware to this end, that his own Counsel might appear to be Immutable, and the Consolation of Believers greater [non-Latin text not transcribed]; In which matter or case, viz. God's act of Promise and Oath to Abraham, it was not limited to his Person, but to all his Believing Seed, Rom. 4.23, 24. Out of his own meer Grace and free Will, his Goodness and Affection to them, without any consideration in them moving him, but his free, unexpected, as undeserved Mercy, did first Reveal, then Promise, then Swear: What more could he do? How liberal and abundant is his Love in these over-flowing discoveries of it? so to reveal and make known his gracious Thoughts, making them manifest, perspicuous and glorious, when none was privy to them, nor could reveal them but himself.

The Seed of Abraham's Faith, all true Believers, whom God had made Children and Heirs by Promise, as Isaac, Gal. 3.22, 26, 29. and 4.26, 27, 28. joint Heirs with Christ, Rom. 8.17. These alone did God intend to secure, and make certain of their Salvation.

God's unchangeableness in his Will and Decree, as in himself excludes all hesitancy, alteration or transposition of what it was from Eternity; God did never, will never change one Iota or Tittle of his Eternal Will and Decree of saving, perfecting and gathering into one, penitent Believers by the Promised Seed Jesus Christ, which he did reveal to the World, and without which manifestation, a Believer could have no Comfort, and without its Immutability, not any lasting and permanent Comfort.

[non-Latin text not transcribed] is proper for a Mediator, one who cometh in between two Parties as a Surety; and so is justly applicable to God the Son, who interposeth betwixt God the Father Promising, and Believers to whom the Promise is made, as Heirs, as a Surety engaging to see his Father's Promise made good to his Seed; and therefore confirms it to them with an Oath, that they might know the Promise was immutable, and should be punctually fulfilled; by which means he removes all doubts, fears, and jealousies about it from them. If they will believe Men who swear, how much more ought they to do so, and rest satisfied with the Oath of the Mediator.

Marginal references: Gr. Interposed himself by an Oath.

18 That by two immutable things , in which it was impossible for God to lie , we might have a strong consolation , who have fled for refuge to lay hold upon the hope set before us .

Another end of the Mediator's Oath is here added, God's Oath and a Promise spoken to before, which are firm and stedfast to Eternity; Heaven and Earth may pass away, but they cannot.

i. e. To cease to be himself, for essential Truth to become a Lye, is impossible, its utterly inconsistent with his Nature. He is uncapable to deceive, or speak against his Mind, Numb. 23.19. 1 Sam. 15.29. Psalm 89.35. Titus 1.2. and it is as impossible for him to violate his Promise or Oath.

Such as will vanquish all Doubts, Fears, Jelousies, Sorrows, Distractions, putting the Heart into a quiet, peaceful, setled frame, and stablishing it in it, whatsoever Temptations, Trials, or Persecutions it may meet with from without or within to perplex it.

But it is the Heart only of a persevering Believer, not of common Professors, which is so strongly setled and comforted by them; such who fly to take hold of them, having cleared their Right to them, and possessing their Souls of them by Faith, so to hold fast, as who would no more leave, than Ioab would the Horns of the Altar, being a far greater Security than it, or any City of Refuge whatsoever; retreating to, and keeping in this Strong-hold, nothing can interrupt their Comfort, or hurt them, Iob 13.15, 16. Prov. 18, 10. The Hope set before them is that eternal good and blessed State which is reserved in Heaven for Believers, the Object of their Hope set out to their View and Prosecution as a Prize in the Promise, 1 Pet. 1.3, 4. by a Metonymy of the Effect for the Cause, are Hope, and Good hoped for, joyned together for our Pursuit.

19 Which hope we have as an anchor of the soul, both sure and stedfast , and which entreth into that within the veil .

Which, taketh in both the Good hoped for, and the Grace and Act it self of Hope exercised about it; which Grace is by a Metaphor set out to be to the Soul, what an Anchor is to Ships in a Tempest, when tossed with Gusts, and Storms, and Billows of Thoughts rouling one upon another to the oversetting of it; this Hope staieth, strengthens, setleth it, even the Hope and Certainty of eternal Rest and Happiness secured to them by the Promise and Oath of God. This Hope is safe and firm efficiently, and makes the Soul in the midst of all the threatning Temptations from a tempestuous World, safe; because fastned on God's Promise; and firm, because strengthned by God's Oath, which will hold out all Tempests.

This Hope, like an Anchor, is firmly placed, hath wrought it self into the best Holdfast, even the innermost part of the Veil. The Veil was that in the Tabernacle and Temple, which separated the holy Place from the Holy of Holiest. This typical Veil was rent at the Death of Christ, and the Holy of Holiest in Heaven, the Truth of that Type, was then laid open unto all Believers, whether Iews or Gentiles; comp. 9.24. and ch. 10.19, 20, 21. Here it is that the Anchor of the Christians Hope is fastned; this sure Harbour, where no Tempest can reach or loosen it, but into which their Souls, after all their tossings in the tempestuous Ocean of this World, by the Hurricanes of Temptations, which made them quiver again, shall be over, will enter with a full Gale, and injoy that Rest and Blessedness for ever, which they had by God's Promise and Oath on which they relied, secured to them. See Colos. 1.5. and 1 Pet. 1.3, 4, to 10.

20 Whither the forerunner is for us entred , even Jesus, made an high priest for ever after the order of Melchisedec i.

This Heaven is actually possessed for us already by a Harbinger, who came at his Father's Word to fit and prepare us for it, and then again returned in our Nature, and as our Head and Representative he hath entred, made the way open, and paved the Coast for us thither, and made it plain and safe; and having taken real and full possession, is making ready our Mansions; and when he hath compleated his Work in us, will come and take and carry us thither, and put us into the full possession of it in our Persons, ch. 9.24. Iohn 14.2, 3, 4.

He describeth the Forerunner to be God the Son incarnate, the Saviour of Believers, he that will keep them safe for it, and set them safe in it. Their Iesus who as to his Office is the great Gospel-High-Priest, had fulfilled his Type, and put an end to it by his entring within the Veil into the Holy of Holiest in Heaven, being constituted by his Father a Royal High-Priest, superior to all other Orders and Persons, an High-Priest for ever after the Order of Melchisedec, mentioned before, ch. 5.10. where the Spirit begun a Digression, and having here ended it, repeats the Description of him again, as the thing to be immediately handled and pursued, as he doth in the next Chapter.

Marginal references: Chap. 3.1.

Advancement in Holiness; First Principles. (a. d. 62.)

1 Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, 2 Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment. 3 And this will we do, if God permit. 4 For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, 5 And have tasted the good word of God, and the powers of the world to come, 6 If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame. 7 For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God: 8 But that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned.

We have here the apostle's advice to the Hebrews—that they would grow up from a state of childhood to the fullness of the stature of the new man in Christ. He declares his readiness to assist them all he could in their spiritual progress; and, for their greater encouragement, he puts himself with them: Let us go on. Here observe, In order to their growth, Christians must leave the principles of the doctrine of Christ. How must they leave them? They must not lose them, they must not despise them, they must not forget them. They must lay them up in their hearts, and lay them as the foundation of all their profession and expectation; but they must not rest and stay in them, they must not be always laying the foundation, they must go on, and build upon it. There must be a superstructure; for the foundation is laid on purpose to support the building. Here it may be enquired, Why did the apostle resolve to set strong meat before the Hebrews, when he knew they were but babes? Answer. 1. Though some of them were but weak, yet others of them had gained more strength; and they must be provided for suitably. And, as those who are grown Christians must be willing to hear the plainest truths preached for the sake of the weak, so the weak must be willing to hear the more difficult and mysterious truths preached for the sake of those who are strong. 2. He hoped they would be growing in their spiritual strength and stature, and so be able to digest stronger meat.

I. The apostle mentions several foundation-principles, which must be well laid at first, and then built upon; neither his time nor theirs must be spent in laying these foundations over and over again. These foundations are six:—

1. Repentance from dead works, that is, conversion and regeneration, repentance from a spiritually dead state and course; as if he had said, "Beware of destroying the life of grace in your souls; your minds were changed by conversion, and so were your lives. Take care that you return not to sin again, for then you must have the foundation to lay again; there must be a second conversion a repenting not only of, but from, dead works." Observe here, (1.) The sins of persons unconverted are dead works; they proceed from persons spiritually dead, and they tend to death eternal. (2.) Repentance for dead works, if it be right, is repentance from dead works, a universal change of heart and life. (3.) Repentance for and from dead works is a foundation-principle, which must not be laid again, though we must renew our repentance daily.

2. Faith towards God, a firm belief of the existence of God, of his nature, attributes, and perfections, the trinity of persons in the unity of essence, the whole mind and will of God as revealed in his word, particularly what relates to the Lord Jesus Christ. We must by faith acquaint ourselves with these things; we must assent to them, we must approve of them, and apply all to ourselves with suitable affections and actions. Observe, (1.) Repentance from dead works, and faith towards God, are connected, and always go together; they are inseparable twins, the one cannot live without the other. (2.) Both of these are foundation-principles, which should be once well laid, but never pulled up, so as to need to be laid over again; we must not relapse into infidelity.

3. The doctrine of baptisms, that is, of being baptized by a minister of Christ with water, in the name of the Father, and of the Son, and of the Holy Ghost, as the initiating sign or seal of the covenant of grace, strongly engaging the person so baptized to get acquainted with the new covenant, to adhere to it, and prepare to renew it at the table of the Lord and sincerely to regulate himself according to it, relying upon the truth and faithfulness of God for the blessings contained in it. And the doctrine of an inward baptism, that of the Spirit sprinkling the blood of Christ upon the soul, for justification, and the graces of the Spirit for sanctification. This ordinance of baptism is a foundation to be rightly laid, and daily remembered, but not repeated.

4. Laying on of hands, on persons passing solemnly from their initiated state by baptism to the confirmed state, by returning the answer of a good conscience towards God, and sitting down at the Lord's table. This passing from incomplete to complete church membership was performed by laying on of hands, which was extraordinary conveyance of the gift of the Holy Ghost continued. This, once done, all are obliged to abide by, and not to need another solemn admission, as at first, but to go on, and grow up, in Christ. Or by this may be meant ordination of persons to the ministerial office, who are duly qualified for it and inclined to it; and this by fasting and prayer, with laying on of the hands of the presbytery: and this is to be done but once.

5. The resurrection of the dead, that is, of dead bodies; and their re-union with their souls, to be eternal companions together in weal or woe, according as their state was towards God when they died, and the course of life they led in this world.

6. Eternal judgment, determining the soul of every one, when it leaves the body at death, and both soul and body at the last day, to their eternal state, every one to his proper society and employment to which they were entitled and fitted here on earth; the wicked to everlasting punishment, the righteous to life eternal.

These are the great foundation-principles which ministers should clearly and convincingly unfold, and closely apply. In these the people should be well instructed and established, and from these they must never depart; without these, the other parts of religion have no foundation to support them.

II. The apostle declares his readiness and resolution to assist the Hebrews in building themselves up on these foundations till they arrive at perfection: And this we will do, if God permit, v. 3. And thereby he teaches them, 1. That right resolution is very necessary in order to progress and proficiency in religion. 2. That that resolution is right which is not only made in the sincerity of our hearts, but in a humble dependence upon God for strength, for assistance and righteousness, for acceptance, and for time and opportunity. 3. That ministers should not only teach people what to do, but go before them, and along with them, in the way of duty.

III. He shows that this spiritual growth is the surest way to prevent that dreadful sin of apostasy from the faith. And here,

1. He shows how far persons may go in religion, and, after all, fall away, and perish for ever, v. 4, 5. (1.) They may be enlightened. Some of the ancients understand this of their being baptized; but it is rather to be understood of notional knowledge and common illumination, of which persons may have a great deal, and yet come short of heaven. Balaam was the man whose eyes were opened (Num. xxiv. 3), and yet with his eyes opened he went down to utter darkness. (2.) They may taste of the heavenly gift, feel something of the efficacy of the Holy Spirit in his operations upon their souls, causing them to taste something of religion, and yet be like persons in the market, who taste of what they will not come up to the price of, and so but take a taste, and leave it. Persons may taste religion, and seem to like it, if they could have it upon easier terms than denying themselves, and taking up their cross, and following Christ. (3.) They may be made partakers of the Holy Ghost, that is, of his extraordinary and miraculous gifts; they may have cast out devils in the name of Christ, and done many other mighty works. Such gifts in the apostolic age were sometimes bestowed upon those who had no true saving grace. (4.) They may taste of the good word of God; they may have some relish of gospel doctrines, may hear the word with pleasure, may remember much of it, and talk well of it, and yet never be cast into the form and mould of it, nor have it dwelling richly in them. (5.) They may have tasted of the powers of the world to come; they may have been under strong impressions concerning heaven, and dread of going to hell. These lengths hypocrites may go, and, after all, turn apostates. Now hence observe, [1.] These great things are spoken here of those who may fall away; yet it is not here said of them that they were truly converted, or that they were justified; there is more in true saving grace than in all that is here said of apostates. [2.] This therefore is no proof of the final apostasy of true saints. These indeed may fall frequently and foully, but yet they will not totally nor finally from God; the purpose and the power of God, the purchase and the prayer of Christ, the promise of the gospel, the everlasting covenant that God has made with them, ordered in all things and sure, the indwelling of the Spirit, and the immortal seed of the word, these are their security. But the tree that has not these roots will not stand.

2. The apostle describes the dreadful case of such as fall away after having gone so far in the profession of the religion. (1.) The greatness of the sin of apostasy. It is crucifying the Son of God afresh, and putting him to open shame. They declare that they approve of what the Jews did in crucifying Christ, and that they would be glad to do the same thing again if it were in their power. They pour the greatest contempt upon the Son of God, and therefore upon God himself, who expects all should reverence his Son, and honour him as they honour the Father. They do what in them lies to represent Christ and Christianity as a shameful thing, and would have him to be a public shame and reproach. This is the nature of apostasy. (2.) The great misery of apostates. [1.] It is impossible to renew them again unto repentance. It is extremely hazardous. Very few instances can be given of those who have gone so far and fallen away, and yet ever have been brought to true repentance, such a repentance as is indeed a renovation of the soul. Some have thought this is the sin against the Holy Ghost, but without ground. The sin here mentioned is plainly apostasy both from the truth and the ways of Christ. God can renew them to repentance, but he seldom does it; and with men themselves it is impossible. [2.] Their misery is exemplified by a proper similitude, taken from the ground that after much cultivation brings forth nothing but briers and thorns; and therefore is nigh unto cursing, and its end is to be burned, v. 8. To give this the greater force here is observed the difference that there is between the good ground and the bad, that these contraries, being set one over against the other, illustrate each other. First Here is a description of the good ground: It drinketh in the rain that cometh often upon it. Believers do not only taste of the word of God, but they drink it in; and this good ground bringeth forth fruit answerable to the cost laid out, for the honour of Christ and the comfort of his faithful ministers, who are, under Christ, dressers of the ground. And this fruit-field or garden receives the blessing. God declares fruitful Christians blessed, and all wise and good men account them blessed: they are blessed with increase of grace, and with further establishment and glory at last. Secondly, Here is the different case of the bad ground: It bears briers and thorns; it is not only barren of good fruit, but fruitful in that which is bad, briers and thorns, fruitful in sin and wickedness, which are troublesome and hurtful to all about them, and will be most so to sinners themselves at last; and then such ground is rejected. God will concern himself no more about such wicked apostates; he will let them alone, and cast them out of his care; he will command the clouds that they rain no more upon them. Divine influences shall be restrained; and that is not all, but such ground is nigh unto cursing; so far is it from receiving the blessing, that a dreadful curse hangs over it, though as yet, through the patience of God, the curse is not fully executed. Lastly, Its end is to be burned. Apostasy will be punished with everlasting burnings, the fire that shall never be quenched. This is the sad end to which apostasy leads, and therefore Christians should go on and grow in grace, lest, if they do not go forward, they should go backward, till they bring matters to this woeful extremity of sin and misery.

Cautions against Apostasy; The Divine Promise and Oath. (a. d. 62.)

9 But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak. 10 For God is not unrighteous to forget your work and labour of love, which ye have showed toward his name, in that ye have ministered to the saints, and do minister. 11 And we desire that every one of you do show the same diligence to the full assurance of hope unto the end: 12 That ye be not slothful, but followers of them who through faith and patience inherit the promises. 13 For when God made promise to Abraham, because he could swear by no greater, he sware by himself, 14 Saying, Surely blessing I will bless thee, and multiplying I will multiply thee. 15 And so, after he had patiently endured, he obtained the promise. 16 For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. 17 Wherein God, willing more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an oath: 18 That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: 19 Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; 20 Whither the forerunner is for us entered, even Jesus, made a high priest for ever after the order of Melchisedec.

The apostle, having applied himself to the fears of the Hebrews, in order to excite their diligence and prevent their apostasy, now proceeds to apply himself to their hopes, and candidly declares the good hope he had concerning them, that they would persevere; and proposes to them the great encouragements they had in the way of their duty.

I. He freely and openly declares the good hope he had concerning them, that they would endure to the end: But beloved, we are persuaded better things of you, v. 9. Observe, 1. There are things that accompany salvation, things that are never separated from salvation, things that show the person to be in a state of salvation, and will issue in eternal salvation. 2. The things that accompany salvation are better things than ever any hypocrite or apostate enjoyed. They are better in their nature and in their issue. 3. It is our duty to hope well of those in whom nothing appears to the contrary. 4. Ministers must sometimes speak by way of caution to those of whose salvation they have good hopes. And those who have in themselves good hopes, as to their eternal salvation, should yet consider seriously how fatal a disappointment it would be if they should fall short. Thus they are to work out their salvation with fear and trembling.

II. He proposes arguments and encouragements to them to go on in the way of their duty. 1. That God had wrought a principle of holy love and charity in them, which had discovered itself in suitable works that would not be forgotten of God: God is not unrighteous to forget your labour of love, v. 10. Good works and labour proceeding from love to God are commendable; and what is done to any in the name of God shall not go unrewarded. What is done to the saints, as such, God takes as done to himself. 2. Those who expect a gracious reward for the labour of love must continue in it as long as they have ability and opportunity: You have ministered to the saints, and you do minister; and we desire that every one of you do show the same diligence. 3. Those who persevere in a diligent discharge of their duty shall attain to the full assurance of hope in the end. Observe, (1.) Full assurance is a higher degree of hope, is full assurance of hope; they differ not in nature, but only in degree. (2.) Full assurance is attainable by great diligence and perseverance to the end.

III. He proceeds to set before them caution and counsel how to attain this full assurance of hope to the end. 1. That they should not be slothful. Slothfulness will clothe a man with rags: they must not love their ease, nor lose their opportunities. 2. That they would follow the good examples of those who had gone before, v. 12. Here learn, (1.) There are some who from assurance have gone to inherit the promises. They believed them before, now they inherit them; they have got safely to heaven. (2.) The way by which they came to the inheritance was that of faith and patience. These graces were implanted in their souls, and drawn forth into act and exercise in their lives. If we ever expect to inherit as they do, we must follow them in the way of faith and patience; and those who do thus follow them in the way shall overtake them at the end, and be partakers of the same blessedness.

IV. The apostle closes the chapter with a clear and full account of the assured truth of the promises of God, v. 13, to the end. They are all confirmed by the oath of God, and they are all founded in the eternal counsel of God, and therefore may be depended upon.

1. They are all confirmed by the oath of God. He has not only given his people his word, and his hand and seal, but his oath. And here, you will observe, he specifies the oath of God to Abraham, which, being sworn to him as the father of the faithful, remains in full force and virtue to all true believers: When God made a promise unto Abraham, because he could swear by no greater, he swore by himself. Observe, (1.) What was the promise: Surely, blessing I will bless thee, and multiplying I will multiply thee. The blessing of God is the blessedness of his people; and those whom he has blessed indeed he will go on to bless, and will multiply blessings, till he has brought them to perfect blessedness. (2.) What was the oath by which this promise was ratified: He swore by himself. He staked down his own being and his own blessedness upon it; no greater security can be given or desired. (3.) How was that oath accomplished. Abraham, in due time, obtained the promise. It was made good to him after he had patiently endured. [1.] There is always an interval, and sometimes a long one, between the promise and the performance. [2.] That interval is a trying time to believers, whether they have patience to endure to the end. [3.] Those who patiently endure shall assuredly obtain the blessedness promised, as sure as Abraham did. [4.] The end and design of an oath is to make the promise sure, and to encourage those to whom it is made to wait with patience till the time for performance comes, v. 16. An oath with men is for confirmation, and is an end of all strife. This is the nature and design of an oath, in which men swear by the greater, not by creatures, but by the Lord himself; and it is to put an end to all dispute about the matter, both to disputes within our own breasts (doubts and distrusts), and disputes with others, especially with the promiser. Now, if God would condescend to take an oath to his people, he will surely remember the nature and design of it.

2. The promises of God are all founded in his eternal counsel; and this counsel of his is an immutable counsel. (1.) The promise of blessedness which God has made to believers is not a rash and hasty thing, but the result of God's eternal purpose. (2.) This purpose of God was agreed upon in counsel, and settled there between the eternal Father, Son, and Spirit. (3.) These counsels of God can never be altered; they are immutable. God never needs to change his counsels; for nothing new can arise to him who sees the end from the beginning.

3. The promises of God, which are founded upon these immutable counsels of God, and confirmed by the oath of God, may safely be depended upon; for here we have two immutable things, the counsel and the oath of God, in which it is impossible for God to lie, contrary to his nature as well as to his will. Here observe,

(1.) Who they are to whom God has given such full security of happiness. [1.] They are the heirs of the promise: such as have a title to the promises by inheritance, by virtue of their new birth, and union with Christ. We are all by nature children of wrath. The curse is the inheritance we are born to: it is by a new and heavenly birth that any are born heirs to the promise. [2.] They are such as have fled for refuge to the hope set before them. Under the law there were cities of refuge provided for those who were pursued by the avenger of blood. Here is a much better refuge prepared by the gospel, a refuge for all sinners who shall have the heart to flee to it; yea, though they have been the chief of sinners.

(2.) What God's design towards them is, in giving them such securities—that they might have strong consolation. Observe, [1.] God is concerned for the consolation of believers, as well as for their sanctification; he would have his children walk in the fear of the Lord, and in the comforts of the Holy Ghost. [2.] The consolations of God are strong enough to support his people under their strongest trials. The comforts of this world are too weak to bear up the soul under temptation, persecution, and death; but the consolations of the Lord are neither few nor small.

(3.) What use the people of God should make of their hope and comfort, that most refreshing and comfortable hope of eternal blessedness that God has given them. This is, and must be, unto them, for an anchor to the soul, sure and stedfast, &c., v. 19. Here, [1.] We are in this world as a ship at sea, liable to be tossed up and down, and in danger of being cast away. Our souls are the vessels. The comforts, expectations, graces, and happiness of our souls are the precious cargo with which these vessels are loaded. Heaven is the harbour to which we sail. The temptations, persecutions, and afflictions that we encounter, are the winds and waves that threaten our shipwreck. [2.] We have need of an anchor to keep us sure and steady, or we are in continual danger. [3.] Gospel hope is our anchor; as in our day of battle it is our helmet, so in our stormy passage through this world it is our anchor. [4.] It is sure and stedfast, or else it could not keep us so. First, It is sure in its own nature; for it is the special work of God in the soul. It is a good hope through grace; it is not a flattering hope made out of the spider's web, but it is a true work of God, it is a strong and substantial thing. Secondly, It is stedfast as to its object; it is an anchor that has taken good hold, it enters that which is within the veil; it is an anchor that is cast upon the rock, the Rock of ages. It does not seek to fasten in the sands, but enters within the veil, and fixes there upon Christ; he is the object, he is the anchor-hold of the believer's hope. As an unseen glory within the veil is what the believer is hoping for, so an unseen Jesus within the veil is the foundation of his hope; the free grace of God, the merits and mediation of Christ, and the powerful influences of his Spirit, are the grounds of his hope, and so it is a stedfast hope. Jesus Christ is the object and ground of the believer's hope, and so it is a stedfast hope. Jesus Christ is the object and ground of the believer's hope in several respects. 1. As he has entered within the veil, to intercede with God, in virtue of that sacrifice which he offered up without the veil: hope fastens upon his sacrifice and intercession. 2. As he is the forerunner of his people, gone within the veil, to prepare a place for them, and to assure them that they shall follow him; he is the earnest and first fruits of believers, both in his resurrection and in his ascension. 3. And he abides there, a high priest after the order of Melchisedec, a priest for ever, whose priesthood shall never cease, never fail, till he has accomplished its whole work and design, which is the full and final happiness of all who have believed on Christ. Now this should engage us to clear up our interest in Christ, that we may fix our hopes in him as our forerunner, that has entered thither for us, for our sakes, for our safety, to watch over our highest interest and concerns. Let us then love heaven the more on his account, and long to be there with him, where we shall be for ever safe, and for ever satisfied.

CHAP. VI. Verſe 1. Let us go on unto perfection]

GR. Let us be carried on, as with a force, Act. 2.2. [non-Latin text not transcribed]. breaking thorow all impediments, aiming at the higheſt pitch, and eying the beſt paterns. It is a low and unworthy ſtrain in ſome to labour after no more grace then will keep life and ſoul together, that is hell and ſoul a ſounder.

Repentance from dead Works] theſe are the ſix Principles of Chriſtian religion, that muſt be laid as a foundation.

Verſe 2. Doctrine of baptiſmes] Inward and out Ward, Falminis & ſluminis, of water, and of the ſpirit, that waſhing of regeneration, and renuing of the holy Ghoſt, Tit. 3.5

And of laying on of bands] hereby is meant the whole Miniſtery, and order of Church government, Wilſons theol. Ruaes. as preſcribed by the Word. The Scripture is to be taken in the largeſt ſenſe, if nothing hinder, neither matter, phraſe, nor ſcope.

Verſe 3, If God permit] If God give me life and ability, [non-Latin text not transcribed] as [illegible: 1 span] of l[illegible: 3 letters]ming. and you capacity and ſtability: for many fall away, whoſe damnation ſleepeth not.

Verſe 4. Who were once enlightned] Knowing perſons, and thoſe they call the Wits of the World, are in greateſt ding[illegible: 1 letter]r of the unpardonable ſin; which begins in apoſtacy, holds on in perſecution, ends in blaſphemy.

And have t[illegible: 1 letter]aſt[illegible: 2 letters] ] As Cooks do their ſauces with the tip of their finger only, or, as the Iſraclites caſted [illegible: 1 span] of the land, and yet periſhed in the wilderneſſe.

Partakers of the holy Ghost] Of his common and inferiour gif[illegible: 1 letter]s and operations. Theſe a man may loſe, and have his d[illegible: 1 letter]opſ[illegible: 1 letter] [illegible: 1 word] to ſinne ſeven times more enl[illegible: 1 letter]m[illegible: 1 letter]ed then before, Mat. 12.41.

Verſe 5. And have taſted the good Word] Catching at the promiſes, as children do at ſweet-meats, rejoycing therein, as the ſtony-ground-hearers did, conceiving a rowling opinion, as Haman did, that they are the men when the King of heaven will honour.

Verſe 6. If they ſhall fall away] Totally and finally, as Iudas and Iulian did, and as Mr Iohn Glover thought he had done, and did therefore eat his meat againſt appetite, only to defer the time of his damnation, which by miſtake of this text, he though he could not poſſibly avoid. But God, who comforteth thoſe that are caſt down, did not only at laſt rid him cut of all his fears, but alſo flamed him to ſuch mortification of life, as the like lightly hath not been ſeen,Act. and Mon. fol. 55[illegible: 1 letter]. ſaith Mr Fox, who knew it.

And put him to an open ſhame] As if they had not found him the ſame that they took him for. In thoſe that have wilfully reſiſted divine truths made known to them, and after taſte deſpiſed them, a per[illegible: 1 letter]waſion that God hath forſaken them (ſet on ſtrongly by Satan) ſtirs up an helliſh hatred againſt God; carrying then to a revengefull deſire of oppoſing whatſoever is Gods, though not alwaies openly (for then they ſhould loſe the advantage of doing hurt) yet ſecretly and ſubtilly, and under pretence of the contrary, as one well obſerveth.

Verſe 7. And bringeth forth herbs] So the fruitfull Chriſtian (that watered with the Word and Spirit, bringeth forth a harveſt of holineſſe) ſhall receive the bleſſing of encreaſe, Iob. 1.2. Such trees as brought forth fruit fit for meat, were not to be deſtroied, Dout. 20.19. But trees that were not for fruit, were for the fire, Mat. 3.10.

Verſe 8. Is rejected, and is nigh to curſing] the ſin againſt the holy Ghoſt is therefore unpardonable, becauſe God (not ſuffering himſelf to be derided, or his Spirit of truth to be found a liar) ſmiteth theſe ſinners againſt their own ſouls, with blindeneſſe and reprobacy of minde, whence follows. 1. An impoſſibility of repentance, ſith it is the work of that spirit whom they have deſpited and will not ſuffer any ſaving operation of his to faſten on their ſouls. 2. Such a deſperate fury invadeth them, that they reſiſt and repudiate the matter of remiſſion, the bloud of Chriſt, thereby if they might have mercy, yet they would not; but continue raying and raging againſt both the phyſick and the phyſitian, to their endleſſe ruth and ruine.

Verſe 9. But beloved, We are perſwaded] He would not be miſtaken. Zuinglius when he had inveighed againſt vice, would uſually close up lus diſcourſe with Probe vir hac xibil ad te. All this is nothing to thee, thou honeſt man.Scultes Annal. We can hardly beat the dogs cut of doors, but the children will cry.

Things that accompany ſalvation] Cr. That have ſalvation, [non-Latin text not transcribed] i.e. [non-Latin text not transcribed] that comprehend it, are contiguous to it, and touch upon it. Grace and glory differ not, but in degree.

Verſe 10. For God is not unrighteous] That is, unfaithfull, 1 Iohn 1.9. There is a juſtice of fidelity, as well as of equity.

To forget your Work] The Butler may forget Joſeph, and Ioſeph forget his fathers houſe: but forgetfulneſſe befals not God, to whom all things are preſent, and before whom there is written a book of remembrance for them that fear the Lord, and think upon his name, Mal. 3.17.

Verſe 11. Do ſhow the ſame diligence] A man may as truly ſay the ſea burns, or fire cools, as that certainty of ſalvation breeds ſecurity and looſnes.

To the full aſſurance] All duties tend to aſſurance or ſpring from it. strive we muſt to the riches of full aſſurance, Coloſ. 2.2. But in caſe our aſſurance be not ſo fair, yeeld not to temptations and carnall reſonings. Coyns that have little of the ſtamp left; yet are currant.

Verſe 12. That ye be not ſlothfull] A ready heart makes riddance of Gods work. shake off ſloth.

But followers of them] It was a good law that the Epheſians made, that men ſhould propound to themſelves the beſt paterns, [non-Latin text not transcribed]. and ever bear in minde ſome eminent man.

Verſe 13. For When god made promiſe] Of thoſe many that by ſaith and patience had inherited the promiſes, the Apoſtle inſtanceth in Abraham, famous both for his ſaith in Gods promiſe, our. 13. and for his patience, v. 15.

Verſe 14. Bleſſing I will bleſſe thee] Now the whom god bleſſeth, ſhall be bleſſed, as Iſaac ſaid of Iacob, Gen. 27.33.

Verſe 15. After he bad patiently endured] Waited many years for an Iſaac, and yet longer for eternall life. I have waited for thy ſalvation, O Lord, ſaith dying Iacob. Gen. 49.18.

Verſe 16. Swear by the greater] So do not they that ſwear by ſundry creatures and qualities, God can hardly ſpare ſuch, J[illegible: 1 letter]r. 5.7.

An end of all ſtrife] The end of an oath is to help the truth in neceſſity, and to clear mens innocency, Exod. 22.11.

Verſe 17. God willing more abundantly] His word is ſufficient, yet tendering our infirmity he hath bound it with an oath, and let to his ſeal. His Word cannot be made more true, but yet more credible. Now two things make a thing more credible. 1. The quality of the perſon ſpeaking. 2. The manner of the ſpeech. If God do not ſimply ſpeak, but ſolemnly ſwear, and ſeal to us remiſſion of ſins, and adoption of ſons by the broad ſeal of the Sacraments, and by the privy ſeal of his spirit, Should we not reſt aſſured?

Verſe 18. We might have ſtrong] Such as ſwalloweth up all worldly griefs, as Moſes his ſerpent did the Sorcerers ſerpents, or as the ſire doth the fewell. the Sacraments are gods viſible oaths unto us: he taketh, as it Were, the body and bloud of his Son into his hand, and ſolemnly ſweareth to beſtow upon us all the purchaſe of Chriſts paſſion.Nche[illegible: 1 letter]. 8 10. Should not therefore the joy of the Lord be our ſtength? The comforts of Philoſophy are [non-Latin text not transcribed] (as Plato hath it, as Socrates found it, when he was to die) that is, toyes and trifles. Neſcio quomodò imbecillior est medicina quam morbus, ſaith Cicero, the diſeaſe is too hard for the medieme. But the conſolations of God are ſtrong in themſelves, and ſhould not be ſmall With us. Job 15.11.

Verſe 19. Both ſure and ſtudfaſt] Spes in terrenis, incerti nomen boni: Spes in divinis, nomen est certiſſimi.

And Which entereth into that] This anchor is caſt upward, and faſtened not in the depth of the ſea, but in the height of heaven, whereof it gets firm hold, and ſure poſſeſſion.

Verſe 20 Whither the fore-runner] Like as the high-Prieſt once a year entered [illegible: 1 letter]to the Holy of Holies to pray for the people.

Therefore. "Since, as was stated in the previous chapter, you ought to be capable of comprehending the higher doctrines of religion; since those doctrines are adapted to those who have been for a considerable time professors of Christianity, and have had opportunities of growing in knowledge and grace--as much as strong meat is for those of mature years--leave now the elements of Christian doctrine, and go on to understand its higher mysteries." The idea is, that to those who had so long been acquainted with the way of salvation, the elements of Christianity were no more adapted than milk was for grown persons.

Leaving. Dismissing; intermitting; passing by the consideration of, with a view to advance to something higher. The apostle refers to his discussion of the subject, and also to their condition. He wished to go on to the contemplation of higher doctrines, and he desired that they should no longer linger around the mere elements. "Let us advance to a higher state of knowledge than the mere elements of the subject." On the sense of the word "leaving," or quitting with a view to engage in something else, see Mt 4:20,22, 5:24.

The principles. Marg. The word of the beginning of Christ. Tindal renders it, "let us leave the doctrine pertaining to the beginning of a Christian man." Coverdale, "let us leave the doctrine pertaining to the beginning of a Christian life." On the word "principles" see Heb 5:12. The Greek there, indeed, is not the same as in this place, but the idea is evidently the same. The reference is to what he regarded as the very elements of the Christian doctrine; and the meaning is, "Let us no longer linger here.' We should go on to higher attainments. We should wholly understand the system. We should discuss and receive its great principles. You have been long enough converted to have understood these; but you linger among the very elementary truths of religion. But you cannot remain here. You must either advance or recede; and if you do not go forward, you will go back into entire apostasy, when it will be impossible to be renewed." The apostle here, therefore, does not refer to his discussion of the points under consideration as the main thing, but to their state as one of danger; and in writing to them he was not content to discuss the elements of religion as being alone fitted to their condition, but would have them make higher attainments, and advance to the more elevated principles of the gospel.

Of the doctrine. Literally, "the word" λογον--reason, or doctrine of the beginning of Christ." That is, the word or reason that pertains to the elements of his system; the first principles of Christian doctrine.

Of Christ. Which pertain to the Messiah. Either that which he taught, or that which is taught of him and his religion, Most probably it is the latter--that which pertains to the Messiah, or to the Christian revelation. The idea is, that there is a set of truths which maybe regarded as lying at the foundation of Christian doctrine, and those truths they had embraced, but had not advanced beyond them.

Let us go on. Let us advance to a higher state of knowledge and holiness. The reference is alike to his discussion of the subject, and to their advancement in piety and in knowledge. He would not linger around these elements in the discussion, nor would he have them linger at the threshold of the Christian doctrines.

Unto perfection. Comp. Heb 2:10. The word here is used, evidently, to denote an advanced state of Christian knowledge and piety; or the more elevated Christian doctrines, and the holier living to which it was their duty to attain. It does not refer solely to the intention of the apostle to discuss the more elevated doctrines of Christianity, but to such an advance as would secure them from the danger of apostasy. If it should be said, however, that the word "perfection" is to be understood in the most absolute and unqualified sense, as denoting entire freedom from sin, it may be remarked,

(1.) that this does not prove that they ever attained to it, nor should this be adduced as a text to show that such an attainment is ever made. To exhort a man to do a thing--however reasonable--is no proof in itself that it is ever done.

(2.) It is proper to exhort Christians to aim at entire perfection. Even if none have ever reached that point on earth, that fact does not make it any the less desirable or proper to aim at it.

(3.) There is much in making an honest attempt to be perfectly holy, even though we should not attain to it in this life. No man accomplishes much who does not aim high.

Not laying again the foundation. Not laying down--as one does a foundation for an edifice. The idea is, that they were not to begin and build all this over again. They were not to make it necessary to lay down again the very corner-stones, and the foundations of the edifice, but since these were laid already, they were to go on and build the superstructure and complete the edifice.

Of repentance from dead works. From works that cause death or condemnation; or that have no vitality or life. The reference may be either to those actions which were sinful in their nature, or to those which related to the forms of religion, where there was no spiritual life. This was the character of much of the religion of the Jews; and conversion to the true religion consisted greatly in repentance for having relied on those heartless and hollow forms. It is possible that the apostle referred mainly to these, as he was writing to those who had been Hebrews. When formalists are converted, one of the first and the main exercises of their minds in conversion, consists in deep and genuine sorrow for their dependence on those forms. Religion is life; and irreligion is a state of spiritual death, (comp. Eph 2:1, whether it be in open transgression, or in false and hollow forms of religion. The apostle has here stated what is the first element of the Christian religion. It consists in genuine sorrow for sin, and a purpose to turn from it. Mt 3:2.

And of faith toward God. Mk 16:16. This is the second element in the Christian system. Faith is everywhere required in order to salvation, but it is usually faith in the Lord Jesus that is spoken of. See Acts 20:21. Here, however faith in God is particularly referred to. But there is no essential difference. It is faith in God in regard to his existence and perfections, and to his plan of saving men. It includes, therefore, faith in his message and messenger, and thus embraces the plan of salvation by the Redeemer. There is but one God-- "the God and Father of our Lord Jesus Christ;" and he who believes in the true God, believes in him as Father, Son, and Holy Ghost, the Author of the plan of redemption, and the Saviour of lost men. No one can believe in the true God who does not believe in the Saviour. Comp. Jn 5:23, 17:3. He who supposes that he confides in any other God than the Author of the Christian religion, worships a being of the imagination as really as though he bowed down to a block of wood or stone. If Christianity is true, there is no such God as the infidel professes to believe in, any more than the god of the Brahmin has an existence. To believe in God, therefore, is to believe in him as he actually exists--as the true God--the Author of the great plan of salvation by the Redeemer. It is needless to attempt to show that faith in the true God is essential to salvation. How can he be saved who has no confidence in the God that made him?

(a) "dead works" Heb 9:14 (b) "toward God" Heb 11:6

Of the doctrine of baptisms. This is mentioned as the third element or principle of the Christian religion. The Jews made much of various kinds of washings, which were called baptisms. Mk 7:4. It is supposed, also, that they were in the practice of baptizing proselytes to their religion. Mt 3:6. Since they made so much of various kinds of ablution, it was important that the true doctrine on the subject should be stated as one of the elements of the Christian religion, that they might be recalled from superstition, and that they might enjoy the benefits of what was designed to be an important aid to piety--the true doctrine of baptisms. It will be observed that the plural form is used here--baptisms. There are two baptisms whose necessity is taught by the Christian religion--baptism by water, and by the Holy Ghost: the first of which is an emblem of the second. These are stated to be among the elements of Christianity, or the things which Christian converts would first learn. The necessity of both is taught. "He that believeth, and is baptized shall be saved," Mk 16:16. "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God," Jn 3:5. On the baptism of the Holy Ghost, Mt 3:11; Acts 1:6; comp. Acts 19:1-6. To understand the true doctrine respecting baptism was one of the first principles to be learned then, as it is now, as baptism is the rite by which we are initiated into the Church. This was supposed to be so simple, that young converts could understand it as one of the elements of the true religion; and the teaching on that subject now should be made so plain that the humblest disciple may comprehend it. If it was an element or first principle of religion; if it was presumed that any one who entered the Church could understand it, can it be believed that it was then so perplexing and embarrassing as it is often made now? Can it be believed that a vast array of learning, and a knowledge of languages, and a careful inquiry into the customs of ancient times, was needful in order that a candidate for baptism should understand it? The truth is, that it was probably regarded as among the most simple and plain matters of religion; and every convert was supposed to understand that the application of water to the body in this ordinance, in any mode, was designed to be merely emblematic of the influences of the Holy Ghost.

And of laying on of hands. This is the fourth element or principle of religion. The Jews practised the laying on of hands on a great variety of occasions. It was done when a blessing was imparted to any one; when prayer was made for one; and when they offered sacrifice they laid their hands on the head of the victim, confessing their sins, Lev 16:21, 24:14, Nu 8:12. It was done on occasions of solemn consecration to office, and when friend supplicated the Divine favour on friend. In like manner, it was often done by the Saviour and the apostles. The Redeemer laid his hands on children to bless them, and on the sick when he healed them, Mt 19:13, Mk 5:23, Mt 9:18. In like manner, the apostles laid hands on others in the following circumstances: --

(1.) In healing the sick, Acts 28:8.

(2.) In ordination to office, 1Timm 5:22, Acts 6:6.

(3.) In imparting the miraculous influences of the Holy Spirit, Acts 8:17,19, 19:6. The true doctrine respecting the design of laying on the hands, is said here to be one of the elements of the Christian religion. That the custom of laying on the hands, as symbolical of imparting spiritual gifts, prevailed in the Church in the time of the apostles, no one can doubt. But on the question whether it is to be regarded as of perpetual obligation in the Church, we are to remember,

(1.) that the apostles were endowed with the power of imparting the influences of the Holy Ghost in a miraculous or extraordinary manner. It was with reference to such an imparting of the Holy Spirit that the expression is used in each of the eases where it occurs in the New Testament.

(2.) The Saviour did not appoint the imposition of the hands of a "bishop" to be one of the rites or ceremonies to be observed perpetually in the Church. The injunction to be baptized and to observe his Supper is positive, and is universal in its obligation. But there is no such command respecting the imposition of hands.

(3.) No one now is entrusted with the power of imparting the Holy Spirit in that manner. There is no class of officers in the Church that can make good their claim to any such power. What evidence is there that the Holy Spirit is imparted at the rite of "confirmation?"

(4.) It is liable to be abused, or to lead persons to substitute the form for the thing; or to think that because they have been "confirmed," that therefore they are sure of the mercy and favour of God. Still, if it be regarded as a simple form of admission to a church, without claiming that it is enjoined by God, or that it is connected with any authority to impart the Holy Spirit, no objection can be made to it, any more than there need be to any other form of recognising church-membership. Every pastor has a right, if he chooses, to lay his hands on the members of his flocks and to implore a blessing on them; and such an act, on making a profession of religion, would have much in it that would be appropriate and solemn.

And of resurrection of the dead. This is mentioned as the fifth element or principle of the Christian religion. This doctrine was denied by the Sadducees, Mk 12:18, Acts 23:8 and was ridiculed by philosophers, Acts 17:32. It was, however, clearly taught by the Saviour, Jn 5:28,29, and became one of the cardinal doctrines of his religion. By the resurrection of the dead, however, in the New Testament, there is more intended than the resurrection of the body. The question about the resurrection included the whole inquiry about the future state, or whether man would live at all in the future world. Comp. Mt 22:23; Acts 23:6. This is one of the most important subjects that can come before the human mind, and one on which man has felt more perplexity than any other. The belief of the resurrection of the dead is an elementary article in the system of Christianity. It lies at the foundation of all our hopes. Christianity is designed to prepare us for a future state; and one of the first things, therefore, in the preparation, is to assure us that there/s a future state, and to tell us what it is. It is, moreover, a peculiar doctrine of Christianity. The belief of the resurrection is found in no other system of religion, nor is there a ray of light shed upon the future condition of man by any other scheme of philosophy or religion.

And of eternal judgment. This is the sixth element or principle of religion. It is, that there will be a judgment whose consequences will be eternal. It does not mean, of course, that the process of the judgment will be eternal, or that the judgment-day will continue for ever; but that the results or consequents of the decision of that day will continue for ever. There will be no appeal from the sentence, nor will there be any reversal of the judgment then pronounced. What is decided then will be determined for ever. The approval of the righteous will fix their state eternally in heaven, and, in like manner, the condemnation of the wicked will fix their doom for ever in hell. This doctrine was one of the earliest that was taught by the Saviour and his apostles, and is inculcated in the New Testament perhaps with more frequency than any other. See Mt 25, Acts 17:31. That the consequences or results of the judgment will be eternal, is abundantly affirmed. See Mt 25:46, Jn 5:29, 2Thes 1:9, Mk 9:45,48.

(c) "doctrine" Acts 19:4,5 (d) "laying on of hands" Acts 8:17 (e) "resurrection" Acts 17:31, 26:8

And this will we do. We will make these advances towards a higher state of knowledge and piety. Paul had confidence that they would do it Heb 6:9,10; and though they had lingered long around the elements of Christian knowledge, he believed that they would yet go on to make higher attainments.

If God permit. This is not to be interpreted as if God was unwilling that they should make such advances, or if it were doubtful whether he would allow it if they made an honest effort, and their lives were spared; but it is a phrase used to denote their dependence on him. It is equivalent to saying, "if he would spare their lives, their health, and their reason; if he would continue the means of grace, and would impart his Holy Spirit; if he would favour their efforts, and crown them with success, they would make these advances." In reference to anything that we undertake, however pleasing to God in itself, it is proper to recognise our entire dependence on God. See Jas 4:13-16. Comp. Jn 15:5.

(a) "if God permit" Jas 4.15

For it is impossible. It is needless to say that the passage here Heb 6:4-6 has given occasion to much controversy, and that the opinions of commentators and of the Christian world are yet greatly divided in regard to its meaning. On the one hand, it is held that the passage is not intended to describe those who are true Christians, but only those who have been awakened and enlightened, and who then fall back; and on the other, it is maintained that it refers to those who are true Christians, and who then apostatize. The contending parties have been Calvinists and Armenians; each party, in general, interpreting it according to the views which are held on the question about falling from grace. I shall endeavour, as well as I may be able, to state the true meaning of the passage, by an examination of the words and phrases in detail: observing here, in general, that it seems to me that it refers to true Christians; that the object is to keep them from apostasy; and that it teaches that, if they should apostatize, it would be impossible to renew them again, or to save them. That it refers to true Christians will be apparent from these considerations:--

(1.) Such is the sense which would strike the great mass of readers. Unless there were some theory to defend, the great body of readers of the New Testament would consider the expression here used as describing true Christians.

(2.) The connexion demands such an interpretation. The apostle was addressing Christians. He was endeavouring to keep them from apostasy. The object was not to keep those who were awakened and enlightened from apostasy, but it was to preserve those who were already in the Church of Christ from going back to perdition. The kind of exhortation appropriate to those who were awakened and convicted, but who were not truly converted, would be to become converted; not to warn them of the danger of falling away. Besides, the apostle would not have said of such persons that they could not be converted and saved. [But of sincere Christians it might be said, with the utmost propriety, that they could not be renewed again, and be saved, if they should fall away--because they rejected the only plan of salvation after they had tried it, and renounced the only scheme of redemption after they had tasted its benefits. If that plea could not save them, what could? If they neglected that, by what Other means could they be brought to God?

(3.) This interpretation accords, as I suppose, with the exact meaning of the phrases which the apostle uses. An examination of those phrases will show that he refers to those who are sincere believers. The phrase "it is impossible," obviously and properly denotes absolute impossibility. It has been contended, by Storr and others, that it denotes only great difficulty. But the meaning which would at first strike all readers would be, that the thing could not be done; that it was not merely very difficult, but absolutely impracticable. The word--αδυνατον--occurs only in the New Testament in the following places, in all which it denotes that the thing could not be done. Mt 19:26, Mk 10:27: "With men this is impossible;" that is, men could not save one who was rich; implying that the thing was wholly beyond human power. Lk 18:27: "The things which are impossible with men are possible with God"---referring to the same case. Acts 14:8 "A man of Lystra, impotent in his feet;" that is, who was wholly unable to walk. Rom 8:3: "For what the law could not do;" what was absolutely impossible for the law to accomplish; that is, to save men. Heb 6:18: "In which it was impossible for God to lie." Heb 10:4: "It is not possible for the blood of bulls and of goats to take away sin." And Heb 11:6: "Without faith it is impossible to please God."--In all of these instances denoting absolute impossibility. These passages show that it is not merely a great difficulty to which the apostle refers, but that he meant to say that the thing was wholly impracticable; that it could not be done. And if this be the meaning, then it proves that if those referred to should fall away, they could never be renewed; their case was hopeless, and they must perish:--that is, if a true Christian should apostatize, or fall from grace, he never could be renewed again, and could not be saved. Paul did not teach that he might fall away and be renewed again as often as he pleased. He had other views of the grace of God than this; and he meant to teach, that if a man should once cast off true religion, his case was hopeless, and he must perish: and by this solemn consideration--the only one that would be effectual in such a case--he meant to guard them against the danger of apostasy.

For those who were once enlightened. The phrase "to be enlightened" is one that is often used in the Scriptures, and may be applied either to one whose understanding has been enlightened to discern his duty, though he is not converted, (comp. Jn 1:9;) or, more commonly, to one who is truly converted. Eph 1:18. It does not of necessity refer to true Christians, though it cannot be denied that it more obviously suggests the idea that the heart is truly changed, and that it is more commonly used in that sense. Comp. Ps 19:8. Light, in the Scriptures, is the emblem of knowledge, holiness, and happiness; and there is no impropriety here in understanding it in accordance with the more decisive phrases which follow, as referring to true Christians.

And have tasted. To taste of a thing means, according to the usage in the Scriptures, to experience, or to understand it. The expression is derived from the fact, that the taste is one of the means by which we ascertain the nature or quality of an object. Comp. Mt 16:28, Jn 8:51; Heb 2:9. The proper idea here is, that they had experienced the heavenly gift, or had learned its nature.

The heavenly gift. The gift from heaven, or which pertains to heaven. Jn 4:10. The express!on properly means, some favour or gift which has descended from heaven; and may refer to any of the benefits which God has conferred on man in the work of redemption. It might include the plan of salvation; the forgiveness of sins; the enlightening, renewing, and sanctifying influences of the Holy Spirit, or any one of the graces which that spirit imparts. The use of the article, however,--" the heavenly gift,"--limits it to something special, as being conferred directly from heaven; and the connexion would seem to demand that we understand it of some peculiar favour which could be conferred only on the children of God. It is an expression which may be applied to sincere Christians; it is at least doubtful whether it can with propriety be applied to any other.

And were made partakers of the Holy Ghost. Partakers of the influences of the Holy Ghost--for it is only in this sense that we can partake of the Holy Spirit. We partake of food when we share it with others; we partake of pleasure when we enjoy it with others; we partake of spoils in war when they are divided between us and others. So we partake of the influences of the Holy Spirit when we share these influences conferred on his people. This is not language which can properly be applied to any one but a true Christian; and though it is true that an unpardoned sinner may be enlightened and awakened by the Holy Spirit, yet the language here used is not such as would be likely to be employed to describe his state. It is too clearly expressive of those influences which renew and sanctify the soul. It is as elevated language as can be used to describe the joy of the Christian, and is undoubtedly used in that sense here. If it is not, it would be difficult to find any language which would properly express the condition of a renewed heart. Grotius, Bloomfield, and some others, understood this or the miraculous gifts of the Holy Spirit. But this is not necessary, and does not accord well with the general description here, which evidently pertains to the mass of those whom the apostle addressed.

(b) "impossible" Mt 5:13, 12:31,32, Jn 15:6, Heb 10:26, 2Pet 2:20,21 1Jn 5:16

And have tasted the good word of God. That is, either the doctrines which he teaches, and which are good or pleasant to the soul; or the word of God which is connected with good, that is, which promises good. The former seems to be the correct meaning--that the word of God, or the truth which he taught, was itself a good. It was that which the soul desired, and in which it found comfort and peace. Comp. Ps 119:103, 141:6. The meaning here is, that they had experienced the excellency of the truth of God; they had seen and enjoyed its beauty. This is language which cannot be applied to an impenitent sinner. He has no relish for the truth of God; sees no beauty in it; derives no comfort from it. It is only the true Christian who has pleasure in its contemplation, and who can be said to "taste" and enjoy it. This language describes a state or mind of which every sincere Christian is conscious, It is that of pleasure in the word of God. He loves the Bible; he loves the truth of God that is preached. He sees an exquisite beauty in that truth. It is not merely in its poetry; in its sublimity; in its argument; but he has now a taste or relish for the truth itself, which he had not before his conversion. Then he might have admired the Bible for its beauty of language, or for its poetry; he might have been interested in preaching for its eloquence or power of argument; but now his love is for the truth. Comp. Ps 19:10. There is no book that he so much delights in as the Bible; and no pleasure is so pure as that which he has in contemplating the truth. Comp. Josh 21:45, 23:16.

And the powers of the world to come. Or of the "coming age." "The age to come" was a phrase in common use among the Hebrews, to denote the future dispensation, the times of the Messiah. The same idea was expressed by the phrases, "the last times," "the end of the world," etc., which are of so frequent occurrence in the Scriptures. They all denoted an age which was to succeed the old dispensation; the time of the Messiah; or the period in which the affairs of the world would be wound up. Isa 2:2. Here it evidently refers to that period; and the meaning is, that they had participated in the peculiar blessings to be expected in that dispensation--to wit, in the clear views of the way of salvation, and the influences of the Holy Spirit on the soul. The word "powers" here implies that in that time there would be some extraordinary manifestation of the power of God. An unusual energy would be put forth to save men, particularly as evinced by the agency of the Holy Spirit on the heart. Of this "power" the apostle here says they of whom he spake had partaken. They had been brought under the awakening and renewing energy which God put forth under the Messiah, in saving the soul. They had experienced the promised blessings of the new and last dispensation; and the language here is such as appropriately describes Christians, and as indeed can be applicable to no other. It may be remarked respecting the various expressions used here, Heb 6:4,5,

(1.) that they are such as properly denote a renewed state. They obviously describe the condition of a Christian; and though it may be not certain that any one of them, if taken by itself, would prove that the person to whom it was applied was truly converted, yet, taken together, it is clear that they are designed to describe such a state. If they are not, it would be difficult to find any language which would be properly descriptive of the character of a sincere Christian. I regard the description here, therefore, as that which is clearly designed to denote the state of those who were born again, and were the true children of God; and it seems plain to me, that no other interpretation would have ever been thought of, if this view had not seemed to conflict with the doctrine of the "perseverance of the saints."

(2.) There is a regular gradation here from the first elements of piety in the soul to its highest developments; and, whether the apostle so designed it or not, the language describes the successive steps by which a true Christian advances to the highest stage of Christian experience. The mind is

(a.) enlightened; then

(b.) tastes the gift of heaven, or has some experience of it; then

(c.) it is made to partake of the influences of the Holy Ghost; then

(d.) there is experience of the excellence and loveliness of the word of God; and

(e.) finally, there is a participation of the full "powers" of the new dispensation--of the extraordinary energy which God puts forth in the gospel to sanctify and save the soul.

(+) "to come" "The mighty works of that age that is to come"

If they shall fall away. Literally, "and having fallen away." "There is no if in the Greek in this place--' having fallen away.'" Dr. J. P. Wilson. It is not an affirmation that any had actually fallen away, or that, in fact, they would do it; but the statement is, that on the supposition that they had fallen away, it would be impossible to renew them again. It is the same as supposing a case which, in fact, might never occur:--as if we should say, "had a man fallen down a precipice, it would be impossible to save him;" or, "had the child fallen into the stream, he would certainly have been drowned." But though this literally means "having fallen away," yet the sense, in the connexion in which it stands, is not improperly expressed by our common translation. The Syriac has given a version Which is remarkable, not as a correct translation, but as showing what was the prevailing belief in the time in which it was made, (probably the first or second century,) in regard to the doctrine of the perseverance of the saints. "For it is impossible that they who have been baptized, and who have tasted the gift which is from heaven, and have received the spirit of holiness, and have tasted the good word of God, and the power of the coming age, should again sin, so that they should be renewed again to repentance, and again crucify the Son of God, and put him to ignominy." The word rendered "fall away" means, properly, "to fall near by any one;" "to fall in with, or meet;" and thus to fall aside from, to swerve or deviate from; and here means undoubtedly to apostatize from, and implies an entire renunciation of Christianity, or a going back to a state of Judaism, heathenism, or sin. The Greek word occurs nowhere else in the New Testament. It is material to remark here, that the apostle does not say that any true Christian ever had fallen away. He makes a statement of what would occur on the supposition that such a thing should happen -but a statement may be made of what would occur on the supposition that a certain thing should take place, and yet it be morally certain that the event never would happen. It would be easy to suppose what would happen if the ocean should overflow a continent, or if the sun should cease to rise, and still there be entire certainty that such an event never would occur.

To renew them again. Implying that they had been before renewed, or had been true Christians. The word again"--παλιν --supposes this; and this passage, therefore, confirms the considerations suggested above, showing that they were true Christians who were referred to. They had once repented, but it would be impossible to bring them to this state again. The declaration, of course, is to be read in connexion with the first clause of Heb 6:4, "It is impossible to renew again to repentance those who once were true Christians, should they fall away." I know of no declaration more unambiguous than this. It is a positive declaration. It is not that it would be very difficult to do it; or that it would be impossible for man to do it, though it might be done by God; it is an unequivocal and absolute declaration that it would be utterly impracticable that it should be done by any one, or by any means; and this, I have no doubt, is the meaning of the apostle. Should a Christian fall from grace, he must perish. HE NEVER COULD BE SAVED The reason of this the apostle immediately, adds.

Seeing. This word is not in the Greek, though the sense is expressed. The Greek literally is, "having again crucified to themselves the Son of God." The reason here given is, that the crime would be so great, and they would so effectually exclude themselves from the only plan of salvation, that they could not be saved. There is but one way of salvation. Having tried that, and then renounced it, how could they then be saved? The case is like that of a drowning man. If there was but one plank by which he could be saved, and he should get on that, and then push it away and plunge into the deep, he must die. Or if there was but one rope by which the shore could be reached from a wreck, and he should cut that and cast it off, he must die. Or if a man were sick, and there was but one kind of medicine that could possibly restore him, and he should deliberately dash that away, he must die. So in religion. There is but one way of salvation. If a man deliberately rejects that, he must perish.

They crucify to themselves the Son of God afresh. Our translators have rendered this as if the Greek were-- ανασταυρουνταςπαλιν-- crucify again, and so it is rendered by Chrysostom, by Tindal, Coverdale, Beza, Luther, and others. But this is not properly the meaning of the Greek. The word ανασταυροω is an intensive word, and is employed instead of the usual word "to crucify," only to denote emphasis. It means that such an act of apostasy would be equivalent to crucifying him in an aggravated manner. Of course this is to be taken figuratively. It could not be literally true that they would thus crucify the Redeemer. The meaning is, that their conduct would be as if they had crucified him; it would bear a strong resemblance to the act by which the Lord Jesus was publicly rejected and condemned to die. The act of crucifying the Son of God was the great crime which outpeers any other deed of human guilt. Yet the apostle says, that should they who had been true Christians fall away, and reject him, they would be guilty of a similar crime. It would be a public and solemn act of rejecting him. It would show that if they had been there they would have joined in the cry, "Crucify him, crucify him!" The intensity and aggravation of such a crime perhaps the apostle meant to indicate by the intensive or emphatic ανα in the ανασταυρουντας. Such an act would render their salvation impossible, because

(1.) the crime would be aggravated beyond that of those who rejected him and put him to death--for they knew not what they did; and

(2.) because it would be a rejection of the only possible plan of salvation, after they had had experience of its power and known its efficacy. The phrase "to themselves," Tindal renders, "as concerning themselves." Others, "as far as in them lies," or as far as they have ability to do. Others, "to their own heart." Probably Grotius has suggested the true sense. "They do it for themselves. They make the act their own. It is as if they did it themselves; and they are to be regarded as having done the deed." So we make the act of another our own when we authorize it beforehand, or approve of it after it is done.

And put him to an open shame. Make him a public example; or hold him up as worthy of death on the cross. See the same word explained in Mt 1:19, in the phrase, "make her a public example." The word occurs nowhere else in the New Testament. Their apostasy and rejection of the Saviour would be like holding him up publicly as deserving the infamy and ignominy of the cross. A great part of the crime attending the crucifixion of the Lord Jesus, consisted in exhibiting him to the passing multitude as deserving the death of a malefactor. Of that sin they would partake who should reject him, for they would thus show that they regarded his religion as an imposture, and would, in a public manner, hold him up as worthy only of rejection and contempt. Such, it seems to me, is the fair meaning of this much-disputed passage--a passage which Would never have given so much perplexity if it had not been supposed that the obvious interpretation would interfere with some prevalent articles of theology. The passage proves that if true Christians should apostatize, it would be impossible to renew and save them. If then it should be asked whether I believe that any true Christian ever did, or ever will fall from grace, and wholly lose his religion, I would answer unhesitatingly, No. Comp. Jn 10:27,28, Rom 8:38,39, Gal 5:4. If then it be asked what was the use of a warning like this, I answer,

(1.) It would show the great sin of apostasy from God if it were to occur. It is proper to state the greatness of an act of sin, though it might never occur, in order to show how it would be regarded by God.

(2.) Such a statement might be one of the most effectual means of preserving from apostasy. To state that a fall from a precipice would cause certain death, would be one of the most certain means of preserving one from falling; to affirm that arsenic would be certainly fatal, is one of the most effectual means of preventing its being taken; to know that fire certainly destroys, is one of the most sure checks from the danger. Thousands have been preserved from going over the Falls of Niagara by knowing that there would be no possibility of escape; and so effectual has been this knowledge, that it has preserved all from such a catastrophe, except the very few who have gone over by accident. So in religion. The knowledge that apostasy would be fatal, and there could be no hope of being saved should it once occur, would be a more effectual preventive of the danger than all the other means that could be used. If a man believed that it would be an easy matter to be restored again, should he apostatize, he would feel little solicitude in regard to it; and it has occurred, in fact, that they who suppose that this may occur, have manifested little of the care to walk in the paths of strict religion, which should have been evinced.

(3.) It may be added, that the means used by God to preserve his people from apostasy have been entirely effectual. There is no evidence that one has ever fallen away who was a true Christian, Comp. Jn 10:27,28, and 1Jn 2:19; and to the end of the world it will be true, that the means which he uses to keep his people from apostasy will not in a single instance fail.

(*) "seeing" "Since" (+) "afresh" "again"

For the earth. The design of the apostle by this comparison is apparent. It is to show the consequences of not making a proper use of all the privileges which Christians have, and the effect which would follow should those privileges fail to be improved. He says, it is like the earth. If that absorbs the rain, and produces an abundant harvest, it receives the Divine blessing. If not, it is cursed, or is worthless. The design is to show that if Christians should become like the barren earth, they would be cast away and lost.

Which drinketh in the rain. A comparison of the earth as if it were "thirsty"--a comparison that is common in all languages.

That cometh oft upon it. The frequent showers that fall. The object is, to describe fertile land which is often watered with the rains of heaven. The comparison of "drinking in" the rain is designed to distinguish a mellow soil which receives the rain, from hard or rocky rand where it runs off.

And bringeth forth herbs. The word herbs we now limit, in common discourse, to the small vegetables which die every year, and which are used as articles of food, or to such in general as have not ligneous or hard woody stems. The word here means anything which is cultivated in the earth as an article of food, and includes all kinds of grains.

Meet for them. Useful or appropriate to them.

By whom it is dressed. Marg. "for whom." The meaning is, on account of whom it is cultivated. The word "dressed" here means cultivated. Comp. Gen 2:15.

Receiveth blessing from God. Receives the Divine approbation. It is in accordance with his wishes and plans, and he stories upon it and blesses it. He does not curse it, as he does the desolate and barren soil. The language is figurative, and must be used to denote that which is an object of the Divine favour. God delights in the harvests which the earth brings forth; in the effects of dews and rains and suns, in causing beauty and abundance; and on much fields of beauty and plenty he looks down with pleasure. This does not mean, as I suppose, that he renders it more fertile and abundant, for

(1.) it cannot be shown that it is true that God thus rewards the earth for its fertility; and

(2.) such an interpretation would not accord well with the scope of the passage. The design is to show that a Christian who makes proper use of the means of growing in grace which God bestows upon him, and who does not apostatize, meets with the Divine favour and approbation. His course accords with the Divine intention and wishes, and he is a man on whom God will smile--as he seems to on the fertile earth.

(++) "earth" "land" (*) "meet" "useful" (1) "by" "for" (+) "dressed" "belong to" (a) "blessing" Ps 65:10

But that which beareth thorns and briers is rejected. That is, by the farmer or owner. It is abandoned as worthless. The force of the comparison here is, that God would thus deal with those who professed to be renewed if they should be like such a worthless field.

And is nigh unto cursing. Is given over to execration, or is abandoned as useless. The word cursing means, devoting to destruction. The sense is not that the owner would curse it in words, or imprecate a curse on it, as a man does who uses profane language, but the language is taken here from the more common use of the word curse--as meaning to devote to destruction. So the land would be regarded by the farmer. It would be valueless, and would be given up to be overrun with fire.

Whose end is to be burned. Referring to the land. The allusion here is to the common practice, among the Oriental and Roman agriculturists, of burning bad and barren lands. An illustration of this is afforded by Pliny. "There are some who burn the stubble on the field, chiefly upon the authority of Virgil: the principal reason for which is, that they may burn the seeds of weeds," Nat. Hist. xviii. 30. The authority of Virgil, to which Pliny refers, may be found in Georg. i. 84. "Saepe etiam steriles incendere profuit agros, Atque levem stipulam crepitantibus urere flammis." "It is often useful to set fire to barren lands, and burn the light stubble in crackling flames." The object of burning land in this way was to render it available for useful purposes; or to destroy noxious weeds, and thorns, and underbrush. But the object of the apostle requires him to refer merely to the fact of the burning, and to make use of it as an illustration of an act of punishment. So, Paul says, it would be in the dealings of God with his people. If, after all attempts to secure holy living, and to keep them in the paths of salvation, they should evince none of the spirit of piety, all that could be done would be to abandon them to destruction, as such a field is overrun with fire. It is not supposed that a true Christian will fall away and be lost; but we may remark,

(1.) that there are many professed Christians who seem to be in danger of such ruin. They resist all attempts to produce in them the fruits of good living as really as some pieces of ground do to secure a harvest. Corrupt desires, pride, envy, uncharitableness, covetousness, and vanity, are as certainly seen in their lives as thorns and briers are on a bad soil. Such briers and thorns you may cut down again and again; you may strike the plough deep, and seem to tear away all their roots; you may sow the ground with the choicest grain, but soon the briers and the thorns will again appear and be as troublesome as ever. No pains will subdue them or secure a harvest. So with many a professed Christian. He may be taught, admonished, rebuked, and afflicted, but all will not do. There is essential and unsubdued perverseness in his soul, and, despite all the attempts to make him a holy man, the same bad passions are continually breaking out anew.

(2.) Such professing Christians are "nigh unto cursings." They are about to be abandoned for ever. Unsanctified and wicked in their hearts, there is nothing else which can be done for them, and they must be lost! What a thought! A professing Christian "nigh unto cursing!" A man, the efforts for whose salvation are about to cease for ever, and who is to be given over as incorrigible and hopeless! For such a man--in the church or out of it--we should have compassion. We have some compassion for an ox which is so stubborn that he will not work, and which is to be put to death; for a horse which is so fractious that he cannot be broken, and which is to be killed; for cattle which are so unruly that they cannot be restrained, and which are only to be fattened for the slaughter; and even for a field which is desolate and barren, and which is given up to be overrun with briers and thorns; but how much more should we pity a man, all the efforts for whose salvation fail, and who is soon to be abandoned to everlasting destruction!

(++) "accompany" "Belong to"

But, beloved, we are persuaded better things. We confidently hope for better things respecting you. We trust that you are true Christians; that you will produce the proper fruits of holiness; that you will be saved.

Things that accompany salvation. Things that pertain to salvation. The Greek phrase here means, "near to salvation," or things that are conjoined with salvation. So Coverdale renders it, "and that salvation is nigher." The form of expression seems to refer to what was said in Heb 6:8. The land overrun with briers was nigh to cursing; the things which Paul saw in them were nigh to salvation. From this verse it is evident

(1.) that the apostle regarded them as sincere Christians, and

(2.) that he believed they would not fall away. Though he had stated what must be the inevitable consequence if Christians should apostatize, yet he says that, in their case, he had a firm conviction that it would not occur. There is no inconsistency in this. We may be certain that if a man should take arsenic it would kill him; and yet we may have the fullest conviction that he will not do it. Is not this verse a clear proof that Paul felt that it was certain that true Christians would never fall away and be lost? If he supposed that they might, how could he be persuaded that it would not happen to them? Why not to them as well as to others? Learn hence, that while we assure men that if they should fall away they would certainly perish, we may nevertheless address them with the full persuasion that they will be saved.

(++) "accompany" "belong to"

For God is not unrighteous. God will do no wrong. He will not forget or fail to reward the endeavours of his people to promote his glory, and to do good. The meaning here is, that by their kindness in ministering to the wants of the saints, they had given full evidence of true piety. If God should forget that, it would be "unrighteous,"

(1.) because there was a propriety that it should be remembered; and

(2.) because it is expressly promised that it shall not fail of reward, Mt 10:42.

Your work. Particularly in ministering to the wants of the saints.

Labour of love. Deeds of benevolence when there was no hope of recompense, or when love was the motive in doing it.

Which ye have shewed toward his name. Toward him--for the word name is often used to denote the person himself. They had showed that they loved God by their kindness to his people. Mt 25:40: "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me."

In that ye have ministered to the saints. You have supplied their wants. This may refer either to the fact that they contributed to supply the wants of the poor members of the church, (comp. Gal 2:10, or it may refer to some special acts of kindness which they had shown to suffering and persecuted Christians. It is not possible now to know to what particular acts the apostle refers. We may learn,

(1.) that to show kindness to Christians, because they are Christians, is an important evidence of piety.

(2.) It will in no case be unrewarded. God is not "unjust ;" and he will remember an act of kindness shown to his people--even though it be nothing but giving a cup of cold water.

(c) "For God" Mt 25:40

And we desire that every one of you. We wish that every member of the church should exhibit the same endeavour to do good, until they attain to the full assurance of hope. It is implied here, that the full assurance of hope is to be obtained by a persevering effort to lead a holy life.

The same diligence. The same strenuous endeavour, the same ardour and zeal.

To the full assurance of hope. In order to obtain the full assurance of hope. The word rendered "full assurance," means firm persuasion, and refers to a state of mind where there is the fullest conviction, or where there is no doubt. See Col 2:2, 1Thes 1:6 Heb 10:22 comp. Lk 1:1, Rom 4:21, 14:5, 2Ti 4:6,17, where the same word, in different forms, occurs. Hope is a compound emotion, Eph 2:12 made up of an earnest desire for an object, and a corresponding expectation of obtaining it. The hope of heaven is made up of an earnest wish to reach heaven, and a corresponding expectation of it, or reason to believe that it will be ours. The full assurance of that hope exists where there is the highest desire of heaven, and such corresponding evidence of personal piety, as to leave no doubt that it will be ours.

To the end. To the end of life. The apostle wished that they would persevere in such acts of piety to the end of their course, as to have their hope of heaven fully established, and to leave no doubt on the mind that they were sincere Christians. Learn hence,

(1.) that full assurance of hope is to be obtained only by holy living.

(2.) It is only when that is persevered in that it can be obtained.

(3.) It is not by visions and raptures, by dreams and revelations, that it can now be acquired, for God imparts no such direct revelation now.

(4.) It is usually only as the result of a life of consistent piety that such an assurance is to be obtained. No man can have it who does not persevere in holy living; and they who do obtain it usually secure it only near the end of a life of eminent devotedness to God. God could impart it at once when the soul is converted; but such is the tendency of man to indolence and sloth, that even good men would then relax their efforts, and sit down contented, feeling that they had now the undoubted prospect of heaven. As it is, it is held out as a prize to be won--as that whose acquisition is to cheer us in our old age, when the warfare is over, and when, amidst the infirmities of years, and in the near prospect of death, we need special consolation. Comp. 2Ti 4:6,7.

(a) "full assurance" Heb 3:6,14

That ye be not slothful. Indolent; inactive. This was what he was especially desirous of guarding them against. By diligent and strenuous effort only could they secure themselves from the danger of apostasy.

But followers. Imitators--that you may live as they lived.

Of them who through faith and patience. By faith, or confidence in God, and by patience in suffering--referring to those who in times of trial had remained faithful to God, and had been admitted to heaven. In Heb 11 the apostle has given a long list of such persevering and faithful friends of God. See Notes on that chapter.

The promise. The promise of heaven.

For when God made promise to Abraham. That he would bless him, and multiply his seed as the stars of heaven, Gen 22:16,17. The object of introducing this example here is to encourage those to whom the apostle was writing to persevere in the Christian life. This he does by showing that God had given the highest possible assurance of his purpose to bless his people by an oath. Reference is made to Abraham in this argument probably, for two reasons.

(1.) To show the nature of the evidence which Christians have that they will be saved, or the ground of encouragement--being the same as that made to Abraham, and depending, as in his case, on the promise of God; and

(2.) because the example of Abraham was just in point. He had persevered. He had relied firmly and solely on the promise of God. He did this when appearances were much against the fulfilment of the promise, and he thus showed the advantage of perseverance and fidelity in the cause of God.

Because he could swear by no greater. There is no being greater than God. In taking an oath among men it is always implied that the appeal is to one of superior power, who is able to punish for its infraction. But this could not occur in the case of God himself. There was no greater being than himself, and the oath, therefore, was by his own existence.

He sware by himself. Gen 22:16: "By myself have I sworn." Comp. Isa 45:23. In an oath of this kind God pledges his veracity; declares that the event shall be as certain as his existence; and secures it by all the perfections of his nature. The usual form of the oath is, "As I live, saith the Lord." See Nu 14:21,28; Eze 33:11.

Saying, Surely blessing I will bless thee. That is, I will certainly bless thee. The phrase is a Hebrew mode of expression, to denote emphasis or certainty--indicated by the repetition of a word. Comp. Gen 16:10, Ex 8:10, Joel 3:14, Jud 5:30, 15:16.

Multiplying I will multiply thee. I will greatly increase thee--I will grant thee an exceedingly numerous posterity.

(c) "Surely" Gen 22:16,17

And so, after he had patiently endured. After he had waited for a long time. He did not faint or grow weary, but he persevered in a confident expectation of the fulfilment of what God had so solemnly promised.

He obtained the promise. Evidently the promise referred to in the oath--that he would have a numerous posterity. The apostle intimates that he had waited for that a long time; that his faith did not waver, and that in due season the object of his wishes was granted. To see the force of this, we are to remember,

(1.) that when he was called by God from Haran, and when the promise of a numerous posterity was made to him, he was seventy-five years old, Gen 12:1-6.

(2.) Twenty-four years elapsed after this, during which he was a sojourner in a strange land, before the manner in which this promise would be fulfilled was made known to him, Gen 17:1-16.

(3.) It was only when he was a hundred years old, and when he had persevered in the belief of the truth of the promise against all the natural improbabilities of its accomplishment, that he received the pledge of its fulfilment in the birth of his son Isaac, Gen 21:1-5.

(4.) The birth of that son was a pledge that the other blessings implied in the promise would be granted, and in that pledge Abraham may be said to have "received the promise." He did not actually see the numerous posterity of which he was to be the honoured ancestor, nor the Messiah who was to descend from him, nor the happy influences which would result to mankind from the fulfilment of the promise. But he saw the certainty that all this would occur; he saw by faith the Messiah in the distance, (Jn 8:56,) and the numerous blessings which would result from his coming. It was a remarkable instance of faith, and one well fitted to the purpose of the apostle. It would furnish ample encouragement to the Christians to whom he wrote to persevere their course, and to avoid the dangers of apostasy. If Abraham persevered when appearances were so much against the fulfilment of what had been promised, then Christians should persevere under the clearer light, and with the more distinct promises of the gospel.

(+) "endured" "waited"

For men verily swear by the greater. That is, they appeal to God. They never swear by one who is inferior to themselves. The object of the apostle in this declaration is to show that, as far as this could be done, it had been by God. He could not indeed swear by one greater than himself, but he could make his promise as certain as an oath taken by men was when they solemnly appealed to Him. He could appeal to his own existence and veracity, which was at any time the most solemn form of an oath, and thus put the mind to rest in regard to the hope of heaven.

And an oath for confirmation. An oath taken to confirm or establish anything.

Is to them an end of all strife. That is, when two parties are at variance, or have a cause at issue, an oath binds them to adhere to the terms of agreement concluded on, or contracting parties bind themselves by a solemn oath to adhere to the conditions of an agreement, and this puts an end to all strife. They rest satisfied when a solemn oath has been taken, and they feel assured that the agreement will be complied with. Or it may refer to cases where a man was accused of wrong before a court, and where he took a solemn oath that the thing had not beer, done, and his oath was admitted to be sufficient to put an end to the controversy. The general meaning is clear, that, in disputes between man and man, an appeal was made to an oath, and that was allowed to settle it. The connexion here is, that, as far as the case would admit of, the same thing was done by God. His oath by himself made his promise firm.

(a) "oath" Ex 22:11

Wherein God. On account of which, or since an oath had this effect, God was willing to appeal to it, in order to assure his people of salvation.

Willing more abundantly. In the most abundant manner, or to make the case as sure as possible. It does not mean more abundantly than in the case of Abraham, but that he was willing to give the most ample assurance possible. Coverdale renders it, correctly, "very abundantly."

The heirs of promise. The heirs to whom the promise of life pertained; that is, all who were interested in the promises made to Abraham--thus embracing the heirs of salvation now.

The immutability of his counsel. His fixed purpose, he meant to show, in the most solemn manner, that his purpose would not change. The plans of God never change; and all the hope which we can have of heaven is founded on the fact that his purpose is immutable. If he changed his plans; if he was controlled by caprice; if he willed one thing to-day and another thing tomorrow, who could confide in him or who would have any hope of heaven? No one would know what to expect; and no one could put confidence in him. The farmer ploughs and sows because he believes that the laws of nature are settled and fixed; the mariner ventures into unknown seas because the needle points in one direction; we plant an apple-tree because we believe it will produce apples, a peach because it will produce peaches, a pear because it will produce a pear. But suppose there were no settled laws--that all was governed by caprice--who would know what to plant? Who then would plant anything? So in religion. If there were nothing fixed and settled, who would know what to do? If God should change his plans by caprice, and save one man by faith today and condemn another for the same faith tomorrow; or if he should pardon a man today and withdraw the pardon tomorrow, what security could we have of salvation? How grateful, therefore, should we be, that God has an immutable counsel, and that this is confirmed by a solemn oath! No one could honour a God that had not such an immutability of purpose; and all the hope which man can have of heaven is in the fact that He is unchanging.

Confirmed it by an oath. Marg. Interposed himself. Tindal and Coverdale, "added an oath." The Greek is, "interpose with an oath"-- εμεσιτευσενορκω. The word here used-- μεσιτευω --means, to mediate or intercede for one; and then to intervene or interpose. The meaning here is, that he interposed an oath between himself and the other party by way of a confirmation or pledge.

(b) "heirs" Rom 8:17, He 11:9 (c) "immutability" Rom 11:29 (1) "confirmed it" "interposed himself"

That by two immutable things. What the "two immutable things" here referred to are, has been made a matter of question among commentators. Most expositors, as Doddridge, Whitby, Rosenmuller, Koppe, and Calvin, suppose that the reference is to the promise and the oath of God, each of which would be a firm ground of the assurance of salvation, and in each of which it would be impossible for God to lie. Prof. Stuart supposes that the reference is to two oaths--the oath made to Abraham, and that by which the Messiah was made High Priest according to the order of Melchisedek, Ps 110:4, Heb 5:6,10. He supposes that thus the salvation of believers would be amply secured, by the promise that Abraham should have a Son, the Messiah, in whom all the families of the earth would be blessed, and in the oath that his Son should be High Priest for ever. But to this interpretation it may be objected that the apostle seems to refer to two things distinct from each other in their nature, and not to two acts of the same kind. There are two kinds of security referred to, whereas the security furnished according to this interpretation would be the same--that arising from an oath. However numerous the oaths might be, still it would be security of the same kind; and if one of them were broken, no certainty could be derived from the other. On the supposition, however, that he refers to the promise and the oath, there would be two kinds of assurance, of different kinds. On the supposition that the promise was disregarded--if such a supposition may be made--still there would be the security of the oath and thus the assurance of salvation was two-fold. It seems to me, therefore, that the apostle refers to the promise and to the oath of God, as constituting the two grounds of security for the salvation of his people. Those things were both unchangeable; and when his word and oath are once passed, what he promises is secure.

In which it was impossible for God to Lie. That is, it would be contrary to his nature; it is not for a moment to be supposed. Comp. Tit 1:2: "God--that cannot lie." The impossibility is a moral impossibility, and the use of the word here explains the Sense in which the words impossible, cannot, etc., are often used in the Scriptures. The meaning here is, that such was the love of God for truth, such his holiness of character, that he could not speak falsely.

We might have a strong consolation. The strongest of which the mind can conceive. The consolation of a Christian is not in his own strength; his hope of heaven is not in any reliance on his own powers. His comfort is, that God has promised eternal life to his people, and that He cannot prove false to his word, Tit 1:2.

Who have fled for refuge. Referring to the fact that one charged with murder fled to the city of refuge, or laid hold on an altar for security. So we, guilty and deserving of death, have fled to the hopes of the gospel in the Redeemer.

To lay hold upon. To seize and hold fast--as one does an altar when he is pursued by the avenger of blood.

The hope set before us. The hope of eternal life offered in the gospel. This is set before us as our refuge, and to this we flee when we feel that we are in danger of death. On the nature of hope, Eph 2:12.

(d) "lie" Tit 1:2 (e) "lay hold" 1Timm 6:12

Which hope we have as an anchor of the soul. Hope accomplishes for the soul the same thing which an anchor does for a ship. It makes it fast and secure. An anchor preserves a ship when the waves beat and the wind blows; and as long as the anchor holds, so long a ship is safe, and the mariner apprehends no danger. So with the soul of the Christian. In the tempests and trials of life, his mind is calm as long as his hope of heaven is firm. If that gives way, he feels that all is lost. Among the heathen writers, hope is often compared with an anchor. So Socrates said, "To ground hope on a false supposition, is like trusting to a weak anchor." Again--"A ship ought not to trust to one anchor, nor life to one hope."

Both sure and stedfast. Firm and secure. This refers to the anchor. That is fixed in the sand, and the vessel is secure.

And which entereth into that within the veil. The allusion to the anchor here is dropped, and the apostle speaks simply of hope. The "veil" here refers to that which, in the temple, divided the holy from the most holy place. Mt 21:12. The place "within the veil"--the most holy place--was regarded as God's peculiar abode, where he dwelt by the visible symbol of his presence. That holy place was emblematic of heaven; and the idea here is, that the hope of the Christian enters into heaven itself; it takes hold on the throne of God; it is made firm by being fastened there. It is not the hope of future riches, honours, or pleasures in this life--for such a hope would not keep the soul steady; it is the hope of immortal blessedness and purity in the world beyond.

(f) "within the veil" Lev 16:15

Whither. To which most holy place--heaven.

The forerunner. The word here used occurs nowhere else in the New Testament.

A forerunner προδρομος--is one who goes before others to prepare the way. The word is applied to light troops sent forward as scouts. Diod. Sic. 17.17. Comp. "Wisdom of Solomon," (Apoc.,) xii. 8: "Thou didst send wasps, forerunners of thy host, to destroy them by little and little." The meaning here is, that Jesus went first into the heavenly sanctuary. He led the way. He has gone there on our account, to prepare a place for us, Jn 14:3. Having such a friend and advocate there, we should be firm in the hope of eternal life; and, amidst the storms and tempests around us, we should be calm.

Made an High Priest for ever. Heb 5:6; Heb 5:10/

To illustrate this fact was the object for which this discussion was introduced, and which had been interrupted by the remarks occurring in this chapter on the danger of apostasy. Having warned them of this danger, and exhorted them to go on to make the highest attainments possible in the divine life, the apostle resumes the discussion respecting Melchizedek, and makes the remarks which he intended to make respecting this remarkable man. See Heb 5:11.

(g) "the forerunner" Heb 4:14 (h) "Melchisedec" Heb 7:17

REMARKS

1. We should aim at perfection, in order that we may have evidence of piety, Heb 6:1. No man can be a Christian who does not do this, or who does not desire to be perfect, as God is perfect. No one can be a Christian who is satisfied or contented to remain in sin; or who would not prefer to be made at once as holy as an angel--as the Lord Jesus-- as God.

2. We should aim at perfection, in order to make great attainments, Heb 6:1. No man makes any great advance in anything who does not set his standard high. Men usually accomplish about what they expect to accomplish. If a man expects to be a quack physician, he becomes such; if he is satisfied to become a fourth rate lawyer, he becomes such; if he is willing to be an indifferent mechanic, he advances no higher; if he has no intention or expectation of being a first-rate farmer, he will never become one. If he sincerely aims, however, to excel, he usually accomplishes his object. And it is so in religion. If a man does not intend to be an eminent Christian, he may be certain he never will be. Religion is not produced by chance, any more than fine fruit is, or than a good harvest is. One of the principal reasons why President Edwards became so eminent a Christian was, that in early life he adopted the following resolution, to which he appears always to have adhered, that "on the supposition that there never was to be but one individual in the world, at any one time, who was properly a complete Christian, in all respects of a right stamp, having Christianity always shining in its true lustre, and appearing excellent and lovely, from whatever part, and under whatever character viewed: Resolved, To act just as I would do, if I strove with all my might to be that one, who should live in my time." Life, by S. E. Dwight, D.D., p. 72.

3. We should aim to acquire as much knowledge of religious truth as we possibly can, Heb 6:1,2. True piety is principle. It is not fancy, or dreaming, or visions, or enthusiasm. It is based on knowledge, and does not go beyond that. No man has any more religion than he has knowledge of the way of salvation. He cannot force his religion to overstep the bounds of his knowledge; for ignorance contributes nothing to devotion. There may be knowledge where there is no piety; but there can be no true religion where there is no knowledge. If, therefore, a Christian wishes to make advances, he must gain a knowledge of the truth. He must understand the great doctrines of his religion. And in like manner, if we wish the next generation to be intelligent and solid Christians, we must train them up to understand the Bible.

4. The consequences of the judgment will be eternal, Heb 6:3. No truth is more solemn than this. It is this which makes the prospect of the judgment so awful. If the consequences of the sentence were to continue for a few years, or ages, or centuries only, it would be of much less importance. But who can abide the thought of "eternal judgment" of an eternal sentence? Here the most fearful and solemn sentence is for a short period. The sentence will soon expire; or it is mitigated by the hope of a change. Pain here is brief. Disgrace, and sorrow, and heaviness of heart, and all the woes that man can inflict, soon come to an end. There is an outer limit of suffering, and no severity of a sentence, no ingenuity of man, can prolong it far. The man disgraced, and whose life is a burden, will soon die. On the cheeks of the solitary prisoner, doomed to the dungeon for life, a "mortal paleness" will soon settle down, and the comforts of an approaching release by death may soothe the anguish of his sad heart. The rack of torture cheats itself of its own purpose, and the exhausted sufferer is released. "The excess [of grief] makes it soon mortal." But in the world of future woe the sentence will never expire; and death will never come to relieve the sufferer. I may ask, then, of my reader, Are you prepared for the "eternal" sentence? Are you ready to hear a doom pronounced which can never be changed? Would you be willing to have God judge you just as you are, and pronounce such a sentence as ought to be pronounced now, and have the assurance that it would be eternal? You seek worldly honour--Would you be willing to be doomed always to seek that? You aspire after wealth--Would you be willing to be doomed to aspire after that always? You seek pleasure, in the gay and giddy world--Would you be willing to be doomed always to seek after that? You have no religion --perhaps desire to have none--Yet would you be willing to be doomed to be always without religion You are a stranger to the God that made you--Would you be willing to be sentenced to be always a stranger to God? You indulge in passion, pride, envy, sensuality--Would you be willing to be sentenced always to the raging of these passions and lusts? How few are they who would be willing to have an eternal sentence passed on them, or to be doomed to pursue their present employments, or to cherish their present opinions for ever! How few who would dare to meet a sentence which should be in strict accordance with what was just, and which was never to change!

5. With the righteous it should be matter of rejoicing that the judgment is to be eternal, Heb 6:3. They can desire no change of the sentence which will assign them to heaven; and it will be no small part of the joy of the heavenly world, that the results of the judgment will be everlasting. There will be no further trial; no reversing of the sentence; no withdrawing of the crown of glory. The righteous are the only ones who have not reason to dread a "just eternal sentence;" and they will rejoice when the time shall come which will fix their doom for ever.

6. We should dread apostasy from the true religion, Heb 6:4. We should habitually feel that if we should deny our Lord, and reject his religion, there would be no hope. The die would be cast; and we must then perish for ever. By this solemn consideration God intends to preserve his people; and it is a consideration which has been so effectual, that there is not the least reason to suppose that any one who has ever had any true religion has fallen away and perished. Many have been almost Christians, and have then turned back to perdition, (Mt 7:22,23, Acts 26:28;) but there is no reason to suppose that any who have been true Christians have thus apostatized and been lost. Yet Christians are not kept without watchfulness; they cannot be kept without the most sincere and constant endeavours to preserve themselves from falling.

7. If the sin of apostasy is so great, then every approach to it is dangerous, and then every sin should be avoided. He that habitually indulges in sin cannot be a Christian; and every sin which a sincere Christian commits should be measured by the guilt which would exist should it become final, and should he wholly fall away. No man can indulge in sin and be safe; and no professed Christian, who finds himself disposed to indulge in sin, should cherish the expectation of reaching heaven, Heb 6:4-6.

8. It is a matter of devout gratitude that God has kept all his true people from apostasy, Heb 6:4-6. If it is true that no one who has been regenerated has ever fallen away; if the means which God has used have been effectual in a world so full of temptations, and when we have hearts so prone to evil; and if it is the intention of God to keep all to eternal salvation who are truly converted, then it should be to us a subject of devout thankfulness and of encouragement. In view of this, we should admire the wisdom of the plan which thus secures salvation; we should look to him with the firm assurance that he will keep what we have committed to him to the final day.

9. We should improve the privileges which we enjoy, so as to receive a blessing from God, Heb 6:7,8. It is desirable that a farm should be well cultivated, so as not to be overrun with briers and thorns; desirable that it should produce an abundant harvest, and not exhibit mere barrenness and desolation. Yet, alas, there are many professing Christians who resemble such a field of thorns, and such a scene of desolation. They produce no fruits of righteousness; they do nothing to extend the kingdom of the Redeemer! What can such expect but the "curses, of God ? What can the end of such be but to be "burned?"

10. God will not fail to reward his faithful people, Heb 6:10. What we have done in his service, and with a sincere desire to promote his glory, unworthy of his notice as it may seem to us to be, he will not fail to reward. It may be unobserved or forgotten by the world--nay, it may pass out of our own recollection--but it will never fail from the mind of God. Whether it be "two mites" contributed to his cause, or a "cup of cold water given to a disciple," or a life consecrated to his service, it will be alike remembered. What encouragement there is, therefore, to labour it. the promotion of his glory, and to do all we can for the advancement of his kingdom!

11. Let us follow those who have inherited the promises; Heb 6:12. They are worthy examples. When from their lofty seats in heaven they look back on the journey of life, though to them attended with many trials, they never regret the "faith and patience" by which they were enabled to persevere. We have most illustrious examples to imitate. They are numerous as the drops of dew, and bright as the star of the morning. It is an honour to tread in the footsteps of the holy men who have inherited the promises; an honour to feel that we are walking in the same path, and are reaching out the hand to the same crown.

It is the privilege of those who are truly the children of God to enjoy strong consolation, Heb 6:13-18. Their hope is based on that which cannot fail. God cannot lie. And when we have evidence that he has promised us eternal life, we may open our hearts to the full influence of Christian consolation. It may be asked, perhaps, how we may have that evidence? Will God speak to us from heaven, and assure us that we are his children? Will he reveal our names as written in his book? Will he come to us in the night-watches, and address us by name as his? I answer, No. None of these things are we to expect. But if we have evidence that we have true repentance, and sincere faith in the Redeemer; if we love holiness, and desire to lead a pure life; if we delight in the Bible an& in the people of God, then we may regard him as addressing us in the promises and oaths of his word, and assuring us of salvation. These promises belong to us, and we may apply them to ourselves. And if we have evidence that God promises us eternal life, why should we doubt? We may feel that we are unworthy; our consciences may reproach us for the errors and follies of our past lives; but on the unchanging word and oath of God we may rely, and there we may feel secure.

13. How invaluable is the Christian hope! Heb 6:19. To us it is like the anchor to a vessel in a storm. We are sailing along the voyage of life. We are exposed to breakers and tempests. Our bark is liable to be tossed about, or to be shipwrecked. In the agitations and troubles of life, how much we need some anchor of the soul; something that shall make us calm and serene! Such an anchor is found in the hope of the gospel. While that hope is firm we need fear nothing. All is then safe, and we may look calmly on, assured that we shall ride out the storm, and come at last safely into the haven of peace. Happy they who have fled for refuge to the faith of the gospel; whose hope, like a steady anchor, has entered into heaven, and binds the soul to the throne of God; whose confidence in the Redeemer is unshaken in all the storms of life, and who have the assurance that, when the tempest shall have beaten upon them a little longer, they will be admitted to a haven of rest, where storms and tempests are for ever unknown. With such a hope we may well bear the trials of this life for the few days appointed to us on earth--for what are the longest trials here compared with that eternal rest which remains for all who love God in a brighter world?

In these words of the apostle, he seems to allude to the building of an house: as in that we first lay a good and sure foundation, but do not rest there, but proceed in raising up the fabric; in like manner, it is neither satisfactory nor sufficient to advance no further in the Christian religion, than the knowledge of the first principles of it; but endeavours must be used to attain a more perfect degree and measure of knowledge in the mysteries of the gospel. Leaving the principles of the doctrine of Christ, he means not leaving them by going beyond them and advancing further and higher in the knowledge of Christianity.

Learn hence, 1. That in Christianity, and other sciences, there are certain rudiments and fundamental principles, which must and ought to be carefully taught.

2. That it is a necessary and useful practice, in the church of God, to teach the doctrine of Christianity, in the first principles of it, plainly and summarily to young beginners.

Learn, 3. That when the ministers of the gospel have laid a good foundation of Scripture knowledge in the understanding of their hearers, they must excite them by all pressing considerations to make a further progress in their knowledge, and leaving the doctrine of the beginning of Christ, go on unto perfection.

Still our apostle pursues his metaphor, in comparing Christianity to a building, and the first rudiments of principles of the Christian religion to a foundation which supports the superstructure. Next he summarily declares what these fundamental doctrines, and first principles of the Christian religion are, namely, these six.

1. Repentance, or a turning from all singul works, called dead works, because they end in death; dead, because deadly; they proceed from death spiritual, and end in death eternal.

2. Faith towards God, or faith in God; that is, in the whole Trinity, Father, Son, and Holy Ghost. Particularly, faith in the first original promise of God, to send Christ into the world to save us from our sins, and granting remission of sins by him.

Here not, How closely repentance and faith are united and knit together; where the one is, there is the other; and where either is not, there is neither. He repenteth not, who hath not faith towards God, who repenteh not.

3. The doctrine of baptisms: that is, of both the Christian sacraments, as also of the covenant of grace, of which the sacraments are seals. Persons admitted into the church by baptism, ought to be well instrusted, as soon as capable of it, in the nature, use, and end of the sacraments; acquainting them not only with the nature of the outward sign, but with the necessity of the inward grace.

4. The doctrine of laying on of hands, to confirm the baptized persons in the faith, and to oblige and enable them to keep the covenant they entered into with God, when they were baptized; which was done before their admission to the Lord's table.

Imposition, or laying on of hands, was on ancient and veverable rite, used in the primitive church upon several occasions; particularly, in ordination, in absolution of penitents, in healing the sick, in conferring the gifts of the Holy Ghost, Acts 8:17.

And lastly, in confirmation, when baptized persons were brought before the church to acknowledge, confirm, and renew their baptismal covenant with God; and to receive the benefit of public prayer and episcopal benediction, in order to the further endowments of grace to perform their vows, adorn their profession, and be admitted to the Lord's table, as complete members of the visible church of Christ.

5. The ressurection of the dead, a doctrine denied by the Sadducees, derided by the Athenian phiposophers, and perverted by heretics; but is a fundamental principle of the gospel; the faith whereof is indispensibly necessary unto our consolation, and has a peculiar influence upon our obedience. This is the animating principle of gospel-obedience, because we are assured that our services shall not only be remembered, but rewarded also.

6. The eternal judgement, which wiil doom men to everlasting rewards and punishments in a future state. The ministers of the gospel ought to dwell much upon this fundamental principle of religion, to represent the dread and terror of that eternal day to all men, to the intent they may be excited and stirred up to take effectual care that they fall not under the vengeance of that fatal day.

These six principles being laid down by the apostle, he tells them his resolution, to endeavour the carrying of them on to a more perfect degree and measure of knowledge in the mysteries of the gospel; in order to their becoming skillful in the word of righteousness; "Leaving the principles of the doctrine of Christ, let us go on unto perfection; which we will do, if God permit."

By the enlightened here, understand those that were baptized and embraced Christianity: The ancients called baptism illumination, and baptized persons the enlightened; because of that divine illumination which was conveyed to the minds of men by the knowledge of Christianity.

By tasting the heavenly gift, and being made partakers of the Holy Ghost, understand such as had not only heard of the extraordinary gifts of the Holy Ghost, but had some experience of them themselves; as also of the spiritual benefits conferred upon them in baptism, by the Holy Spirit. By tasting the good word of God understand some relish of the truth and goodness of the gospel, some pleasure in entertaining it, by reason of the gracious promises of eternal life and happiness contained in it.

The gospel that proclaimed remission of sins, was a good word; this good word they saw confirmed by miracles, tongues, and prophecy, and so could not but be convinced of the truth of it, which is here called a tasting it; who have tasted the good word of God; it follows, and the powers of the world to come; that is, the power of the gospel-age; for the "world to come," in the language of the prophets, doth signify the times of the Messiah: And thus, the powers of the world to come, are the miraculous powers of the Holy Ghost bestowed upon men, in order to the propagation of the gospel; such were the gifts of healing, casting out devils, woking miracles. Others, by tasting the powers of the world to come, understand some apprehensions of the resurrection and furture judgement, with affections suitable thereunto.

Now concerning these, says our apostle, if they fall away; that is, if they shall, after all this apostatize from this profession, out of love to this present world, or from fear of persecution and sufferings, if they shall relapse either to Heathenism or Judaism, it is impossible to renew them again to repentance; that is, it is a thing very difficult, hardly to be hoped for, that such willful apostates should be restored again by repentance: seeing they crucify to themselves the Son of God afresh, and put him to an open shame; that is, they virtually, and in effect crucify him over again, and as much as in them lies; for, by denying and renouncing of him, they declare him to be an imposter, and consequently worthy of death.

So that the plain sense of the words seem to be this: "If those that are baptized, and have received the doctrine of the gospel, and are endowed with the gifts of the Holy Ghost, shall yet, after this, apostatize from Christianity, it is very difficult, and next to an impossibility, to recover such again by repentance; seeing they are guilty of as great a crime, as if, in their own persons, they had put to death, and ignominiously used the Son of God."

Here note, That it is not a partial apostasy from the Christian religion, by any particular vicious practice, but a total apostasy from Christianity, and more especially to the Heathen idolatry, which is here intended.

From the whole learn, 1. That they which have been enlightened, awakened, and made partakers of the gifts and graces of the Holy Spirit in some measure, and tasted the sweetness of the word and ways of God in some degree, may yet fall away.

2. That if such do fall away, it is very difficult, though not altogether impossible, to renew them again to repentence: and that for these reasons;

1. Because of the greatness and heinous nature of the sin, it being a downright apostasy from God, against the clearest light and knowledge, and fullest conviction of a man's mind; and the highest affront to the Son of God, who revealed the Christian religion to the world, and sealed it with his blood.

2. Because those who are guilty of this sin, do renounce and cast off the means of their recovery, and therefore it becomes extremely difficult to renew them again to repentance: they reject Christ and his holy gospel, and refuse the only remedy appointed for their recovery.

3. Because it is so high a provocation to God, to withdraw his grace and Holy Spirit from such persons, by the power and efficacy whereof they should be brought to repentance: God justly leaving those who so unworthily leave him.

Lord! how fearful and fatal a condition is it, to begin in the spirit, and end in the flesh; to decay in religion, and apostatize from grace; to have had some work of the Spirit and word upon our hearts, so as to have light and love, some taste and savour of religion, some desires after, and hopes of heaven; and, after all, to cool and give over, to revolt and backslide, and have our latter end worse than our beginning?

The design and scope of our apostle in these words is threefold.

1. To set forth the excellency and necessity of the gospel, dispensed to us in the the ministry of the word; he compares it to rain, which doth soften, refresh, and fructify the earth.

2. He discovers the different effect which the word of God, of the doctrine of th gospel, has upon different persons that sit under the preaching and dispensation of it; the sincere Christian becomes fruitful under the dews and showers of divine grace, and receives a blessing; but the barren and fruitless professor is like an howling wilderness, of dry desert, which, after innumerable refreshing showers, brings forth nothing but briars and thorns.

3. He declaes the different state and condition of such persons. A people that answers God's care and cost, is like a field that drinks in the rain, bringeth forth herbs, and receives a blessing. But such a people, as, after all the refreshing showers from heaven, and after all the culture and labour of God's husbandmen on earth, shall remain bushes and briars, barren and unfruitful under all, or worse than such; they are nigh unto cursing and their end is to be burned. Blessing attends the one, burning awaits the other.

Note, 1. That what the rain is to the earth, that is the word of God and the doctrine of the gospel to the souls of men. Is the rain of heavenly extraction? So is the word of God. Does the rain fall by divine direction? So does the word preached: Col 1:6. The word of the gospel is come unto you, and bringeth forth fruit, since the day you heard of it. In a word, as after plenty of rain there follows a great drought, and want of rain, so after a long and plentiful enjoyment of the gospel, if people do not prize and improve their mercies, God will cut them short, and deprive them of them.

Note, 2. That it is possible for a people to sit long under the ministry of the word, that spiritual rain, that celestial dew may be daily dropping and distilling down upon them, and yet that people may be bush and briar after all; barren and unfrutiful in the account of God.

Note, 3. That a people so remaining, and under such advantages, are nigh unto cursing, and their end is to be burned. Barrenness under the dispensation of the gospel, is always accompanied with and increase of sin, and of condemnation also: Those that are not, because they will not be healed and reformed by the preaching of the gospel, are righteously given up by God to extreme obstinacy, and final obduration.

Observe here, 1. The holy widom of our apostle, in mollifying the severity of the foregoing commination and prediction; and the good hope, and firm persuasion he had of the Hebrews' perseverance in grace unto salvation, notwithstanding all the cautions and warnings he gave them of apostasy and apostates: I am persuaded better things of you, though I thus speak. We may represent the ugly and filthy face of sin to our best friends, to the end that they may hate it, and, as occasion requires, publicity testify that confidence to themselves; We are persuaded better things of you.

Observe, 2. The ground of this confidence declared, and that is two fold:

1. The graces of God's Spirit found operative to them; their faith in Christ, and love to all his members; it was a working faith, and laborious love that was found with them, they have administered to the saints, and do minister. Behold the nature of Christian love, it is an immortal fire, ever burning, never dying.

2. Another ground of this persuasion, was the knowledge of God's faithfulness in remembering and rewarding this their labour of love: God is not unrighteous to forget your work, and labour of love; that is, God is righteous, and will certainly remember and reward your faith, your charity, and good works; for he has promised so to do, and he is faithful that has promised.

Learn hence, 1. That faith, if it be a living faith, will be a working faith. Obedience is the fruit of faith, and we ought to look on obedience as our work.

Learn, 2. That it is the will and pleasure of God, that many of the saints and servants in this world be in such a condition, wherein they stand in need of being ministered unto.

Learn, 3. That the best evidence we can have of the sincerity of our love, is its readiness to minister to the saints in all distresses.

Learn, 4. That both the labour of our sufferings, and the labour of our services shall be remembered, and rewarded by a righteous God: God is not unrighteous to forget your work, and labour of love, in that ye have ministerd to the saints, and do minister.

Note here, 1. That although the apostle had a firm persuasion, that they were sincere and upright, and would hold on their way, yet he exhorts them to show the same diligence which they had done, and to persevere to the end, as they had begun.

Learn hence, That ministerial exhortation unto duty is needful, even unto them that are sincere in the practice of it, that they may abide and continue therein: we desire that you show diligence unto the end.

Note, 2. The special duty he exhort them to, and that is, to attain a full assurance of hope. Hope is a certain and assured expectation of good things promised, accompanied with love, and a longing desire to enjoy them. A full assurance of hope, is such a fixed, constant, and prevailing persuasion, concerning the good things promised, and our certain enjoyment of them, as will support us under, and carry us through all the difficulties and troubles that we conflict with.

Learn hence, That a good man may, in this life, arrive at an assurance of faith and hope, as touching the goodness of his condition in the life to come. The original word signifies a full gale of hope, a metaphor taken from sailors, who enter the harbour with a full gale of wind, both with facility and safety. The Christians soul is a ship sailing in a tempetuous sea: Faith represents the pilot, love the sail, hope the wind that must fill the sail: be the pilot ever so confident, the sail spread to the utmost, yet without a gale of wind the ship lies becalmed, moves not towards the harbour. A Christian on earth without hope, is as a ship at sea without wind.

Note, 3. The special means directed to, in order to the attaining of this full assurance of hop, and that is, to show diligence, the same diligence, and that to the end.

Learn thence, That Christians ought by no means to wax secure, but to use all their hope to a full assurance; We desire that every one of you do show the same diligence, to the full assurance of hope to the end.

Our apostle, having exhorted the Hebrews to great diligence in good works in the former verse, in this verse endeavours to excite and provoke them to it by the examples of deceased saints, who are now reaping the reward of their former pains, and inheriting the promises.

Here note, 1. A cautionary direction given, that ye be not slothful, either timorous and faint-hearted, or remiss and negligent. God having engaged so firmly on his part, to let nothing he wanting which is requisite to enable us to persevere; if we miss of the promise, that is, of heaven, the good promise, we must thank our own sloth for it.

Note, 2. The great duty exhorted to, and that is, to be followers of the saints: be followers of them; that is, vigorously and constantly imitate them in their graces and gracious conversations. The graces of the saints (whether living or dead) are patterns presented to our imitation.

Note, 3. The particular and special graces in the saints which we are to imitate and follow, namely, their faith and patience: their faith, that is, their firm trust in God, and belief of his promises, relying on his word under all trials: and their patience, that is, their perseverance in well doing, and patient expectation under all delays, and constant adherence to him under all difficulties.

Learn hence, 1. That heaven is not ours by purchase, but by promise.

2. That heaven is a promised inheritance, which saints, by faith and patience, have possessed.

3. That by being followers of them in their faith and patience, he may also come with them to inherit the promises.

The apostle having told us in general, that the saints by faith and patience do inherit the promises; instances here paticularly in Abraham, unto whom God made a promise of multiplying his seed greatly to him, and confirmed that promise by and oath; but Abraham waited long by faith and patience for the complete fulfilling of the promise; and so must we. God delights to be trusted by his people upon his word and oath; and when they do not live to see the promise of God fulfilled, they glorify him exceedingly, by dying in the faith and firm belief, that it shall be fulfilled in God's own appointed time.

Note here, The wonderful condescension of God towards the infirmity of men, he swears, he swears by himself, he pawns and pledges his Godhead, and if he performs not what he promises and swears, is willing to forfeit it. O felices nos! quorum causa Deus jurat! O miserrimi! si nec juranti credamus. "O happy man! For whose sake God condescends to swear. O miserable man! If we doubt of God's promise confirmed by his oath, in which he has laid down his Godhead as a stake and pawn, never to take it up again, if he fails in the least jot in the punctual performance of it."

These words contain a reason, why God, in gracious condescension to man's infirmity, is pleased to confirm his promise with an oath; it is to determine a controversy, and put an end to a strife depending between God and the falled creatures: And this is the general reason for an oath amongst men, it is to put hounds and limits to the contentions and contradictions of men; to make and end of all strife between them, which otherwise would be perpetuated, and to bring them to a mutual acquiscency; An oath for confirmation is as end of all strife.

Learn hence, 1. That there is, as we are in a state of nature, a strife and difference between God and us.

2. That the promises of the gospel are gracious proposals of the only way and means for the ending of that strife.

3. That the oath of God interposed for the confirmation of these promises, is every way sufficient on God's part, to put a period to this strife, and to establish a firm peace with us through the blood of Christ. Men verily swear by the greater, and an oath for confirmation is an end of strife.

Here the apostle acquaints us with the design of God in confirming his promise, namely, to manifest the immutability of his counsel to us; that is, his decree and purpose for our salvation; to the intent, that by his word and oath we might have strong consolation. So unspeakable is the weakness of our faith, that we stand in need of the utmost condescension of God for its confirmation.

Note here, That God has made many promises for the confirmation of his people's faith. God's oath is a surety for his promises; and that God's end, both in his promise and his oath is to give his people the highest assurance, and strongest consolation.

Question, why are we so hard to believe God upon his single word; yea, can scarce trust him upon his oath?

Answer, Because of our guilt; no, guilt is always full of fear, and fear full of suspicion and distrust; and because the way of reconciliation is so rare and wonderful, that we can scarce conceive it, much less believe it; also the privileges of the gospel are so glorious, that they exceed our belief: and because we ourselves are so false and fickle, both with God and one another, that promises, vows, and oaths, are all little enough to hold us. Now we are apt to measure God by ourselves therefore he gives us his oath.

Inference, 1. How ought we to bind ourselves to God by oath, seeing he condescends thus to bind himself to us?

2. How unreasonable is it for the believers to distrust God upon his oath? This is not only to accuse God of a lie, but to impeach him of perjury.

3. How absurd is it for the impenitent sinner not to tremble at the threatenings of God, which are confirmed by an oath, as well as his promises? "I have sworn in my wrath they shall not enter into my rest."

--"Who have fled for refuge, to lay hold upon the hope before us:"

In these words there is an allusion to the cities of refuge spoken of under the law: God appointed six of them for those to fly unto, who were guilty of casual homicide, or killing a man by chance, that so they might avoid the fury of the avenger of blood. Now these cities of refuge were an illustrious type of Christ.

Note here, 1. Christ is the believer's city of refuge, the only sanctuary for distressed souls.

2. That believers do by faith fly unto him for refuge, when the guilt of sin, and the wrath of God for sin, do pursue and follow them. This flying for refuge doth imply diligence and earnestness, as in the case of life and death, yea, unwearied diligence; and it implies continuance in this refuge, when once got into it, not to stir out of it for all the world.

Lord! open the eyes, and awaken the consciences of all impenitent sinners, make them sensible that the avenger of blood is at their heels, and that their damnation slumbers not, if they do not presently fly from the wrath to come, and take sanctuary in thy Son.

In these words we have the nature of a Christian's hope described. 1. By a metaphorical; 2. By a typical similitude.

1. Observe the metaphor made use of, to set forth the nature and office of hope, it is compared fo an anchor; which hope we have as an anchor of the soul. Doth the anchor hold fast the ship, and keep it steady, both in storms and tempests, and in the midst of the most tumultuous waves? In like manner, the hope of eternal glory quiets, stays, and strengthens the Christian's spirit, when tossed upon the waves of this troublesome world.

Learn hence, 1. That believers are exposed to many storms and tempests here in this world; their afflictions, persecutions, temptations, fears, &c. are compared fitly to storms, because of their fierceness and violence, and because of their tendency to ruin and destruction.

Learn, 2. That these storms would prove ruinous to the souls of believers, did not hope, the anchor of the soul, take fast hold on the promises of the gospel, which keeps the Christian firm and invincible against all opposition; which hope we have as an anchor of the soul, both sure and steadfast.

Observe, 2. Hope is described by a typical similitude, it entereth into that within the veil. The veil here alluded to, if that which parted the holy of holies from the body of the temple, a type of heaven. The heavens are as a veil to the sense and reason of man, there their sight and their thoughts are bounded, they can neither discern nor judge of any thing that is above or within that veil: But faith and hope pierceth through it; no created thing can keep them at a distance from God himself.

As the anchor stays not in the waves of the sea, but pierces through them all till it comes to the solid bottom; so the Christian's hope fixes on nothing under heaven; but pierces through all, till it entereth into that within the veil: that is, till it fixes on God as the author, on Christ as the purchaser, on the Spirit as the insurer, on the covenant as the conveyer of all grace, mercy and peace. Here hope fixes itself, to hold the soul firm and steadfast in all the storms that may befall it.

Learn hence, 1. That the hope and faith of believers are invisible unto the world; they enter within the veil, where the world's eye can never follow them.

Learn, 2. that hope firmly fixed on God in Christ, by the promise, will hold the soul steady, and keep the Christian tight, in all the storms that may befall it. It is and anchor both sure and steadfast, and which entereth into that within the veil.

Observe here, The person spoken of, Christ: the subject matter spoken of him, his entering into heaven; and the quality in which he entered heaven; namely, as our forerunner.

This denotes, 1. His public capacity, that he entered heaven in our name, and to negotiate our affairs.

2. His absolute precedency, he is our forerunner, but he himself had no forerunner, none entered before him in their own names, but in his, and upon his account, through the virtue of his merits, and by the prevalency of his mediation.

Learn hence, 1. That there is a place and state of happiness above, prepared for pious souls, which Christ is already entered into, and has taken possession of: This place may be considered in its amplitude and largeness, in its stability and firmness, in its sanctity and holiness, in its pleasure and delightfulness, in its glory and blessedness, in its eternity and everlastingness: And this place is by Christ prepared for believers; namely, by his death and satisfaction, by his resurrection and ascension, by his mediation and intercession.

Learn, 2. That our Lord Jesus Christ is not only entered into heaven, but entered as oour forerunner, to take and keep possession of it in t he name and stead of all believers. To enter heaven as our forerunner, implies, that he entered in our natures, that he keeps possession of it in our names: As sure as the Head is gone before the members, so certainly shall the members follow their Head; as a forerunner supposes others to follow after; and it implies that Christ will put us into the actual possession of heaven in his own time.

Inference, 1. Is Christ gone before to heaven, then let us be willing to follow him in the way of obedience, and in the way of suffering, as well as to meet him in the end.

2. To make haste after him. Did he fly as an eagle towards heaven, and shall we creep like a snail? Is not the bosoms of Christ more desirable than the arms of our dearest friends? Shall not we enjoy all comforts in the enjoyment of our Comforter?

3. Let our hearts at present be with him. O! Where should or hearts be, but where our Head is?

AN EXPOSITION OF THE SIXTH CHAPTER Of the EPISTLE of PAUL the Apostle UNTO THE HEBREWS. CHAP. VI.

THis whole Chapter is a continuation of the Digression which the Apostle had occasionally entred into, in the Eleventh Verse of the preceding Chapter. For upon the consideration of the Greatness of the Mystery, and Difficulty of the Doctrine which he designed to instruct these Hebrews in, and his fear of their Disability or Unpreparedness (at least of some) to receive it in a due manner unto their Edification, he engageth into a new Discourse, filled up with Reasons and Arguments to excite them unto a diligent Attendance. And this he so doth, as in the very last words of this Chapter, to return by an Artificial connexion of his Discourse unto what he had asserted in the Tenth Verse of that foregoing.

There are Four general parts of this Chapter. (1) The Proposition of what he intended to do, or discourse concerning; with an opposition thereunto of what was by him to be omitted: v. 1, 2, 3. (2) An Excitation of the Hebrews unto singular diligence in attending unto the most perfect Doctrines of Christianity, and making a progress in the Knowledge of Christ. And this he doth from the consideration of the greatness of the Sin, and inevitableness of the Destruction of Apostates. For this sort of Persons do commonly arise from among such, as having received the Truth, and made a Profession thereof, do not diligently endeavour a Progress towards Perfection, according to their Duty. V. 4, 5, 6, 7, 8. (3) A Lenifying of the severity of this Commination in respect of its Application unto these Hebrews. For he expresseth his hope that it did not so belong unto them, or that the Sin condemned should be found in them; or the Punishment threatned fall on them. But the warning it self contained in the Commination, was, as he shews, Good, Wholsome and Seasonable. And of this his Hope and Judgment concerning the Hebrews, he expresseth his Grounds taken from the Righteousness of God, their own Faith and Love, which he prays they may persevere in. V. 9, 10, 11, 12. (4) An Encouragement unto Faith and Perseverance, from the Example of Abraham, who first received the Promises; from the Nature of the Promises themselves; and their Confirmation by the Oath of God, with the Assistance we may have by our Hope in Christ. thereby. V. 13, 14, 15, 16, 17, 18, 19, 20. which last Discourse he issueth in the principal matter he intended to insist upon, whereunto he now returns again, having digressed necessarily into those Exhortations and Arguings from the first Proposals of it in the Eleventh Verse of the foregoing Chapter.

In the first part of the Chapter comprised in the three first Verses, there are three things considerable; (1) A general Proposition of the Apostles Resolution to proceed unto the more perfect Doctrines of the Gospel, as also of his passing over the first Principles of Christianity: v. 1. (2) An Amplication of this Proposition, by an Annumeration of those Doctrines which he thought meet at present to pass by the handling of: v. 1, 2. (3) A Renovation of his Resolution to pursue his Proposition, with a Submission to the Will and good Pleasure of God, as to the Execution of his Purpose; the Expression whereof, the present state of these Hebrews peculiarly called him unto. V. 4.

Ver. 1. [non-Latin text not transcribed]. [non-Latin text not transcribed]; ideo; quapropter; propterea: wherefore; [non-Latin text not transcribed], intermittentes, Ari. vul. Lat. Rhem. [non-Latin text not transcribed]. intermitting; as though the Apostle laid these things aside only for the present, with a Resolution to take them up again in this Epistle. But neither doth the word signifie any such thing, nor doth he so do. Relinquentes, Bez. leaving Syr. [non-Latin text not transcribed] emittamus; or demittamus; dismissing; properly [non-Latin text not transcribed], Arias; Sermonem initii Christi. Vul. inchoationis Christi; the word of the Beginning of Christ, as the Rhemists; very obscurely in Latin; and in our Language. Erasm. Omisso qui in Christo rudes inchoat Sermone. The word that entreth those that are unskilful, or Beginners in Christ. So also Beza. We; The Principles of the Doctrine of Christ. Syr: The Beginning of the word of Christ; For, the word of the Beginning of Christ. The word of; or that which concerns the Principles of the Doctrine of Christ; [non-Latin text not transcribed], feramur, Let us be carried on. Syr. [non-Latin text not transcribed] let us come to; Arab. let us lift up our selves. Rhem. let us proceed. Ours, let us go on to Perfection. Wherefore leaving the Doctrine of the Beginning of Christ, let us be carried on to Perfection. Ver. 1. [non-Latin text not transcribed]; Wherefore. This Illative manifests that there is a Dependance in what ensues, on what was discoursed of before. That which follows, may be either an Inference from it, or be the Effect of a Resolution occasioned by it. Wherefore; that is, either this Duty will hence follow; or seeing it is so, I am thus resolved to do. And this Connexion is variously apprehended on the account of the Ambiguity of the Expression in the Plural Number and first Person. [non-Latin text not transcribed] we leaving, let us go on. For in this kind of Expression there is a Rhetorical Communication. And the Apostle either assumes the Hebrews unto himself, as to his work, or joins himself with them as to their Duty. For if the words be taken the first way, they declare his Resolution in Teaching; if in the latter, their Duty in Learning. And if we take the words in the first way, as expressing the Apostles Resolution as to his own Work, the Inference seems to have an immediate dependance on the Twelfth Verse of the preceding Chapter, passing by the Discourse of the following Verses as a Digression to be as it were included in a Parenthesis. Of whom we have many things to say and hard to be uttered, seeing you are dull in hearing; I shall therefore for your future Instruction, leave the Principles of the Doctrine of Christ, and go on unto more sublime mysteries, or the Wisdom that we speak among them that are Perfect. For although he had blamed them for their dulness and backwardness in Learning, yet he doth not declare them, at least not all of them, to be such as were uncapable of these mysteries, so as that he ought not to communicate them unto them. This is the meaning of the words, if the Apostle assume the Hebrews unto himself, and if it be his work that is intended. Secondly, If in the latter way the Apostle join himself unto the Hebrews, and it is their Duty which is intended, namely, that they should not always dwell on the first Principles or Lessons of Christianity, but press on unto Perfection, then (1) This Illative [non-Latin text not transcribed] seems to have respect unto the Time in the first Place, which these Hebrews had enjoyed under the means of growth in the Knowledge of Christ; on the account whereof he affirms that it might be justly expected concerning them, that they should be Teachers of others. Therefore, saith he, or on the consideration hereof, it is just and equal that you should go on towards Perfection; which that they would do, he expresseth his Hopes concerning them, v. 9. (2) It respects also that Negligence and Sloth, and backwardness to learn, which he had reproved in them. As if he had said, Seeing therefore you have hitherto been so careless in the Improvement of the means which you have enjoyed, which hath been no small Fault or Evil in you, but that which hath tended greatly to your disadvantage, now at last stir up your selves unto your Duty, and go on to Perfection. We need not precisely to determine this Connexion, so as to Exclude either Intention. Yea it may be the Apostle having respect unto the preceding Discourse, and considering thereon both the present condition of the Hebrews, as also the necessity that there was of instructing them in the mystery of the Priesthood of Christ, without the Knowledge whereof they could not be freed from their entanglements unto the Aaronical Priesthood and Ceremonies which were yet in Use and Exercise among them, doth intend in this Inference from thence, both his own Duty and theirs; that he should proceed unto their farther Instruction, and that they should stir up themselves to learn and profit accordingly. This the Duty of his Office and Care of them, and this their Advantage and Edification required. For this alone was the great means and expedient to bring them off in a due manner and upon right grounds, from that compliance with Judaisme, which God would now no longer connive at, nor tolerate the practice of, as that which was inconsistent with the Nature and Design of the Gospel. And it is apparent that before the writing of this Epistle, they were not sufficiently convinced that there was an absolute End put unto all Mosaical Institutions. For notwithstanding their Profession of the Gospel, they still thought it their Duty to abide in the Observation of them. But now the Apostle designs their Instruction in that mystery, which particularly evinceth their Inconsistency with Faith in our Lord Jesus Christ, and Obedience unto him. [non-Latin text not transcribed], Omittentes, relinquentes; we, leaving; [non-Latin text not transcribed] is sometimes dimitto, to dismiss, [non-Latin text not transcribed]. to discharge, or let go, sometimes omitto, missum facio, to omit; to pass by; And it is used with respect unto Speech of things that have been already mentioned, [non-Latin text not transcribed], in Lucian; omitting these Discourses; laying aside farther Speech concerning these things. So is it here used by our Apostle. But the signification of the word is to be limited unto the present occasion. For consider the things here spoken of absolutely, and they are never to be left either by Teachers or Hearers. There is a Necessity that Teachers should often insist on the Rudiments, or first Principles of Religion. And this not only with respect unto them who are continually to be trained up in Knowledge from their Infancy, or unto such as may be newly converted; but also they are occasionally to be inculcated on the minds of those who have made a farther Progress in Knowledge. And this course we find our Apostle to have steered in all his Epistles. Nor are any Hearers so to leave these Principles, as to forget them, or not duely to make use of them. Cast aside a constant regard unto them in their proper Place, and no Progress can be made in Knowledge, no more than a Building can be carried on, when the Foundation is taken away. But respect is had on both sides, unto the present Occasion. Let us not always dwell upon the Teaching and Learning of these things, but omitting them for a Season, as things that you are, or might be well acquainted withall, let us proceed unto what is farther necessary for you. It is the Duty of Ministers of the Gospel to take care not only that their Doctrine they Preach Obs. 1. be true, but also that it be seasonable with respect unto the State and Condition of their Hearers. Herein consists no small part of that Wisdom which is required in the Dispensation of the word. Truths unseasonable, are like Showers in Harvest. It is a word spoken in Season, that is Beautiful and Useful. Prov. 25. 11. Yea, every thing is beautiful in its own Time, and not else. Ecclesiast. 3. 11. And two things are especially to be considered by him who would order his Doctrine aright, that his words may be fit, meet, and seasonable. First the Condition of his Hearers, as to their present Knowledge and Capacity. Suppose them to be persons as the Apostle speaks, of full Age, such as can receive and digest strong meat, that have already attained some good Acquaintance with the mysteries of the Gospel. In Preaching unto such an Auditory, if men through want of Ability to do otherwise, or want of Wisdom to know when they ought to do otherwise, shall constantly treat of first Principles, or things common and obvious, it will not only be unuseful unto their Edification, but also at length make them weary of the Ordinance it self. And there will be no better Effect on the other side, where the Hearers being mostly weak, the more abstruse mysteries of Truth are insisted on, without a prudent accommodation of matters suited unto their capacity. It is therefore the Duty of Stewards in the House of God, to give unto his Houshold their proper Portion. This is the blessed Advice our Apostle gives to Timothy. 2 Tim. 2. 15. Study to shew thy self approved unto God, a Work-man that needeth not to be ashamed, [non-Latin text not transcribed], rightly cutting out the word of Truth. This is that whereby a Minister may evince himself to be a Work-man that needeth not to be ashamed. If as when the Beasts that were Sacrificed being cut into Pieces, the Priest according to the Law, disposed of the Parts of it unto the Altar, himself, and him that brought it, that each in the Division might have his proper and Legal Portion; so he give out a due and proper part unto his Hearers, he is an approved Work-man. Others cast all things into Confusion and Disorder, which will at length redound unto their own shame. Now whereas in all Churches, Auditories, or Congregations, there is so great a variety of Hearers with respect unto their present Attainments, Knowledge and Capacities, so that it is impossible that any one should always, or indeed very frequently accommodate his matter and way of Instruction to them all; it were greatly to be desired that there might be, as there was in the Primitive Church, a Distribution made of Hearers, into several Orders or Ranks, according as their Age, or means of Knowledge do sort them, that so the Edification of all might be distinctly provided for. So would it be, if it were the work of some separately to Instruct those who yet stand in need to be taught the first Principles of the Oracles of God; and of others to build up towards Perfection those who have already made some Progress in the Knowledge of the Gospel; or the same work may be done by the same persons at several Seasons. Nor doth any thing hinder, but that those who are strong, may be occasionally present at the Instructions of the weak; and the latter at the Teachings of the former, both to their great Advantage. In the mean time, until this can be attained, it is the Duty and Wisdom of a Minister, to apply himself in the Doctrine he Preacheth, and the manner of his Delivery, unto the more general State of his Hearers, as by him it is apprehended or known. And as it will be a trouble unto him who esteems it his Duty to go forward in the Declaration of the mysteries of the Gospel, to fear that many stay behind, as being unable to receive and digest the Food he hath provided; so it should be a shame to them, who can make no Provision but of things trite, ordinary and common, when many perhaps among their Hearers, are capable of feeding on better or more solid Provision. Again, (2) The Circumstances of the present Time are duely to be considered by them who would Preach Doctrine that should be Seasonable unto their Hearers. And these are many, not here to be particularly insisted on. But those especially of known publick Temptations, of prevalent Errors, and Heresies, of especial Opposition and hatred unto any important Truths, are always to be regarded. For I could easily manifest that the Apostle in his Epistles, hath continually an especial respect unto them all. Neither was a due consideration hereof ever more necessary, than it is in the Dayes wherein we live. And other things may be added of the like Nature unto this purpose. Again; Some important Doctrines of Truth may in the Preaching of the Gospel, be omitted for a Season; but none must ever be forgotten or neglected. So deals the Apostle in this Place, and Light hath been sufficiently given us hereinto, by what hath already been discoursed. 2. That which is passed over here, he calls, [non-Latin text not transcribed] Sermonem de Christo initiantem. Sermo exordij Christi. Sermo quo instituuntur rudes in Christo. We say, [non-Latin text not transcribed]. the Principles of the Doctrine of Christ; I fear somewhat improperly. For the Principles of the Doctrine of Christ indefinitely, must include all, at least the most principal of those which are so: [non-Latin text not transcribed] the word; that is, the Word Preached. So [non-Latin text not transcribed] is frequently used. 1 Cor. 1. 18. And the Name Christ, is not taken here Personally, neither efficiently, as though, of Christ, should be whereof Christ is the Author, nor Objectively concerning Christ; but it is taken Metonymically for the Doctrine of the Gospel, and the Profession of that Religion which was taught by him. So that the word of Christ is no more but the Doctrine of the Gospel as Preached and Taught. [non-Latin text not transcribed] containeth a Limitation of this Doctrine with respect unto some parts of it. That is, those which men usually and ordinarily were first instructed in; and which from their own Nature it was necessary that so they should be. These are here called the word of the Beginning of Christ. And what these Doctrines are, the Apostle declares particularly in the End of this Verse, and in the next, where we shall enquire into them. They are the same with the first Principles of the Oracles of God, whereof mention was made before. Having declared what for the present he would omit and pass by, although there was some appearance of a necessity to the contrary, the Apostle expresseth what his present design in general was, and what was the End which therein he aimed at. Now this was that, not being retarded by the Repetition or Reinculcation of the things which he would therefore omit, they might, he in Teaching, they in Learning, go on to Perfection. And two things must be considered. (1) The End intended; (2) The manner of pressing towards it. The End is [non-Latin text not transcribed], Perfection. That is, such a knowledge of the mysterious and [non-Latin text not transcribed]. sublime Doctrines of the Gospel, as those who were compleatly initiated, and throughly instructed, were partakers of. Of this he says [non-Latin text not transcribed], 1 Cor. 2. 6. we speak wisdom among the Perfect; or declare the deep mysteries of the Gospel, the Wisdom of God in a mystery, unto them that are capable of them. It is then a Perfection that the Apostle aims at; but such as comes under a double Limitation. (1) From the Nature of the thing its self. It is only an intellectual Perfection, a Perfection of the mind, in Knowledge, that is intended. And this may be where there is not a moral, gracious, sinless Perfection. Yea men may have great Light in their Minds, whilst their Wills and Affections are very much depraved, and their Lives unreformed. (2) It is a Comparative, and not an absolute Perfection. An absolute Perfection in the Comprehension of the whole mystery of God in Christ, is not by us attainable in this Life. The Apostle denies it concerning himself, Phil. 3. 12. But such a degree and measure as God is pleased to Communicate to Believers in the ordinary use of means, is that which is intended. See Ephes. 4. 12, 13. Take therefore the Perfection here aimed at, objectively, and it is, the more sublime mysteries of the Gospel which it expresseth; take it subjectively, it is such a clear Perception of them, especially of those which concern the Person and Offices of Christ, and particularly his Priesthood, as grown Believers do usually attain unto. The manner of arriving at this End, he expresseth by [non-Latin text not transcribed], and in this word is [non-Latin text not transcribed] the Rhetorical Communication mentioned. For either he ascribes that unto himself with them, which belonged only unto them; or that unto them which belonged only unto him; or what belonged unto them both, but in a different way; namely, unto him in Teaching, unto them in Learning. Let us be carried on. The word is emphatical, intimating such a kind of progress as a Ship makes when it is under Sail. Let us be carried on; that is with the full bent of our Minds and Affections, with the utmost Endeavours of our whole Souls. We have abode long enough by the Shore; let us now hoist our Sails and launch forth into the Deep. And we may hence learn: (1) That it is a necessary Duty of the Dispensers of the Gospel, to excite their Hearers, by all pressing Considerations, to make a Progress in the Knowledge of the Truth. Thus dealeth our Apostle with these Hebrews. He would not have them always stand at the Porch, but enter into the Sanctuary, and behold the hidden Glories of the House of God. Elsewhere he complains of them who are always Learning, that is in the way of it, under the means of it, but yet by reason of their negligence and carelesness in the Application of their minds unto them, do never come [non-Latin text not transcribed], 2 Tim. 3. 4. to a clear Knowledge, and acknowledgment of the Truth. And in the same Spirit he complains of his Corinthians, for their want of Proficiency in spiritual things, so that he was forced in his dealing with them to dwell still on the Rudiments of Religion. 1 Cor. 3. 1, 2. In all his Epistles he is continually as it were pressing this on the Churches, that they should labour to grow in Grace, and in the Knowledge of our Lord and Saviour Jesus Christ; and that they might do so, was the principal matter of his Prayers for them. Ephes. 3. 14, 15, 16, 17, 18, 19. Chap. 1. 16, 17, 18, 19. Col. 2. 1, 2. And they are utter Strangers to his Spirit and Example who are careless in this matter, especially such as perswade and even compel others so to be. Wherefore this Duty is necessary unto Dispensers of the Gospel on sundry Accounts. 1. Because their Hearers do greatly need the Exercise of it. They are apt to be slothful and weary; many begin to run well, but are quickly ready to faint. There is no reckoning up the occasions hereof, they are so many and various. Weariness of the Flesh, self-conceit of having attained what is sufficient, perhaps more than others, curiosity and itching ears, in attending unto Novelties, dislike of that Holiness and Fruitfulness of Life, with which an increase of Knowledge openly tends unto; mispending on the one hand, or Covetousness of time for the Occasions of Life on the other; any prevailing Corruption of Mind or Affections; the Difficulty that is in coming to the Knowledge of the Truth in a due manner, making the Sluggard cry there is a Lion in the Streets, with other things innumerable, are ready, and able to retard, hinder and discourage men in their progress. And if there be none to excite, warn and admonish them, to discover the variety of the Pretences whereby men in this matter deceive themselves, to lay open the Snares and Dangers which hereby they cast themselves into, to mind them of the Excellency of the things of the Gospel and the Knowledge of them, which are proposed before them, it cannot be but that by these means, their spiritual Condition will be prejudiced, if not their Souls ruined. Yea sometimes men are so captivated under the power of these Temptations and Seductions, and are furnished with such Pleas in the Defence of their own Sloth and Negligence, as that they must be dealt wisely and gently withal in Admonitions concerning them, lest they be provoked, or discouraged. Hence our Apostle having dealt Effectually with these Hebrews about these things, shuts up his Discourse with that blessed Expression of Love and Condescension towards them; Chap. 13. 22. I beseech you Brethren, suffer the word of Exhortation, [non-Latin text not transcribed]. So bear with it, as that which however it may be contrary to your present Inclinations, yet proceeds out of tender Love to your Souls, and hath no other End, but your spiritual Advantage. Neither ought this to abate herein the Endeavours of Faithful Ministers, but only give them farther occasion to stir up and exercise their Prudence and Diligence. 2. The Advantages which Professors have by a Progress in the Knowledge of spiritual things, makes it a necessary Duty, to stir them up, and lead them on therein, unto them who are obliged in all things to watch for the good of their Souls. And these Advantages also present themselves in so much variety, that they cannot be here recounted. Mention may be made of some few in a way of Instance. As (1) Hereon in a way of an Effectual means, depends the security of men from seduction into Heresies, noisome and noxious Errors. Of what sort are they whom we see seduced every day? Are they not persons who either are bruitishly ignorant of the very Nature of Christian Religion, and the first Principles of it, with which sort the Papists fill the Rolls of their Converts; or such as having obtained a little superficiary Knowledge, and Confidence therein, without ever laying a firm foundation, or carrying on an orderly superstruction thereon in Wisdom and Obedience; which sort of men fill up the Assemblies of the Quakers. The Foundation of God standeth sure at all times, God knoweth who are his; and he will so preserve his Elect, as to render their total seduction impossible. But in an ordinary way, it will be very difficult in such a time as this wherein Seducers abound, false Doctrines are divulged, and speciously obtruded, wherein there are so many Wolves abroad in Sheeps cloathing, and so great an opposition is on all hands made to the Truth of the Gospel, for any to hold out firm and unshaken unto the End, if their minds be not inlaid and fortified with a sound well grounded Knowledge of the mysteries of the Gospel. It is the Teaching of the Spirit, the Unction of the Holy One, whereby we know all necessary Truths, that must preserve us in such a Season. 1 Joh. 2. 27. (2) Proportionable unto our growth in Knowledge, will be our encrease in Holiness and Obedience. If this at any time fall out otherwise, it is from the sins and wickedness of the persons in whom it is; in the Nature of the things themselves, they thus depend on one another. See Ephes. 4. 21, 22, 23, 24. Rom. 12. 2. That Ignorance is the Mother of Devotion, is a Maxime that came from Hell to fetch the Souls of men, and carried back multitudes with it, where let it abide. Now the reason why the Improvement of Knowledge, doth tend unto the Improvement of Holiness and Obedience, is because Faith acts its self on Christ only in and by the things which we know, whereby spiritual strength is derived unto us, and we are enabled unto them. (3) Usefulness in the Church, unto our Families, and amongst all men depends hereon. This needs no other Confirmation than what the Experience of every man will suggest unto him. And if I should design to go over but the principal Advantages which we attain, or may do so, in the growth of spiritual Light and Knowledge, there is not any thing wherein our Faith or Obedience is concerned, nothing that belongs unto our Graces, Duties, or Communion with God, in them or by them, nothing wherein we are concerned in Temptations, Afflictions or Consolation, but might justly be called in to give Testimony thereunto. If therefore the Ministers of the Gospel have any Care for, or any Love unto the Souls of their Hearers; if they understand any thing of the Nature, of the Office and Work which they have taken on themselves, or the Account they must one day give of the Discharge of it, they cannot but esteem it among the most necessary Duties incumbent on them, to Excite, Provoke, Perswade, and carry on those who are under their Charge, towards the Perfection before described. There is therefore nothing in the whole Combination against Christ and the Gospel which is found in the Papacy, of a more pernicious Nature and Tendency, than is the Design of keeping the People in Ignorance. So far are they from promoting the Knowledge of Christ in the Members of their Communion, as that they endeavour by all means to obstruct it. For not to mention their numerous Errors and Heresies, every one whereof is a diversion from the Truth, and an hindrance from coming to an Acquaintance with it, they do directly keep from them the use of those means whereby alone its Knowledge may be attained. What else means their Prohibition of the People from reading the Scripture in a Language they understand? The most expeditious Course for the rendring of all Streams unuseful, is by stopping of the Fountain. And whereas all means of the increase of Knowledge are but Emanations from the Scripture, the Prohibition of the use thereof doth effectually evacuate them all. Was this spirit in our Apostle? Had he this Design? It is evident to all how openly and frequently he expresseth himself to the contrary. And to his Example ought we to conform our selves. Whatever other occasion of writing he had, the principal subject of his Epistles, is constantly the increase of Light and Knowledge in the Churches, which he knew to be so necessary for them. We may therefore add, 2. The Case of that People is deplorable and dangerous, whose Teachers are not able to carry them on, in the knowledge of the mysteries of the Gospel. The Key of Knowledge may be taken away by Ignorance as well as Malice. And so it is with many. And when Knowledge is perished from their Lips who should preserve it, the People must perish for want of that Knowledge. Hos. 4. 6. Math. 15. 14. 3. In our Progress towards an increase in Knowledge, we ought to go on with Diligence and the full bent of our Wills and Affections. I intend hereby to express the sense of [non-Latin text not transcribed]. It is of a passive signification denoting the Effect; Let us be acied, carried on; but it includes the active use of means for the producing that Effect. And the Duties on our part intended may be reduced unto these Heads. (1) Diligence in an Application unto the use of the best means for this End. Hos. 6. 7. Those that would be carried on towards Perfection, must not be careless, or regardless of opportunities of Instruction, nor be detained from them by Sloth or Vanity, nor diverted by the businesses and occasions of this world. Both industry in their pursuit, and choice in the preferring of them before secular Advantages and Avocations, are required hereunto. (2) Intention of mind in the attending unto them. Such persons are neither to be careless of them, nor careless under them. There are who will take no small pains to enjoy the means of Instruction, and will scarce miss an opportunity, that they can reach unto. But when they have so done, there they sit down and rest. It is a shame to consider how little they stir up their minds and understandings, to conceive aright, and apprehend the things wherein they are instructed. So do they continue to hear from day to day, and from year to year, but are not carried on one step towards Perfection. If both heart and head be not set at work, and the utmost Endeavours of our minds improved, in searching, weighing, pondering, learning, treasuring up the Truths that we are taught by any means of Divine Appointment, we shall never make the Progress intended. (3) There is required hereunto, that our Wills and Affections be sincerely inclined unto, and fixed on the things themselves that we are Taught. These are the principal wings or sails of our Souls, whereby we are or may be carried on in our Voyage. Without this all that we do will amount to nothing, or that which is no better. To love the Truth, the things proposed unto us in the Doctrine of it, to delight in them, to find a goodness, desirableness, excellency, and suitableness unto the condition of our Souls in them, and therefore to adhere and cleave unto them, is that which will make us prosper in our Progress. He that knows but a little and loves much, will quickly know and love more. And he that hath much Knowledge but little Love, will find that he labours in the Fire, for the increase of the one or other. When in the diligent use of means, our Wills and Affections do adhere and cleave with Delight unto the things wherein we are instructed, then are we in our right course; then if the Holy Gales of the Spirit of God do breath on us, are we in a blessed tendency towards Perfection. 2 Thes. 2. 10. (4) The diligent practice of what we know is no less necessary unto the Duty pressed on us. This is the next and immediate End of all Teaching and all Learning. This is that which renders our Knowledge our Happiness. If you know these things, happy are ye if you do them. Doing what we know is the great Key to give us an Entrance into knowing what we do not. If we do the will of Christ, we shall know of his word, Joh. 7. 17. And (5) all these are to be managed, with a certain design, and prospect toward this End of growing in Grace and Knowledge, and that until we arrive at the measure of our Perfection appointed unto us in Jesus Christ. In these ways and by these means, we may attain the Effect directly expressed of being carried on in the increase of spiritual Light and Knowledge, and not without them.

Verse 1, 2. In the remainder of the first Verse and the next that follows, the Apostle declares in particular Instances, what were the things and Doctrines, which he called in general before the Beginning of the Doctrine of Christ, whose farther handling he thought meet at present to omit. [non-Latin text not transcribed]. The Syriack Translation proposeth these words in the way of an Interrogation, Will you again lay another Foundation? And the Aethiopick, omitting the first Clause; in the way of a Precept; Attend therefore again to the Foundation that you dispute not concerning Repentance from dead works, in the Faith of God. But neither the Text nor Scope of the Apostle will bear either of these Interpretations. [non-Latin text not transcribed], Syr. [non-Latin text not transcribed] an numquid rursum; or whether again; All others; non rursum, non iterum; Arab: nec amplius, not again; not any more. [non-Latin text not transcribed], Syr. [non-Latin text not transcribed] will you lay another Foundation; that term of Another, is both needless because of Again that went before, and corrupts the sense, as though a Foundation different from what was formerly laid, were intended. Besides that is made an Expostulation with the Hebrews, which is indeed expressive of the Apostles Intention, fundamentum jacientes; laying the Foundation. [non-Latin text not transcribed], Syr: unto Repentance from dead works; and so in all the following Instances. There is no difference among Translators about the rest of the words. Only the Aethiopick, reads Baptism in the singular number, as the Syriack doth, and placeth Doctrine distinctly by way of Apposition. Baptism, Doctrine, and the Imposition of hands. [non-Latin text not transcribed] the Syriack renders by an Hebraisme [non-Latin text not transcribed] the Resurrection that is from the House of the dead; that is the Grave, the common dwelling place of the dead; as also [non-Latin text not transcribed] by [non-Latin text not transcribed] the Judgement which is for ever; the Sentence whereof is eternally irrevocable, and whose Execution endures always. Not laying again the foundation of Repentance from dead works▪ and of Faith towards God, of Baptisms, Doctrine, and the laying on of hands, of the Resurrection of the Dead, and Ver. 1, 2. Eternal Judgement. There are two things in these words added concerning the Doctrine of the Principles of Christ, or the first Doctrines of Christianity. (1) Their general Nature with respect to the whole Truth of the Gospel, metaphorically expressed; They are the Foundation. (2) Their Nature in particular is declared in sundry Instances; not that all of them are mentioned, but these Instances are chosen out to shew of what kind they were. In the first two things are proposed, (1) The expression of the thing it self intended, which is the Foundation. (2) The Apostles design with respect unto it, not laying it again. [non-Latin text not transcribed] is as was said in this matter Metaphorical; including an allusion unto an Architect, and his Building. First he lays the Foundation; [non-Latin text not transcribed]. and he is a most foolish Builder who either doth not so, or who rests therein, or who is always setting it up and pulling it down, without making a Progress. Indeed that Foundation which is all the Building, which hath not an Edifice erected on it, is no Foundation; for that which is materially so, becomes so formally only with respect unto the Building upon it. And those who receive the Doctrines of Christ here called the Foundation, if they build not on them, they will prove none unto them whatever they are in themselves. There are two properties of a Foundation. (1) That it is that which is first laid in every Building. This the natural order of every Building requires. (2) It is that which bears the whole weight of the superstructure; the whole and all the parts of it being laid upon it, and firmly united unto it. With respect unto the one or other of these properties, or both, are the Doctrines intended called the Foundation. But in the latter sense they cannot be so. It is Christ himself, and he only, who is so the Foundation as to bear the weight, and to support the whole Building of the Church of God. Isa. 28. 16. Math. 16. 18. 1 Cor. 3. 10, 11. Ephes. 1. 20, 21, 22. 1 Pet. 2. 4, 5. He is so Personally; the Life and Being of the Church consisting in its spiritual Union unto his person; 1 Cor. 12. 12. and Doctrinally, in that all Truth is resolved into what is taught concerning him. 1 Cor. 3. 10, 11, 12, 13. Wherefore it is in allusion unto a Foundation with respect unto its first Property, namely, that it is first laid in the Building, that these Doctrines are called the Foundation. So the Jews term the general principles of their Profession [non-Latin text not transcribed] the Foundations of the Law; or the principal Doctrines taught therein. The first Doctrines which are necessary to be received and professed at mens first entrance into Christianity. And the Apostle intends the same things by the threefold expression which he maketh use of. (1) [non-Latin text not transcribed], Chap. 5. 12. The first Principles of the Oracles of God. (2) [non-Latin text not transcribed], Chap. 6. 1. and (3) [non-Latin text not transcribed] the Beginning of the Doctrine of Christ, and the Foundation. Concerning these things he says, [non-Latin text not transcribed], not laying it again. His saying that he would not lay it again, doth not infer that he himself had laid it before [non-Latin text not transcribed]. amongst them, but only, that it was so laid before by some or other For it was not by him that they received their first Instruction, nor doth he mention any such thing in the whole Epistle. Whereas he frequently pleads it unto those Churches which were planted by himself. 1 Cor. 3. 5, 6, 10. Chap. 4. 15. And it is known from the Story that his Ministry was not used in their first Conversion. But he knew that they had faithful Instructors, who would not leave them unacquainted with these necessary things, and that they would not have been initiated by Baptism, nor admitted into the Church without a Profession of them. Besides they were such, as in general they owned in their former Church State. He might therefore well say, that he would not lay this Foundation again. These things, saith he, you have already been instructed in by others, and therefore I will not, (as also on other considerations) go over them again. Wherefore, Let the Hearers of the Gospel carefully look to it, that they learn those things whereof they have had sufficient Instruction; for if any Evil ensue from their Ignorance of them, they must themselves answer for it. Such Ignorance is their sin, as well as their disadvantage. Preachers may take it for granted, that what they have sedulously and sufficiently instructed their Hearers in, they have also received and learned, because it is through their sinful Negligence if they have not so done. And they are not bound always to wait on some in their Negligences to the disadvantage of others. Secondly, The Apostle declares in particular what were those Doctrinal Principles which he had in general so described, which were taught unto them who were first initiated into Christianity, and which he will not now again insist upon. Repentance from dead works, &c. We must first consider the Order of these words, and then their sense, or the things themselves intended. Some here reckon up six Principles, some make them seven, some but four, and by some they are reduced unto three. The two first are plain and distinct. Repentance from dead works, and Faith towards God. The next that follow are disputed as to their coherence and sense. (1) [non-Latin text not transcribed], some read these words with a note of distinction between them, [non-Latin text not transcribed], both the Genitive Cases being regulated by [non-Latin text not transcribed]; The foundation of Baptisms, and of Doctrine, which are put together by Apposition, not depending one upon another. [non-Latin text not transcribed] is the Preaching of the word. And this was one of the first things wherein Believers were to be instructed, namely, that they were to abide [non-Latin text not transcribed], Acts 2. 42. in a constant attendance unto the Doctrine of the Gospel, when preached unto them. And as I shall not assert this Exposition, so I dare not positively reject it, as not seeing any reason cogent to that purpose. But another sense is more probable. Take the words in conjunction, so as that one of them should depend on, and be regulated by the other, and then (1) we may consider them in their order as they lye in the Original. [non-Latin text not transcribed]. supposing the first to be regulated by [non-Latin text not transcribed], and both the latter by it. The Baptisms of Doctrine and imposition of hands. There were two things peculiar to the Gospel, the Doctrine of it, and the extraordinary Gifts of the Holy Ghost. Doctrine is compared to, and called Baptism. Deut. 32. 2. Hence the People were said to be Baptized unto Moses, when they were initiated into his Doctrines. 1 Cor. 10. 1, 2. The Baptism of John was his Doctrine; Acts 19. 3. And the Baptism of Christ was the Doctrine of Christ, wherewith he was to sprinkle many Nations. Isa. 52. 15. This is the first Baptism of the Gospel, even its Doctrine. The other was the Communication of the Gifts of the Holy Ghost. Acts 1. 5. That this and this alone is intended by the laying on of hands, I shall prove fully afterwards. And then the sense would be the foundation of Gospel Baptisms, namely, Preaching and the Gifts of the Holy Ghost. And I know but one Argument against this sense, namely, that it is new and singular. To avoid this, Secondly, The order of-the words must be inverted in their Exposition. Not the Baptisms of Doctrine, but the Doctrine of Baptisms must be intended. But then two things must be observed. (1) That [non-Latin text not transcribed], Baptisms, is not immediately regulated by [non-Latin text not transcribed] the foundation; and so Baptisms are not asserted absolutely to be a Foundation, as is Repentance from dead works, but only the Doctrine about it is so. (2) It cannot be readily conceived why [non-Latin text not transcribed] Doctrine, should be prefixed unto Baptisms alone, and not to Repentance and Faith, the Doctrines whereof also are intended. For it is not the Grace of Repentance and Faith, but the Doctrine concerning them which the Apostle hath respect unto. There is therefore some peculiar reason why Doctrine should be thus peculiarly prefixed unto Baptisms and the laying on of hands, and not to the other things mentioned. For that Imposition of hands is placed in the same order with Baptisms, the conjunctive Particle doth manifest [non-Latin text not transcribed], The following Instances are plain, only some would reduce them unto one Principle; namely, the Resurrection of All unto Judgement. There is therefore in these words, nothing peculiar, nor difficult, but only whatconcerns Baptisms, and the Imposition of hands, the Doctrine whereof is specified. Now I cannot discover any just reason hereof, unless it be, that by Baptisms, and the Imposition of hands, the Apostle intendeth none of those Rudiments of Christian Religion wherein men were to be first instructed, but those Rites whereof they were made Partakers who were so instructed. As if the Apostle had said, These Principles of the Doctrine of Christ, namely, Repentance, Faith, the Resurrection and Judgement, are those Doctrines wherein they are to be instructed, who are to be Baptized, and to have hands laid on them. According to this sense, the words are to be read as in a Parenthesis. Not laying again the Foundation of Repentance from dead works, and of Faith towards God, (namely, the Doctrine of Baptismes, and of the Imposition of hands) of the Resurrection from the Dead, and Eternal Judgement. When men began to attend unto the Gospel, and thereon to give up their Names to the Church, there were certain Doctrines that they were throughly to be instructed in, before they were admitted unto Baptism; see Gal. 6. 6. These being the Catechetical Rudiments of Christian Religion, are called here [non-Latin text not transcribed], or the Doctrines that were to be taught in order unto the Administration of those Rites. Taking this for the design of the Apostle in the words, as is most probable, there are four Instances given of those principal Rudiments of Christian Religion, wherein all men were to be instructed before they were admitted unto Baptism, who came thereunto in their own personal Right, having not been made Partakers thereof by their Covenant Right through the Profession of their Parents in their Infancy. These were persons to be fully instructed in before their solemn Initiation; the Doctrine concerning them being thence called the Doctrine of Baptisms and of the Imposition of hands, because previously necessary unto the Administration of these Rites. There is a difficulty I confess that this Exposition is pressed with, from the use of the word in the Plural number, [non-Latin text not transcribed] of Baptisms; but this equally concerns all other Expositions, and shall be spoken unto in its proper place. And this I take to be the sense of the words, which the design of the place and manner of expression lead us unto. But yet because sundry Learned Men are otherwise minded, I shall so explain the words, as that their meaning may be apprehended, supposing distinct heads of Doctrine to be contained in them. Our next work is to consider the particular Instances in their order. And the first is [non-Latin text not transcribed]. Repentance from dead works. This was taught in the first place unto all those who would give up themselves to the Discipline of Christ and the [non-Latin text not transcribed] Gospel. And in the Teaching hereof, both the Nature and Necessity of the Duty were regarded. And in the Nature of it two things were declared, and are to be considered. (1) What were dead works; and (2) what is Repentance from them. This expression of dead works, is peculiar unto our Apostle, and unto this Epistle. It [non-Latin text not transcribed]. is no where used but in this place, and Chap. 9. 14. And he useth it in Answer unto what he elsewhere declares, concerning mens being dead in Sin by Nature. Ephes. 2. 1, 5. Col. 2. 13. That which he there ascribes unto their persons, here he attributeth unto their works. These Peter calls mens old Sins; namely, which they lived in before their Conversion: 2 Pet. 1. 9. [non-Latin text not transcribed], forgetting that he was purged from his old sins. He hath respect unto what is here intended. They were before their Initiation, instructed in the Necessity of forsaking the sins wherein they lived before their Conversion; which he calls their old or former Sins; which he hath also respect unto 1 Epist. Chap. 4. 3. For the Time past of our lives may suffice us to have wrought the will of the Gentiles, when we walked in Lasciviousness, Lusts, Excess of Wine, Revellings, Banquettings, and abominable Idolatries. The necessity of Repentance from these and the like sins, was taught them, and which they made Profession of before they were admitted unto Baptism; wherein they received a Token of their being purged from them. And a relapse into these sins, which men had openly professed their Repentance, and Relinquishment of, was ever esteemed dangerous, and by some absolutely pernicious, whereon great Contests in the Church did ensue. For the Controversie was not whether men falling into any sin, yea any open or known sin after Baptism, might repent, which none was ever so foolishly proud as to deny: But the Question was about mens open falling again into those sins, suppose Idolatry, which they had made a publick Profession of their Repentance from, before their Baptism. And it came at last to this; not whether such men might savingly Repent, obtain Pardon of their sins and be saved; but whether the Church had Power to admit them a second time to a publick Profession of their Repentance of these sins, and so take them again into full Communion. For some pleaded, that the Profession of Repentance for these sins, and the Renunciation of them, being indispensably necessary antecedently unto Baptism, in them that were adult; the obligation not to live in them at all being on them who were Baptised in their Infancy, Baptism alone was the only Pledge the Church could give of the Remission of such sins; and therefore where men fell again into those sins, seeing Baptism was not to be repeated, they were to be left unto the mercy of God, the Church could receive them no more. But whereas the numbers were very great, of those who in time of Persecution fell back into Idolatry, who yet afterwards returned and professed their Repentance, the major part, who always are for the many, agreed that they were to be received, and reflected with no small severity on those that were otherwise minded. But whereas both parties in this difference run into Extreams, the Event was pernicious on both sides, the one in the Issue losing the Truth and Peace, the other the Purity of the Church. The sins of unregenerate persons whereof Repentance was to be expressed before Baptism, are called dead works, in respect of their Nature and their End. For as to their Nature they proceed from a principle under the Power of Spiritual death; they are the works of Persons dead in Trespasses and Sins. All the moral actings of such Persons with respect unto a supernatural End are dead works, being not enlivened by a vital Principle of spiritual Life. And it is necessary that a Person be spiritually living before his works will be so. Our walking in Holy Obedience is called the Life of God. Ephes. 4. 18. That is the Life which God requires, which by his especial Grace he worketh in us, whose Acts have him for their Object and their End. Where this Life is not, persons are dead, and so are their works, even all that they do with respect unto the Living God. And they are called so, 2dly, with respect unto their End; they are mortua because mortifera; dead because deadly; they procure death and end in death. Sin when it is finished bringeth forth Death. Jam. 1. 15. They proceed from death Spiritual, and end in death Eternal. On the same account are they called unfruitful works of Darkness. Ephes. 5. 11. They proceed from a principle of Spiritual Darkness, and end in Darkness Everlasting. We may therefore know what was taught them concerning these dead works; namely, their Nature and their Merit. And this includes the whole Doctrine of the Law, with Conviction of sin thereby. They were taught that they were sinners by Nature, dead in sins, and thence Children of wrath. Ephes. 2. 1, 2, 3. That in that Estate the Law of God condemned both them and their works, denouncing Death and Eternal destruction against them. And in this sense with respect unto the Law of God, these dead works do comprise their whole course in this world, as they did, their best as well as their worst. But yet there is no doubt an especial respect unto those great outward Enormities which they lived in during their Judaisme, even after the manner of the Gentiles. For such the Apostle Peter writing unto these Hebrews describes their Conversation to have been, 1 Pet. 3. 3. as we shewed before. And from thence he describes what a blessed Deliverance they had by the Gospel. 1 Pet 1. 18, 20, 21. And when he declares the Apostacy of some to their former courses, he shews it to be like the returning of a Dog to his Vomit, after they had escaped them that live in Error, and the Pollutions that are in the world through Lust. 2 Pet. 2. 18, 19, 20, 21, 22. These were the works which Converts were taught to abandon, and a Profession of Repentance for them was required of all before their Initiation into Christian Religion, or they were received into the Church. For it was not then as now, that any one might be admitted into the Society of the Faithful, and yet continue to live in open sins unrepented of. Secondly, That which is required, and which they were taught with respect unto [non-Latin text not transcribed]. these Dead works, is [non-Latin text not transcribed], Repentance. Repentance from dead works is the first thing required of them who take upon them the Profession of the Gospel, and consequently the first Principle of the Doctrine of Christ as it is here placed by the Apostle. Without this whatever is attempted or attained therein, is only a Dishonour to Christ, and a Disappointment unto men. This is the method of Preaching, confirmed by the Example and Command of Christ himself. Repent and believe the Gospel, Math. 4. 17. Mark 1. 15. And almost all the Sermons that we find, not only of John the Baptist in a way of preparation for the declaration of the Gospel, as Math. 3. 2. but of the Apostles also in pressing the actual Reception of it on the Jews and Gentiles, laid this as their first Principle, namely, the Necessity of Repentance. Acts 2. 38. Chap. 3. 19. Acts 14. 15. Thence in the Preaching of the Gospel it is said, that God Commandeth all men to repent, Acts 17. 30. And when the Gentiles had received the Gospel, the Church at Hierusalem glorified God saying, Then hath Grd also to the Gentiles granted Repentance unto Life, Acts 11. 18. Again this is expressed as the first issue of Grace and Mercy from God towards men by Jesus Christ, which is therefore first to be proposed unto them. God exalted him and made him a Prince and a Saviour to give Repentance unto Israel, Acts 5. 31. And because it is the first, it is put Synecdochically, for the whole work of Gods Grace by Christ. God having raised up his Son Jesus hath sent him to bless you, in turning every one of you from his Iniquities, Acts 3. 26. It is therefore evident that this was the first Doctrinal principle as to their own Duty which was pressed on, and fixed in the minds of men, on their first Instruction in the Gospel. And in the Testimonies produced, both the Causes of it, and its general Nature are expressed. For (1) Its supream original Cause is the good Will, Grace, and Bounty of God. He grants, and gives it to whom he pleaseth of his own good Pleasure. Acts 11. 18. (2) It is immediately collated on the Souls of men by Jesus Christ, as a fruit of his Death, and an effect of that All Power in Heaven and Earth which was bestowed on Him by the Father. He gives Repentance to Israel; Acts 3. 31. The Soveraign disposal of it is from the Will of the Father, and the actual Collation of it, is an Effect of the Grace of the Son. And (3) the Nature of it is expressed in the Conversion of the Gentiles. It is unto Life, Acts 11. 18. The Repentance required of men in the first Preaching of the Gospel, and the Necessity whereof was pressed on them, was unto Life; that is such as had saving Conversion unto God accompanying of it. This kind of Repentance is required unto our Initiation in the Gospel state. Not an empty Profession of any kind of Repentance, but real Conversion unto God, is required of such persons. But moreover we must consider this [non-Latin text not transcribed], or Repentance, in its own Nature, at least in general, that we may the better understand this first Principle of Catechetical Doctrine. In this sense it respects; (1) The Mind and Judgement; (2) The Will and Affections, And (3) The Life or Conversation of men. 1. It respects the Mind and Judgement, according to the Notation of the word, which signifies a Change of Mind, or an after Consideration and Judgement. Men whilst they live in dead works, under the Power of Sin, do never make a right Judgement, concerning either their Nature, their Guilt, or their End. Hence are they so often called to remember and consider things aright, to deal about them with the Reason of men, and for want thereof are said to be Foolish, Bruitish, Sottish, and to have no Understanding. The Mind is practically deceived about them. There are Degrees in this Deceit, but all sinners are actually more or less deceived. No men whilst the Natural Principle of Conscience remains in them, can cast off all the Convictions of sin. Rom. 2. 14, 15. That it is the Judgement of God, that those who commit such things are worthy of death. Rom. 1. 32. But yet some there are who so far despise these Convictions, as to give up themselves unto all sin with Delight and Greediness. See Ephes. 4. 17, 18, 19. Practically they call Good Evil, and Evil Good; and do judge either that there is not that Evil in sin which is pretended; or however, that it is better to enjoy the Pleasures of it for a Season, than to relinguish or forego it on other Considerations. Others there are who have some farther sense of those Dead works. In particular they judge them Evil, but they are so intangled in them, as that they see not the Greatness of that Evil, nor do make such a Judgement concerning it, as whereon a Reliquishment of them should necessarily ensue. Unto these two heads in various Degrees may all Impenitent sinners be reduced. They are such as despising their Convictions, go on in an unbridled course of Licentiousness, as not judging the Voyce, Language and Mind of them worth enquiring into; Others do in some measure attend unto them, but yet practically they refuse them, and embrace motives unto Sin, turning the Scale on that side, as Occasion, Opportunities, and Temptations do occur. Wherefore the first thing in this Repentance, is a through Change of the Mind and Judgement concerning these Dead works. The Mind by the Light and Conviction of saving Truth, determines clearly and steadily, concerning the true Nature of Sin, and its demerit; that it is an Evil thing and bitter to have forsaken God thereby. Casting on tall Prejudices, laying aside all Pleas, Excuses, and Palliations, it finally concludes, Sin, that is, all and every Sin, every thing that hath the Nature of Sin, to be universally evil; Evil in its Self, Evil to the Sinner, Evil in its present Effects, and future Consequents, Evil in every kind, shamefully Evil, incomparably Evil, yea the only Evil, or all that is Evil in the world. And this Judgement it makes with respect unto the Nature and Law of God, to its own Primitive and present depraved Condition, unto present Duty, and future Judgement. This is the first thing required unto Repentance, and where this is not there is nothing of it. 2. It respects the Will and Affections. It is our Turning unto God; our turning from him being in the bent and inclination of our Wills and Affections unto Sin. The Change of the Will, or the taking away of the Will of sinning, is the principal part of Repentance. It is with respect unto our Wills that we are said to be dead in Sin, and alienated from the Life of God. And by this Change of the Will, do we become dead unto Sin. Rom. 6. 2. That is, whatever remainder of Lust or Corruption there may be in us, yet the Will of sinning is taken away. And for the Affections it works that Change in the Soul, as that quite contrary Affections shall be substituted and set at work with respect unto the same Object. There are Pleasures in Sin, and also it hath its wages. With respect unto these, those that live in dead works, both delight in Sin, and have complacency in the Accomplishment of it. These are the Affections which the Soul exerciseth about Sin committed, or to be committed. Instead of them, Repentance, by which they are utterly banished, sets at work Sorrow, Grief, Abhorrency, Self detestation, Revenge, and the like Afflictive Passions of mind. Nothing stirs but they affect the Soul with respect unto Sin. 3. It respects the course of Life or Conversation. It is a Repentance from dead works, that is in the Relinquishment of them. Without this no profession of Repentance is of any worth or use. To profess a Repentance of Sin, and to live in Sin, is to mock God, deride his Law, and deceive our own Souls. This is that Change which alone doth or can evidence the other internal Changes of the Mind, Will and Affections to be real and sincere. Prov. 28. 13. Whatever without this is pretended, is false and Hypocritical; like the Repentance of Judah, not with the whole heart but feignedly. Jerem. 3. 10. [non-Latin text not transcribed] There was a lye in it; for their works answered not their words. Neither is there any mention of Repentance in the Scripture wherein this Change in an actual Relinquishment of dead works is not expresly required. And hereunto three things are necessary. (1) A full Purpose of Heart for the Relinquishment of every Sin. This is cleaving unto the Lord with Purpose of Heart. Acts 11. 23. Psal. 14. 3. To manifest the stability and stedfastness which is required herein, David confirmed it with an Oath. Psal. 119. 106. Every thing that will either live or thrive must have a Root, on which it grows, and whence it springs. Other things may occasionally bud and put forth, but they wither immediately. And such is a Relinquishment of Sin from occasional Resolutions. Upon some smart of Conviction, from Danger, Sickness, Trouble, Fear, Affliction, there blooms in the minds of many a suddain Resolution to forsake Sin, and as suddainly for the most part it fades again. True Repentance firms a steady and unshaken resolution in the Heart, which respects the forsaking of all Sin, and at all Times or Occasions. (2) Constant Endeavours to actuate and fulfill this purpose. And these Endeavours respect all the Means, Causes, Occasions, Temptations, leading unto Sin, that they may be avoided, opposed, and Deliverance obtained from them; as also all means, advantages, and furtherance of those Graces and Duties which are opposed to these Dead works that they may be improved. An Heartless unactive Purpose, is that which many take up withall and ruine their Souls by. Where therefore there is not a sedulous Endeavour by Watchfulness and Diligence, in the constant use of all means to avoid all dead works in all their concerns from their first Rise and Principle to their finishing or Consummation, there is no True Repentance from them. (3) An actual Relinquishment of all sins in the course of our walking before God. And hereunto is required (1) not an absolute freedom from all Sin, for there is no man living who doth good and sinneth not. (2) No absolute and precise deliverance even from great Sins, whereinto the Soul may be surprized by the Power of Temptations. Examples to the contrary abound in the Scripture. But yet such Sins, when any is overtaken with them, ought (1) to put the Sinner upon a severe enquiry whether his Repentance were sincere and saving. For where it is, usually the Soul is preserved from such Falls. 2 Pet. 1. 10. And (2) put him upon the renewing his Repentance, with the same Care, Diligence, Sorrow and Humiliation as at the first. But (1) it is required that this property of Repentance be prevalent against the common sins of the world, mens old Sins which they lived in before their Conversion. Those Sins which are expresly declared in the Gospel to be inconsistent with the Profession, Ends and Glory of it, it wholly excludes. 1 Cor. 6. 9, 10. 2 Cor. 6. 16. 1 Joh. 3. 14, 15. And (2) against a course in any Sin or Sins, either spiritual or fleshly, internal or external. 1 Joh. 3. 9. Rom. 6. 2. (3) For the most part against all outward Sins in the course of our Conversation in the world, in which things our Sincerity or Perfection is exercised. And these things were necessary to be touched on, to manifest the Nature of this first Principle wherein men are to be instructed. There is no Interest in Christ or Christian Religion to be obtained, without Repentance from Obser. Dead works; nor any orderly entrance into a Gospel Church State, without a credible Profession thereof. This was one of the first things that was preached unto Sinners, as was before declared; and without a compliance herewith they were not further to be treated with. For (1) The Lord Christ came not only to save men from their Sins, but to turn them from their Sins; to turn them from their Sins, that they may be saved from them; when he comes out of Sion as a Redeemer, a Deliverer, a Saviour, he turns away ungodliness from Jacob; that is, he turns Jacob from ungodliness, Rom. 11. 26. namely by Repentance. This was one principal End of the Birth, Life, Death, and Exaltation of Christ. His work in all these was to make Peace and Reconciliation between God and Man. Hereunto belongeth the Slaying, Destruction, or removal of the Enmity that was between them. This with respect unto God, was done by the Attonement he made, the Sacrifice he offered, and the Price of Redemption that he paid. 2 Cor. 5. 21. But the whole work is not hereby compleated. The Enmity on our part also must be taken away, or Reconciliation will not be finished. Now we were Enemies in our minds by wicked works, Col. 1. 21. and thereby alienated from the Life of God, Ephes. 4. 18. The removal hereof consists in this Repentance. For that is our turning unto God, upon the Terms of Peace tendred unto us. They therefore do but deceive their own Souls, who trust unto Peace with God on the Mediation of Christ, who are not at Peace with God in their own Souls by Repentance; For the one is not without the other. As he who is at Peace with God on his own part by Repentance, shall never fail of Peace from God by the Attonement; for he that so lays hold on his Arm and Strength that he may have Peace shall be sure to obtain it, Isa. 27. 3. So without this whatever Notions men may have of Reconciliation with God, they will find him in the issue as devouring Fire, or Everlasting Burnings. All Doctrines, Notions, or Perswasions, that tend to alleviate the necessity of that personal Repentance which was before described, or would substitute any outward Pennance, or Corporeal, pecuniary poenal Satisfaction in the room thereof, are pernicious to the Souls of men. And there is nothing so much to be dreaded or abhorred as a pretence taken unto Sin, unto any Sin without Repentance, from the Grace or Doctrine of the Gospel. Shall we continue in Sin, saith our Apostle, that Grace may abound? God forbid. Those who do so and thereby turn the Grace of God into Lasciviousness, are among the number of them whose Damnation sleepeth not. (2) That any person living in Sin without Repentance, should have an Interest in Christ or Christian Religion, is inconsistent with the Glory of God, the Honour of Jesus Christ, and would render the Gospel, if taught therein, a Doctrine fit to be rejected by all men. For where is the Glory of the Righteousness or Holiness of God, if impenitent Sinners may be accepted with him? Besides that it is contrary unto the whole Declaration of himself, that he will not acquit the Guilty, that he will not justifie the wicked, nor accept the ungodly, it hath an absolute inconsistency with the especial Righteousness of his Nature, and which he exerciseth as the supream Rector and Judge of all, that any such persons should approach before him, or stand in his sight. Psal. 5. 4, 5, 6. Rom. 1. 32. And for the Lord Jesus Christ, it would plainly make him the Minister of Sin, the thought whereof our Apostle so detests. Gal. 2. 17. Nay a supposition hereof would make the coming of Christ, to be the greatest means of letting in, and increasing Sin on the world, that ever was since the fall of Adam. And the Gospel must then be looked on as a Doctrine meet to be abandoned by all wise and sober persons, as that which would tend unavoidably to the debauching of mankind, and the ruine of humane Society. For whereas it doth openly and avowedly propose and declare the Pardon and remission of Sin, of all sorts of Sin, to all sorts of persons that shall believe and obey it, if it did this without annexing unto its Promise, the Condition of Repentance, never was there, nor can there be so great an Encouragement unto all sorts of Sin and Wickedness. There is much to that purpose in the Doctrines of Purgatory, Pennances, and Satisfactions, whereby men are taught that they may come off from their Sins, at a cheaper rate than Eternal Ruine, without that Repentance which is necessary. But this is nothing in comparison to the mischief which the Gospel would produce if it did not require Repentance from dead works. For besides those innumerable Advantages that otherwise it hath to evidence it self to be from God, whereas these other pretences are such as wise and considering men may easily look through their daubing and see their ground of falshood, the Gospel doth certainly propose its Pardon freely without money and without price; and so on this supposition would lay the Reins absolutely free on the Neck of Sin and Wickedness, whereas those other Fancies are burdened and charged with such inconveniencies, as may lay some Curb upon them in easie and carnal minds. Wherefore, I say, on such a false and cursed supposition it would be the Interest of wise and sober men, to oppose and reject the Gospel, as the most effectual means of overflowing the world with Sin and Ungodliness. But it doth not more fully condemn Idolatry, or that the Devil is to be worshipped, than it doth any such Notion or Apprehension. It cannot be denied but that some men may, and it is justly to be feared that some men do abuse the Doctrine of the Gospel to countenance themselves in a vain expectation of Mercy and Pardon, whilst they willingly live in a course of Sin. But as this in their management is the principal means of their Ruine, so in the Righteous Judgement of God it will be the greatest Aggravation of their Condemnation. And whereas some have charged the Preachers of Gospel Grace, as those who thereby give Countenance unto this presumption, it is an Accusation that hath more of the hatred of Grace in it, than of the Love of Holiness. For none do, nor can press the Relinquishment of Sin, and Repentance of it, upon such assured grounds and with such cogent arguments, as those by whom the Grace of Jesus Christ in the Gospel is fully opened and declared. From what hath been discoursed, we may enquire after our own Interest in this great and necessary Duty; to assist us wherein, I shall yet add some farther Directions. As, 1. Repentance is twofold; (1) Initial, (2) Continued in our whole course; and our Enquiry is to be after our Interest in both of them. The former is that whose general Nature we have before described, which is the door of entrance into a Gospel state, or a Condition of Acceptance with God in and through Christ. And concerning it we may observe sundry things. 1. That as to the Properties of it; it is, (1) Solemn; a Duty that in all its circumstances is to be fixed and stated. It is not to be mixed only with other Duties, but we are to set our selves on purpose, and engage our selves singularly unto it. I will not say, this is so essential unto it, that he can in no sense be said sincerely to have repented, who hath not separately and distinctly been exercised herein for some season; yet I will say, that the Repentance of such a one will scarce be ever well cleared up unto his own Soul. When the Spirit of Grace is poured out on men, they shall mourn apart, Zach. 12. 12, 13, 14. That is, they shall peculiarly and solemnly separate themselves to the right discharge of this Duty between God and their Souls. And those who have hitherto neglected it, or failed herein, may be advised solemnly to address themselves unto it, whatever hopes they may have, that they have been carried through it already. There is no loss of Time, Grace, nor Comfort, in the solemn Renovation of initial Repentance. (2) Universal, as to the object of it. It respects all Sin, and every Sin, every crooked path, and every step therein. It absolutely excludes all reserves for any Sin. To profess Repentance, and yet with an express reserve for any Sin, approacheth very near the great Sin of Lying to the Holy Ghost. It is like Ananias his keeping back part of the Price when the whole was devoted. And these Soul-destroying Reserves which absolutely overthrow the whole Nature of Repentance, do commonly arise from one of these pretences or occasions. (1) That the Sin reserved is small, and of no great importance. It is a little one. But true Repentance respects the Nature of Sin, which is in every Sin equally, the least as well as the greatest. The least reserve for Vanity, Pride, Conformity to the world, inordinate Desires or Affections, utterly overthrow the Truth of Repentance, and all the benefits of it. (2) That it is so useful as that, at least at present, it cannot be parted withall. So Naaman would reserve his bowing before the King in the House of Rimmon, because his Honours and Preferments depended thereon. So is it with many in their course of Life, or Trading in the world; some advantages by crooked ways seem as useful to them as their right hand, which they cannot as yet cut off and cas[illegible: 1 letter] from them. This therefore they have a secret reserve for, though it may not be express, yet real and effectual. But he who in this case will not part with a right Eye, or a right hand, must be content to go with them both into Hell fire. (3) Secresie. That which is hidden from every Eye, may be left behind. Some sweet morsel of this kind, may yet be rolled under the Tongue. But this is an Evidence of the grossest Hypocrisie, and the highest Contempt of God who seeth in secret. (4) Uncertainty of some things whether they are Sins or no. It may be some think, such neglects of Duty, such compliances with the World, are not Sins; and whereas themselves have not so full a Gonviction of their being sinful, as they have of other Sins which are notorious and against the Light of Nature, only they have just reason to fear they are Evil, this they will break through, and indulge themselves in them. But this also impeacheth the Truth of Repentance. Where it is sincere, it engageth the Soul against all Appearance of Evil. And one that is truly humbled, hath no more certain Rule in his walking, than not to do what he hath just cause to doubt whether it be lawful or no. True Repentance therefore is universal and inconsistent with all these reserves. Secondly, Unto the same End, that we may be acquainted with our own Interest in this initiating Repentance, We must consider the Season when it is wrought. And this is, (1) Upon the first Communication of Gospel Light unto us by the Holy Ghost. Christ sends him to convince us of Sin and Righteousness and Judgement, Joh. 16. 8. And if upon the first participation of Light and Conviction by the Holy Ghost, this Repentance is not wrought in us, it is to be feared that we have missed our Season. And so it falls out with many. They receive Light and Convictions but use them unto other ends. They put them it may be upon a Profession and a Relinquishment of some ways, and parties of men, but farther they use them not. Their first proper end is to work our own Souls unto saving Repentance, and if we miss their first Impressions, their power and efficacy for that end is hardly recoverable. (2) It never fails on the first saving view of Iesus Christ as crucified, Zech. 12. 10. It is impossible that any one should have a saving view of Christ crucified, and not be savingly humbled for Sin. And there is no one single Trial of our Faith in Christ whether it be genuine or no, that is more natural than this; What have been the effects of it, as to Humiliation and Repentance? Where these ensue not upon what we account our Believing, there we have not had a saving view of Christ crucified. Thirdly, Whereas we call this Repentance initial, we must consider that it differs not in Nature and Kind from that which we ought to be exercised in whilst we are in this world, whereof afterwards. That which we intend thereby is the Use of Repentance in our first admission into an Interest in a Gospel State. And with respect hereunto its duration may be considered; concerning which we may observe, (1) That with some, especially in extraordinary cases, this Work and Duty may be over in a day as to its initiating use and efficacy. So was it with many Primitive Converts, who at the same time were savingly humbled and comforted by the Promises of the Gospel. Acts 2. 37, 38, 39, 40, 41, 42. Acts 16. 31, 32, 33, 34. Now although in such persons the things we have ascribed unto this Repentance, are not wrought formally and distinctly, yet are they all wrought virtually and radically, and do act themselves on all future occasions. (2) Some are held longer unto this Duty as it is initiating. Not only did Paul continue three days and nights under his sore distress without relief, but others are kept days and weeks and months oft-times in the discharge of this Duty, before they have a refreshing entrance given them thereby into an Estate of Spiritual Rest in the Gospel. There is therefore no measure of Time to be allotted unto the solemn attendance unto this Duty, but only this, that none faint under it, wax weary of it, or give it over, before there be thereby administred unto them an entrance into the Kingdom of God. And these confiderations of the Nature of Repentance from dead works as it is initiating, may give us some direction in that necessary enquiry concerning our own personal Interest in it. Now there are several ways whereby men miss their Duty with respect unto this first Principle, and thereby ruine their Souls Eternally. (1) Some utterly despise it. Such are the presumptuous Sinners mentioned, Deut. 29. 19, 20. As they disregard the Curse of the Law, so they do also the Promise of the Gospel, as unto any Repentance or Relinquishment of Sin with respect unto them. Such Folly and bruitish Foolishness possesseth the minds of multitudes, that they will have some expectation of benefit by the Gospel, and will give it an outward compliance, but will not touch on the very first thing which it indispensibly requireth of all that intend any concernment in it. It were easie to open and aggravate this deplorable folly; but I must not stay on these things. (2) Some will repent in their dead works but not from them. That is, upon Convictions, Afflictions, Dangers, they will be troubled for their Sins, make confession of them, be grieved that they have contracted such guilt and danger, with Resolutions to forgo them. But yet they will abide in their Sins and dead works still. So Pharaoh more than once repented him in his Sins, but never had Repentance from them. And so it was expresly with the Israelites themselves, Psal. 78. 34, 35, 36, 37. And this kind of Repentance ruines not fewer Souls than the former total contempt of it. There are not a few unto whom this kind of Repentance stands in the same stead all their days, as Confession and Absolution doth to the Papists, it gives them present ease, that they may return to their former Sins. (3) Some repent from dead works in some sense, but they repent not off them. They will come through the Power of their Convictions to a Relinquishment of many of their old Sins, as Herod did upon the Preaching of John Baptist, but are never truly and savingly humbled for Sin absolutely. Their Lives are changed, but their Hearts are not renewed. And their renunciation of Sin is always partial, whereof before. There are many other ways whereby men deceive their Souls in this matter, which I must not now insist upon. Secondly, This Repentance in the Nature and Kind of it, is a Duty to be continued in the whole course of our Lives. It ceaseth as unto those especial Acts which belong unto our Initiation into a Gospel state, but it abides as too our orderly preservation therein. There must be no End of Repentance, until there is a full End of Sin. All Tears will not be wiped from our Eyes, until all Sin is perfectly removed from our Souls. Now Repentance in this sense may be considered two ways. (1) As it is a stated constant Duty of the Gospel; (2) As it is Occasional. 1. As it is stated, it is our humble mournful walking with God under a sense of Sin, continually manifesting its self in our Natures and Infirmities. And the Acts of this Repentance in us, are of two sorts: (1) Direct and immediate; (2) Consequential and dependant. The former may be referred unto two Heads. (1) Confession. (2) Humiliation. These a truly penitent Soul will be continually exercised in. He whose Heart is so lifted up on any pretence, as not to abide in the constant exercise of these acts of Repentance, is one whom the Soul of God hath no delight in. The other which are immediate acts of Faith, but inseparable from these, are (1) Supplications for the Pardon of Sin, (2) Diligent watchfulness against Sin. It is evident how great a share of our walking with God consists in these things, which yet I must not enlarge upon. 2. This continued Repentance is Occasional when it is heightned unto a singular solemnity. And these occasions may be referred unto three heads: (1) A Personal surprisal into any great actual Sin. Such an occasion is not to be passed over with the ordinary actings of Repentance. David upon his fall, brings his renewed Repentance into that solemnity as if it had been his first Conversion to God. On that account he deduceth his personal Sins from the Sin of his Nature, Psal. 51. 5. besides many other circumstances whereby he gave it an extraordinary Solemnity. So Peter upon the denial of his Master wept bitterly, which with his following Humiliation and the Renovation of his Faith, our Saviour calls his Conversion, Luke 22. 23. A new Conversion of him who was before really converted. There is nothing more dangerous unto our Spiritual state, than to pass by particular Instances of Sin, with the general Duties of Repentance. (2) The Sin or Sins of the Family or Church whereunto we are related, calls unto us to give a Solemnity unto this Duty. 2 Cor. 7. 11. The Church having failed in the business of the incestuous offender, when they were convinced by the Apostle of their sinful miscarriage therein, most solemnly renew their Repentance towards God. (3) Afflictions and sore Trials call for this Duty, as we may see in the issue of all things between God and Job, Chap. 42. 6. And lastly, We may observe that this Repentance is a Grace of the Spirit of Christ, a Gospel Grace, and therefore whatever unpleasantness there may be in its Exercise unto the Flesh, it is sweet, refreshing, satisfactory, and secretly pleasant unto the inner man. Let us not be deterred from abiding and abounding in this Duty. It is not a morose, tetrical, severe self-maceration, but an humble, gracious, mournful walking with God, wherein the Soul finds rest, sweetness, joy and peace, being rendred thereby compliant with the Will of God, benigne, useful, kind, compassionate towards men, as might be declared. The necessity of a profession of this Repentance from dead works, in order unto an Admission into the Society of the Church, that an evidence be given of the Power and Efficacy of the Doctrine of Christ in the Souls of men, that his Disciples may be visibly separated by their own profession from the world that lies in Evil, and be fitted for Communion among themselves in love, hath been elsewhere spoken unto. The second instance of the Doctrinal Foundation supposed to be laid among the Hebrews, [non-Latin text not transcribed]. is of Faith towards God. And this principle with that foregoing, are coupled together by the conjunctive particle [non-Latin text not transcribed], of Repentance and of Faith. Neither ought they to [non-Latin text not transcribed]. be, nor can they be severed. Where the one is, there is the other, and where either is not, there is neither, whatever be pretended. He repenteth not, who hath not Faith towards God: and he hath no Faith towards God who repenteth not. And in this expression where Repentance is first placed and Faith in God afterwards, only the distinction that is between them, but neither an order of Nature in the things themselves, nor a necessary order in the teaching of them is intended. For in order of Nature Faith towards God must precede Repentance from dead works. No man can use any Argument to prevail with others unto Repentance, but it must be taken from the Word of the Law or the Gospel, the Precepts, Promises and Threatnings of them. If there be no Faith towards God with respect unto these things, whence should Repentance from dead works arise, or how can the necessity of it be demonstrated? Besides, that the order of nature among the things themselves is not here intended, is evident from hence, in that the very last principles mentioned concerning the Resurrection from the dead and Eternal Judgement, are the principal Motives and Arguments unto the very first of them, or the necessity of Repentance, as our Apostle declares fully Acts 1. 30, 31. But there is some kind of order between these things with respect unto profession, intended. For no man can, or ought to be esteemed to make a due profession of Faith towards God, who doth not first declare his Repentance from dead works. Nor can any other have the comfort of Faith in God, but such as have in themselves some evidence of the sincerity of their Repentance. Wherefore omitting any farther consideration of the order of these things, we must enquire what is here intended by Faith in God. Now this cannot be Faith in the most general notion of it, because it is reckoned as a principle of the Doctrine of Christ. But Faith in God absolutely taken, is a Duty of the Law of Nature. Upon an acknowledgment of the Being of God, it is thereby required that we believe in him as the first Eternal Truth, that we submit unto him and trust in him, as the Soveraign Lord, the Judge and Rewarder of all. And a defect herein was the beginning of Adam's transgression. Wherefore Faith in this sense cannot be called a principle of the Doctrine of Christ, which wholly consists in supernatural Revelations. Nor can it be so termed with respect unto the Jews in particular. For in their Judaisme they were sufficiently taught Faith in God, and needed not to have been instructed therein as a part of the Doctrine of Christ. And there is a distinction put by our Saviour himself, between that Faith in God which they had, and the peculiar Faith in himself which he required, Joh. 14. 1. Ye believe in God, believe also in me. Besides, where these two Repentance and Faith are elsewhere joyned together, as they are frequently, it is an especial sort of Faith in God that is intended. See Luke 24. 46, 47. Acts 19. 4. Chap. 20. 21. It is therefore Faith in God as accomplishing the promise unto Abraham in sending Jesus Christ, and granting pardon or remission of Sins by him, that is intended. The whole is expressed by, Repent and believe the Gospel, Mark 1. 15. That is the tidings of the Accomplishment of the Promise made to the Fathers, for the deliverance of us from all our Sins by Jesus Christ. This is that which was pressed on the Hebrews by Peter in his first Sermon unto them; Acts 2. 30, 39. Chap. 3. 25, 26. Hence these two principles are expressed, by Repentance towards God, and Faith towards our Lord Jesus Christ, Acts 20. 21. As Repentance is here described by the terminus a quo; it is Repentance from dead works; so there it is described by its terminus ad quem; it is Repentance towards God, in our turning unto him. For those who live in their Lusts and Sins, do it not only against the command of God, but also they place them, as to their affections and expectation of satisfaction, in the stead of God. And this Faith in God is there called by way of Explication, Faith towards our Lord Jesus Christ; that is, as he in whose giving and sending the Truth of God was fulfilled, and by whom we believe in God, 1 Pet. 1. 21. This therefore is the Faith in God here intended; namely, that whereby we believe the Accomplishment of his promise, in sending his Son Jesus Christ to dye for us, and to save us from our Sins. And this the Lord Christ testified unto in his own personal Ministry. Hence our Apostle says, that he was the Minister of the Circumcision for the truth of God, to confirm the promises made unto the Fathers, Rom. 15. 8. And this he testified unto them, Joh. 8. 24. I said therefore unto you, that you shall dye in your sins; for if you believe not that I am be, you shall dye in your sins; and that because they rejected the promise of God made unto the Fathers concerning him, which was the only foundation of Salvation. And this was the first thing that ordinarily our Apostle preached in his dispensation of the Gospel, 1 Cor. 15. 3. For I delivered unto you first of all, how that Christ dyed for our sins according to the Scriptures. He taught the thing it self, and the relation it had unto the promise of God recorded in the Scripture. That this is the Faith in God here intended, I prove by these Reasons: (1) Because this indeed was that Faith in particular which in the first preaching of the Gospel unto these Hebrews they were taught and instructed in. And therefore with respect unto it our Apostle says, that he would not lay again the foundation. The first calling of the Church among them was by the Sermons of Peter and the rest of the Apostles; Acts 2. 3, 4, 5. Now consult those Sermons, and you shall find the principal thing insisted on in them, was the accomplishment of the promises made to Abraham and David, which they exhorted them to believe. This therefore was that Faith in God which was first taught them, and which our Apostle hath respect unto. (2) Because it was the want of this Faith which proved the ruine of that Church. As in the Wilderness, the unbelief which they perished for, respected the Faithfulness of God in the accomplishment of his promise with respect to the Land Canaan; so the Unbelief which the body of the people now perished for, dying in their Sins and for them, respected the accomplishment of the great Promise of sending Jesus Christ, which things the Apostle compares at large Chap. 3. This then was that which he here minds the Hebrews of, as the principal foundation of that profession of the Gospel which they had taken on them. And we may observe, that Faith in God, as to the accomplishing of the great Promise in sending his Son Jesus Christ to Obs. 2. save us from our Sins, is the great fundamental Principle of our Interest in and Profession of the Gospel. Faith in God under this formal consideration, not only that he hath sent and given Jesus Christ his Son, but that he did it in the Accomplishment of his Promise, is required of us. For whereas he hath chosen to glorifie all the Properties of his Nature in the Person and Mediation of Christ, he doth not only declare his Grace in giving him, but also his Truth in sending him according unto his word. And this was that which holy persons of old did glorifie God in an especial manner upon the account of, Luke 1. 54, 55. ver. 68, 69, 70, 71, 72, 73, 74, 75. And there is nothing in the Gospel that God himself, our Lord Jesus Christ, and the Holy Apostles do more insist upon than this, that God had fulfilled his Promise in sending his Son into the world. On this one thing depends all Religion, the Truth of the Bible, and all our Salvation. If it be not evident that God hath accomplished his Promise, the whole Bible may pass for a Fable; for it is all built on this supposition, that God gave and hath accomplished it; the first being the foundation of the Old Testament, and the latter of the New. And there are sundry things that signalize our Faith in God with respect hereunto. As 1. This promise of sending Jesus Christ was the first express ingagement that God ever made of his Faithfulness and Veracity unto any Creatures. He is Essentially faithful and true; but he had not ingaged himself to act according unto those properties in his dealing with us in a way of Love and Grace, calling for Trust and Confidence in us, before he gave the promise concerning Christ, Gen. 3. 15. This therefore was the spring and measure of all other subsequent promises. They are all of them but new assurances thereof, and according as it fares with that, so it must do with all the rest. God gave out this Promise as that whereon he would depend the Honour and Glory of his Fidelity in all other Promises that he should make. As we find him true or failing herein, so he expects our Faith and Trust in all his other Promises should be. Hence this was the first and immediate object of Faith in man after the Fall. The first thing proposed unto him, was to believe in God, with respect unto his faithfulness in the future accomplishment of this Promise; and Faith concerning its actual accomplishment is the first thing required of us. Besides this Promise hung longest on the File before its Accomplishment. There was not less than four thousand years between its giving and its performance. And many things happened during that season, whereby both its self, and Faith on God thereon, were greatly signalized. For (1) More and greater Objections against the Truth of it, more Temptations against it were raised and managed, than against all other Promises whatever. This long suspension of its fulfilling gave such Advantages to Sathan in his opposition unto it, that he prevailed against every expectation, but that of Faith tried and more precious than Gold. And the Saints themselves had a great exercise in the disappointments which many of them fell into, as to the time of its accomplishment. It is not unlikely that most of them looked for it in their own days; great therefore was the Trials of all sorts about it. (2) It was All that the true Church of God had to live upon during that long season, the sole foundation of its Faith, Obedience and Consolation. It is true, in progress of time God added other Promises, Precepts and Institutions, for the direction and instruction of the Church; but they were all built on this one Promise, and all resolved into it. This gave life and signification unto them, therewith were they to stand and fall. (3) This was that the world broke off from God upon, and by rejecting it, fell into all confusion and misery. The Promise being given unto Adam was indefinitely given to mankind. And it was suited unto the Reparation of their lost condition, yea their investiture into a better state. And this increased the wrath and malice of Sathan. He saw that if they applied themselves to the Faith hereof, his former success against them was utterly frustrated. Wherefore he again attempts them to turn them off from the relief provided against the misery he had cast them into. And as to the generality of mankind he prevailed in his attempt. By a Relinquishment of this Promise, not believing of it, not retaining it in their minds, they fell into a second Apostasie from God. And what disorder, darkness, confusion, yea what an Hell of horror and misery they cast themselves into, is known. And this consideration greatly signalizes Faith in God with respect to this Promise. (4) The whole Church of the Jews, rejecting the Accomplishment of this Promise, utterly perished thereon. This was the Sin which that Church died for, and that indeed which is the foundation of the ruine of all Unbelievers who perish under the Dispensation of the Gospel. It will be said, it may be, that this Promise being now actually accomplished, and that taken for granted, we have not the like concern in it, as they had who lived before the said Accomplishment. But there is a mistake herein. No man believes aright that the Son of God is come in the Flesh, but he who believes that he came in the Accomplishment of the Promise of God, unto the Glory of his Truth and Faithfulness. And it is from hence that we know aright both the occasion, original, cause, and end of his coming: which whoso considereth not, his pretended Faith is in vain. 2. This is the greatest Promise that God ever gave to the Children of men, and therefore Faith in him with respect hereunto, is both necessary unto us, and greatly tends unto his Glory. Indeed all the concernments of Gods glory in the Church, and our Eternal welfare are wrapped up herein. But I must not enlarge hereon. Only we must add, that the consideration of the Accomplishment of this Promise is a great incouragement and supportment unto Faith with respect unto all other Promises of God. Never was any kept so long in Abeyance, the state of the Church and design of God requiring it. None ever had such opposition made to its Accomplishment. Never was any more likely to be defeated by the Unbelief of men; all Faith in it being at length renounced by Jews and Gentiles, which if any thing, or had it been suspended on any condition, might have disappointed its event. And shall we think that God will leave any other of his Promises unaccomplished? That he will not in due time ingage his omnipotent Power and infinite Wisdom in the discharge of his Truth and Faithfulness? Hath he sent his Son after four thousand years expectation, and will he not in due time destroy Antichrist, call again the Jews, set up the Kingdom of Christ gloriously in the world, and finally save the Souls of all that sincerely believe? This great instance of Divine Fidelity, leaves no room for the Objections of Unbelief as unto any other Promises under the same assurance. Thirdly, The third principle according to the order and sense of the words laid [non-Latin text not transcribed]. down before, is, the Resurrection of the dead. And this was a fundamental principle of the Judaical Church, indeed of all Religions properly so called in the world. The twelve Articles of the Creed of the present Jews, is, [non-Latin text not transcribed] the days of the Messiah; that is, the time will come when God will send the Messiah and restore all things by him. This under the Old Testament respected that Faith in God which we before discoursed concerning. But the present Jews notwithstanding this profession, have no interest herein. For not to believe the Accomplishment of a Promise when it is fulfilled, as also sufficiently revealed and testified unto to be fulfilled, is to reject all Faith in God concerning that Promise. But this they still retain an appearance and profession of. And their thirteenth Article is, [non-Latin text not transcribed] the Revivisication or Resurrection from the dead. And the Faith hereof being explained and confirmed in the Gospel, as also sealed by the great Seal of the Resurrection of Christ, it was ever esteemed as a chief Principle of Christianity, and that whose admittance is indispensably necessary unto all Religion whatever. And I shall first briefly shew how it is a fundamental Principle of all Religion, and then evidence its especial relation unto that taught by Jesus Christ, or declare how it is a fundamental Principle of the Gospel. And, as to the first, it is evident that without its Acknowledgment, all Religion whatever would be abolished. For if it be once supposed or granted that men were made only for a frail mortal life in this world, that they have no other continuance assigned to their Being, but what is common to them with the Beasts that perish; there would be no more Religion amongst them, than there is among the Beasts themselves. For as they would never be able to solve the difficulties of present temporary Dispensations of Providence, which will not be reduced unto any such known visible rule of Righteousness, abstracting from the compleatment of them hereafter, as of themselves to give a firm apprehension of a Divine, Holy, Righteous Power in the government of the Universe; so take away all consideration of future Rewards and Punishments, which are equally asserted in this and the ensuing Principle; and the Lusts of men would quickly obliterate all those notions of a Deity, as also of good and evil in their practice, which should preserve them from Atheism and Bestiality. Neither do we ever see any man giving himself up to the unbelief of these things, but that immediately he casts off all considerations of any publick or private good, but what is centred in himself, and the satisfaction of his Lusts. But it will be asked, whether the belief of the Immortality of the Soul be not sufficient to secure Religion, without the addition of this Article of the Resurrection. This indeed some among the ancient Heathens had faint apprehensions of, without any guess at the Resurrection of the body. And some of them also who were most steady in that perswasion, had some thoughts also of such a Restauration of all things as wherein the bodies of men should have their share. But as their thoughts of these things were fluctuating and uncertain, so was all their Religion also, and so it must be on this Principle. For there can be no Reconciliation of the Doctrine of future Rewards and Punishments to be righteously administred, unto a supposition of the separate everlasting subsistence of the Soul only. That is, Eternal Judgment cannot be on satisfactory grounds believed, without an antecedent acknowledgment of the Resurrection of the dead. For what Justice is it, that the whole of blessedness or misery should fall on the Soul only, where the body hath had a great share in the procurement of the one, or the other? or that, whereas both concur unto the doing of Good or Evil, the Soul only should be rewarded or punished? especially considering what influence the body hath into all that is Evil, how the satisfaction of the flesh is the great inducement unto Sin on the one hand, and what it often undergoeth and suffereth for that which is good? Shall we think that God gave Bodies to the holy Martyrs, only to endure unexpressible Tortures and Miseries to death for the sake of Christ, and then to perish for ever? And this manifesteth the great degeneracy the Jewish Church was now fallen into; For a great number of them were Apostatized into the Atheisme of denying the Resurrection of the dead. And so confident were they in their Infidelity, as that they would needs argue and dispute with our Saviour about it, by whom they were confounded; but after the manner of obstinate Infidels, not converted, Math. 22. 23, 24. &c. This was the principal Heresie of the Sadducees, which drew along with it those other foolish Opinions, of denying Angels and Spirits, or the subsistence of the Souls of men in a separate condition. Acts 23. 8. For they concluded well enough, that the continuance of the Souls of men would answer no design of Providence or Justice, if their bodies were not raised again. And whereas God had now given the most illustrious testimony unto this truth in the Resurrection of Christ himself, the Sadducees became the most inveterate Enemies unto him and Opposers of him. For they not only acted against him, and those who professed to believe in him, from that Infidelity which was common unto them with most of their Country-men; but also because their peculiar Heresie was everted and condemned thereby. And it is usual with men of corrupt minds to prefer such peculiar errors above all other concerns of Religion whatever, and to have their Lusts inflamed by them into the utmost intemperance. They therefore were the first stirrers up and fiercest pursuers of the Primitive persecutions, Acts 4. 1, 2. The Sadducees came upon the Apostles, being grieved that they taught the people, and preached through Jesus the Resurrection from the dead. The overthrow of their private Heresie was that which enraged them, Chap. 5. 17, 18. Then the High Priest rose up, and all that were with him, which is the Sect of the Sadducees, and were filled with indignation, and laid their hands on the Apostles and put them in the common Prison. And an alike rage were the Pharisees put into about their Ceremonies, wherein they placed their especial interest and glory. And our Apostle did wisely make an advantage of this difference about the Resurrection between those two great Sects, to divide them in their Counsels and Actings, who were before agreed on his destruction on the common account of his preaching Jesus Christ, Acts 23. 6, 7, 8, 9. This Principle therefore both upon the account of its importance in its self, as also of the opposition made unto it among the Jews by the Sadducees, the Apostle took care to settle and establish in the first place, As those truths are in an especial manner to be confirmed, which are at any time peculiarly opposed. And they had reason thus to do; for all they had to preach unto the world turned on this hinge, that Christ was raised from the dead, whereon our Resurrection doth unavoidably follow, so as that they confessed that without an eviction and acknowledgment hereof, all their preaching was in vain, and all their Faith who believed therein was so also, 1 Cor. 15. 12, 13, 14. This therefore was always one of the first Principles which our Apostle insisted on in the preaching of the Gospel; a signal instance whereof we have in his discourse at his first coming unto Athens. First he reproves their Sins and Idolatries, declaring that God by him called them to Repentance from those dead works. Then taught them Faith in that God who so called them by Jesus Christ; confirming the necessity of both by the Doctrine of the Resurrection from the dead, and future judgement, Acts 17. 18, 23, 24, 30, 31. He seems therefore here directly and summarily to lay down those principles in the order which he constantly preached them in his first declaration of the Gospel. And this was necessary to be spoken concerning the nature and necessity of this Principle. [non-Latin text not transcribed], The Resurrection of the dead. It is usually expressed by [non-Latin text not transcribed], the Resurrection only, Mark 12. 18. Luke 20. 27, 33. Joh. 11. 24. Math. 22. 23, 28. For by this single expression, the whole was sufficiently known and apprehended. And so we commonly call it the Resurrection without any addition. Sometimes it is termed [non-Latin text not transcribed], Acts 4. 2. The Resurrection from the dead, that is, the state of the dead. Our Apostle hath a peculiar expression, Chap. 11. 35. [non-Latin text not transcribed], They received their dead from the Resurrection; that is, by virtue thereof, they being raised to Life again. And sometimes it is distinguished with respect unto its consequents, in different persons, the good and the bad. The Resurrection of the former is called [non-Latin text not transcribed], John 5. 29. the Resurrection of Life, that is, which is unto Life Eternal, the means of entrance into it. This is called [non-Latin text not transcribed], the Resurrection of the Just, Luke 14. 14. And so [non-Latin text not transcribed] the Life of the dead, or the Resurrection of the dead, was used to express the whole blessed estate which ensued thereon to Believers. If by any means I might attain, [non-Latin text not transcribed], the Resurrection of the dead. This is [non-Latin text not transcribed], a living again; as it is said of the Lord Christ distinctly, [non-Latin text not transcribed], Rom. 14. 9. He rose and lived again, or he arose to life. With respect unto wicked men it is called [non-Latin text not transcribed], the Resurrection of Judgement, or unto Judgement, Joh. 5. 29. Some shall be raised again to have Judgement pronounced against them, to be sentenced unto punishment. Reserve the unjust against the day of Judgement to be punished, 2 Pet. 2. 9. And both these are put together, Dan. 12. 2. And many of them that sleep in the dust of the Earth shall awake, some to Everlasting Life, and some to shame and Everlasting contempt. This truth being of so great importance, as that nothing in Religion can subsist without it, the Apostles very diligently confirmed it in the first Churches. And for the same cause it was early assaulted by Sathan, denied and opposed by many. And this was done two ways. (1) By an open denial of any such thing, 1 Cor. 15. 12. How say some among you, that there is no Resurrection of the dead. They wholly denied it as a thing improbable and impossible, as is evident from the whole ensuing disputation of the Apostle on that subject. (2) Others there were, who not daring to oppose themselves directly unto a principle so generally received in the Church, they would still allow the expression, but put an Allegorical Exposition upon it, whereby they plainly overthrew the thing intended. They said the Resurrection was past already, 2 Tim. 2. 18. It is generally thought that these men Hymeneus and Philetus placed the Resurrection in Conversion, or Reformation of Life, as the Marcionits did afterwards. What some imagine about the Gnosticks is vain. And that the reviving of a new Light in us, is the Resurrection intended in the Scripture, some begin to mutter among our selves. But, that as Death is a separation or sejunction of the Soul and the Body, so that the Resurrection is a re-union of them in and unto Life, the Scripture is too express for any one to deny, and not virtually to reject it wholly. And it may be observed, that our Apostle in both these cases, doth not only condemn these Errors as false, but declares positively that their admission overthrows the Faith, and renders the preaching of the Gospel vain and useless. Now this Resurrection of the dead, is the Restauration by the Power of God, of the same numerical body which died, in all the essential and integral parts of it, rendring it, in a re-union of or with the Soul, immortal, or of an Eternal duration in blessedness or misery. And, The Doctrine of this Resurrection is a fundamental principle of the Gospel, the Faith whereof Obser. is indispensibly necessary unto the Obedience and Consolation of all that profess it. I call it a principle of the Gospel, not because it was absolutely first revealed therein. It was made known under the old Testament, and was virtually included in the first promise. In the Faith of it, the Patriarchs lived and died, and it is testified unto in the Psalms and Prophets. With respect hereunto did the Ancients confess that they were Strangers and Pilgrims in this world, seeking another City and Country, wherein they should live with God for ever; They desired and looked for an heavenly Country, wherein their persons should dwell, Heb. 11. 16. And this was with Relation to Gods Covenant with them, wherein, as it follows, God was not ashamed to be called their God. That is, their God in Covenant, which Relation could never be broken; and therefore our Saviour proves the Resurrection from thence, because if the dead rise not again, the Covenant Relation between God and his people must cease, Math. 22. 31, 32. Hence also did they take especial care about their dead bodies, and their burial, not meerly out of respect unto natural order and decency, but to express their Faith of the Resurrection. So our Apostle says, that by Faith Joseph gave commandment concerning his bones, Chap. 11. 12. And their disposal into a burying place is rehearsed by Stephen as one fruit of their Faith, Acts 7. 15, 16. Job gives testimony unto his Faith herein, Chap. 19. 25, 26. So doth David also, Psal. 15. 17. and in sundry other places. And Isaiah is express to the same purpose, Chap. 26. 19. Thy dead shall live, together with my dead body shall they arise: awake and sing, ye that dwell in dust: for thy dew is as the dew of Herbs, and the Earth shall cast out the dead. This God proposeth for the comfort of the Prophet, and all those who were either persecuted or slain in those days for Righteousness sake. Their Resurrection is both directly and emphatically expressed. And whereas some would wrest the words to signifie no more but the deliverance and exaltation of those who were in great distress, yet they must acknowledge that it is expressed in allusion to the Resurrection of the dead, which is therefore asserted in the words, and was believed in the Church. The same also is taught in Ezekiels vision of the vivification of dry bones, Chap. 37. which although it declared the Restauration of Israel from their distressed condition, yet it did so with allusion to the Resurrection at the last day, without a supposition of the faith whereof, the vision had not been instructive. And many other testimonies to the same purpose might be insisted on. I do not therefore reckon this a principle of the Doctrine of the Gospel, absolutely and exclusively unto the Revelations of the Old Testament, but on three other reasons. 1. Because it is most clearly, evidently and fully taught and declared therein. It was as sundry other important truths, made known under the Old Testament, sparingly and obscurely. But Life and Immortality with this great means of them both, were brought to light by the Gospel, 2 Tim. 1. 10. all things concerning them being made plain, clear and evident. 2. Because of that solemn confirmation and pledge of it which was given in the Resurrection of Christ from the dead. This was wanting under the Old Testament, and therefore the Faith of men might oft-times be greatly shaken about it. For whereas death seized on all men, and that penally in the execution of the sentence of the Law, whence they were for fear of it, obnoxious to bondage all their days, Heb. 2. 14, 15. they had not received any pledge or instance of a recovery from its power, or the taking off that sentence and penalty. But Christ dying for us, and that directly under the Sentence and Curse of the Law, yet conquering both Death and Law, being raised again, the pains or bonds of death being loosed, hath given a full confirmation and absolute assurance of our Resurrection. And thus it is said, that he brought Life and Immortality to light by abolishing of death, 2 Tim. 1. 10. that is, the power of it, that it should not hold us for ever under its dominion, 1 Cor. 15. 54, 55, 56, 57. 3. Because it hath a peculiar influence into our Obedience under the Gospel. Under the Old Testament the Church had sundry motives unto Obedience taken from temporal things, namely, prosperity and peace in the Land of Canaan, with deliverance out of troubles and distresses. Promises hereof made unto them the Scripture abounds withal, and thereon presseth them unto Obedience, and diligence in the Worship of God. But we are now left unto promises of Invisible and Eternal things, which cannot be fully enjoyed but by virtue of the Resurrection from the dead. And therefore these promises are made unspeakably more clear and evident, as also the things promised unto us, than they were unto them, and so our motives and incouragements unto Obedience, are unspeakably advanced above theirs. This may well therefore be esteemed as an especial principle of the Doctrine of the Gospel. And 1. It is an animating principle of Gospel Obedience, because we are assured thereby that nothing we do therein shall be lost. In general the Apostle proposeth this as our great encouragement, That God is not unrighteous to forget our work and labour of love, ver. 10. and shews us the especial way whereby it shall be remembred. Nothing is more fatal unto any endeavours, than an apprehension that men do in them spend their strength in vain, and their labour for nought. This makes the Hands of men weak, their Knees feeble, and their Hearts fearful. Nor can any thing deliver us from a slothful despondency, but an assurance that the fruit of our endeavours shall be called over again. And this is given us alone by the Faith of the Resurrection of the dead, when they shall awake again, and sing, who dwell in the dust; and then shall the Righteous be had in everlasting remembrance. Let no man fear the loss of his work, unless it be such as the Fire will consume, when it will be to his advantage to suffer that loss, and to have it so consumed. Not a good thought, word or work, but shall have a new Life given unto it, and have as it were a share in the Resurrection. 2. We are assured hereby that such things shall not only be remembred, but also rewarded. It is unto the Righteous, as we have observed, not only a Resurrection from the dead, but a Resurrection unto Life, that is Eternal, as their Reward. And this is that which either doth or ought to give Life and Diligence unto our Obedience. So Moses in what he did and suffered for Christ, had respect unto the recompence of reward, Heb. 11. 26. God hath put this declaration hereof into the foundation of all our Obedience in the Covenant. I am thy exceeding great reward, Gen. 15. 1. And at the close of it, the Lord Jesus doth not think it enough to declare that he will come himself, but also that his reward is with him, Rev. 22. 12. Some have foolishly supposed that this Reward from God must needs infer Merit in our selves, whereas Eternal Life is the Gift of God through Jesus Christ, and not the wages of our works, as Sin is of death, Rom. 6. 23. It is such reward as is absolutely a free gift, a gift of Grace; and if it be by Grace, then it is no more of works, otherwise Grace is no more Grace, and if it be of works, then it is no more Grace, otherwise work is no more work, Rom. 11. 6. The same thing cannot be of Works and Grace also, of our own Merit, and of the free Gift of God. And others, it is to be feared, under a mistaken pretence of Grace, do keep off themselves from a due respect unto this gracious reward, which the Lord Christ hath appointed as the blessed issue and end of our Obedience. But hereby they deprive themselves of one great motive and encouragement thereunto, especially of an endeavour that their Obedience may be such, and the fruits of it so abound, that the Lord Christ may be signally glorified in giving out a gracious reward unto them at the last day. For whereas he hath designed in his own Grace and Bounty to give us such a glorious Reward, and intendeth by the Operation of his Spirit to make us fit to receive it, or meet for the Inheritance of Saints in Light, Col. 1. 12. our principal respect unto this Reward, is, that we may receive it with an advantage of Glory and Honour unto our Lord Jesus. And the consideration hereof, which is conveyed unto us through the Faith of the Resurrection, is a chief animating principle of our Obedience. 2. It hath the same respect unto our Consolation, For if in this Life only we have hope in Christ, then are we of all men most miserable, 1 Cor. 15. 19. that is, if we regard only outward things in this world, Reproaches, Scornings, Revilings, Troubles, Persecutions, have been the Lot of most of them who so hoped in Christ. But is this all which we shall have from him or by him? probably as to outward things it will prove so to most of us in this world, if it come not to greater extremities: Then are we of all men most miserable; But stay awhile. These things will be all called over again, at the Resurrection, (and that is time enough) and all things be put into another posture. See 2 Thes. 1. 6, 7, 8, 9, 10. We have therefore no reason to despond for what may befall us in this life, nor at what distress this flesh we carry about us may be put unto. We are it may be sometimes ready to faint, or to think much of the pains we put our selves unto in Religious Duties, especially when our bodies being weak and crazie, would willingly be spared, or of what we may endure and undergo; but the day is coming that will recompence and make up all. This very flesh which we now thus employ under its weaknesses, in a constant course of the most difficult duties, shall be raised out of the dust, purified from all its infirmities, freed from all its weaknesses, made incorruptible and immortal, to enjoy rest and glory unto Eternity. And we may comfort our selves with these words, 1 Thes. 4. 18. Fourthly, The fourth principle mentioned is [non-Latin text not transcribed]. This is the immediate consequent of the Resurrection of the dead. Men shall not be raised again to live another [non-Latin text not transcribed]. Life in this world, and as it were therein to make a new adventure, but it is to give an account of what is past, and to receive what they have done in the body whether it be good or evil. And because there are no outward visible transactions between God and the Souls of men after their departure out of this world, nor any alteration to be made as to their Eternal state and condition, this Judgement is spoken of as that which immediately succeeds death its self, Heb. 9. 27. It is appointed to all men once to dye, and after this the Judgement. This Judgement is sure, and there is nothing between death and it, that it takes notice of. But as to some there may be a very long space of time between the one and the other; neither shall Judgement be administred until after the Resurrection from the dead, and by means thereof: And when all the race of mankind appointed thereunto have lived and died according to their allotted seasons, then shall Judgement ensue on them all. [non-Latin text not transcribed] is commonly used for a condemnatory Sentence. Therefore some think that it is only the Judgement of wicked and ungodly men that is intended. [non-Latin text not transcribed] And indeed the day of Judgement is most frequently spoken of in the Scripture with respect thereunto. See 2 Thes. 1. 7, 8, 9, 10. Jude 14, 15. 2 Pet. 2. 4. And this is partly because the remembrance of it is suited to put an awe upon the fierceness, pride and rage of the spirits of men, rushing into Sin as the Horse into the battel; and partly that it might be a relief unto the godly under all, either their persecutions from their cruelty, or temptations from their prosperity. But in reality the Judgement is general, and all men both good and bad must stand in their lot therein. We shall all stand before the Judgement-seat of Christ; as it is written, As I live saith the Lord every knee shall bow to me, Rom. 14. 10, 11. And this is that which is here intended. As the Resurrection of the dead that precedes belongs to all, so doth the Judgement that follows. And this our Apostle expresseth by [non-Latin text not transcribed], a word of the same original and signification with [non-Latin text not transcribed]. This [non-Latin text not transcribed] or Judgement is said to be [non-Latin text not transcribed] is the eleventh fundamental Article of the Jewish present Creed. Two of the Targums as a supplement of [non-Latin text not transcribed] that Speech which they suppose defective, [non-Latin text not transcribed] Gen. 4. 8. And Cain said to his brother Abel, add a disputation between the Brothers about Eternal Judgement, with Rewards and Punishments, which they suppose Cain to have denied and Abel to have asserted. And as there is no doubt but that it was one principal Article of the Faith of the Church before the Flood, so it is probable that it was much opposed and derided by that corrupt, violent, and wicked generation which afterwards perished in their Sins. Hence Enochs Prophecy and Preaching among them was to confirm the Faith of the Church therein, Jude 14, 15. And probably the hard speeches which are specified as those which God would severely revenge, were their contemptuous mockings and despisings of Gods coming to Judgement, as Peter plainly intimates, 2 Pet. 3. 3, 4, 5. This seems to be the great controversie which the Church before the Flood had with that ungodly generation, namely, whether there were a future Judgement or no; in the contempt whereof the world fell into all profligacy of abominable wickednesses. And as God gave testimony to the truth in the Prophecy of Enoch, so he visibly determined the whole matter on the side of the Church in the Flood, which was an open pledge of Eternal Judgement. And hence those words, the Lord cometh, became the Appeal of the Church in all Ages, 1 Cor. 16. 22. [non-Latin text not transcribed] respects not the duration of this Judgement, but its [illegible: 2 letters]d and effect. For it shall not be of a perpetual duration and continuance, which to fancy, is both absurd in nature, and inconsistent with the proper end of it, which is, to deliver men over into their everlasting Lot and Portion. And it is both curious, needless and unwarrantable to enquire of what continuance it shall be, seeing God hath given no Revelation thereof. Neither is the mind of man capable of making any tolerable conjecture concerning the process of the infinite wisdom of Christ in this matter. Neither do we know, as to time or continuance what will be necessary therein, to the conviction and confusion of impenitent sinners, or as to the demonstration of his own Righteousness and Glory. It may be esteemed an easie, but will be found our safest wisdom to silence even our thoughts and enquiries in all things of this nature, where we cannot trace the express foot-steps of Divine Revelation. And this Judgement is called Eternal; (1) In opposition to the temporal Judgements which are, or have been passed on men in this world, which will be all then called over again and revised. Especially it is so with respect unto a threefold Judgement. First, That which passed upon the Lord Christ himself, when he was condemned as a Malefactor and Blasphemer. He never suffered that sentence to take place quietly in the world, but from the first he sent his Spirit to argue, reason, and plead his cause in the world, Joh. 16. 9, 10, 11. This he ever did and ever will maintain by his Church. Yet is there no absolute determination of the case. But when this day shall come, then shall he condemn every tongue that was against him in Judgement, and all his Adversaries shall be confounded. 2ly, All those condemnatory sentences whether unto death or other punishments, which almost in all Ages have been given against his Disciples or true Believers. With the thoughts and prospect hereof, did they always relieve themselves under false Judgements and cruel Executions. For they have had Trials of cruel mockings and scourgings, yea moreover of bond and imprisonment; they have been stoued and sawn in sunder, tempted and slain with the Sword, have wandred about in Sheep-skins and Goat-skins, being destitate, afflicted, tormented, not accepting deliverance, (upon the worlds terms) that they might obtain a better Resurrection; as Heb. 11. 35, 36, 37. In all these things they possessed their Souls in patience, following the example of their Master, committing themselves unto him that judgeth righteously, 1 Pet. 2. 23. 3ly, The false sentences which under their provocations professors have passed on one another, see 1 Cor. 4. 3, 4, 5. (2) Because it is Judicium inevitabile, an unavoidable sentence which all men must stand or fall by. For it is appointed unto all men once to dye, and after that is the Judgement. This Judgement is no more avoidable unto any than death it self, from which the experience of some thousands of years leaves unto men no hope of escape. (3) Because in it and by it an unchangeable determination of all mens estate and condition is made for Eternity. The Judgement which disposeth of men unalterably into their Eternal estate, whether of Blessedness or of Misery. Two things must be yet farther spoken unto, to clear this great principle of our Faith. First the general nature of this Eternal Judgement, and then the Evidences we have of its truth and certainty. 1. The general concerns of this Eternal Judgement are all of them plainly expressed in the Scripture, which declare the nature of it. (1) As to its time, there is a determined and unalterable day fixed for it; God hath appointed a day wherein he will judge the world in Righteousness, Acts 17. 31. And this time is commonly called the day of Judgement, Matth. 10. 15. Chap. 11. 22, 24. Chap. 12. 32. Mark 6. 11. 2 Pet. 2. 9. 1 Joh. 4. 17. And this day being fixed in the foreknowledge and determinate counsel of God, can no more be either hastened or deferred, than God himself can be changed. Until this appointed time comes, whatever falls out, he will satisfie his Wisdom and Glory in his ordinary government of the world, enterwoven with some occasional extraordinary Judgements, and therein he calls all his own people to be satisfied. For this precise time, the knowledge of it is among the principal secrets of his Soveraignty, which he hath for reasons suited to his infinite Wisdom, laid up in his own Eternal bosom. Hence is that of our Saviour, Of that day and hour knoweth no man, no not the Angels that are in Heaven, neither the Son, (that is in and by the humane nature) but the Father, Mark 13. 32. which is the highest expression of an unrevealable divine secret. God hath not only not revealed it, but he hath decreed not to reveal it. All enquiries about it are not only sinfully curious, but foolish and impious. Then it is certain, when all things foretold in the Scripture are accomplished, when the Obedience of all the Elect is compleated, and the measure allotted unto the wickedness of the world in the patience of God is filled up, then and not before, the End shall be. In the mean time when we see a man old, weak, diseased, nature being decayed and infirmities abounding, we may judge that his death is not far off, though we know not when he will die; so seeing the world come to that state and condition, so weakened and decayed as unto its principal end, that it is scarce any longer able to bear the weight of its own wickedness, nor supply the sinful Lusts of its inhabitants; seeing all sorts of Sins, new and old, heard and unheard of perpetrated every where in the light of the Sun, and countenanced with Atheistical security; as also considering that the Gospel seems to have finished its work where it is preached, with all sorts of signs of the like nature, we may safely conclude that the end of all things is approaching. 2. There is the Judge, which is Jesus Christ. Originally and absolutely this is the Judgement of God, of him who made the world. And therefore is it often said that God shall judge the world, Deut. 32. 35, 36. Ecclesiast. 12. 14. God the Judge of all, Heb. 12. 23. But the actual Administration of it is committed unto Jesus Christ alone to be exercised visibly in his humane nature, Rom. 14. 11. Dan. 7. 13. Matth. 16. 27. Chap. 19. 28. Joh. 5. 22. 27. Acts 17. 31. 2 Cor. 5. 10. 1 Thes. 4. 16. 2 Thes. 1. 7. and many other places. And herein, in the same individual person, he shall act the properties of both his Natures. For as he shall visibly and gloriously appear in his humane Nature exalted in the supream place of Judicature, and invested with Soveraign Power and Authority over all Flesh, Dan. 7. 13. Matth. 24. 30. 1 Thes. 4. 16. Rom. 14. 10. so he shall act the Power and Omniscience of his Deity in upholding the whole state of the Creation in Judgement, and in the discovery of the hearts, and comprehension of the words, thoughts, and actions of all the Children of men from the beginning of the world unto the end thereof. And herein as all the holy Angels shall accompany him, and attend upon him, as Ministers, Assistants, and Witnesses unto his Righteous Judgements, Mark 25. 31. Luke 9. 26. Jude 12. Dan. 7. 10. so also in the Judgement of fallen Angels and the reprobate world, the Saints, acquitted, justified, glorified in the first place, shall concur with him in this Judgement, by applauding his Righteousness and Holiness with their unanimous suffrage, Isa. 3. 14. Matth. 19. 28. 1 Cor. 6. 2, 3. For 3. As to the outward manner of this Judgement it shall be with solemnity and great glory, 2 Thes. 11. 7, 8, 9, 10. Jude 14, 15. Dan. 7. 9. Rev. 20. 4, 5. And this shall be partly for the demonstration of the Glory and Honour of Jesus Christ, who hath been so despised, reproached, persecuted in the world, and partly to fill the hearts of sinners with dread and terror, as Rev. 6. 17, 18, where this Judgement is represented. And the Order of this Judgement will be, that all the Elect shall first be acquitted and pronounced blessed. For they join in with the Lord Christ in the Judgement of the world, which they could not do, if themselves were not first freed and exalted. (2) The Devil and his Angels, and that on three general heads: 1. Of their original Apostasie. 2. Of the death of Christ. 3. Of Persecution. (3) The world of wicked men; probably 1. Hypocrites in the Church. 2. All others without. For 4. The persons to be judged are (1) fallen Angels, 1 Cor. 6. 3. 2 Pet. 2. 4. Jude 6. Matth. 25. 41. (2) All men universally without exception, Isa. 45. 23. Rom. 14. 9, 10. Matth. 25. 31. In especial (1) All the Godly, all such as have believed and obeyed the Gospel shall be judged, Luke 21. 36. Rom. 14. 12. 2 Tim. 4. 8. whether all their Sins shall be then called over and made known unto others, seeing they are known to him who is more in himself and unto us than all the world besides, I question. (2) All the ungodly and impenitent sinners, Deut. 32. 35. 2 Pet. 2. 3. Jude 15. 5. The Rule whereby all men shall be judged is the Law of their Obedience made known unto them. As (1) The Gentiles before the coming of Christ shall be judged by the Law of Nature, which all of them openly transgressed, Rom. 2. 12, 13, 14. (2) The Jews of the same time by the Law, and the Light into Redemption from Sin, superadded thereunto; that is, by the Rule, Doctrine, Precepts, and Promises of the Law and Prophets. (3) The Gospel unto all men unto whom it hath been offered or preached, Rom. 2. 16. The Rule of Judgement at the last day, neither is nor shall be any other, but what is preached every day in the dispensation of the Gospel. No man shall be able to complain of a surprizal, or pretend ignorance of the Law whereby he was to be judged. The sentence of it is proposed unto them continually. In the word of the Gospel is the Eternal condition of all the Sons of men positively determined and declared. And all these things are at large insisted on by others. Secondly, The Evidence which God hath given concerning this future Judgement, whereon the certainty of it as to us doth depend, may also be considered. And 1. God hath planted a presumption and sense of it on the minds and hearts of men by nature, from whence it is absolutely and eternally inseparable. Conscience is nothing but that judgement which men do make and which they cannot but make of their moral actions with reference unto the supream future Judgement of God. Hence the Apostle treating of this future Judgement, Rom. 2. 12. 16. diverts to shew what Evidence all mankind had in the mean time that such a Judgement there should be, ver. 14, 15. And this he declares to consist in their own unavoidable thoughts concerning their own actions good or evil. This in the mean while accused them, and forced them to own a Judgement to come. Yea this is the proper Language of Conscience unto sinners on all occasions. And so effectual was this Evidence in the minds of the Heathen, that they generally consented into a perswasion, that by one or other, some where or other, a future Judgement would be exercised with respect unto things done in this world. Fabulous inventions and traditions they mixed in abundance with this Conviction, as Rom. 1. 21. but yet they made up the principal notions whereby a Reverence unto a Divine Being was preserved in their minds. And those who were wise and sober among them thought it sufficient to brand a person as impious and wicked, to deny an unseen judgement of mens actions out of this world, wherewith Cato reproached Caesar in the business of Catilin. This sense being that which keeps mankind within some tolerable bounds in Sin, the Psalmist prays that it may be increased in them, Psal. 19. 13. see Gen. 20. 11. 2. The working of Reason on the consideration of the state of all things in this world, complies with the innate principles and dictates of Conscience in this testimony. We suppose those concerning whom we treat do own the Being of God, and his Providence in the government of the world. Others deserve not the least of our consideration. Now those who are under the power of that Acknowledgement and Perswasion, must and do believe that God is infinitely Just and Righteous, infinitely Wise and Holy, and that he cannot otherwise be. But yet when they come to consider how these Divine Properties are exerted in the providential government of the world, which all Ages, Persons and Places must of necessity be subject unto, and disposed by, they are at a loss. The final impunity of flagitious sinners in this world, the unrelieved oppressions, afflictions, and miseries of the best, the prosperity of wicked Devilish designs, the defeating and overthrow of Holy, Just, Righteous undertakings and endeavours, promiscuous accidents to all sorts of persons, however differenced by Piety and Impiety, the prosperous course of men proud and blasphemous, who oppose God in Principles and Conversation no more than they are able, the secret undiscovered murthers of Martyrs and Innocents in Inquisitions and Dungeons, the extream confusion that seems to be in all things here below, with other things of the like kind innumerable, are ready to gravel and perplex the minds of men in this matter. They have greatly exercised the thoughts even of the Saints of God, and tried their Faith, as is evident, Psal. 73. ver. 4. to 17. Jer. 12. 1, 2. Habb. 1. 3, 4, 13. Job 21. 5, 6, 7, 8. &c. And the consideration hereof turned some of the wisest Heathens into Atheisme or outragious Blasphemies at their dying hours. But in this state even Reason rightly exerted will lead men to conclude, that upon the supposition of a Divine Being and Providence, it must needs be, that all these things shall be called over again, and then receive a final decision and determination, whereof in this world they are not capable. And among the Heathens there were proverbial Speeches which they uttered on occasion of great distresses which signified no less. As, Est profecto Deus qui haec videt. For (1) Upon a due examination it will quickly appear, that the moral actions of men with respect unto God, in the way of Sin and Obedience, are such as that it is utterly impossible that Judgement should be finally exercised towards them, in things visible and temporal, or that in this world they should receive a just recompence of reward. For whereas they have an aspect unto mens utmost end which is Eternal, they cannot be justly or rightly stated but under punishments or rewards Eternal, Rom. 1. 32. 2 Thes. 1. 6. Seeing therefore no full Judgement can possibly pass upon the Sins of men in this world, because all that can befall them is infinitely short of their demerit, even reason it self cannot but be satisfied, that God in his infinite Wisdom and Soveraignty should put off the whole Judgement unto that day, wherein all penalties shall be equalled to their Crimes, and Rewards unto Obedience. So when our Apostle reasoned before Felix about Righteousness and Temperance, knowing how unavailable his Arguments would be without it, against the Countrey Sins and Evils, from the impunity and prosperity of such sinners in the world, to make them effectual he adds the consideration of the Judgement to come, Acts 24. 25. Here Reason may relieve it self in the midst of all cross occurrences of Providence, and such as are not only contrary to our desires, but directly opposite unto our judgements, as to what is suitable to infinite Justice and Wisdom. The final determination of things is not made here nor is it possible it should so be, on the ground before assigned. (2) Should God take men off from a respect unto future Eternal Judgement, and constantly dispense Rewards and Punishments in this world, according unto what the wisest of men can apprehend just and equal, (which if any thing, must satisfie without a regard to Eternal Judgement) as it would be most unequal and unrighteous, so it might be an occasion of greater wickedness than the world is yet pestered withall. Unrighteous and unequal it must be unavoidably, because the Judgement supposed must pass according unto what men are able to discern and judge upon, that is, outward actions only. Now this were unrighteous in God, who sees and knows the heart, and knows that actions have their Good and Evil, if not solely yet principally from their respect thereunto. The Lord is a God of knowledge and by him actions are weighed, said Hannah, when Eli judged her drunk, but God saw that she prayed, 1 Sam. 2. 3. There is nothing more evident than that it is inconsistent with, and destructive of all Divine perfections, that God should pass a decretory sentence on the actions of men, according to what appears unto us to be just and equal. This therefore God declines, namely, to judge according to a Rule that we can comprehend, Isa. 11. 3. Rom. 2. 2. But (3) Suppose that God should in this world distribute Rewards and Punishments constantly according to what he sees in the hearts and inward dispositions of the minds of men, it is no less evident that it would fill all men with unspeakable confusions, and prevail with them to judge that indeed there is no certain Rule of Judgement, no unmoveable bounds and limits of Good and Evil; seeing it would be absolutely impossible that by them the Judgements of God should be reduced unto any such Rules or Bounds; the Reasons of them being altogether unknown. This the Scripture plainly owns, Psal. 77. 19. Psal. 36. 6. Wherefore (4) Should God visibly and constantly have dispensed Rewards and Punishments in this world, according to the Rule of mens knowledge, comprehension and judgement, which alone hath an appearance of being satisfactory, it would have been a principle or at least the occasion of a worse kind of Atheisme, than any yet the Earth hath been pestered withall. For it could not have been, but that the most would have made the judgement of men the only Rule of all that they did, which God must be obliged to comply withall, or be unrighteous; which is absolutely to dethrone him, and leave him only to be the Executioner of the Wills and Reasons of men. But from all these and the like perplexities, Reason it self may quietly take sanctuary in submission unto Soveraign Wisdom as to present dispensations, in a satisfaction that it is not only suitable unto, but necessary on the account of Divine Justice, that there should be a future Eternal Judgement, to pass according to truth upon all the ways and actions of men. And hereby doth God keep up in the hearts of men a testimony unto this great principle of our profession. Therefore when our Apostle reasoned before Felix concerning such Duties and Sins, as were discoverable by the Light of Nature, namely, Righteousness and Temperance, with respect to both which he was openly and flagitiously guilty, he adds this principle concerning Judgement to come, the truth whereof the Conscience and Reason of the wretch himself could not but comply withall, Acts 24. 25. 3. God hath given Testimony hereunto in all the extraordinary Judgements which he hath executed since the foundation of the world. It is not for nothing that he doth sometimes, that he doth so frequently go out of or besides the common beaten tracts and paths of Providence. He doth it to intimate unto the world, that things are not always to pass at their present rate, but are one day to be called to another account. In great Judgements the wrath of God is revealed from Heaven against the ungodliness of men, Rom. 1. 18. and an intimation is given of what he will farther do hereafter. For as he leaves not himself without witness in respect of his goodness and patience, in that he doth good and giveth rain from Heaven and fruitful seasons filling mens hearts with food and gladness, Acts 14. 17. so he gives testimony to his Righteousness and Holiness, in the Judgements that he executes, Psal. 9. 16. For whereas goodness and mercy are the works wherein God is as it were delighted, he gives Testimony unto them together with his patience and longsuffering in the ordinary course of his Dispensations. But Judgement in severity he calls his strange work, that which he proceeds not unto, but on great provocations, Isa. 28. 21. he satisfieth his holy Wisdom with some extraordinary necessary instances of it. And thus he hath himself singled out some particular instances, which he gave on purpose that they might be as pledges of the future Judgement, and hath given us a rule in them, how we are to judge of all his extraordinary acts of the same kind. Such was the Flood whereby the world was destroyed in the days of Noah, which Peter affirms expresly was a Type to shadow out the severity of God in the last final Judgement, 2 Pet. 2. 5. Chap. 3. 5, 6, 7. Of the like nature was his turning the Cities of Sodom and Gomorrha into Ashes, condemning them with an overthrow, making them an example unto those that after should live ungodly, 2 Pet. 2. 6. He made them a terrifying example, that others should hear and fear and do no more so presumptuously. But now whereas God hath not in the space of four thousand years, brought any such Judgement on any other places or persons, if this Example had respect only unto this world, it must needs have lost all its force and efficacy upon the minds of Sinners. Wherefore it did nearly respect the Judgement to come, God giving therein an instance what obstinate and profligate Sinners are to look for at that great day. Wherefore Jude says expresly, they are set forth for an Example suffering the vengeance of Eternal Fire, ver. 7. And this is the Language of all Gods extraordinary Judgements either on persons or places in the world. Let mens Sins be what they will, God can endure in his long-suffering the Sins of one as well as another, among the Vessels of wrath that are fitted for destruction, and so he doth ordinarily, or for the most part. But yet he will sometimes reach out his hand from Heaven in an extraordinary instance of Vengeance, on purpose that men may know that things shall not for ever be passed over in such a promiscuous manner, but that he hath appointed another day wherein he will judge the world in Righteousness. And for this reason such signal Judgements as are Evidences of the future Eternal Judgement of God, are in the Scripture expressed in words that seem to declare that Judgement it self, rather than the Types of it, Isa. 34. 4. Rev. 6. 13, 14. Dan. 7. 9, 10. Math. 24. 29, 30. But 4. God hath not absolutely intrusted the evidence and preservation of this important truth which is the Foundation of all Religion, unto the remainders of innate light in the Minds and Consciences of men, which may be variously obscured, until it be almost utterly extinguished; nor yet unto the exercise of Reason on the consideration of the present Administration of Providence in this world, which is oft-times corrupted, depraved, and rendred useless; nor yet unto the influence which extraordinary Judgements may have upon the minds of men, which some fortifie themselves against by their obstinacy in Sin and Security: but he hath abundantly testified unto it by express Revelation from the beginning of the world, now recorded in his word, by which all men must be tried whether they will or no. It may not be doubted but that Adam was acquainted with this truth immediately from God himself. He was so indeed in the Commination given against Sin at first, especially as it was explained in the Curse after he had actually sinned. And this was that which was taught him in the threatning, and which his Eyes were open to see clearly after his fall, where he immediately became afraid of God as his Judge, Gen. 3. 10. Nor can it be doubted but that he communicated the knowledge of it unto his posterity. But whereas they quickly in that profligacy in all wickedness which they gave themselves unto, had together with all other sacred Truths, lost the remembrance of it, or at least practically despised and scoffed at the instruction which they had received therein, God knowing the necessity of it, either to restrain them in their flagitious courses, or to give them a warning that might leave them without excuse, makes a new express Revelation of it unto Enoch, and by him to mankind, Jude 14, 15. For Enoch the seventh from Adam prophesied of these, saying, Behold the Lord cometh with ten thousand of his Saints, to execute Judgement upon all, and to convince all that are ungodly among them, of all their ungodly deeds which they have ungodlily committed, and of all their hard speeches, which ungodly sinners have spoken against him. And this is the second New Revelation that is recorded before the Flood. There were two Revelations that were the foundation of the Church, the one concerning future Judgement in the Threatning, the other concerning the Recovery and Restauration of mankind in the Promise. Both seem to have been equally neglected by that cursed generation. But God solemnly revived them both, the first by Enoch, the latter by Noah, who was the Preacher of Righteousness, 1 Pet. 2. 5. in whom the Spirit of Christ preached unto them who are now in prison, 1 Pet. 3. 19, 20. And this Old Prophecy was revived by the Holy Ghost, partly that we might know, that God from the beginning of the world gave publick testimony unto and warning of his future Eternal Judgement, and partly to acquai[illegible: 1 letter]t us, that in the latter days men would break out into an excess, and outrage in sin and wickedness, like that of those before the Flood, wherein it would be necessary that day should be restrained, or terrified or warned, by preaching unto them this truth of the Judgement to come. After this the testimonies given unto it in the Scriptures both of the Old and New Testaments do so abound and are so obvious to all, that it is no way needful particularly to produce them. This principle being thus cleared and confirmed, it may not be amiss to shew what practical improvement it doth require. And it is manifest that there is no Duty in Religion that is not, or ought not to be influenced by the consideration of it. I shall only name some of them whereunto it is in an especial manner applied by the Holy Ghost himself. First, Ministers of the Gospel ought to dwell greatly on the consideration of it, as it is represented in its terror and glory, that they may be excited and stirred up to deal effectually with the Souls of men, that they fall not under the Vengeance of that day. So our Apostle affirms that it was with himself; for having asserted the truth and certainty hereof, in those words, For we must all appear before the Judgement-seat of Christ, that every one may receive the things done in his body according to that he hath done, he adds thereunto, Knowing therefore the terror of the Lord, we perswade men, 2 Cor. 5. 10, 11. Duely considering what will be the state of things with all men in that day, how dreadful the Lord Christ will be therein unto impenitent sinners, and what a fearful thing it is to fall into the hands of the living God, I use all diligence to prevail with men to get such an interest in the Peace and Reconciliation tendred in the Gospel, that they may be accounted worthy to stand in that day. See Col. 1. 28. And without a continual due apprehension hereof, it cannot be but that men will grow cold, and dead, and formal in their Ministry. If the Judgementseat of Jesus Christ be not continually in our eye, whatever other motives we may have unto diligence in our work, we shall have little regard to the Souls of men whether they live or die in their Sins or no; without which, whatever we do is of no acceptance with God. 2. The consideration of it is peculiarly applied by the Holy Ghost against security in worldly enjoyments, and those Evils wherewith it is usually accompanied. So it is made use of by our blessed Saviour, Luke 21. 34, 35, 36. And so by our Apostle, 1 Thes. 5. 5, 6, 7, 8. And this also is expressed in the Type of it, or the Flood in the days of Noah, nothing in it was more terrible unto men than that they were surprised in the midst of their enjoyments and employments, Matth. 24. 38, 39. 3. It is in like manner frequently applied unto the consolation of Believers, under the troubles, difficulties, and persecutions, which in this life they undergo, 2 Thes. 1. 6, 7, 8, 9, 10. even the terror and the glory of it, with the Vengeance which shall be executed in it, are proposed as the matter of highest consolation unto Believers, as indeed they are, on many accounts not here to be insisted on. See Isa. 35. 3, 4. Luke 21. 31. Rev. 19. 7. 2 Tim. 4. 8. Rev. 22. 17. And therefore are we required to look for, long for, and what lies in us hasten to this day of the Lord, when on all accounts our Joy shall be full. 4. It is in like manner every where applied to the terror of ungodly and impenitent sinners, 1 Thes. 5. 2, 3. 2 Thes. 1. 6, 7, 8. Jude 14, 15. and in many other places not to be numbred. And unto these ends in an especial manner is the consideration of it to be by us improved. These therefore (that we may return to the Text) are those fundamental principles of Christian Religion which the Apostle calls the Doctrine of Baptismes and the laying on of hands. This was a summary of that Doctrine wherein they were to be instructed who were to be baptized, and to have Imposition of hands thereon. But there occurs no small difficulty from the use of the word Baptismes in the plural number. For it is not any where else in the Scripture so used, when the Baptism of the Gospel is intended, and the Jewish washings are often so expressed. The Syriack Interpreter which is our most ancient translation, renders it in the singular number, Baptism. But because there is a full agreement in all Original Copies, and the ancient Expositions also concur therein, none have yet adventured to leave the Original, and follow that translation; but all generally who have commented on the place, have considered how the word may be understood and explained. And herein they have fallen into such various conjectures, as I shall not spend time in the consideration and refutation of, but content my self with the naming of them, that the Reader may use his own judgement about them. Some therefore suppose that mention is made of Baptisms because of the Baptism of John and Christ, which as they judge were not only distinct but different. But the Jews were indifferently baptized by the one or the other; and it was but one Ordinance unto them. Some because of the many Baptisms or washings among the Jews, into the room of all which the mystery of our Baptism doth succeed. But this of all other conjectures is the least probable; and if any respect could be had thereunto, it would have been necessary to have mentioned Baptism in the singular number. Some think respect is had unto the several sorts of Gospel Baptism, which are usually referred unto three heads, fluminis, flaminis, sanguinis, of the Water by external washing, of the Spirit by internal purifying, of Afflictions unto blood by both. And thus the Apostle should not only intend the Baptism of Water, but also the whole spiritual cleansing of the Soul and Conscience, which was required of men at their initiation into Christian Religion, called [non-Latin text not transcribed], 1 Pet. 3. 21. with a purpose to seal their Confession with their Blood if called thereunto, and therein being baptized with the Baptism wherewith the Lord Christ in his suffering was baptized, Matth. 20. 23. And this hath in it much of probability, and which next unto what I have fixed on, I should embrace. Some suppose, regard may be had unto the stated times of Baptism, which were fixed and observed in the Primitive Church, when they baptized persons publickly, but twice or thrice in the year. But it is certain that this custom was not then introduced. Some be take themselves unto an Enalogie of number, which indeed is not unusual, but there is nothing here in the Tet to give countenance unto a supposition of it. Wherefore the most general interpretation of the words, and meaning of the Apostle is, that although Baptism be but one and the same, never to be repeated or reiterated on the same subject, nor is there any other Baptism or Washing of the same kind; yet because the Subjects of it, or those who were baptized were many, every one of them being made partakers of the same Baptism in special, that of them all is called Baptisms, or the Baptism of the many. All persons who began to attend unto the Gospel were diligently instructed in the fore-mentioned principles with others of an alike nature, (for they are mentioned only as instances) before they were admitted unto a participation of this Ordinance with imposition of hands that ensued thereon; these therefore are called the Doctrine of Baptisms or the Catechetical fundamental truths, wherein those to be baptized were instructed, as being the things whereof they were to make a solemn profession. But if we shall follow the other interpretation, and suppose that this Doctrine of Baptisms is an epression of a distinct principle by it self, then cannot the word by any means be restrained unto the Baptism by Water only. For although this be an important head of Christian Doctrine, namely, the declaration, use and end of our Sacramental Initiation into Christ and the Profession of the Gospel, yet no reason can be given why that should be called Baptisms, seeing it hath respect only to the thing it self, and not to the persons who are made partakers of it. Admit therefore of this sense, that it is the Doctrine concerning Baptisms which is intended; and then the whole of what is taught or the substnace of it concerning the Sanctification and Purification of the Souls of men in their Insition into, and Union with Christ, outwardly epressed in the Sign of Baptism, and wrought inwardly by the Spirit and Grace of God, through the efficacy of the Doctrine of the Gospel, in opposition to all the legal and carnal washings among the Jews, is intended hereby. So the Lord Christ loved the Church and gave himself for it, that he might sanctifie and cleanse it with the washing of water by the word, Ephes. 5. 26. And indeed the Doctrine hereof is among the Rudiments of Christian Religion. But I yet adhere to the former Eposition, and that also because unto Baptisms, Imposition of hands, whose nature we must netly enquire into, is added. Some suppose that by this Imposition of hands that Rite in the Church which was afterward called Confirmation, is intended. For whereas there were two sorts of persons [non-Latin text not transcribed] that were baptized, namely, those that were adult at their first hearing of the Gospel, and the infant Children of Believers who were admitted to be members of the Church; the first sort were instructed in the principles mentioned before they were admitted unto Baptism, by the profession whereof they laid the foundation of their own personal Right thereunto. But the other being received as a part and branches of a Family whereupon the blessing of Abraham was come, and to whom the Promise of the Covenant was extended, being thereon baptized in their Infancy, were to be instructed in them, as they grew up unto years of understanding. Afterwards when they were established in the knowledge of these necessary truths, and had resolved on personal Obedience unto the Gospel, they were offered unto the fellowship of the Faithful. And hereon giving the same account of their Faith and Repentance which others had done before they were baptized, they were admitted into the Communion of the Church, the Elders thereof laying their hands on them in token of their Acceptation, and praying for their Confirmation in the Faith. Hence the same Doctrines became previously necessary unto both these Rites, before Baptism to them that were adult, and towards them who were baptized in Infancy before the Imposition of hands. And I do acknowledge that this was the state of things in the Apostolical Churches, and that it ought to be so in all others. Persons baptized in their Infancy ought to be instructed in the fundamental principles of Religion, and make profession of their own Faith and Repentance before they are admitted into the Society of the Church. But that in those first days of the first Churches, persons were ordinarily after Baptism admitted into their Societies by Imposition of hands, is no where intimated in the Scripture. And the whole business of Confirmation is of a much later date, so that it cannot be here intended. For it must have respect unto, and express somewhat that was then in common use. Now there is mention in the Scripture of a fourfold Imposition of hands used by the Lord Christ and his Apostles. The first was peculiar unto his own person in the way of Authoritative Benediction. Thus when he owned little Children to belong to his Covenant and Kingdom, He laid his hands on them, and blessed them, Mark 10. 16. But this was peculiar to himself, who had all blessings in his Power, and hereof this is the only instance. Secondly, This Rite was used in the healing of Diseases. They laid their hands on sick, weak and impotent people, healing them in a miraculous manner, Luke 4. 40. Mark 16. 18. Acts 28. 8. This was the sign of the Communication of healing virtue from the Lord Christ by their Ministry. Thirdly, Imposition of hands was used in the setting apart of persons to the office and work of the Ministry, 1 Tim. 4. 14. Chap. 5. 22. Acts 6. 6. the Rite herein was derived from the Old Testament, Numb. 8. 11. the whole Congregation laid hands on the Levites in their Consecration. And it was of old of common use among the Jews in the dedication of their Rulers, Rabbi's or Teachers, being called by them [non-Latin text not transcribed]. Fourthly, It was used by the Apostles in the collation of the supernatural spiritual Gifts of the Holy Ghost unto them who were baptized, Acts. 8. 17. Acts 19. 6. In no other Duties of Religion was this Rite made use of, as to any mention that is made thereof in the New Testament, or Records concerning the practice of the Primitive Churches. The first of these as we observed was only a personal action of our Lord Jesus Christ, and that in one single instance, so not here intended. The second was extraordinary also, and that wherein the generality of Christians was not concerned, nor can any reason be given, why the mention of a thing extraordinary, occasional and temporary, should be here inserted. The third was a Rite of standing use in the Church, and that wherein Church Order is much concerned. But as to the use of it one sort of persons only was concerned therein. And no just reason can be given why the Apostle from the Doctrine of the first intrants of Christian Religion, should proceed to the Ordination of Ministers, omitting all other Rites of the Church, especially that of the Supper of the Lord, wherein so great a part of the Worship of the Church consisted. Besides there is no ground to give a probability that the Apostle should insert the observation of this Rite or the Doctrine concerning it, in the same order and under the same necessity with those great fundamentals of Faith, Repentance, the Resurrection, and Eternal Judgement. Wherefore the Imposition of hands in the last sense mentioned, is that which most probably is intended by our Apostle. For (1) adhering to our first interpretation as the most solid and firm, the Imposition of hands intended, is a description of the persons that were to be instructed in the other fundamental principles, but is no principle its self. And this is not appliable unto any other of the uses of this Rite. For (2) This laying on of hands did commonly if not constantly in those days accompany or immediately follow Baptism, Acts 8. 14, 15, 16, 17. Acts 19. 6. And a thing this was of singular present use, wherein the Glory of the Gospel and its propagation were highly concerned. This was the state of things in the world. When upon the preaching of the Gospel any were converted unto Christ, and upon their profession of Faith and Repentance were baptized, the Apostles present, (or if near unto them they came on that purpose) laid their hands on them, whereon they received the Holy Ghost in a supernatural Communication of Evangelical Gifts. And this, next to the preaching of the word, was the great means which the Lord Christ made use of in the propagation of the Gospel. By the Word he [illegible: 1 page] [illegible: 1 page] wrought internally on the Minds and Consciences of men, and by these miraculous gifts he turned the thoughts of men to the consideration of what was preached, by what in an extraordinary manner was objected to their external senses. And this was not confined unto a few Ministers of the word and the like, but as it appears from sundry places of Scripture was common almost unto all Believers that were baptized, Gal. 3. 2. 1 Cor. 14. (3) In the Verse following mention is made of those who were made partakers of the Holy Ghost, that is, of his miraculous gifts and operations which were communicated by this Imposition of hands, which therefore refers unto the same. After these times, this Rite was made use of in other occasions of the Church, in imitation no doubt of this extraordinary action of the Apostles, but there is no mention of it in the Scripture nor was in use in those days, and therefore cannot be here intended. And this is the most genuine interpretation of this place. These mentioned were the principles of the Doctrine of Christ, wherein among others of the same importance they were to be well instructed, who were to be baptized and thereon to have hands laid on them, whereby the extraordinary Gifts of the Holy Ghost were communicated unto them. But we shall allow a room also for that other Exposition of the words, which is more generally received, and in the exclusion whereof, because it complies with the Analogie of Faith, I dare not be peremptory. And this is, that the Doctrine of laying on of hands maketh one distinct principle of Christianity by its self. But then the thing signified is principally intended, namely, the Communication of the Holy Ghost unto Believers in his Gifts and Graces ordinary and extraordinary, whereof this Rite was the external Sign. And as this was peculiar to the Gospel, so it contained the principal verification of it. And this it did sundry ways: (1) Because the Promises of the Lord Christ for the sending of him were eminently and visibly accomplished. It is known that when he was leaving the world he filled his Disciples with an expectation of his sending the Holy Ghost unto them. And he did not only propose this Promise as their great supportment during his absence, but also suspended on its accomplishment, all the Duty which he required from them in the Office he had called them unto. Therefore he commanded them to abide quietly at Hierusalem without any publick engagement into their work, until they had received the Promise of the Spirit, Acts 1. 4, 8. And when this was done, it gave a full and glorious testimony, not only unto his truth in what he had told them in this world, but also unto his present exaltation and acceptation with God, as Peter declares, Acts 2. 33. (2) His Gifts themselves were such, many of them, as consisted in miraculous operations, whereby God himself gave immediate testimony to the truth of the Gospel, Heb. 2. 3, 4. God himself bearing witness (to the preachers of it) with signs and wonders, and with miracles and gifts of the Holy Ghost. This made the Doctrine concerning them of unconceivable importance unto Believers of those days, as that whereby their Faith and Profession was eminently justified in the face of the world. (3) This Dispensation of the Holy Ghost was peculiar to the times of the Gospel, and was in its self a sufficient proof of the cessation of all Legal Ordinances. For it was the principal Prophecy and Promise under the Old Testament, that in the days of the Messiah the Holy Ghost should be so poured out, as I have at large elsewhere declared. And it was to be a consequent of his Glorification, Job. 7. 38, 39. Hence by the argument of their receiving the Spirit, our Apostle proves to the Galatians their freedom from the Law, Gal. 3. 2. Wherefore (4) The Doctrine concerning this Dispensation of the Spirit was peculiar to the Gospel, and so might be esteemed an especial principle of its Doctrine. For although the Church of the Jews believed the Holy Ghost as one Person in the Trinity, after their obscure manner of apprehension, yet they were Strangers unto this Dispensation of him in his Gifts, though promised under the Old Testament, because not to be accomplished but under the New. Yea John the Baptist who in light into the Mystery of the Gospel, outwent all the Prophets that were before him, yet had not the Knowledge hereof communicated unto him. For those who were only baptized with his Baptism and initiated thereby into the Doctrine of Repentance for the forgiveness of Sins, had not so much as heard whether there were an Holy Ghost, that is, as unto this dispensation of him, Acts 19. 2, 3. Hereupon our Apostle instructing them in the Doctrine of the Gospel he made use of this Rite of the Imposition of hands, whereon the Holy Ghost came on them, and they spake with Tongues and prophesied, ver. 6. This therefore being so great and important a concern of the Gospel, and this being the Rite appointed to represent it by, the Doctrine concerning it, namely, the Promise of Christ to send the Holy Ghost, with the nature, use, and end of the Gifts which he wrought in Believers, is expressed, and reckoned among the first principles of Christian Religion. But the Reader is at liberty to follow whether of these interpretations he pleaseth. And from the whole of what hath been discoursed we may take the ensuing observations. 1. Persons to be admitted into the Church, and unto a participation of all the holy Ordinances thereof had need be well instructed in the important Principles of the Gospel. We have here the Rule of the Apostle and Example of the Primitive Churches for the ground of this Doctrine. And it is necessary that such persons should be so instructed on their own part, as also on the part of the Church it self. On their own part, because without it the Ordinances themselves will be of little use unto them. For what benefit can any receive from that whose nature and properties he is unacquainted withall? And neither the nature nor use of the Ordinances of the Church, can be understood without a previous comprehension of the fundamental principles of the Gospel, as might be easily demonstrated. And it is so on the part of the Church. For the neglect hereof was the chiefest occasion of the degeneracy of most Churches in the world. By this means were the Societies of them filled with ignorant and consequently profane persons, by whom all their Administrations were defiled, and themselves corrupted, as I have shewed elsewhere. When once the care and diligence of the first Churches, in the instruction of those whom they admitted into their Communion, were laid aside, and an empty form taken up in the room of sedulous teaching, the Churches themselves hastened into a fatal Apostasie. 2. It is not the outward Sign but the inward Grace that is principally to be considered in those Ordinances or Observances of the Church which visibly consist in Rites and Ceremonies, or have them accompanying of them. As in the Rite of Imposition of hands, the dispensation of the Holy Ghost was principally to be considered.

Verse 3. [non-Latin text not transcribed]. And this will we do, if so be that God permit. Ver. 3. These words contain two things. (1) The Resolution of the Apostle as to the matter and occasion before him. And this will we do. (2) A limitation of that resolution by an express submission to the will and pleasure of God, if so be that God permit. As to the sense of the first, it is plain that the Apostle in the foregoing Verses had proposed [non-Latin text not transcribed] or mentioned two things of very divers natures. The first hereof is, going on to perfection, ver. 1. and the other, the laying again of the foundation, ver. 2. Hence it is doubted and enquired, whether of these it be that the Apostle hath respect unto in these words, And this we will do. This we will do, that is, either we will go on to perfection, which was exhorted unto ver. 1. and so is the more remote antecedent; or this will we do, laying again the foundation, which is the next antecedent, whereunto [non-Latin text not transcribed] seems to relate. And this sundry Expositors adhere unto. But there are some things which make it evident, that respect is had herein to the former and more remote antecedent, namely, going on to perfection. And they are, first what the Apostle saith, and then what he doth. In what he saith, his manner of expressing these things is considerable; for as to the latter he twice intimates his intention to omit their farther handling. Therefore leaving, or at present omitting the principles of the Doctrine of Christ, and, not laying again the foundation, ver. 1. Hereunto if we refer these words, And this will we do if God permit, they rather signifie the present leaving of them, than their farther handling. And he not only declares his resolution to omit them, but also gives a sufficient reason why he would do so. And this is expressed in the last Verses of the Chapter foregoing. They had already had both time and means sufficient for their instruction in these principles so that to inculcate them on those by whom they were learned and received was needless; and for those, who had either not received them, or rejected them, it was to no purpose farther to treat with them about these things, which he confirms with a severe reason and dreadful consideration, ver. 4, 5, 6, 7, 8. But things are otherwise expressed concerning the other antecedent. He speaks of it positively as that which was in his purpose and design, Let us, saith he, go on to perfection, I in teaching, ye in learning, and this will we do if God permit. (2) His intention is no less evident from what he doth in this Epistle; There is indeed in this Chapter, and the last Chapter of it, mention made about Repentance, Faith, Patience, Obedience, the Worship of God, and the like; but not as principles of Doctrine, to be laid as foundation, but as Graces to be practised in the course of their Edification. But the main business he undertakes, and the work which he pursues, is the carrying on of these Hebrews to perfection by the declaration of the most sublime mysteries of the Gospel, especially that which is among the chiefest of them, namely, the Priesthood of Christ and the Prefiguration of it by that of Melchisedeck. (3) The whole series of this discourse depends on Chap. 5. ver. 10, 11. Having declared unto them that he had many things to instruct them concerning the Priesthood of Christ, as shadowed out in the Person and Office of Melchisedeck, he lets them know that he had also sundry discouragements in his design, which yet were not such, but that he would break through them and pursue his intention. Only to make his way as smooth and plain as conveniently he could, he deals with them a while about the removal of those hinderances which lay in his way on their part, and then returneth directly to his first proposal, and the handling of it in the last Verse of this Chapter. This therefore is the sense of these words. For the reasons before insisted on, and afterwards to be added, I will proceed unto the declaration of the principal mysteries of the Gospel, especially those which concern the Priesthood of Christ, and thereby raise up the building of your Faith and Profession upon the foundation that hath been laid, whereby through the Grace of God, you may be carried on to perfection, and become skilful in the word of Righteousness. No discouragements should deter the Ministers of the Gospel from proceeding in the declaration Obser. of the mysteries of Christ, whose dispensation is committed unto them, when they are called thereunto. Among the various discouragements they meet withall, the least is not what ariseth from the dulness of them that hear. This our Apostle had now in his eye in a particular manner, yet resolved to break through the consideration of it, in the discharge of his Duty, So it is with many still. Neither is any thing more irksome and grievous unto faithful preachers than the incapacity of their Hearers to receive Gospel mysteries through their own negligence and sloth. But in this condition they have here an example for their guidance and direction. And these things lie plain therein. (1) That they use all means, by warnings, perswasions, incouragements, and threatnings to stir up their people out of their slothful, careless frame and temper. So doth our Apostle with the Hebrews in this Chapter, leaving nothing unsaid that might excite them unto diligence and a due improvement of the means of knowledge which they enjoyed. So will they do with them that watch for their Souls as those who must give an account, and Ministers of another sort have no concern in these matters. (2) As occasion offers it self, to proceed in their work. And that (1) Because there are among their Hearers some concerning whom they are perswaded of better things, and such as accompany Salvation, as our Apostle speaks verse 9. whose Edification is not to be neglected, for the sinful sloth and ignorance of others. (2) God is pleased sometimes to convey saving Light to the minds of men, before very dark and ignorant, in and by the dispensation of the deepest mysteries of the Gospel, without such preparatory instruction in the more obvious principles of it, as is ordinarily required. Not knowing therefore by what ways or means, how or when God will work upon the Souls of men, it is their Duty to proceed in the declaration of the whole counsel of God committed unto them, and leave the success of all unto him by whom they are employed. Secondly, The Limitation of this Resolution is expressed in those words, [non-Latin text not transcribed], [non-Latin text not transcribed]. if God permit. There may be a threefold occasion of these words, or a respect unto three things in the Will of God, and consequently a threefold Exposition of them. For, 1. Respect may be had meerly and solely unto the unknown Soveraign will and pleasure of God, and so no more is intended but that general limitation and expression of our absolute dependance on him, which we ought to bound all our resolutions withall. This our nature, and the nature of all our affairs, as they are in the hand of God, and at his disposal, do require of us. And therefore also it is expresly enjoyned us as a Duty to be continually minded in all we undertake or do, Jam. 4. 13, 14, 15. If this be intended (as it is also, if not only) then it is as if he had said, If he in whose hand is my life and breath and all my ways, whose I am, whom I serve, and to whose disposal I willingly submit my self in all things, see good and be pleased to continue my life, opportunity, his assistance and all other things necessary to this work, I will proceed with my design and purpose to acquaint you with and instruct you in the great mysteries of the Priesthood and Sacrifice of Christ. See 1 Cor. 16. 7. 2. Respect may be had unto the condition of the Hebrews whose sloth and negligence in hearing the word he hath now under reproof, and the Will or Purpose of God concerning them. For he seems to intimate unto them, that there may be some fear lest God should be so provoked by their former miscarriages, as that he would not afford them the means of farther instruction. For this is a thing which God often threatens, and which falls out oftner than we are aware of, yea most Nations of the Earth are examples of this severity of God. So a word of the same importance is used unto this purpose, as to the turning away of the Gospel from any persons or people, Acts 16. 7. They assayed to go into Bythinia but the Spirit suffered them not, he permitted it not; which is the same, with forbidding them to preach the word in Asia, ver. 6 And so the sense of the expression amounts to this; If God, whom I fear you have much provoked by your negligence and contempt of his word, will yet exercise patience and long-suffering towards you, and not cast you out of his care by forbidding me to proceed in my design, or depriving me of my opportunity, if God hinder me not by reason of your unworthiness, but be graciously pleased to be with me in my designed work. 3. There is a [non-Latin text not transcribed] in the words, wherein a farther respect unto the Will of God is included than expressed. For it is not a meer naked permission in God that the Apostle intends, as if he should have said, if God let me alone, and as it were wink at what I am doing. But there is a supposition in it of the continuance of Gods gracious assistance and especial presence with him, without which he frequently declared that he could neither undertake nor accomplish any thing that lay before him. God can in the beginning or middle of an Epistle, or a Sermon, take us off when he pleaseth, if he do but withdraw his assistance from us. And all these respects unto the Will of God, are not only consistent, so as that the closing with one excludeth not another, but they are all of them plainly included in the Apostles intention, and are necessary to be taken in, unto the right understanding of his words. As it is our Duty to submit our selves in all our undertakings unto the Will of God, so Obser. especially in those wherein his Glory is immediately concerned. In general we have a Rule given us as to the most ordinary occasions of Life, Jam. 4. 13, 14, 15. Not to do it is to disavow our dependance on God; a fruit of carnal wisdom and security, which God greatly abhorreth. Neither is there any thing which will so fill our lives with disappointment and vexation. For in vain shall any man, be his condition at present what it will, seek for rest or peace in any thing but the Will of God. But especially is this required of us in these things wherein the Glory of God himself is immediately concerned. Such are those here with respect whereunto our Apostle makes this deference unto the Soveraign pleasure of God. This will we do if God permit; namely, the things which concern the instruction and edification of the Church, which regards the Glory of God in an especial manner. For (1) All these things are under the especial care of God, and are ordered by peculiar Wisdom. Not to submit our selves absolutely in these things unto him, is to take his own things out of his hand, and to exalt our wisdom against his, as though we knew better what belonged unto his affairs than himself. (2) We come not to have any concernment in the things of God but upon his call, and hold it at his pleasure. That is the rise and tenour of our Ministry in the Church whatever it be. And is it not just and equal that we should wholly submit in our work unto his Will, and rest in his Pleasure? It may be we have many things in our view that are desirable unto us, many things we would think meet to engage our endeavours in, as supposing them to have a great tendency to the Glory of God, in all which he hath determined contrary to our desires and aymes. All our Satisfaction lies in, and all our Duty is to be bounded by this submission. Let them who are entrusted with means of Light, Knowledge, and Grace, improve them Obs. 2. with diligence, lest upon their neglect, God suffer not his Ministers farther to instruct them.

Verse 4, 5, 6. [non-Latin text not transcribed]. [non-Latin text not transcribed]. Impossibile enim, that is, est, it is impossible, Syr. [non-Latin text not transcribed] But they cannot. This respects the Power of the Persons themselves, and not the Event of things, it may be not improperly as to the sense. Beza and Erasmus, fieri non potest, it cannot be. The same with impossibile. But the use of the word [non-Latin text not transcribed] in the New Testament, which signifies sometimes only what is very difficult, not what is absolutely denied, makes it useful to retain the same word, as in our Translation; For it is impossible. [non-Latin text not transcribed] Syr. Those who one time, or once descended unto Baptism; of which interpretation we must speak afterwards. All others, qui semel fuerint Illuminati, who were once Illuminated. Only the Aethiopick follows the Syriack; some read Illustrati to the same purpose. [non-Latin text not transcribed], vul. Lat. Gustaverant etiam donum coeleste; etiam for &. Others express the Article by the Pronoun, by reason of its Reduplication. Et gustaverint donum illud coeleste; and have tasted of that Heavenly Gift. Syr. The Gift that is from Heaven. And this the Emphasis in the Original seems to require. And have tasted of that Heavenly Gift. [non-Latin text not transcribed]. Et participes facti sunt spiritus sancti. Vul. Lat. And are made partakers of the Holy Ghost. All others, facti fuerint, have been made partakers of the Holy Ghost; Syr. [non-Latin text not transcribed] the Spirit of Holiness. [non-Latin text not transcribed]. Vul. Lat. Et gustaverunt nihilominus bonum Dei verbum. Rhem. Have moreover tasted the good word of God. But moreover doth not express nihilominus; and have notwithstanding, which hath no place here, [non-Latin text not transcribed], verbum pulchrum. [non-Latin text not transcribed]. Virtutes que seculi futuri. Syr. [non-Latin text not transcribed] Virtutem; the Power. Vul. seculi venturi. We cannot in our Language distinguish between futurum and venturum, and so render it, the world to come. [non-Latin text not transcribed]; Vul. Et prolapsi sunt. Rhem. And are fallen. Others, si prolabantur; which the sense requires; if they fall, that is, away, as our Translation, properly. Syr. [non-Latin text not transcribed], That sin again, somewhat dangerously: for it is one kind of sinning only that is included and expressed. [non-Latin text not transcribed]. Vul. rursus renovari ad poenitentiam, to be renewed again to Repentance, rendring the active verb passively. So Beza also, ut denuo renoventur ad resipiscentiam; that they should again be renewed to Repentance. The word is active as rendered by ours, to renew them again to Repentance. [non-Latin text not transcribed]. Rursum crucifigentes sibimetipsis filium Dei. [non-Latin text not transcribed]. Vul. Et ostentui habentes; Rhem. And making him a mockery. Eras. ludibrio habentes. Beza, ignominiae exponentes. One of late, ad exemplum Judaeorum excruciant; torment him as did the Jews. For it is impossible for those who were once enlightened, and have tasted of the Heavenly Gift, V. 4, 5, 6. and were made partakers of the Holy Ghost, and have tasted the good word of God, and the Powers of the world to come, if they fall away (for' any) to renew them again to Repentance; seeing they crucifie again to themselves the Son of God, and put him unto open shame, (or treat him ignominiously.) That this passage in our Apostles discourse hath been looked upon as accompanied with great difficulties, is known to all. And many have the Differences been about its Interpretation. For both Doctrinally and Practically, sundry have here stumbled and miscarried. It is almost generally agreed upon, that from these words, and the colourable but indeed perverse Interpretation and Application made of them by some in the Primitive times, occasioned by the then present circumstances of things, to be mentioned afterwards, the Latin Church was so backward in receiving the Epistle it self, that it had not absolutely prevailed therein in the days of Hierome, as we have elsewhere declared. Wherefore it is necessary, that we should a little enquire into the occasion of the great contests which have been in the Church almost in all Ages, about the sense of this place. It is known that the Primitive Church according to its Duty, was carefully watchful about the Holiness and upright walking of all that were admitted into the Society and Fellowship of it. Hence upon every known and visible failing, they required an open Repentance from the Offenders, before they would admit them into a participation of the sacred mysteries. But upon flagitious and scandalous crimes, such as Murder, Adultery, or Idolatry, in many Churches they would never admit those who had been guilty of them into their Communion any more. Their greatest and most signal trial, was with respect unto them, who through fear of death complied with the Gentiles in their Idolatrous Worship, in the time of Persecution. For they had fixed no certain general Rules whereby they should unanimously proceed, but every Church exercised severity or lenity, according as they saw cause, upon the circumstances of particular instances. Hence Cyprian in his banishment would not positively determine concerning those of the Church in Carthage, who had so sinned and fallen, but deferr'd his thoughts until his return; when he resolved to advise with the whole Church, and settle all things according to the counsel that should be agreed on amongst them. Yea many of his Epistles are on this subject peculiarly; and in them all, if compared together, it is evident, that there was no Rule agreed upon herein, nor was he himself resolved in his own mind, though strictly on all occasions opposing Novatianus, wherein it had been well if his Arguments had answered his Zeal. Before this the Church of Rome was esteemed in particular more remiss in their Discipline, and more than other Churches in their re-admission unto Communion, of notorious Offenders. Hence Tertullian in his Book de Poenitentia, reflects on Zepherinus the Bishop of Rome, that he had admitted Adulterers unto Repentance, and thereby unto the Communion of the Church. But that Church proceeding in her Lenity, and every day enlarging her Charity, Novatus and Novatianus taking offence thereat, advanced an Opinion on the contrary extream. For they denied all hope of Church-pardon, or of a Return unto Ecclesiastical Communion, unto them who had fallen into open sin after Baptism, and in especial peremptorily excluded all persons whatsoever who had outwardly complied with Idolatrous Worship in time of Persecution, without respect unto any distinguishing circumstances. Yea they seem to have excluded them from all expectation of forgiveness from God himself. But their followers terrified with the uncharitableness and horror of this Perswasion, tempered it so far, as leaving all persons absolutely to the mercy of God upon their Repentance, they only denied such as we mentioned before a re-admission into Church-Communion, as Ac[illegible: 1 letter]sius speaks expresly in Socrates, lib. 1. cap. 7. Now this Opinion they endeavoured to confirm, as from the nature and use of Baptism, which was not to be reiterated; whereon they judged that no pardon was to be granted unto them, who fell into those sins which they lived in before, and were cleansed from at their Baptism; so principally from this place of our Apostle, wherein they thought their whole Opinion was taught and confirmed. And so usually doth it fall out very unhappily with men, who think they see some peculiar Opinion or Perswasion, in some singular Text of Scripture, and will not bring their Interpretations of it unto the Analogie of Faith, whereby they might see how contrary it is to the whole design and current of the word in other places. But the Church of Rome on the other side judging rightly from other directions given in the Scripture, that the Novatians transgressed the Rule of Charity and Gospel-Discipline in their severities; yet as it should seem, and is very probable, knew not how to answer the Objection from this place of our Apostle. Therefore did they rather choose for a season, to suspend their assent unto the Authority of the whole Epistle, than to prejudice the Church by its Admission. And well was it that some learned men afterward, by their sober Interpretations of the words, plainly evince that no countenance was given in them unto the errors of the Novatians; for without this it is much to be feared that would have preferred their Interest in their present controversie, before the Authority of it, which would in the issue have proved ruinous to the Truth it self. For the Epistle being designed of God unto the common Edification of the Church, would have at length prevailed, whatever sense men through their prejudices and ignorance should put upon any passages of it. But this controversie is long since buried; the generality of the Churches in the world, being sufficiently remote from that which was truly the mistake of the Novatians, yea the most of them do bear peaceably in their Communion, without the least exercise of Gospel-discipline towards them, such persons as concerning whom the dispute was of old, whether they should ever in this world be admitted into the Communion of the Church, although upon their open and professed Repentance. We shall not therefore at present need to labour in this controversie. But the sense of these words hath been the subject of great contests, on other occasions also. For some do suppose, and contend, that they are real and true Believers, who are decyphered by the Apostle, and that their Character is given us in and by sundry inseparable Adjuncts, and properties of such persons. Hence they conclude, that such Believers may totally and finally fall from Grace, and perish Eternally. Yea it is evident that this Hypothesis of the final Apostasie of true Believers, is that which influenceth their Minds and Judgements to suppose that such are here intended. Wherefore others who will not admit that according to the tenor of the Covenant of Grace in Christ Jesus, true Believers can perish Everlastingly, do say, that either they are not here intended, or if they are, the words are only comminatory, wherein although the consequence in them in a way of arguing be true, namely, that on the supposition laid down, the inference is certain, yet the supposition is not asserted in order unto a certain consequent, whence it should follow that true Believers might so really fall away, and absolutely perish. And these things have been the matter of many contests among learned men. Again, There have been sundry mistakes in the practical Application of the intention of these words unto the Consciences of men, mostly made by themselves who are concerned. For whereas by reason of sin, they have been surprized with terrors and troubles of Conscience, they have withall in their darkness and distress, supposed themselves to be fallen into the condition here described by our Apostle, and consequently to be irrecoverably lost. And these Apprehensions usually befall men on two occasions. For some having been overtaken with some great actual sin, against the Second Table after they have made a Profession of the Gospel, and having their Consciences harrassed with a sense of their Guilt, (as it will fall out where men are not greatly hardned through the deceitfulness of sin) they judge that they are fallen under the sentence denounced in this Scripture against such sinners, as they suppose themselves to be, whereby their state is irrecoverable. Others do make the same Judgement of themselves, because they have fallen from that constant compliance with their Convictions, which formerly led them unto a strict performance of Duties, and this in some course of long continuance. Now whereas it is certain, that the Apostle in this discourse gives no countenance unto the severity of the Novatians, whereby they excluded Offenders everlastingly from the Peace and Communion of the Church, nor to the final Apostasie of true Believers, which he testifieth against in this very Chapter, in compliance with innumerable other Testimonies of Scripture to the same purpose; nor doth he teach any thing whereby the Conscience of any sinner, who desires to return to God and to find acceptance with him, should be discouraged or disheartened; we must attend unto the Exposition of the words in the first place, so as not to break in upon the boundaries of other Truths, nor transgress against the Analogie of Faith. And we shall find that this whole discourse compared with other Scriptures, and freed from the prejudices that men have brought unto it, is both remote from administring any just occasion to the mistakes before-mentioned, and is a needful wholesome commination, duely to be considered by all Professors of the Gospel. In the words we consider, (1) The connexion of them unto those foregoing, intimating the occasion of the Introduction of this whole discourse. (2) The subject described in them, or the Persons spoken of, under sundry qualifications, which may be enquired into joyntly and severally. (3) What is supposed concerning them. (4) What is affirmed of them on that supposition. 1. The connexion of the word sis included in the causal connexion; [non-Latin text not transcribed], For. It respects the Introduction of Reason for what had been before discoursed, as also of the limitation [non-Latin text not transcribed]. which the Apostle added expresly unto his purpose of making a progress in their farther Instruction, if God permit. And he doth not herein express his judgement that they to whom he wrote were such as he describes, for he afterwards declares that he hoped better things concerning them, only it was necessary to give them this caution, that they might take due care not to be such. And whereas he had manifested that they were slow as to the making of a progress in knowledge and a suitable practice; he lets them here know the danger that there was in continuing in that slothful condition. For not to proceed in the ways of the Gospel and Obedience thereunto, is an untoward entrance into a total relinquishment of the one and the other. That therefore they might be acquainted with the danger hereof, and be stirred up to avoid that danger, he gives them an account of those who after a Profession of the Gospel, beginning at a non-proficiency under it, do end in Apostasie from it. And we may see, That the severest Comminations are not only useful in the Preaching of the Gospel, but exceeding necessary towards persons that are observed to be slothful in their Profession. 2. The description of the Persons that are the subject spoken of, is given in five Instances of the Evangelical Priviledges whereof they were made partakers, notwithstanding all which, and against their obliging efficacy to the contrary, it is supposed that they may wholly desert the Gospel it self. And some things we may observe concerning this description of them in general. As (1) The Apostle designing to express the fearful state and judgement of these Persons, describes them by such things as may fully evidence them to be, as unavoidable, so righteous and equal. Those things must be some evident Priviledges and Advantages, whereof they were made partakers by the Gospel. These being despised in their Apostasie, do proclaim their destruction from God to be rightly deserved. (2) That all these Priviledges do consist in certain especial operations of the Holy Ghost, which were peculiar unto the Dispensation of the Gospel, such as they neither were, nor could be made partakers of in their Judaisme. For the Spirit in this sense, was not received by the works of the Law, but by the hearing of Faith, Gal. 3. 2. And this was a Testimony unto them, that they were delivered from the bondage of the Law, namely, by a participation of that Spirit which was the great Priviledge of the Gospel. (3) Here is no express mention of any Covenant Grace or Mercy, in them or towards them, nor of any Duty of Faith or Obedience which they had performed. Nothing of Justification, Sanctification, or Adoption, is expresly assigned unto them. Afterwards when he comes to declare his hopes and perswasion concerning these Hebrews, that they were not such as those whom he had before described, nor such as would so fall away unto perdition, He doth it upon three grounds, whereon they were differenced from them. As (1) That they had such things as did accompany Salvation, that is, such as Salvation is inseparable from. None of these things therefore had he ascribed unto those whom he describeth in this place; for if he had so done, they would not have been unto him an Argument and Evidence of a contrary end, that these should not fall away and perish as well as those. Wherefore he ascribes nothing to these here in the Text, that doth peculiarly accompany Salvation, ver. 9. (2) He describes them by their Duties of Obedience and fruits of Faith. This was their work and labour of Love towards the name of God, ver. 10. And hereby also doth he difference them from those in the Text, concerning whom he supposeth that they may perish eternally; which these fruits of saving Faith and sincere Love cannot do. (3) He adds, that in the Preservation of those there mentioned, the Faithfulness of God was concerned; God is not unrighteous to forget. For they were such (he intended) as were interested in the Covenant of Grace, with respect whereunto alone, there is any engagement on the Faithfulness or Righteousness of God, to preserve men from Apostasie and Ruine; and there is so with an equal respect unto all who are so taken into the Covenant. But of these in the Text, he supposeth no such thing, and thereupon doth not intimate that either the Righteousness or Faithfulness of God were any way engaged for their preservation, but rather the contrary. The whole description therefore refers unto some especial Gospel Priviledges, which Professors in those days were promiscuously made partakers of, and what they were in particular we must in the next place enquire. The first thing in the Description is, that they were [non-Latin text not transcribed], once enlightened, [non-Latin text not transcribed]. saith the Syriack Translation, as we observed, once baptized; It is very certain that early in the Church, Baptism was called [non-Latin text not transcribed], Illumination; and [non-Latin text not transcribed], to enlighten was used for to Baptize. And the set times wherein they solemnly administred that Ordinance, were called [non-Latin text not transcribed], the days of Light. Hereunto the Syriack Interpreter seems to have had respect. And the word [non-Latin text not transcribed] once, may give countenance hereunto. Baptism was once only to be celebrated, according to the constant Faith of the Churches in all Ages. And they called Baptism, Illumination, because it being one Ordinance of the Initiation of Persons into a participation of all the mysteries of the Church, they were thereby translated out of the Kingdom of Darkness into that of Grace and Light. And it seems to give further countenance hereunto, in that Baptism really was the beginning and foundation of a participation of all the other spiritual Priviledges that are mentioned afterwards. For it was usual in those times, that upon the baptizing of Persons, the Holy Ghost came upon them, and endowed with extraordinary Gifts peculiar to the days of the Gospel, as we have shewed in our consideration of the order between Baptism and Imposition of hands. And this Opinion hath so much of probability in it, having nothing therewithall unsuited to the Analogie of Faith, or design of the place, that I should embrace it, if the word it self as here used, did not require another Interpretation. For it was a good while after the writing of this Epistle, and all other parts of the New Testament, at least an Age or two, if not more, before this word was used mystically to express Baptism. In the whole Scripture it hath another sense, denoting an inward operation of the Spirit, and not the outward Administration of an Ordinance. And it is too much boldness to take a word in a peculiar sense in one single place, diverse from its proper signification and constant use, if there be no circumstances in the Text forcing us thereunto, as here are not. And for the word [non-Latin text not transcribed], once, it is not to be restrained unto this particular, but refers equally unto all the Instances that follow, signifying no more but that those mentioned were really and truly partakers of them. [non-Latin text not transcribed], is to give Light or Knowledge by teaching; the same with [non-Latin text not transcribed] which therefore is so translated oft-times by the Greeks. As by Aquila, Exod. 4. 12. Psal. 119. 33. Prov. 4. 4. Isa. 27. 11. as Drustus observes. And it is so by the LXX. Judg. 13. 8. 2 Kings 12. 2. chap. 17. 27. Our Apostle useth it for to make manifest, that is, bring to light, 1 Cor. 4. 5. 2 Tim. 1. 10. And the meaning of it, Joh. 1. 9. where we render it lighteth, is to teach. And [non-Latin text not transcribed] is Knowledge upon Instruction, 2 Cor. 4. 4. [non-Latin text not transcribed], that the Light of the Gospel should not shine into them; that is, the Knowledge of it, so ver. 6. [non-Latin text not transcribed]. The Light of the Knowledge. Wherefore to be enlightened in this place, is to be instructed in the Doctrine of the Gospel, so as to have a spiritual apprehension thereof. And this is so termed on a double account. 1. Of the Object, or the things known and apprehended. For Life and Immortality are brought to light by the Gospel, 2 Tim. 1. 10. Hence it is called Light. The Inheritance of the Saints in Light. And the state which men are thereby brought into, is so called in opposition to the Darkness that is in the world without it, 1 Pet. 2. 9. The world without the Gospel is the Kingdom of Sathan; [non-Latin text not transcribed], 1 Joh. 5. 19. The whole of the world, and all that belongs unto it, in distinction and opposition unto the new Creation, is under the Power of the wicked one, the Prince of the Power of Darkness, and so is full of Darkness, it is [non-Latin text not transcribed], 2 Pet. 1. a dark place, wherein ignorance, folly, error, and superstition do dwell and reign. By the Power and Efficacy of this Darkness are men kept at a distance from God, and know not whither they go. This is called walking in Darkness, 1 Joh. 1. 6. whereunto walking in the Light, that is, the Knowledge of God in Christ by the Gospel, is opposed, ver. 7. On this account is our Instruction in the Knowledge of the Gospel called Illumination, because it self is Light. 2. On the account of the Subject, or the Mind it self, whereby the Gospel is apprehended. For the Knowledge which is received thereby, expels that Darkness, Ignorance and Confusion, which the mind before was filled and possessed withal. The Knowledge, I say, of the Doctrine of the Gospel, concerning the Person of Christ, of Gods being in him reconciling the world unto himself, of his Offices, Work and Mediation, and the like heads of Divine Revelation, doth set up a spiritual Light in the minds of men, enabling them to discern what before was utterly hid from them, whilst alienated from the Life of God through their Ignorance. Of this Light and Knowledge there are several degrees, according to the means of Instruction which they do enjoy, the capacity they have to receive it, and the diligence they use to that purpose. But a competent measure of the Knowledge of the fundamental and most material Principles or Doctrines of the Gospel is required unto all that may thence be said to be illuminated; that is, freed from the Darkness and Ignorance they once lived in, 2 Pet. 1. 18, 19, 20. This is the first Property whereby the Persons intended are described; they are such as were illuminated by the Instruction they had received in the Doctrine of the Gospel, and the impression made thereby on their minds by the Holy Ghost; for this is a common work of his, and is here so reckoned. And the Apostle would have us know, that 1. It is great Mercy, a great Priviledge, to be enlightened with the Doctrine of the Gospel' by the effectual working of the Holy Ghost. But 2. It is such a Priviledge as may be lost, and end in the aggravation of the sin, and condemnation of those who were made partakers of it. And 3. Where there is a total neglect of the due improvement of this Priviledge and Mercy, the condition of such Persons is hazardous, as inclining towards Apostasie. Thus much lies open and manifest in the Text. But that we may more particularly discover the nature of this first part of the character of Apostates, for their sakes who may look after their own concernment therein, we may yet a little more distinctly express the nature of that Illumination and Knowledge which is ascribed unto them; and how it is lost in Apostasie, will afterwards appear. And 1. There is a Knowledge of spiritual things, that is purely Natural and Disciplinary, attainable and attained without any especial Aid or Assistance of the Holy Ghost. As this is evident in common experience, so especially among such, as casting themselves on the study of spiritual things, are yet utter strangers unto all spiritual Gifts. Some Knowledge of the Scripture and the things contained in it, is attainable at the same rate of pains and study with that of any other Art or Science. 2. The Illumination intended, being a Gift of the Holy Ghost, differs from, and is exalted above this Knowledge that is purely natural. For it makes nearer approaches unto the Light of spiritual things in their own nature, than the other doth. Notwithstanding the utmost improvement of scientifical notions that are purely natural, the things of the Gospel in their own nature are not only unsuited to the Wills and Affections of Persons endued with them, but are really foolishness unto their minds. And as unto that goodness and excellency which give desireableness unto spiritual things, this knowledge discovers so little of them, that most men hate the things which they profess to believe. But this spiritual Illumination gives the mind some satisfaction with Delight and Joy in the things that are known. By that Beam whereby it shines into Darkness, although it be not fully comprehended, yet it represents the way of the Gospel as a way of Righteousness, 2 Pet. 2. 21. which reflects a peculiar regard of it on the mind. Moreover the Knowledge that is meerly natural, hath little or no power upon the Soul, either to keep it from sin or to constrain it unto Obedience. There is not a more secure and profligate Generation of sinners in the world, than those who are under the sole conduct of it. But the Illumination here intended, is attended with efficacy, doth effectually press in the Conscience and whole Soul, unto an abstinence from sin, and the performance of all known Duties. Hence Persons under the Power of it and its Convictions, do oft-times walk blamelesly and uprightly in the world, so as not with the other to contribute unto the contempt of Christianity. Besides, there is such an Alliance between spiritual Gifts, that where any one of them doth reside, it hath assuredly other accompanying of it, or one way or other belonging unto its train, as is manifest in this place. Even a single Talent is made up of many pounds. But the Light and Knowledge which is of a meer natural acquirement, is solitary, destitute of the society and countenance of any spiritual Gift whatever. And these things are exemplified unto common observation every day. 3. There is a saving, sanctifying Light and Knowledge, which this spiritual Illumination riseth not up unto. For though it transiently affect the mind with some glances of the Beauty, Glory, and Excellency of spiritual things, yet it doth not give that direct, steady, intuitive insight into them, which is obtained by Grace. See 2 Cor. 3. 18. chap. 4. 4, 6. Neither doth it renew, change, or transform the Soul into a conformity unto the things known, by planting of them in the Will and Affections, as a gracious saving Light doth, 2 Cor. 3. 18. Rom. 6. 17. Rom. 12. 1. These things I judged necessary to be added, to clear the nature of the first character of Apostates. The second thing asserted in the description of them, is, that they have tasted of the [non-Latin text not transcribed] Heavenly Gift; [non-Latin text not transcribed]: The doubling of the Article gives Emphasis to the expression. And we must enquire (1) what is meant by the Heavenly Gift. And (2) what by tasting of it. First, The Gift of God; [non-Latin text not transcribed], is either [non-Latin text not transcribed], donatio, or [non-Latin text not transcribed], donum. Sometimes it is taken for the Grant or giving it self, and sometimes for the thing given. In the first sense it is used, 2 Cor. 9. 15. Thanks be to God, [non-Latin text not transcribed], for his Gift that cannot be declared, that is, fully or sufficiently. Now this Gift was his Grant of a free, charitable and bountiful Spirit to the Corinthians, in ministring unto the poor Saints. The Grant hereof is called Gods Gift. So is the Gift of Christ used also, Ephes. 4. 7. according to the measure of the Gift of Christ, that is, according as he is pleased to give and grant of the fruits of the Spirit unto men; see Rom. 5. 15, 17. Ephes. 3. 7. sometimes it is taken for the thing given; properly [non-Latin text not transcribed] or [non-Latin text not transcribed], as Jam. 1. 17. so it is used Joh. 4. 10. If thou knewest the Gift of God, [non-Latin text not transcribed], The Gift of God, that is, the thing given by him, or to be given by him. It is, as many judge, the Person of Christ himself in that place, which is intended. But the context makes it plain, that it is the Holy Ghost; For he is the Living water which the Lord Jesus promiseth in that place to bestow. And so far as I can observe [non-Latin text not transcribed], the Gift, with respect unto God as denoting the thing given, is no where used but only to signifie the Holy Ghost. And if it be so, the sense of this place is determined, Acts 2. 38. Ye shall receive [non-Latin text not transcribed], the Gift of the Holy Ghost; not that which he gives, but that which he is, Chap. 8. 20. Thou hast thought [non-Latin text not transcribed], that the Gift of God may be purchased with money, that is, the Power of the Holy Ghost in miraculous Operations. So expresly, chap. 10. 45. chap. 11. 17. Elsewhere, [non-Latin text not transcribed], so far as I can observe, when respecting God, doth not signifie the thing given, but the grant it self. The Holy Spirit is signally the Gift of God under the New Testament. And he is said to be [non-Latin text not transcribed], heavenly, or from Heaven. This may have respect [non-Latin text not transcribed]. unto his work and effect, they are heavenly as opposed to carnal and earthly. But principally it regards his Mission by Christ after his Ascension into Heaven, Acts 2. 33. Being exalted and having received the Promise of the Father, he sent the Spirit. The Promise of him was, that he should be sent from Heaven, or from above, as God is said to be above, which is the same with Heavenly, Deut. 4. 39. 2 Chron. 5. 23. Job 31. 2, 8. Isa. 2. 2, 15. and chap. 45. 8. When he came upon the Lord Christ to anoint him for his work, the Heavens were opened, and he came from above, Matth. 3. 16. so Acts 2. 2. At his first coming on the Apostles, there came a sound from Heaven. Hence he is said to be [non-Latin text not transcribed], that is, to be [non-Latin text not transcribed], sent from Heaven, 1 Pet. 1. 12. Wherefore although he may be said to be Heavenly upon other accounts also, which therefore are not absolutely to be excluded, yet his being sent from Heaven by Christ, after his Ascension thither, and exaltation there, is principally here regarded. He therefore is this [non-Latin text not transcribed], the heavenly Gift here intended, though not absolutely, but with respect to an especial work. That which riseth up against this Interpretation, is, that the Holy Ghost is expresly mentioned in the next clause, And were made partakers of the Holy Ghost. It is not therefore probable that He should be here also intended. Answ. (1) It is ordinary to have the same thing twice expressed in various words, to quicken the sense of them; and it is necessary it should be so, when there are divers respects unto the same thing, as there are in this place. (2) The following clause may be exegetical of this, declaring more fully and plainly what is here intended which is usual also in the Scrptures; so that nothing is cogent from this consideration, to disprove an Interpretation so suited to the sense of the place, and which the constant use of the word makes necessary to be embraced. But, (3) The Holy Ghost is here mentioned as the great Gift of the Gospel times, as coming down from Heaven, not absolutely, not as unto his Person, but with respect unto an especial work, namely, the change of the whole state of Religious Worship in the Church of God; Whereas we shall see in the next words, he is spoken of only with respect unto external actual operations. But he was the great, the promised Heavenly Gift, to be bestowed under the New Testament, by whom God would institute and ordain a new way, and new Rites of Worship, upon the Revelation of himself and Will in Christ. Unto him was committed the Reformation of all things in the Church, whose time was now come, Chap. 9. 10. The Lord Christ when he ascended into Heaven, left all things standing and continuing in Religious Worship, as they had done from the days of Moses, though he had virtually put an end unto it. And he commanded his Disciples that they should attempt no alteration therein, until the Holy Ghost were sent from Heaven to enable them thereunto, Acts 1. 4, 5. But when he came as the great Gift of God, promised under the New Testament, he removes all the carnal Worship and Ordinances of Moses, and that by the full Revelation of the Accomplishment of all that was signified by them, and appoints the new, holy, spiritual Worship of the Gospel, that was to succeed in their room. The Spirit of God therefore, as bestowed for the introduction of the New Gospel state, in Truth and Worship, is the Heavenly Gift here intended. Thus our Apostle warneth these Hebrews, that they turn not away from him who speaketh from Heaven, chap. 12. 25. that is, Jesus Christ speaking in the Dispensation of the Gospel by the Holy Ghost sent from Heaven. And there is an Antithesis included herein, between the Law and the Gospel; the former being given on Earth, the latter being immediately from Heaven. God in the giving of the Law made use of the Ministry of Angels, and that on the Earth; but he gave the Gospel Church state, by that Spirit which although he worketh on men in Earth, and is said in every Act or Work to be sent from Heaven, yet is he still in Heaven, and always speaketh from thence; as our Savour said of himself, with respect unto his Divine Nature, Joh. 3. 13. Secondly, We may enquire what it is to taste of this Heavenly Gift. The expression [non-Latin text not transcribed]. of tasting is metaphorical, and signifies no more but to make a Trial or Experiment; For so we do by tasting, naturally and properly of that which is tendred unto us to eat. We taste such things by the sense given us naturally to discern our food, and then either receive or refuse them as we find occasion. It doth not therefore include eating, much less Digestion and turning into nourishment of what is so tasted. For its nature being only thereby discerned, it may be refused, yea though we like its relish and savour upon some other consideration. Some have observed that to taste is as much as to eat, as 2 Sam. 3. 35. I will not taste bread, or ought else. But the meaning is, I will not so much as taste it, whence it was impossible he should eat it. And when Jonathan says he only tasted a little of the Honey, 1 Sam. 14. 29. it was an excuse and extenuation of what he had done. But it is unquestionably used for some kind of experience of the nature of things, Prov. 31. 18. she tasteth that her merchandize is good, or hath experience of it, from its increase, Psal. 34. 8. O taste and see that the Lord is good; which Peter respects, 1 Epist. 2. 3. If so be that ye have tasted that the Lord is gracious, or found it so by experience. It is therefore properly to make an experiment or trial of any thing, whether it be received or refused; and is sometimes opposed to eating and digestion, as Matth. 27. 34. That therefore which is ascribed unto these Persons, is, that they had an experience of the Power of the Holy Ghost, that Gift of God, in the Dispensation of the Gospel, the Revelation of the Truth, and Institution of the spiritual Worship of it; of this state and of the excellency of it, they had made some trial, and had some experience; a Priviledge which all men were not made partakers of. And by this taste they were convinced, that it was far more excellent than what they had been before accustomed unto, although now they had a mind to leave the finest Wheat for their old Acorns. Wherefore although tasting contain a Diminution in it, if compared with that spiritual eating and drinking, with that Digestion of Gospel Truths, turning them into nourishment, which are in true Believers; yet absolutely considered it denotes that Apprehension and Experience of the excellency of the Gospel as administred by the Spirit, which is a great Priviledge and spiritual Advantage, the contempt whereof will prove an unspeakable Aggravation of the Sin, and the remediless ruine of Apostates. The meaning then of this Character given concerning these Apostates is, that they had some experience of the Power and Efficacy of the Holy Spirit from Heaven, in Gospel Administrations and Worship. For what some say of Faith, it hath here no place; and what others affirm of Christ, and his being the Gift of God, comes in the issue unto what we have proposed. And we may observe, farther to clear the Design of the Apostle in this Commination, 1. That all the Gifts of God under the Gospel are peculiarly Heavenly, Joh. 3. 12. Ephes. 1. 3. and that in opposition, (1) To earthly things, Col. 3. 11, 12. (2) To carnal Ordinances, Heb. 9. 23. let them beware by whom they are despised. 2. The Holy Ghost for the Revelation of the mysteries of the Gospel, and the Institution of the Ordinances of spiritual Worship, is the great Gift of God under the New Testament. 3. There is a Goodness and Excellency in this Heavenly Gift, which may be tasted or experienced in some measure by such as never receive him, in their life, power and efficacy. They may taste, (1) Of the Word in its Truth, not its Power; (2) Of the Worship of the Church in its outward Order, not its inward Beauty; (3) Of the Gifts of the Church, not its Graces. 4. A Rejection of the Gospel, its Truth and Worship, after some experience had of their worth and excellency, is an high Aggravation of Sin, and a certain presage of Destruction. The Third Property whereby these Persons are described is added in those words, [non-Latin text not transcribed]; and were made partakers of the Holy Ghost. [non-Latin text not transcribed]. This is placed in the middle or centre of the Priviledges enumerated, two preceding it, and two following after, as that which is the root and animating Principle of them all. They all are effects of the Holy Ghost, in his Gifts or his Graces, and so do depend on the participation of him. Now men do so partake of the Holy Ghost, as they do receive him. And he may be received either as unto personal Inhabitation, or as unto spiritual Operations. In the first way the world cannot receive him, Joh. 14. 17. where the world is opposed unto true Believers, and therefore these here intended were not in that sense partakers of him. His Operations respect his Gifts. So to partake of him is to have a share, part or portion in what he distributes by way of spiritual Gifts; in answer unto that expression; All these worketh that one and self-same Spirit, dividing unto every one severally as he will, 1 Cor. 12. 11. So Peter told Simon the Magician, that he had no part in spiritual Gifts, he was not partaker of the Holy Ghost, Acts 8. 21. Wherefore to be partaker of the Holy Ghost, is to have a share in and benefit of his spiritual Operations. But whereas the other things mentioned are also Gifts or Operations of the Holy Ghost, on what Ground or for what Reason is this mentioned here in particular, that they were made Partakers of him, which if his Operations only be intended, seems to be expressed in the other Instances? Answ. (1) It is, as we observed before, no unusual thing in the Scripture, to express the same thing under various notions, the more effectually to impress a consideration and sense of it in our mind; especially where an expression hath a singular Emphasis in it, as this hath here used; For it is an exceeding Aggravation of the sins of these Apostates, that in these things they were Partakers of the Holy Ghost. (2) As was before intimated also, this participation of the Holy Ghost, is placed it may be in the midst of the several parts of this Description, as that whereon they do all depend, and they are all but Instances of it. They were partakers of the Holy Ghost, in that they were once enlightened, and so of the rest. (3) It expresseth their own personal Interest in these things. They had an interest in the things mentioned not only Objectively, as they were proposed and presented to them in the Church, but Subjectively they themselves in their own Persons were made partakers of them. It is one thing for a man to have a share in, and benefit by the Gifts of the Church, another to be personally himself endowed with them. (4) To mind them in an especial manner of the Priviledges they enjoyed under the Gospel, above what they had in their Judaisme. For, whereas then they had not so much as heard that there was an Holy Ghost, that is, a blessed Dispensation of him in spiritual Gifts, Acts 19. 2. now they themselves in their own persons were made Partakers of him, than which there could be no greater Aggravation of their Apostasie: And we may observe in our way, that The Holy Ghost is present with many as unto powerful Operations, with whom he is not present as to gracious Inhabitation: Or many are made Partakers of him in his spiritual Gifts, who are never made Partakers of him in his saving Graces, Matth. 7. 22, 23. Fourthly, It is added in the Description, that they had tasted [non-Latin text not transcribed], The Good Word of God. And we must enquire, (1) What is meant by the Word of God. [non-Latin text not transcribed]. (2) How it is said to be Good; and (3) In what sense they taste of it. 1. [non-Latin text not transcribed] is properly, verbum dictum, a word spoken; and although it be sometimes used in another sense by our Apostle, and by him alone, chap. 1. 3. chap. 11. 3. where it denotes the effectual active power of God; yet both the signification of the word, and its principal use elsewhere, denotes words spoken, and when applied unto God, his word as preached and declared. See Rom. 10. 17. Joh. 6. 68. The Word of God, that is, the Word of the Gospel as preached, is that which they thus tasted of. But it may be said, that they enjoyed the Word of God in their state of Judaisme; They did so, as to the written word; for unto them were committed the Oracles of God, Rom. 3. 2. But it is the word of God as preached in the Dispensation of the Gospel that is eminently thus called, and concerning which such excellent things are spoken, Rom. 1. 16. Acts 20. 32. Jam. 1. 21. 2. The word is said to be [non-Latin text not transcribed], good, desireable, amiable, as the word here used signifieth. Wherein it is so, we shall see immediately. But whereas the Word of God preached under the Dispensation of the Gospel may be considered two ways; (1) In general, as to the whole systeme of Truths contained therein; and (2) In especial, for the Declaration made of the Accomplishment of the Promise in sending Jesus Christ for the Redemption of the Church; it is here especially intended in this latter sense. This is emphatically called [non-Latin text not transcribed], 1 Pet. 1. 25. So the Promise of God in particular is called his Good word; Jer. 29. 10. After seventy years I will visit you and perform my good word towards you; as he calls it the Good thing that he had promised, chap. 33. 14. The Gospel is the good tiding of Peace and Salvation by Jesus Christ, Isa. 52. 7. 3. Hereof they are said to taste, as they were before of the Heavenly Gift. The Apostle as it were studiously keeps himself to this expression, on purpose to manifest that he intendeth not those, who by Faith do readily receive food, and live on Jesus Christ, as tendered in the word of the Gospel, Joh. 6. 35, 49, 50, 51, 54, 55. It is, as if he had said, I speak not of those who have received and digested the spiritual Food of their Souls, and turned it into spiritual nourishment, but of such as have so far tasted of it, as that they ought to have desired it as sincere milk, to have grown thereby; But they had received such an experiment of its Divine Truth and Power, as that it had various effects upon them. And for the further Explication of these words, and therein of the Description of the state of these supposed Apostates, we may consider the ensuing Observations, which declare the sense of the words, or what is contained in them. 1. There is a Goodness and Excellency in the Word of God, able to attract and affect the minds of men, who yet never arrive at sincere Obedience unto it. 2. There is an especial Goodness in the Word of the Promise concerning Jesus Christ, and the Declaration of its Accomplishment. Lastly, It is added, [non-Latin text not transcribed]; And the Powers of the world to [non-Latin text not transcribed]. come, [non-Latin text not transcribed] are [non-Latin text not transcribed]; the mighty great miraculous Operations and Works of the Holy Ghost. What they were and how they were wrought among these Hebrews, hath been declared in our Exposition on chap. 2. 4. whither I shall refer the Reader; and they are known from the Acts of the Apostles, where sundry Instances of them are recorded. I have also proved on that Chapter, that by the world to come, our Apostle in this Epistle intends the days of the Messiah, that being the usual name of it in the Church at that time, as the new world which God had promised to create. Wherefore these Powers of the world to come, were the Gifts whereby those signs, wonders, and mighty works, were then wrought by the Holy Ghost, according as it was foretold by the Prophets, that they should be so. See Joel 2. compared with Acts 2. These the Persons spoken of, are supposed to have tasted, for the particle [non-Latin text not transcribed] refers to [non-Latin text not transcribed] foregoing. Either they had been wrought in and by themselves, or by others in their sight, whereby they had an experience of the glorious and powerful working of the Holy Ghost in the confirmation of the Gospel. Yea, I do judge that themselves in their own persons were Partakers of these Powers in the Gifts of Tongues, and other miraculous Operations, which was the highest Aggravation possible of their Apostasie, and that which peculiarly rendered their recovery impossible. For there is not in the Scripture an impossibility put upon the recovery of any, but such as peculiarly sin against the Holy Ghost; and although that Guilt may be otherwise contracted, yet in none so signally as this of rejecting that Truth which was confirmed by his mighty Operations in them that rejected it, which could not be done without an Ascription of his Divine Power unto the Devil. Yet would I not fix on those extraordinary Gifts exclusively unto those that are ordinary. They also are of the Powers of the world to come. So is every thing that belongs to the Erection or Preservation of the New world or the Kingdom of Christ. To the first setting up of a Kingdom, great and mighty Power is required; but being set up, the ordinary Dispensation of Power will preserve it; so is it in this matter. The extraordinary miraculous Gifts of the Spirit were used in the Erection of Christs Kingdom, but it is continued by ordinary Gifts, which therefore also belong unto the Powers of the world to come. From the consideration of this Description, in all the parts of it, we may understand what sort of Persons it is, that is intended here by the Apostle. And it appears, yea is evident, 1. That the Persons here intended, are not true and sincere Believers in the strict and proper sense of that name, at least they are not described here as such; so that from hence nothing can be concluded concerning them that are so, as to the possibility of their total and final Apostasie. For (1) There is in their full and large Description no mention of Faith or Believing, either expresly, or in terms equivalent. And in no other place in the Scripture are such intended, but they are mentioned by what belongs essentially to their state. And (2) There is not any thing ascribed to these persons, that is peculiar to them as such, or discriminative of them, as taken either from their especial Relation unto God in Christ, or any such Property of their own, as is not communicable unto others. For instance, they are not said to be called according to Gods purpose, to be born again not of the Will of Man, nor of the Will of Flesh, but of God, not to be justified, or sanctified, or united unto Christ, or to be the Sons of God by Adoption, nor have they any other characteristical note of true Believers ascribed to them. (3) They are in the following Verses compared to the Ground, on which the rain often falls, and beareth nothing but Thorns and Briars. But this is not so with true Believers. For Faith it self is an Herb peculiar to the inclosed Garden of Christ, and meet for him by whom we are dressed. (4) The Apostle afterwards discoursing of true Believers, doth in many particulars distinguish them from such as may be Apostates, which is supposed of the Persons here intended, as was before declared. For (1) He ascribeth unto them in general better things, and such as accompany Salvation, ver. 9. (2) He ascribes a work and labour of Love, as it is true Faith alone which worketh by Love, ver. 10. whereof he speaks not one word concerning these. (3) He asserts their Preservation, (1) On the account of the Righteousness and Faithfulness of God, ver. 11. (2) Of the Immutability of his counsel concerning them, ver. 17, 18. In all these and sundry other Instances doth he put a difference between these Apostates and true Believers. And whereas the Apostle intends to declare the Aggravation of their sin in falling away by the principal Priviledges whereof they were made partakers, here is not one word in name or thing of those which he expresly assigns to be the chief priviledges of true Believers, Rom. 8. 27, 28, 29, 30. 2. Our next enquiry is more particularly whom he doth intend. And (1) They were such who not long before were converted from Judaisme unto Christianity, upon the evidence of the Truth of its Doctrine, and the miraculous Operations wherewith its Dispensation was accompanied. (2) He intends not the common sort of them, but such as had obtained especial Priviledges among them. For they had received extraordinary Gifts of the Holy Ghost, as speaking with Tongues or working Miracles. And (3) They had found in themselves and other convincing evidences, that the Kingdom of God and the Messiah, which they called the world to come, was come unto them, and had satisfaction in the Glories of it. (4) Such Persons as these, as they have a work of Light on their minds, so according to the efficacy of their Convictions may have such a change wrought upon their Affections and in their Conversation, as that they may be of great esteem among Professors; and such these here intended might be. Now it must needs be some horrible frame of spirit, some malitious enmity against the Truth and Holiness of Christ and the Gospel, some violent Love of sin and the world, that could turn off such Persons as these from the Faith, and blot out all that Light and Conviction of Truth, which they had received. But the least Grace is a better security for Heaven, than the greatest Gifts and Priviledges whatever. These are the Persons concerning whom our Apostle discourseth, and of whom it is supposed by him, that they may fall away, [non-Latin text not transcribed]. The especial nature of the [non-Latin text not transcribed]. sin here intended is afterwards declared in two Instances or aggravating circumstances. This word expresseth the respect it had to the state and condition of the sinners themselves; they fall away, do that whereby they do so. I think we have well expressed the word, if they shall fall away. Our old Translations render it only, if they shall fall, which expressed not the sense of the word, and was liable to a sense not at all intended. For he doth not say, if they shall fall into sin, this or that or any sin whatever that can be named, suppose the greatest sin imaginable, namely, the denial of Christ in the time of Danger or Persecution. This was that sin (as we intimated before) about which so many contests were raised of old, and so many Canons were multiplied about the ordering of them who had contracted the Guilt thereof. But one example well considered, had been a better guide for them than all their own Arbitrary Rules and Imaginations: When Peter fell into this sin, and yet was renewed again to Repentance, and that speedily. Wherefore we may lay down this in the first place as to the sense of the words; There is no particular sin that any man may fall into occasionally through the Power of Temptation, that can cast the sinner under this Commination, so that it should be impossible to renew him to Repentance. It must therefore (secondly) be a course of sin or sinning that is intended. But there are various degrees herein also, yea there are divers kinds of such courses in sin. A man may so fall into a way of sin, as still to retain in his mind such a Principle of Light and Conviction that may be suitable to his Recovery. To exclude such from all hopes of Repentance, is expresly contrary to Ezek. 18. 21. Isa. 55. 7. yea and the whole sense of the Scripture. Wherefore men after some Conviction and Reformation of Life, may fall into corrupt and wicked courses and make a long abode or continuance in them. Examples hereof we have every day amongst us, although it may be none to parallel that of Manasseh; consider the nature of his Education under his Father Hezekiah, the greatness of his sins, the length of his continuance in them, with his following Recovery, and he is a great Instance in this case. Whilst there is in such persons any seed of Light or Conviction of Truth which is capable of an Excitation or Revival, so as to put forth its Power and Efficacy in their Souls, they cannot be looked on to be in the condition intended, though their case be dangerous. 3. Our Apostle makes a distinction between [non-Latin text not transcribed] and [non-Latin text not transcribed], Rom. 11. 11. between stumbling and falling, and would not allow that the unbelieving Jews of those days, were come so far as [non-Latin text not transcribed], that is, to fall absolutely, [non-Latin text not transcribed]. I say then have they stumbled, that they should fall? God forbid; that is, absolutely and irrecoverably. So therefore doth that word signifie in this place. And [non-Latin text not transcribed] encreaseth the signification, either as to perverseness in the manner of the fall, or as to violence in the fall its self. From what hath been discoursed it will appear, what falling away it is that the Apostle here intendeth. And, (1) It is not a falling into this or that actual sin, be it of what nature it will, which may be, and yet not be a falling away. (2) It is not a falling upon temptation or surprisal, for concerning such fallings we have rules of another kind given us in sundry places, and those exemplified in especial Instances; but it is that which is premeditated, of Deliberation and Choice. (3) It is not a falling by a Relinquishment or Renunciation of some though very material Principles of Christian Religion by Error or Seduction, as the Corinthians fell, in denying the Resurrection of the dead, and the Galatians by denying Justification by Faith in Christ alone. Wherefore, (4) It must consist in a total Renunciation of all the constitutent Principles and Doctrines of Christianity, whence it is denominated. Such was the sin of them who relinquished the Gospel to return unto Judaisme, as it was then stated, in opposition unto it, and hatred of it. This it was, and not any kind of actual sins, that the Apostle manifestly discourseth concerning. (5) For the compleating of this falling away according to the intention of the Apostle, it is required that this Renunciation be avowed and professed; as, when a man forsaketh the Profession of the Gospel, and falls into Judaisme or Mahumatisme, or Gentilisme, in Perswasion and Practice. For the Apostle discourseth concerning Faith and Obedience as professed, and so therefore also of their contraries. And this avowment of a Relinquishment of the Gospel hath many provoking Aggravations attending it. And yet whereas some men may in their hearts and minds utterly renounce the Gospel, but upon some outward secular considerations, either dare not or will not profess that inward Renunciation, their falling away is compleat and total in the sight of God; and all they do to cover their Apostasie in an external compliance with Christian Religion, is in the sight of God but a mocking of him, and the highest Aggravation of their sin. This is the falling away intended by the Apostle; A voluntary resolved Relinquishment of, and Apostasie from the Gospel, the Faith, Rule, and Obedience thereof, which cannot be without casting the highest reproach and contumely imaginable upon the Person of Christ himself, as is afterwards expressed. Concerning these Persons and their thus falling away, two things are to be considered in the Text. (1) What is affirmed of them. (2) The Reason of that Affirmation. The first is, That it is impossible to renew them again to Repentance. The thing intended is negative; to renew them again to Repentance, this is denied of them; but the modification of that negation, turns the Proposition into an Affirmation; It is impossible so to do. [non-Latin text not transcribed]. The Importance of the word is dubious; some think an absolute, [non-Latin text not transcribed]. and others a moral Impossibility is intended thereby. This latter most fix upon, so that it is a matter rare, difficult, and seldom to be expected, that is intended, and not that which is absolutely impossible. Considerable Reasons and Instances are produced for either Interpretation. But we must look farther into the meaning of it. All future events depend on God, who alone doth necessarily exist. Other things may be or may not be, as they respect him or his will. And so things that are future may be said to be impossible, or be so, either with respect unto the nature of God, or his Decrees, or his moral Rule, Order and Law. Things are impossible with respect unto the Nature of God, either absolutely as being inconsistent with his Being and Essential Properties; so it is impossible, that God should lye; or on some supposition, so it is impossible, that God should forgive sin without satisfaction, on the supposition of his Law, and the Sanction of it. In this sense the Repentance of these Apostates it may be is not impossible. I say, it may be; It may be there is nothing in it contrary to any Essential Properties of the Nature of God, either directly or reductively. But I will not be positive herein. For the things ascribed unto these Apostates are such, namely, their crucifying the Son of God afresh, and putting him unto open shame, as that I know not but that it may be contrary to the Holiness and Righteousness and Glory of God, as the supream Ruler of the world, to have any more Mercy on them than on the Devils themselves, or those that are in Hell. But I will not assert this to be the meaning of the place. Again, Things possible in themselves, and with respect unto the Nature of God, are rendered impossible by Gods Decree and Purpose: He hath absolutely determined, that they shall never be. So it was impossible that Saul and his Posterity should be preserved in the Kingdom of Israel. It was not contrary to the Nature of God, but God had decreed that so it should not be, 1 Sam. 15. 28, 29. But the Decrees of God respecting Persons in particular, and not Qualifications in the first place, they cannot be here intended; because they are free acts of his Will, not revealed neither in particular, nor by virtue of any general Rule, as they are Soveraign, making differences between Persons in the same condition, Rom. 9. 11, 12. What is possible or impossible with respect unto the Nature of God, we may know in some good measure from the certain knowledge we may have of his Being and Essential Properties. But what is so one way or other with respect unto his Decrees or Purposes, which are Soveraign free Acts of his Will, knoweth no man, not the Angels in Heaven, Isa. 40. 13, 14. Rom. 11. 34. Thirdly, Things are possible or impossible with respect unto the Rule and Order of all things that God hath appointed. When in things of Duty God hath neither expresly commanded them, nor appointed means for the Performance of them, then are we to look upon them as impossible, and then with respect unto us they are so absolutely, and so to be esteemed. And this is the Impossibility here principally intended. It is a thing that God hath neither commanded us to endeavour, nor appointed means to attain it, nor promised to assist us in it. It is therefore that which we have no reason to look after, attempt or expect, as being not possible by any Law, Rule, or Constitution of God. The Apostle instructs us no farther in the nature of future events, but as our own Duty is concerned in them. It is not for us either to look or hope, or pray for, or endeavour the Renewal of such Persons unto Repentance. God gives Law unto us in these things, not unto himself. It may be possible with God for ought we know, if there be not a contradiction in it unto any of the Holy Properties of his Nature; only he will not have us to expect any such things from him, nor hath he appointed any means for us to endeavour it. What he shall do, we ought thankfully to accept; but our own Duty towards such persons is absolutely at an end. And indeed they put themselves wholly out of our reach. That which is said to be thus impossible with respect unto these Persons, is [non-Latin text not transcribed], to renew them again to Repentance, [non-Latin text not transcribed] in [non-Latin text not transcribed]. the New Testament with respect unto God, signifies a gracious change of mind on Gospel Principles and Promises, leading the whole Soul into Conversion unto God. This is the beginning and entrance of our turning unto God, without which, neither the Will nor the Affections will be engaged unto him, nor is it possible for sinners to find acceptance with him. It is impossible [non-Latin text not transcribed], to renew. The construction of the word is defective, [non-Latin text not transcribed]. and must be supplied; [non-Latin text not transcribed] may be added, to renew themselves; it is not possible they should do so, or [non-Latin text not transcribed], that some should, that any should renew them, and this I judge to be intended. For the impossibility mentioned respects the Duty and Endeavours of others. In vain shall any attempt their recovery by the use of any means whatever. And we must enquire what it is to be Renewed, and what it is to be Renewed again. Now our [non-Latin text not transcribed], is the Renovation of the Image of God in our natures, whereby we are dedicated again unto him. For as we had lost the Image of God [non-Latin text not transcribed]. by sin, and were separated from him as things prophane, this [non-Latin text not transcribed] respects both the Restauration of our Nature, and the Dedication of our Persons to God. And it is twofold. First, Real and internal in Regeneration and effectual Sanctification. The washing of Regeneration and the renewing of the Holy Ghost, Tit. 3. 5. 1 Thes. 5. 23. But this is not that which is here intended. For this these Apostates never had, and so cannot be said to be renewed again unto it. For no man can be renewed again unto that which he never had. Secondly, It is outward in the Profession and Pledge of it. Wherefore Renovation in this sense consists in the solemn confession of Faith and Repentance by Jesus Christ, with the seal of Baptism received thereon. For thus it was with all those who were converted unto the Gospel. Upon their Profession of Repentance towards God, and Faith in our Lord Jesus Christ, they received the Baptismal Pledge of an inward Renovation, though really they were not Partakers thereof. But this estate was their [non-Latin text not transcribed], their Renovation. From this state they fell totally, renouncing Him who is the Author of it, his Grace which is the Cause of it, and the Ordinance which is the Pledge thereof. Hence it appears what it is, [non-Latin text not transcribed], to renew them again. It is to bring them again into this state of Profession by a second Renovation, and a second Baptism as a Pledge thereof. This is determined impossible, and so unwarrantable for any to attempt. And for the most part such persons do openly fall into such Blasphemies against, and engage (if they have power) into such Persecution of the Truth, as that they give themselves sufficient Direction how others should behave themselves towards them. So the ancient Church was satisfied in the case of Julian. This is the sum concerning what is affirmed of these Apostates, namely, that it is impossible to renew them unto Repentance, that is, so to act towards them as to bring them to that Repentance whereby they may be enstated in their former condition. Hence sundry things may be observed for the clearing the Apostles Design in this Discourse. As, (1) Here is nothing said concerning the Acceptance or Refusal of any upon Repentance or the Profession thereof after any sin, to be made by the Church, whose Judgement is to be determined by other rules and circumstances. And this perfectly excludes the pretence of the Novatians from any countenance in these words. For whereas they would have drawn their warranty from hence for the utter exclusion from Church Communion of all those who had denied the Faith in times of Persecution, although they expressed a Repentance whose sincerity they could not evince; Those only are intended, who neither do, nor can come to Repentance it self, nor make a Profession of it, with whom the Church had no more to do. It is not said, that men who ever thus fell away, shall not upon their Repentance be admitted into their former state in the Church; But that such is the severity of God against them that he will not again give them Repentance unto Life. (2) Here is nothing that may be brought in bar against such as having fallen into any great sin, or any course in sinning, and that after Light, Convictions, and Gifts received and exercised, who desire to repent of their sins and endeavour after sincerity therein. Yea such a desire and endeavour exempts any one from the Judgement here threatened. There is therefore in it that which tends greatly to the encouragement of such sinners. For, whereas it is here declared concerning those who are thus rejected of God, that it is impossible to renew them, or to do any thing towards that which shall have a tendency to Repentance; those who are not satisfied that they do yet savingly repent, but only are sincerely exercised how they may attain thereunto, have no concernment in this Commination, but evidently have the door of mercy still opened unto them. For it is shut against those who shall never endeavour to turn by Repentance. And although Persons so rejected of God, may fall under Convictions of their sin attended with despair, which is unto them a foresight of their future condition; yet as unto the least attempt after Repentance on the terms of the Gospel, they do never rise up unto it. Wherefore the Impossibility intended of what sort soever it be, respects the severity of God, not in refusing or rejecting the greatest sinners which seek after and would be renewed unto Repentance, which is contrary unto innumerable of his Promises; but in the giving up such sinners as these are here mentioned, unto that obdurateness and obstinacy in sinning, that blindness of mind, and hardness of heart, as that they neither can nor shall ever sincerely seek after Repentance, nor may any means according to the mind of God be used to bring them thereunto. And the Righteousness of the exercise of this severity is taken from the nature of this sin or what is contained in it, which the Apostle declares in the ensuing Instances.

VERSE 7, 8. What the Apostle had Doctrinally instructed the Hebrews in before, in these Verses he layeth before them under an apposite similitude. For his Design herein is to represent the condition of all sorts of Persons who profess the Gospel, and live under the Dispensation of its Truths, with the various Events that do befall them. He had before treated directly only of unfruitful and Apostatizing Professors, whom here he represents by unprofitable Ground, and Gods dealing with them as men do with such Ground when they have Tilled it in vain. For the Church is a Vine or Vineyard, and God is the Husbandman, Joh. 15. 1. Isa. 5. 1, 2, 3. But here moreover for the greater Illustration of what he affirms concerning such Persons, he compriseth in his similitude the contrary state of sound Believers and fruitful Professors, with the acceptance they have with, and blessing they receive from God. And contraries thus compared do illustrate one another, as also the Design of him who treateth concerning them. We need not therefore engage into a particular Enquiry what it is which the word For, whereby these Verses are annexed and continued unto the precedent, doth peculiarly and immediately respect, concerning which there is some difference among Expositors. Some suppose it is the dealing of God with Apostates before laid down which the Apostle regards, and in these Verses gives an account of the Reason of it, or whence it is they come unto such a woful End. Others observing that in his wholle ensuing Discourse he insists principally if not only on the state of sound Believers and their acceptance with God, suppose he hath immediate respect unto what he hath declared in the beginning of the Chapter, ver. 1, 3. concerning his Design to carry them on unto Perfection. But there is no need that we should restrain his purpose to either of these intentions exclusively unto the other; yea it is contrary to the plain scope of his Discourse so to do. For he compriseth both sorts of Professors and gives a lively representation of their condition, of Gods dealing with them, and the Event thereof. The Reason therefore that he gives is not to be confined to either sort exclusively, but extends it self equally to the whole subject treated of. [non-Latin text not transcribed] Ver. 7, 8. There is not any thing materially to be observed concerning these words in any Translations ancient or modern; They all agree unless one or two that openly depart from the Text, and which therefore are of no consideration. Only [non-Latin text not transcribed] is by the Syriack rendred [non-Latin text not transcribed] propter quos, for whom; all others read per quos, or a quibus, by whom; only ours mark for whom in the Margin, which indeed is the more usual signification of [non-Latin text not transcribed] with an Accusative Case. But that is not infrequently put for the Genitive. And although this be not usual in other Authors, yet unquestionable Instances of it may be given, and amongst them that of Demosten. Olint. 1. is eminent. [non-Latin text not transcribed] [non-Latin text not transcribed] And seeth the way whereby (by which) Philip who at first was weak became so great. But into the proper sense of this Expression in this place we must enquire afterwards. For the Earth which drinketh in the Rain, that cometh oft upon it, and bringeth forth Herbs meet for them by whom it is dressed, receiveth Blessing from God. But that which beareth Thorns and Briars, is rejected, and is nigh unto Cursing, whose End is to be burned. Some things must be observed concerning this similitude in general, before we enquire into the particular parts of it. (1) The [non-Latin text not transcribed] or Application of it, is left included in the [non-Latin text not transcribed], or proposition of the similitude it self, and is not expressed. A Description is given of the Earth by its Culture, Fruit or Barrenness, but nothing is especially added of the things signified hereby, although those are principally intended. And the way of Reasoning herein, as it is compendious, so it is plain and instructive, because the Analogie between the things produced in the similitude, and the things signified, is plain and evident, both in it self and from the whole discourse of the Apostle. (2) There is a common subject of the whole similitude branched out into distinct parts, with very different Events ascribed unto them. We must therefore consider, both what is that common subject, as also wherein the distinct parts whereinto it is branched, do agree on the one hand, and differ on the other. (1) The common subject is the Earth; of the nature whereof both Branches are equally participant. Originally and naturally they differ not, they are both the Earth. (2) On this common subject in both Branches of it, the Rain equally falls; not upon one more and the other less, not upon one sooner and the other later. (3) It is equally dressed, tilled, or manured by or for the use of some. One part doth not lie neglected, whilst the other is cared for. In these things there is an Agreement, and all is equal in both Branches of the common subject. But hereon a partition is made or a Distribution of this common subject into two parts or sorts with a double difference between them; and that (1) On their own part, (2) Of Gods dealing with them. For (1) The one part brings forth Herbs which are described by their usefulness, they are meet for them by whom they are dressed. The other bare Thorns and Briars, things not only of no use or advantage, but moreover noxious and hurtful. (2) They differ in the consequent, on the part of God, for the first sort receiveth Blessing from God, the other in opposition unto this Blessing from God, (whence we may also learn what is contained therein) is first rejected, then cursed, then burned. Before I proceed to the particular Explication of the words, Enquiry must be made into the especial Design of the Apostle in them with respect unto these Hebrews. For here is not only a Threatening of what might come to pass, but a particular prediction of what would come to pass, and a Declaration of what was already in part accomplished. For by the Earth he understands in an especial manner the Church and Nation of the Jews. This was Gods Vineyard, Isa. 5. 7, 8. Hereunto he sent all his Ministers and last of all his Son, Matth. 21. 35. Jer. 2. 21. And to them he calls, O Earth, Earth, Earth hear the word of the Lord, Jer. 22. 29. Upon this Earth the Rain often fell in the Ministerial Dispensation of the Word unto that Church and People. With respect hereunto Christ says unto them [non-Latin text not transcribed], how often would I have gathered thy Children, Matth. 23. 37. as here the Rain is said to fall [non-Latin text not transcribed], often upon it. This was the Earth wherein were the Plants of Gods especial planting. And these were all now distributed into two parts. (1) Those who Believing and Obeying the Gospel brought forth the fruits of Repentance, Faith and new Obedience. These being effectually wrought upon by the Power of God in the new Creation, our Apostle compares to the Earth in the old Creation, when it was first made by God and blessed of him. Then in the first place it brought forth [non-Latin text not transcribed] that is, [non-Latin text not transcribed], as the Lxx. render the word, Herb meet for him that made and blessed it, Gen. 1. 11. And these were still to be continued the Vineyard of God, a Field which he cared for. This was that Gospel Church gathered of the Hebrews which brought forth fruit to the Glory of God, and was blessed of him. This was the Remnant among them according to the Election of Grace, which obtained mercy when the rest were blinded, Rom. 11. 5, 7. For (2) the remainder of this People, the residue of this Earth, it was made up of two sorts, which are both of them here cast under the same lot and condition. There were obstinate unbelievers on the one hand, who pertinaciously rejected Christ and the Gospel, with Hypocritical Apostates on the other, who having for a season embraced its Profession, fell off again unto their Judaisme. All these the Apostle compares unto the Earth when the Covenant of God with the Creation was broken by the sin of man and it was put under the Curse. Hereof it is said [non-Latin text not transcribed], Gen. 3. 18. [non-Latin text not transcribed], as the Lxx renders it, the very words here used by the Apostle, it beareth Thorns and Briars. Such was this Church and People now they had broken and rejected the Covenant of God by their Unbelief, Earth that brought forth Thorns and Briars. The best of them was as a Briar and the most upright of them as a Thorn Hedge, then was the Day of their Prophets nigh, the Day of their Visitation foretold by the Prophets their Watchmen, Micah 7. 4. So God threatened that when he rejected his Vineyard it should bring forth Briars and Thorns, Isa. 5. 6. And of these unbelieving and Apostate Hebrews of this barren Earth, the Apostle affirmeth three things. (1) That it was [non-Latin text not transcribed], rejected, or not approved, that is of God. Hereof they boasted, and herein they continued yet to pride themselves, that God owned them, that they were his People, and preferred them above all others. But although God was pleased yet to exercise patience towards them, yet he had pronounced concerning them in general, that they were not his People, that he owned them not. Thorns and Briars were come upon their Altars, so that both their Persons and Worship were rejected of God. (2) It was nigh unto Cursing. And this Curse which it was now very nigh unto had in it (1) Barrenness; and (2) an unalterable and irrevocable Destination unto Destruction. (1) It had in it Barrenness. For this Church of the Jews made up now of Infidels and Apostates was represented by the Figg-tree cursed by our Saviour, Matth. 21. 19. He said unto it, Let no fruit grow on thee henceforward for ever, and presently the Figg-tree withered away. After this time the Gospel having been sufficiently tendred unto them, and rejected by them, there was no more of saving Faith, Repentance, or Obedience, nothing that was acceptable unto God, in Holiness or Worship ever found amongst them to this Day. Many Jews were after this converted, but the Church of the Jews never bare any more Fruits unto God. And (2) they were devoted unto Destruction. The close of the Old Testament, and therein of the immediate solemn Revelation of God unto that Church was, that if they received not the Lord Christ after the coming and Ministry of Elijah, that is, of John the Baptist, that God would come and smite the whole Earth with a Curse, Mal. ult. He would make it a thing anathematized or sacredly devoted unto Destruction, [non-Latin text not transcribed]. When God first brought them into his Land, which was to be the seat of his Ordinances and solemn Worship, the first Town that they came unto was Jericho. This therefore God anathematized or devoted to perpetual Destruction, with a Curse upon him that should attempt its Re-edification, Joh. 6. 17. The whole Land thereby was alienated from its former possessors, and devoted unto another use, and the place it self utterly destroyed. Jerusalem, and consequently the whole Church was now to be made as Jericho; and the Curse denounced was now speedily to be put in Execution, wherein the Land was to be alienated from their Right unto it, and be devoted to Desolation. (3) The End of all this was that this Earth should be burned. An universal Desolation according to the Prediction of our Saviour by Fire and Sword, representing the Eternal Vengeance they were liable unto was to come upon them. This was now approaching, namely, the End of their Church and State in the Destruction of the City, Temple and Nation. This was the especial Design of the Apostle with respect unto these Hebrews; And he adds this Scheme or Dclineation of the present and approaching Condition of that Apostatized Church, to give Terror unto the Commination that he gave unto unprofitable Professors. But whereas all things unto the very last happened unto them in Types, and the Condition of the Churches of the Gospel is represented in their sin and punishment; and whereas the things reflected on are such as it is the common and constant concernment of all Professors heedfully to consider, I shall open the words in the whole latitude of their signification, as they are peculiarly instructive unto us. 1. The Subject of the proposition in the similitude, is the Earth; and that which is represented thereby, is the Hearts and Minds of all those to whom the Gospel [non-Latin text not transcribed]. is preached. So it is explained in that Parable of our Saviour, wherein he expressed the Word of the Gospel as preached by Seed, and compares the Hearers of it unto several sorts of Ground whereinto that Seed is cast. And the Allusion is wonderful apposite and instructive. For (1) Seed is the principle of all things living; of all things that having any kind of natural Life, are capable of natural increase, growth, and furit. And whatever they arrive unto, it is but the actuating of the vital seed from whence they do proceed. So is the Word of the Gospel unto all spiritual Life, 1 Pet. 1. 23. And Believers because of their growth, increase, and fruit, from this vital principle or seed of the Word, are called Vines, Plants of Gods planting, and the like. (2) The Earth is the only fit and proper subject for seed to be put into, and alone is capable of the Culture or Husbandry that is to be used about it. God hath made no other matter or subject to receive the seeds of things that may bring forth fruit; no man casts Seed into the Air or Water. It was of the Earth alone that God said, Let it bring forth Grass, the Herb yielding Seed, and the Fruit-tree yielding Fruit after its kind, whose Seed is in it self upon the Earth, Gen. 1. 11, 12. The Earth alone hath a passive power to be made fruitful, it hath that matter in it which being cultivated, disposed, excited, sowed, planted, blessed, may bring forth Fruit. So it is with the Souls of men with respect unto the Seed of the Word. Their Minds, and they alone, are a subject capable of receiving of it, and improving it. They are the only meet Object of Divine Care and Culture. The faculties of our Souls, our Minds, Wills and Affections are meet to entertain the Gospel, and to bring forth the Fruits of it, whereof nothing is found in any other Creatures on the Earth. Hence we are [non-Latin text not transcribed], 1 Cor. 3. 9. Gods Husbandry, the Ground or Field that he tilleth. As Christ mystical comprising all Professors is the Vine, and his Father is the Husbandmam, Joh. 15. 1. by whom it is dressed and pruned. (3) The Earth by and of it self, in the state wherein it is, brings forth nothing that is good or useful. Upon its first Creation it was inlaid and impregnated by the Blessing of God with all Seeds of useful Herbs and Fruits. But after the entrance of Sin, its Womb was cursed with Barrenness as unto its first usefulness, and brings forth nothing of it self but Thorns, Briars, and noxious Weeds, at least those in such abundance as to choke and corrupt all the Remainders of useful Seeds and Plants in it. It is like the Field of the slothful grown over with Thorns, and Nettles cover the face thereof. Especially it is condemned to utter Barrenness, if the Rain fall not on it; whereof afterwards. And such are the Hearts and Minds of men by nature. They are dark, barren, unprofitable, and which without Divine Culture will bring forth no Fruits of Righteousness that are acceptable unto God. All that of themselves they can bring forth are noxious Weeds. Among the Weeds of unmanured Earth some are painted with alluring Colours, but they are but Weeds still; and among the Fruits of unsanctified Minds some may carry a more specious appearance than others; but they are all, spiritually considered, Sins and Vices still. So then the common subject of the similitude is plain and instructive. And we may in our passage observe that, The Minds of all men by Nature are universally and equally barren with respect unto Fruits of Righteousness and Holiness, meet for and acceptable unto God. They are all Obser. as the Earth under the Curse. There is a natural Difference among men as unto their Intellectual Abilities. Some are of a far more piercing and sagacious Understanding, and of a sounder judgement than others. Some have a natural temper and inclination disposing them unto Gentleness, Sobriety and Modesty; when others from their constitution are Morose, Passionate and Perverse. And hereon some make a good progress in Morality, and usefulness in the world, whist others lay immersed in all vitious Abominations. There are therefore on these and the like Accounts great Differences among men, wherein some are incomparably to be preferred above others. But as to the Fruits of spiritual Holiness and Righteousness all men by nature are equal and alike. For our Nature as unto a principle of living unto God is equally corrupted in all. There are no more Sparks or Reliques of Grace in one than another. All spiritual Differences between men are from the Power and Grace of God in the Dispensation of the Word. But we must proceed. Of this Earth it is said, that it drinks in the Rain that comes often upon it. Something is wanting, something must be done to this Barren Earth to make it fruitful. [non-Latin text not transcribed]. And this is done by Rain. And that is described, by (1) its Communication or application unto the Earth; it falls upon it; (2) An especial Adjunct thereof in its frequency, it falls often on it. (3) By that Reception which the Earth is naturally fitted and suited to give unto it; it drinketh it in. The thing it self is Rain. This is that whereby alone the Earth otherwise dry and barren is impregnated and made fruitful. For there is therein a Communication of moisture absolutely requisite to apply the nourishing virtue of the Earth unto the radical principles of all fruits whatever, and therefore before any Rain did fall God caused a vapour to arise which supplied the use of it and watered the Earth, Gen. 2. 6. So the Poet expresseth it, Tum Pater omnipotens foecundis imbribus Aether, Conjugis in gremium late descendit & omnes Magnus alit, magno commistus corpore, foetus. Georg. 2. And [non-Latin text not transcribed] is a wetting shower, not a Storm, not a violence of Rain causing an inundation, which tends to Barrenness and Sterility, nor such as is unseasonable and spoils the Fruits of the Earth, but a plentiful shower is intended; for [non-Latin text not transcribed] exceeds [non-Latin text not transcribed], as Aristotle observes. (2) This Rain falls on the Ground. And (3) It is said to fall often or frequenly, iteratis vicibus. The Land of Canaan is commended that it was not like the Land of Aegypt where the Seed was sowed and watered with the Foot; but that it was a Land of Hills and Valleys and did drink water of the Rain of Heaven, Deut. 11. 10, 11. And they had commonly two seasons of it, the former whereof they called [non-Latin text not transcribed] Joreh, and the latter [non-Latin text not transcribed] Malcosh, Deut. 11. 14. The former fell about October in the beginning of their year, when their Seed was cast into the Ground, and the Earth as it were taught thereby (as the Word signifies) to apply it self unto the Seed, and to become fruitful. The other fell about March when their Corn was grown up, filling the Straw and Ear for the Harvest, as the word probably signifies. Hence it is said that Jordan overfloweth all his Banks at the time of Harvest, Josh. 3. 15. 1 Chron. 12. 15. which was occasioned by the falling of Malcosh or this latter Rain. And that this was in the first Month or March, which was the entrance of their Harvest, it is evident from hence, in that immediately after they had passed over Jordan during the swelling of its waters, they kept the Passeover at Gilgal on the fourteenth of that first Month, chap. 5. 10. Whilst they had these Rains in their proper seasons, the Land was fruitful; and it was by with-holding of them that God punished them with the Barrenness of the Earth, and Famine thereon ensuing. Besides these, in good seasons, they had many other occasional showers; as mention is made of the showers on the mown Grass. Hence it is here supposed that the Rain falls [non-Latin text not transcribed], often on this Earth. Again, The Earth is said to drink in the Rain. The Expression is Metaphorical but common. [non-Latin text not transcribed]. And the Allusion is taken from living Creatures, who by drinking take in water into their inward parts and bowels. To do thus is peculiar unto the Earth. If the Rain falls upon Rocks or Stones, it runs off from them, it hath no admission into them. But into the Earth it soaks more or less, according as the condition of the Ground is more or less receptive of it. And it is the nature of the Earth as it were to suck in these moistening Rains that fall upon it, until it be even inebriated, Psal. 65. 10. Thou visitest the Earth. and watereth it, thou waterest the Ridges thereof abundantly, thou setlest the Furrows thereof. [non-Latin text not transcribed] thou inebriatest or makest drunk the Furrows thereof. This is the [non-Latin text not transcribed] or proposition of the similitude. The [non-Latin text not transcribed] is included in it, that is, the Application of it unto the matter in hand. (1) That by the Earth, the Minds and Consciences of men are intended, was before declared; and it is as evident what is meant by the Rain. Yet some suppose that the Gifts of the Holy Ghost before treated of may be designed by the Apostle. For in the communication of them the Holy Spirit is frequently said to be poured out, that is, as Water or Rain. But this Rain is said to fall often on the Earth, (yea upon that Earth which continueth utterly barren) in one shower after another. And this can be no way accommodated unto the Dispensation of the Gifts of the Spirit. For they being once communicated, if they be not exercised and improved, God gives no more showers of them. It is therefore the Administration of the Word that, is intended. And in other places the Doctrine of the Scripture is frequently compared unto Rain and watering, Deut. 32. 2. My Doctrine shall drop as the Rain, my Speech shall distill as the Dew, as the small Rain upon the tender Herb, and as the Showers upon the Grass. And where God denies his Word unto any people, he says, upon them there shall be no Rain, Zech. 14. 17. And hence [non-Latin text not transcribed] to drop as the Rain doth is an expression for Prophesying or Preaching, Ezek. 21. 2. Amos 7. 16. the showers whereof are sometimes more soft and gentle, sometimes more earnest and pressing. And those words, [non-Latin text not transcribed] Psal. 84. 7. because of the ambiguity of the words, and the proportion that is between the things, are rendred by some, the Rain also filleth the Pools, and by others, the Teachers shall be filled with Blessings. This is that whereby God watereth and refresheth the barren Souls of men; that whereby he communicates unto them all things that may enable them to be fruitful; in brief, not to enlarge on the Allegory, the Word of the Gospel is every way unto the Souls of men, as the Rain to the barren Earth. 2. This Rain is said to fall often on the Earth. And this may be considered either with respect unto the especial concernment of these Hebrews which was laid open before, or unto the ordinary dispensation of the Gospel. In the first way it regards and expresseth the frequent addresses made unto the People of the Jews in the Ministry of the Word for their healing and recovery from those ways of Ruine wherein they were ingaged. And so it may include the Ministry of the Prophets, with the close put unto it by that of Christ himself, concerning which see our Exposition on Chap. 1. 1. And concerning this whole Ministry it is, that our Saviour so expostulates with them, Matth. 23. 37. How often would I have gathered your Children. And this also he at large represents in the Parable of the Housholder and his Vineyard, with the Servants that he sent unto it, from time to time to seek for fruit, and last of all his Son, Matth. 21. 33, 34, 35, 36. Take it in the latter way for the Dispensation of the word in general, and the manner of it with frequency and urgency is included in this expression. Where the Lord Christ sends the Gospel to be preached, it is his will that it should be so, instantly in season and out of season, that it may come as abundant showers of Rain on the Earth. 3. This Rain is said to be drunk in; the Earth drinketh in the Rain. There is no more intended in this expression, but the outward hearing of the Word, a naked assent unto it. For it is ascribed unto them who continue utterly barren and unhealed, who are therefore left unto Fire and Destruction. But as it is the natural property of the Earth to receive in the Water that is poured on it; so men do in some sense drink in the Doctrine of the Gospel, when the natural faculties of their Souls do apprehend it and assent unto it, though it works not upon them, though it produce no effects in them. There are indeed in the Earth Rocks and Stones on which the Rain makes no impression, but they are considered in common with the rest of the Earth, and there needs no particular exception on their account. Some there are who when the Word is preached unto them, do obstinately refuse and reject it; but the Hearers in common are said to drink it in; and the other sort shall not escape the judgement which is appointed for them. And thus far things are spoken in general, what is common unto both those sorts of Hearers which he afterwards distinctly insists upon. The Word of the Gospel in the preaching of it being compared unto Rain we may observe that, The Dispensation of it unto men is an effect of the Soveraign Power and Pleasure of God, as is the giving of Rain unto the Earth. There is nothing in Nature that God assumeth more into his Prerogative than this of giving Rain. The first mention of it in the World, is in these words, The Lord God had not caused it to Rain upon the Earth, Gen. 2. 8. All Rain is from the Lord God, who causeth it to Rain or not to Rain at his pleasure. And the giving of it he pleads as a great pledge of his Providence and Goodness. He left not himself of old without witness, in that he did good and gave Rain from Heaven, Acts 14. 17. Our Saviour also makes it an Argument of his Goodness that he causeth his Rain to fall, Matth. 5. 45. And whatever thoughts we have of the commonness of it, and whatever acquaintance men suppose they have with its causes, yet God distinguisheth himself as to his Almighty Power, from all the Idols of the world that none of them can give Rain. He calls his People to say in their Hearts, Let us fear the Lord who giveth Rain, Jer. 5. 24. Are there any among the vanities of the Gentiles that can cause Rain, or can the Heavens give showers, Jer. 14 22. And he exerciseth his Soveraignty in the giving of it, Amos 4. 7, 8. I caused it to Rain upon one City, and not to Rain upon another, one piece was rained upon, and the piece whereupon it rained not withered, so two or three Cities wandered unto one City to drink water. And thus is it absolutely unto the Dispensation of the Gospel to Nations, Cities, Places, Persons; it is Gods disposal alone, and he useth a distinguishing Soveraignty therein. He sendeth his Word unto one People and not to another, to one City and not to another, at one time and not at another, and these are those matters of his, whereof he giveth no account. Only some things we may consider which give us a prospect into the Glory of his Wisdom and Grace herein; And this I shall do in two Instances, first in the principle of his Dispensation; secondly in the outward means of it. As (1) The principal End which he designeth in his disposal of the Dispensation of the Gospel in that great variety wherein we do behold it, is the Conversion, Edification, and Salvation of his Elect. This is that which he aimeth to accomplish thereby, and therefore his Will and Purpose herein is that which gives Rule and Measure unto the actings of his Providence concerning it. Wherever there are any of his Elect to be called, or in what time soever, there and then will he cause the Gospel to be preached; For the purpose of God which is according to Election must stand, whatever Difficulties lie in the way, Rom. 9. 11. And the Election must obtain, Chap. 11. 5, 6. So the Lord Christ prayed that he would take care of all those that he had given unto him, which were his own by Election (thine they were and thou gavest them unto me) and sanctifie them by his Word, Joh. 17. 17. In pursuit of his own purpose, and in answer unto that prayer of our Lord Jesus, he will send his Word to find them out wherever they are, that so not one grain of his chosen Israel shall be lost or fall to the Ground. So he appointed our Apostle to stay and Preach at Corinth, notwithstanding the difficulties and oppositions he met withall, because he had much people in that City, Acts 19. 9, 10. They were his People by Eternal Designation, antecedently unto their effectual Vocation, and therefore he will have the Word preached unto them. And in the hard work of his Ministry the same Apostle who knew the End of it, affirms that he endured all things for the Elects sake, 2 Tim. 2. 10. That they might be called and saved was the work he was sent upon. For whom he doth predestinate, them he also calleth, Rom. 8. 30. Predestination is the Rule of effectual Vocation, all and only they are so called by the Word, who are predestinate. So speaks our Saviour also, I have other Sheep which are not of this Fold, them also I must bring and they shall hear my Voice, Joh. 10. 16. He had some Sheep in that Fold of the Church of the Jews, to them therefore he preached the Word, that they might be gathered unto him. But he had other Sheep also, even all his Elect among the Gentiles, and saith he, them must I gather also. There is a necessity of it upon the account of the purpose of God concerning them, and they are to be gathered by hearing of his Voice, or the preaching of the Word. In that Soveraignty therefore which God useth in the disposal thereof, causing the Rain of the Doctrine of his Word to fall upon one place and not upon another, at one time and not at another, he hath still this certain End before him; and the actings of his Providence are regulated by the purposes of his Grace. In what place or Nation soever, in what Time or Age soever he hath any of his Elect to be brought forth in the world, he will provide that the Gospel of Peace be preached unto them. I will not say that in every individual place where the Gospel is preached, there are always some of the Elect to be saved. For the Enjoyments of one place may be occasioned by the Work that is to be done in another, wherewith it is in some kind of conjunction: Or the Word may be preached in a place for the sake of some that are there only accidentally. As when Paul first preached at Philippi, Lydia only was converted, who was a stranger in those parts, belonging to the City of Thyatira in Asia, Acts 16. 14, 15. And an whole Country may fare the better for one City, and an whole City for some part of it, as Micah 5. 7. God concealeth this secret Design under promiscuous outward Dispensations. For he obligeth those by whom the Word is preached to declare his mind therein unto all men indefinitely, leaving the effectual work of his Grace in the pursuit of his purpose unto himself; whence they believe who are ordained to Eternal Life, and those are added to the Church that are to be saved, Acts 2. 47. Acts 13. 48. Besides God hath other Ends also in the sending of his Word, though this be the principal. For by it he puts a Restraint unto Sin in the World, gives a visible control to the Kingdom of Sathan, and relieves mankind by sending Light into those dark places of the Earth, which are filled with Habitations of Cruelty. And by the Convictions that he brings thereby on the Minds and Consciences of men, he makes way for the manifestation of the Glory of his Justice in their Condemnation. Coming and speaking unto them he leaves them without pretence or excuse, Joh. 15. 22. Yet will I not say that God sends the Word for any continuance for these Ends and Designs only. For a short time he may do so, as our Saviour sending forth his Disciples to Preach, supposeth that in some place their message may be totally rejected; and thereon appointeth them to shake off the dust of their feet as a Testimony against them, or their being left without excuse. But these are but secondary and accidental Ends of the Word where it is constantly preached. Wherefore God doth not so send it for their sakes alone. But on the other side, I dare say, that where God doth not by any means nor in any degree send his Word, there are none of his Flect to be saved; for without the Word they can neither be called nor sanctified. And if any of them are in any such place, as whereunto he will not grant his Word, he will by one providence or other, snatch them like Brands out of the Fire, and convey them under the showers of it. And this we find verified by experience every day. The Gospel therefore doth not pass up and down the world by chance, as we know in how great variety it hath visited and left Nations and People, Ages and Times; nor is the disposal of it regulated by the Wisdom and Contrivance of men, whatever their Work and Duty may be in the Dispensation of it; but all this like the falling of the Rain is regulated by the Soveraign Wisdom and Pleasure of God, wherein he hath respect only unto the Purpose of his own Eternal Grace. 2. He doth according to his Soveraign pleasure call and send persons to the Preaching of it, unto those to whom he will grant the Priviledge thereof. Every man may not upon his own Head, nor can any man upon his own abilities undertake and discharge that work. This is the Eternal Rule and Law of the Gospel. Whosoever shall call on the name of the Lord shall be saved. But how shall men call on him in whom they have not believed? And how shall they believe in him, of whom they have not heard? And how shall they hear without a Preacher? And how shall they Preach except they be sent? Rom. 10. 13, 14, 15. that is, by God himself; for neither doth the Apostle discourse, nor hath he any occasion in that place to discourse concerning the ordinary call of Persons unto an Office in the Church, whereunto the Ministry of the Church it self is required. But he treats of Preaching the Gospel in general unto all or any parts of the world, and of the love and care of God in sending of men unto that purpose, whereby others coming to hear of him may believe in him, call upon his name, and be saved. Hence he compares the Work of God herein unto that of his sending forth Light and natural Instructions unto all the World by the Luminaries of Heaven wherein the Ministry of Men hath no place, verse 18. Wherefore the Preaching of the Gospel depends absolutely on the Soveraign pleasure of God in sending men unto that work; for how should they Preach except they be sent? And he doth send them, first, by endowing them with spiritual Gifts, enabling them unto that Work and Duty. The Gospel is the Ministration of the Spirit; nor is it to be administred but by virtue of the Gifts of the Spirit. These God gives unto them whom he sends by Jesus Christ, Ephes. 4. 7, 8, &c. And these Gifts are a sort of especial, peculiar, yea supernatural Abilities, whereby men are fitted to, and enabled for the Dispensation of the Gospel. It is sad to consider what woful work they make who undertake this Duty, and yet unfurnished with these Abilities, that is, such who are sent of men, but are not sent of God. They harness themselves with external Order, Ecclesiastical Mission according to some Rules agreed upon among themselves, with some other implements and Ornamental Accoutrements, whereon they undertake to be Preachers of the Gospel, as it were whether God will or no. But these vanities of the Gentiles cannot give Rain, the Preaching of the Gospel as unto its proper Ends, depends on Gods sending alone. When they betake themselves to their work, they find themselves at a loss for Gods Mission, at least they do so unto whom they pretend to be sent. I speak it not, as though outward order and a due call were not necessary in a Church unto the Office of a Teacher; but only to shew that all Order without a concurrence of the Divine Vocation is of no validity nor efficacy. Now the Dispensation of these spiritual Gifts without which the Rain of the Doctrine of the Gospel falleth not, depends solely on the Soveraignty of God. The Spirit divideth unto every one as he pleaseth, 1 Cor. 12. 11. And it is evident that he doth not herein follow the Rule of any humane preparation. For whereas it is most certain, that the improvement of mens intellectual Abilities in Wisdom, Learning, Oratory and the like, are exceedingly subservient unto the use and exercise of these spiritual Gifts, yet it is evident that God doth not always and regularly communicate them unto those who are so prepared; no though they were acquired in a rational way, in order unto the work of the Ministry. For how many may we see so qualified, and yet destitute of all Relish of spiritual Gifts, God preferring before them persons, it may be, behind and beneath them in those Qualifications. As it was whilst all these affairs were transacted in an extraordinary manner at the first planting of the Gospel. He did not chuse out eminently, the Philosophers, the Wise, the Learned, the Scribes, the Disputers of this world, to communicate spiritual Gifts unto, but generally fixed on persons of another condition and more ordinary capacity. Some were so that none might think themselves excluded because of their Wisdom and Learning, things excellent in themselves; but many of this sort, as our Apostle informs us, were not called and chosen unto this work. So something in proportion hereunto may yet be observed in the distribution of the ordinary Gifts of the Spirit. At least it is evident that herein God obligeth himself to no Rules of such preparations or qualifications on our part. Nay which is yet farther, he walks not herein, in the steps of his own sanctifying and saving Grace. But as he worketh that Grace in the Hearts of many on whom he bestows not those Gifts which are needful to enable men unto the Dispensation of the Gospel, so he bestows those Gifts on many, unto whom he will not vouchsafe his sanctifying Grace. And these things make evident that Soveraignty which God is pleased to exercise in his sending of persons unto the work of preaching the Gospel, manifesting that the whole of it depends like the giving of Rain, absolutely on his pleasure. And when men exclusively unto this part of Gods Call will keep up a Ministry, and so make a preaching of the Gospel, it is but a lifeless Image of the true Dispensation of it. Secondly, This Communication of Gifts unto men is ordinarily accompanied with a powerful and effectual inclination of the minds of men, to undertake the work and ingage in it against those Objections, Discouragements, Oppositions and Difficulties, which present themselves unto them in their undertaking. There is so I say ordinarily, for there are more Instances than one, of those who having the word of Prophecy committed unto them, instead of going to Niniveh, do consult their own Reputation, Ease and Advantage, and so tack about to Tarshish. And there are not a few who hide and napkin up their Talents, which are given them to Trade withall, though represented unto us under one Instance only. But these must one day answer for their Disobedience unto the Heavenly Call. But ordinarily that Inclination and Disposition unto this Work, which accompanies the communication of spiritual Gifts, is prevalent and effectual, so that the minds of men are fortified by it against the Lions that are in the way, or whatever may rise up to deter them from it. So our Apostle affirms that upon the Revelation of Christ unto him, and his Call thereby to Preach the Gospel, immediately he conferred not with Flesh and Blood, but went into Arabia about his Work, Gal. 1. 16, 17. He would not so much as attend or hearken unto Cavils and Exceptions against the Work whereunto he was inclined and disposed, which is the way of a well grounded firm Resolution. And something in proportion hereunto is wrought in the minds of them, who undertake this Work upon an ordinary Call of God. And where this is not, much success is not to be expected in the work of any, nor any great Blessing of God upon it. When men go out hereunto in their own Strength, without a supply of spiritual Gifts, and engage in their Work meerly upon external considerations, without this Divine Inclination of their Hearts and Minds, they may seem to cast out Water as out of an Engine by violent compression, they will never be like Clouds to pour forth showers of Rain. This therefore also is from the Lord. Again, 2. God ordereth things in his Soveraign unsearchable Providence, so as that the Gospel shall be sent unto, and in the Administration of it, shall find Admittance in what places, and at what times seems good unto himself, even as he orders the Rain to fall on one place and not on another. We have not Wisdom to search into the Causes, Reasons, and Ends of Gods providential Works in the world; and individual persons seldom live to see the issue of those which are on the Wheel in their own days. But we have ground enough in the Scripture to conclude, that the principal works of Divine Providence in the World, and among the Nations of the Earth, do respect the Dispensation of the Gospel, either in the granting of it, or the taking of it away. It were an easie matter to evince by evident Instances that the principal National Revolutions which have been in the Earth, have been all of them subservient unto the counsel and purpose of God in this matter. And there are Examples also manifesting how small occasions he hath turned unto great and signal use herein. But what hath been spoken may suffice to evince who is the Father and Author of this Rain. And how this consideration may be improved unto the exercise of Faith, Prayer and Thankfulness, is manifest. This Rain is said to fall often upon the Earth, which respects the actual Dispensation of the Word, by them unto whom it is committed. And we may thence Obs. 3. observe, That It is the Duty of those unto whom the Dispensation of the Word is committed of God, to be diligent, watchful, instant in their Work, that their Doctrine may as it were continually drop and distill upon their Hearers; that the Rain may fall often on the Earth. So hath God provided that the Ridges of it may be watered abundantly, to make it soft (or dissolve it) with showers and so he blesseth the springing thereof, Psal. 65. 10. In an hot, parching and dry season, one or two showers do but increase the vehemency of the Heat and Drouth, giving matter of new Exhalations which are accompanied with some of the remaining moisture of the Earth. Of no other use is that dead and lazie kind of Preaching wherewith some satisfie themselves and would force others to be contented. The Apostles when this Work was committed unto them, would not be diverted from a constant Attendance unto it, by any other Duty, much less any other occasion of Life, Acts 6. 4. See what a Charge our Apostle gives unto Timothy to this purpose, 2 Tim. 4. 1, 2, 3. And a great Example hereof we have in the account he gives concerning his own Ministry in Asia, Acts 20. (1) He declares when he began his Work and Ministry, the first day he came into Asia, ver. 18. that is, on the first opportunity; he omitted no season that he could possibly lay hold upon, but engaged into his Work, as his manner was in every place, that he came unto. And (2) in what manner did he teach? He did it (1) publickly in all Assemblies of the Church, and others also where he might have a quiet opportunity of speaking. And (2) privately from house to house, ver. 20. All places were alike to him and all Assemblies small or great, so he might have advantage of communicating unto them the knowledge of God in Christ. And (3) what did he so declare unto them, or instruct them in? It was the whole counsel of God, ver. 27. The Gospel of the Grace of God, ver. 24. all things that were profitable unto them, ver. 20. in sum, Repentance towards God and Faith towards our Lord Jesus Christ, ver. 21. And (4) How did he dispense the Word unto them? It was by a Declaration of the Will of God, ver. 27. by testifying the necessity of Gospel Duties, ver. 21. by constant Warnings and Admonitions to stir men up unto diligence in Obedience, and to caution them of their dangers, ver. 31. And (5) When, or at what season did he thus lay out himself in the discharge of this Duty? He did it night and day, ver. 31. that is, continually upon all occasions and advantages. He was one by whom God watered his Vineyard every moment. And (6) in what outward condition was he, and with what frame of Spirit did he attend his work? He was in many Temptations which befell him by the laying in wait of the Jews, ver. 19. or in continual danger of his Life by the Persecutions they stirred up against him. And as unto himself and the frame of his heart in this work, he carried it on with all humility of Mind and with many Tears, ver. 19, 31. He was not lifted up with conceits of the Glory, Greatness and Power of his Office, of the Authority over all the Churches committed unto him by Christ; but with lowliness of mind, and meekness was as the Servant of them all; with that love, tenderness, compassion and fervency as he could not but testifie by many Tears. Here is the great Example for Dispensers of the Gospel. We have not his Grace, we have not his Gifts, we have not his ability or assistance, and so are not able to come up unto him; but yet certainly it is our Duty to follow him though haud passibus aequis, and to conform our selves unto him according to our Opportunity and Ability. I confess I cannot but admire to think, what some men conceive concerning him or themselves? Can they say that from the first day of their coming into their Diocesses or Dignities, or Parishes or Places, they have thus behaved themselves? Have they so taught, so preached, so warned, and that with Tears, night and day all sorts of persons, whom they suppose themselves to relate unto? Have they made it their work to declare the Mysteries of the Gospel, and the whole counsel of God, and this both publickly and privately, night and day according to their Opportunities? It will be said indeed that these things belonged unto the Duty and Office of the Apostles, but those that succeed them as ordinary Overseers of the Church, may live in another manner, and have other work to do. If they should carry it with that humility of mind as he did, and use entreaties with Tears as he did, and Preach continually as he did, they should have little joy of their Office, and besides they should be even despised of the People. These things therefore they suppose not to belong unto them. Yea but our Apostle gives this whole Account concerning himself unto the ordinary Bishops of the Church of Ephesus, ver. 17, 28. And in the close of it tells them, that he hath shewed them all things how they ought to do, ver. 35. And what he apprehended to be the Duty of all to whom the Dispensation of the Word is committed, he manifests in his last solemn charge that he left with his Son Timothy a little before his Death, 2 Tim. 4. 1, 2. I charge thee therefore before God, and the Lord Jesus Christ who shall judge the quick and the dead at his appearing and his Kingdom, Preach the Word, be instant in season, out of season, reprove, rebuke, exhort with all long-suffering and Doctrine; so ver. 5. He did no more himself than what he requires in Timothy according to the proportion of his Abilities. And the Discharge of this work is not to be measured by particular Instances of the frequency of Preaching, but by that purpose, design and frame of Heart which ought to be in Ministers, of laying out themselves to the utmost in the work of the Ministry on all occasions, resolving to spend and to be spent therein. I could easily shew on how many accounts frequency and urgency in preaching of the Word, is indispensably required of those unto whom the Work is committed, that therein the Rain may fall oft upon the Earth. But I must not too far digress. The Command of God, the Love and Care of Christ towards his Church, the Ends of Gods patience and long-suffering, the future manifestation of his Glory in the Salvation of Belicvers and the Condemnation of those that are disobedient, the Necessities of the Souls of men, the nature and kind of the way whereby God gives spiritual supplies by the Ministry of the Word, the weakness of our natural faculties of the mind in receiving, Heb. 4. 11. Isa. 28. 9, 10. and of the memory in retaining spiritual things, Heb. 2. 1. chap. 12. 5. the weakness of Grace, Rev. 7. 2. requiring continual refreshments, Isa. 27. 3. The frequency and variety of Temptations, interrupting our peace with God, not otherwise to be repelled, 2 Cor. 5. 18, 19. the design of Christ to bring us gradually unto Perfection, might all be pleaded in this case. But the Law of this Duty is in some measure written in the hearts of all faithful Ministers, and those who are otherwise shall bear their own Burdens. Again, It is common to the whole Earth often to drink in the Rain that falls upon it, though but some parts only of it prove fruitful, as it will appear in the following distribution of them. Whence we may observe, that Attendance unto the Word preached, hearing of it with some diligence, and giving of Obs. 4. it some kind of Reception, make no great difference among men; for this is common unto them who never become fruitful. This is so plainly exemplified by our Saviour in the Parable of the several sorts of Ground that receive the Seed of the Word, yet on various occasions lose the power of it, and never come to fruitbearing, that it needs no farther consideration. And I intend not those only who meerly hear the Word and no more. Such persons are like Stones, which when the Rain falleth on them it makes no impression into them, they drink it not in at all. It is no otherwise I say with many Hearers, who seem not to have the least sense of what customarily they attend unto. But those are intended in the Text and Proposition who in some measure receive it, and drink it in. They give it an Entrance into their Understandings, where they become Doctrinally acquainted with the Truth of the Gospel. And they give it some entrance into their Affections, whence they are said to receive the Word with joy. And moreover they allow it some influence on their Conversations, as even Herod did who heard the preachings of John Baptist gladly and did many things thereon. All these things men may do, and yet at length prove to be that part of the Earth which drinks in the Rain, and yet absolutely is barren, and brings forth Thorns and Briars. There is yet wanting the receiving of it in a good and honest Heart, which what it includes, will afterwards appear. And again, we may observe, that God is pleased to exercise much patience towards those whom he once grants the Mercy Obs. 5. and the Priviledge of his Word unto. He doth not presently proceed against them for and on their Barrenness, but stays until the Rain hath often fallen upon the Ground. But there is an appointed season and period of time, beyond which he will not wait for them any more, as we shall see. The Distribution of this Earth into several parts, with the different Lots and Events of them, is nextly to be considered. The first sort the Apostle describes two ways. (1) By its fruitfulness; (2) By its acceptation with God. And this fruitfulness he farther manifests; (1) From the fruit it self which it bears, it is Herb, or Herbs; (2) From the Nature and Use of that Fruit, it is meet for them by whom it is dressed. (3) The manner of it, it brings it forth. These things we must a little open in their Order, as they be in the Text. 1. [non-Latin text not transcribed], it bringeth forth. [non-Latin text not transcribed]. This word properly signifies the bringing forth of a Woman that hath conceived with Child, [non-Latin text not transcribed], Luke 1. 31. And so it is constantly used in the New Testament, and not otherwise but only in this place, and James 1. 15. [non-Latin text not transcribed], in an elegant similitude he compareth the work of Lust in Temptation unto an Adulterous conception in the Womb of the Adulteress, when at length actual sin is brought forth. The Seeds of it are cast into the Mind and Will by Temptation, where after they are warmed, fomented and cherished, Sin that ugly Monster comes forth in the World. So is this Earth said to bring forth, as a Womb that is naturally and kindly impregnated, in its appointed season. And therefore when the Apostle speaks of the other sort, he changeth his Expression for such a word as may suit a deformed and monstrous Production. But the Native power of the Earth being cherished by the Rain that falls on it, brings forth as from a teeming Womb, the Fruits of those Seeds it is possessed withall. 2. It brings forth [non-Latin text not transcribed], Generans herbam; The Rhemists render it Grass, causelesly and amiss. The word signifies such green herbs as are usually produced [non-Latin text not transcribed]. by careful Culture, Tilling or Dressing; such as are for the proper and immediate use of men, and not of their Cattel. The same with [non-Latin text not transcribed] Gen. 1. 11. All sorts of useful green Herbs, whether Medicinal or for Food, or Beauty and Ornament. 3. The nature of this Herbal fruit is, that it is [non-Latin text not transcribed]. Some render it by opportuna, and some by accommoda; meet answers both. Those that use the former [non-Latin text not transcribed]. word, seem to respect the season wherein it brings forth the Fruit. And this is the commendation of it, that it makes no delays but brings forth in its proper time and season, when its Owners and Tillers have just ground and reason to expect and look for it. And it's an especial commendation of any thing that beareth Fruit; and what is out of season is despised, Psal 14. The latter word intends the usefulness and profitableness of the Fruit brought forth in what season soever it be. We may comprise both senses, and justly suppose both of them to be intended. The Syriack expresseth it by a general word, [non-Latin text not transcribed] which is or may be of use. And the fruits of the Earth, are not profitable unless they are seasonable. So James calls it, [non-Latin text not transcribed], the precious Fruit of the Earth, which the Husbandman waiteth for, until the Earth hath received the former and latter Rain, Jam. 1. 7. Lastly, These Herbs thus brought forth are meet, [non-Latin text not transcribed], [non-Latin text not transcribed]. unto them by whom it is Tilled, or even by whom; or by whom it is also Tilled. The particle [non-Latin text not transcribed], is not superfluous or insignificant. It declares an Addition of Culture unto the Rain. For besides the falling of Rain on the Earth, there is likewise need of further Culture that it may be made fruitful or bring forth Herbs seasonably which shall be profitable unto men. For if only the Rain fall upon it, it will bring forth many things indeed; but if it be not tilled withall, for one useful Herb, it will bring forth many Weeds. As he speaks in the case of Husbandry, Quod nisi & assiduis terram insectabere rastris, Et sonitu terrebis aves, & ruris opaci Falce premes umbras, votis que vocaveris Imbrem, Heu magnum alterius frustra spectabis Acervum. The Earth must be Tilled from its nature and the Law of its Creation. And therefore Adam was to have Tilled and Wrought the Ground in the Garden even before the Fall, Gen. 2. 16. And this is the principal concernment of him that intends to live on the Field. The falling of Rain upon the Earth is common unto the whole. That which gives a Field a peculiar Relation unto any, is, that he dresseth and fenceth and tilleth it. Unto these dressers the Herbs that are brought forth are said to be meet; they belong unto them and are useful for them; [non-Latin text not transcribed] may be rendered for whom, or by whom. In the first way, the chief Owner of the Ground, the Lord of the Field or Vineyard, is signified. The Ground is Tilled or Manured for his use, and he eats of the Fruits of it. In the latter sense, those who immediately work about the Ground in the Tilling of it are intended. But there is no need to distinguish in this place between Owner and Dresser. For God as he is the great Husbandman is both. He is the Lord of the Vineyard, it is his, and he dresseth and pruneth the Vines that they may bring forth Fruit, Joh. 15. Thirdly, The Ground thus made fruitful receiveth Blessing of God. And the [non-Latin text not transcribed]. Blessing of God with respect unto a fruitful Field is twofold. (1) Antecedent, in the communication of Goodness, or fruit-causing virtue unto it. The smell of my Son, is as the smell of a Field which the Lord hath blessed, Gen. 27. 27. A Field that abounds with Blossoms, Flowers and Fruits yielding a sweet Savour, being so made fruitful by the singular blessing of God. But this is not the Blessing here intended. For it is supposed that this Field is already made fruitful, so as to bring forth useful Herbs, and therefore must be antecedently interested in this kind of Blessing, without which nothing can thrive or prosper. Wherefore (2) Gods Benediction is taken for a consequent acceptation, or approbation, with care and watchfulness for a farther improvement. The Blessing of God is at large described, Isa. 27. 2, 3. And there are three things included in this Blessing of a fruitful Field. (1) The Owning, Acceptation or Approbation of it. Such a Field God owns, and is not ashamed that it should be looked on as his. And this is opposed to the Rejection of the barren Ground afterwards mentioned; is rejected. (3) The Care, Watchfulness and Diligence that is used about it. God watcheth over such a Field or Vineyard to keep it night and day that none should hurt it, watering it every moment and purging the Branches of its Vines, to make them yet more fruitful; opposed to being nigh unto Cursing, that is wholly neglected or left unto Salt and Barrenness. (3) A final preservation from all Evil, opposed to the burning up of the barren Earth with the Thorns and Briars that grow upon it. These things being spoken only of the Ground whence the comparison is taken, the application of them though not expressed unto the spiritual things intended is plain and easie. For, 1. The Ground thus dressed, thus bearing Fruit and blessed of God, are true and sound Believers. So our Saviour declares it to be in the interpretation of his own Parable to this purpose, Matth. 13. They are such as receive the Word of God in good and honest Hearts, and bring forth Fruits of it in several Degrees. Such as having been Ministerially planted and watered, have an increase wrought in them by the Grace of God, 1 Cor. 3. 6, 7. 2. There is included herein the manner how they bring forth the Fruits intended. And that is, that they bring forth in their lives what was before conceived and cherished in their Hearts. They have the Root in themselves of what they bring forth. So doth the word here used signifie, namely, to bring forth the Fruit of an inward Conception. The Doctrine of the Gospel as cast into their Hearts, is not only Rain but Seed also. This is cherished by Grace, as precious Seed, and as from a natural Root or Principle in the Heart, brings forth precious Fruit. And herein consists the difference between the Fruit-bearing of true Believers, and the works of Hypocrites or false Professors. These latter bring forth Fruits like Mushromes, they come up suddenly, have oft-times a great bulk and goodly appearance, but they are only a forced Excrescency, they have no natural Seed or Root in the Earth. They do not proceed from a living principle of them in their Hearts. The other sort do first conceive, cherish and foment them in their Hearts and Minds, whence they bring them forth as from a genuine and natural principle. This is on either side fully declared by our Saviour himself, Luke 6. 43, 44, 45. 3. There are the Herbs or Fruits intended. These are they which elsewhere in the Scripture are called the Fruits of the Spirit, the Fruits of Righteousness, of Holiness and the like. All that we do in compliance with the Will of God, in the course of our Profession and Obedience, is of this kind. All effects of Faith and Love, of Mortification and Sanctification, that are holy in themselves, and useful to others, whereby we express the Truth and Power of that Doctrine of the Gospel which we do profess, are the Fruits and Herbs intended. When our Hearts are made Holy, and our Lives useful by the Gospel, then are we fruitful. 4. These Herbs are said to be meet for them by whom or for whom the Earth is dressed. As it is neither useful nor safe to press similitudes beyond their principal scope and intention, and to bring in every minute circumstance into the comparison; so we must not neglect what is fairly instructive in them, especially if the Application of things one to another, have countenance and guidance given it in other places of the Scripture, as it is in this case. Wherefore to clear the Application of this part of the similitude, we may observe, 1. That God himself is the great Husbandman, Joh. 15. 1. And all Believers are Gods Husbandry, 1 Cor. 3. 9. He is so the Husbandman as to be the Soveraign Lord and Owner of this Field or Vineyard, and he puts workmen into it to dress it. This our Saviout sets out at large in his Parable, Matth. 21. 33, &c. Hence he calls his people, his Portion, and the Lot of his Inheritance, Deut. 32. 9. He speaks as though he had given up all the world besides into the possession of others, and kept his people only unto himself. And so he hath, as to the especial blessed Relation which he intendeth. 2. It is God himself who taketh care for the watering and dressing of this Field. He dealeth with it as a man doth with a Field that is his own; This he expresseth, Isa. 5. 2. Matth. 21. 33, 34. The Dispensation of the Word, and the Communication of the Spirit unto the Church, with all other means of Light, Grace, and Growth depend all on his care, and are all supreamly from him, as was shewed before. To this End he employeth his Servants to work and dress it under him, who are Labourers together with God, 1 Cor. 3. 9. because they are employed by him, do his work, and have the same End with him. 3. This Tilling or Dressing of the Earth which is superadded to the Rain, or the meer Preaching of the Gospel denoted thereby, may be referred unto three Heads. (1) The Ministerial Application of the Word unto the Souls and Consciences of men, in the Dispensation of all the Ordinances of the Gospel. This is the second great End of the Ministry, as the Dispensation of the Word in general, as the Rain, is the first. (2) The Administration of the Censures and Discipline of the Church. This belongs unto the dressing and purging of Gods Vineyard, and of singular use it is unto that End, where it is rightly and duely attended unto. And those who under pretence hereof instead of purging the Vineyard endeavour to digg up the Vines, will have little thanks from him for their Diligence and Pains. (3) Afflictions and Trials. By these he purgeth his Vine that it may bring forth yet more Fruit; that is, he trieth, exerciseth, and thereby improveth the Faith and Graces of Believers. 1 Pet. 1. 7. Rom. 5. 3, 4, 5. Jam. 1. 2, 3, 4. 4. God expecteth Fruit from this Field, which is so his own, and which he so careth for. I looked for Grapes, Isa. 5. 2. He sends his Servants to receive the Fruits of it, Matth. 21. 34. Though he stand in no need of us or our Goodness, it extends not to him, we cannot profit him, as a man may profit his Neighbour, nor will he grow rich with our substance, yet he is graciously pleased to esteem of the Fruits of Gospel Obedience, the Fruits of Faith and Love, of Righteousness and Holiness, and by them will he be glorified; Herein is my Father glorified that ye bear much Fruit, Joh. 15. 8. Matth. 5. 16. 5. These Fruits when they are brought forth, God approveth of, accepteth, and farther blesseth them that bear them, which is the last thing in the words. Some think there is no use of these Fruits unless they are meritorious of Grace and Glory. But Gods Acceptation of them here, is called his Benediction, his Blessing of them that bring them forth. Now a Blessing cannot be merited; it is an act of Bounty and Authority, and hath the nature of a free Gift, that cannot be deserved. What doth a Field merit of him by whom it is watered and tilled when it bringeth forth Herbs meet for his use; they are all but the Fruits of his own Labour, Cost and Pains. The Field is only the subject that he hath wrought upon, and it is his own. All the Fruits of our Obedience are but the Effects of his Grace in us. We are a subject that he hath graciously pleased to work upon. Only he is pleased in a way of infinite condescension to own in us, what is his own, and to pardon what is ours. Wherefore the Blessing of God on Fruit-bearing Believers, consists in three things. (1) His Approbation and gracious Acceptance of them. So it is said that he had respect unto Abel and his Offering, Gen. 4. 4. He graciously accepted both of his Person and of his Sacrifice, owning and approving of him, when Cain and his were rejected. So he smelt a savour of Rest from the Sacrifice of Noah, Gen. 8. 21. And to testifie his being well pleased therewith, he thence took occasion to renew and establish his Covenant with him and his Seed. (2) It is by increasing their fruitfulness; Every Branch in the Vine that beareth Fruit, he purgeth that it may bring forth more Fruit, Joh. 15. 2. He multiplies the Seed that is sown, and increaseth the Fruits of their Righteousness, 2 Cor. 9. 10. This is the constant way of God in his Covenant dealings, with thriving fruitful Christians; he so blesseth them as that their Graces and Fruits shall more and more abound, so as that they shall be flourishing even in Age, and bring forth more Fruit unto the End. (3) He blesseth them in the preparation he hath made for to give them an everlasting Reward. A Reward it is indeed of Grace and Bounty, but it is still a Reward, a recompence of Reward. For although it be no way merited or deserved, and although there be no proportion between our Works, Duties, or Fruits and it, yet because they shall be owned in it, shall not be lost nor forgotten, and God therein testifies his Acceptance of them, it is their Reward. Where God grants Means, there he expects Fruit. Few men consider what is the state of things with them, whilst the Gospel is preached unto them. Some utterly disregard it any farther than as it is suited unto their carnal Interests and Advantages. Obser. For the Gospel is at present so stated in the World, at least many parts of it, that great multitudes make more benefit by a pretence of it or what belongs unto it, and have greater secular Advancements and Advantages thereby, than they could possibly by the utmost of their Diligence and Ability in any other way, honest or dishonest, attain unto. These esteem it according to their worldly interests, and for the most part no otherwise; they are Merchants of Souls, Rev. 18. 11, 12, 13. 2 Pet. 2. 3. Some look upon it as that wherein they are really concerned, and they will both take upon themselves the profession of it, and make use of it in their Consciences as occasion doth require. But few there are who do seriously consider what is the Errand that it comes upon, and what the Work is God hath in hand thereby. In brief, he is by it, watering, manuring, cultivating the Souls of men, that they may bring forth Fruit unto his Praise and Glory. His business by it, is to make men holy, humble, self-denying, righteous, useful, upright, pure in heart and life, to abound in good works, or to be like himself in all things. To effect these Ends, is this holy means suited, and therefore God is justly said to expect these Fruits where he grants this Means. And if these be not found in us, all the Ends of Gods Husbandry are lost towards us, which what a doleful issue it will have the next Verse declares. This therefore ought to be always in our minds whilst God is treating with us by the Dispensation of the Gospel. It is Fruit he aims at, it is Fruit he looks for, and if we fail herein, the Advantage of the whole, both as unto our Good and his Glory, is utterly lost, which we must unavoidably account for. For this Fruit God both expecteth, and will require. This is the work and effect of the Gospel, Col. 1. 6. And the Fruit of it is threefold. (1) Of Persons in their Conversion unto God, Rom. 15. 16. (2) Of Real internal Holiness in them or the Fruits of the Spirit, Gal. 5. 22, 23. (3) The outward Fruits of Rigteousness and Charity, 2 Cor. 9. 10. Phil. 1. 11. These God looketh to, Isa. 5. 4. Luke 13. 7. And he will not always bear with a frustration. A good Husbandman will suffer Thorns and other barren Trees to grow in the Field. But if a Vine or Figg-tree be barren in his Garden, he will cut it down and cast it into the Fire. However God will not always continue this Husbandry, Isa. 28. Amos 6. 12. Duties of Gospel Obedience are Fruits meet for God, things that have a proper and Obser. 2. especial tendency unto his Glory. As the precious Fruits of the Earth which the Husbandman waiteth for, are meet for his use, that is, such as supply his wants, satisfie his occasions, answer his labour and charge, nourish and enrich him; So do these Duties of Gospel Obedience, answer all the Ends of Gods Glory which he hath designed unto it in the world. Hereby, saith our Saviour, is my Father glorified, if ye bring forth much Fruit. And we must enquire how these Fruits are meet for God. For (1) they are not so, as though he stood in any need of them unto his Glory. Our Goodness extends not unto him, Psal. 16. 2. It doth not so, as though he had need of it, or put any value on it for its own sake. Hence he rejecteth all those multiplied outward Services which men trusted unto, as if they obliged him by them, because without them or their Services he is the Soveraign Possessor of all created Beings and their Effects, Psal. 50. 7, 8, 9, 10, 11, 12. All thoughts hereof are to be rejected; see Job 22. 2, 3. chap. 35. 7, 8. (2) They are not meet for God, as if they perfectly answered his Law. For with respect thereunto, all our Righteousnesses are as filtby Raggs, most unmeet to be presented unto him, Isa. 64. 6. And if he should mark what is amiss in us or them, who should stand, Psal. 130. 3. Much less (3) are they so meet for him, as that by them we should merit any thing at his hand. This foolish Presumption is contrary to the very nature of God and Man, with that Relation between them which necessarily ensues on their very Beings. For what can a poor worm of the Earth who is nothing, who hath nothing, who doth nothing that is good, but what it receives wholly from Divine Grace, Favour, and Bounty, merit of him who from his Being and Nature can be under no Obligation thereunto, but what is meerly from his own Soveraign pleasure and goodness? They are therefore no otherwise meet for God but in and through Christ, according to the infinite condescension which he is pleased to exercise in the Covenant of Grace. Therein doth the Lord Christ (1) Make our persons accepted, as was that of Abel through Faith in him, which was the foundation of the Acceptation of his Offering, Gen. 4. 4. Heb. 11. 4. And this is of Grace also; It is to the praise of his glorious Grace wherein he makes us accepted in the Beloved, Ephes. 1. 6. And (2) He bears and takes away the iniquity that cleaves unto them as they proceed from us, which renders them unmeet for God. This was typed out by the plate of God, wherein was inscribed Holiness to the Lord, that was on the forehead of the High Priest. It was that he might bear the Iniquity of the Holy things of the people, Exod. 28. 36, 37, 38. He bare it in the Expiation he made of all sin; and takes it away in the sight of God. And (3) He adds of the Incense of his own Mediation unto them, that they may have a sweet savour in their Offering to God, Rev. 8. 3. On this foundation it is that God hath graciously designed them unto sundry Ends of his Glory, and accepts them accordingly. For (1) The Will of his Command is fulfilled thereby; and this tends to the Glory of his Rule and Government, Matth. 7. 21. We are to pray that the Will of God may be done on Earth, as it is in Heaven. The Glory that God hath in Heaven from the Ministry of all his holy Angels, consists in this, that they always, with all readiness and chearfulness do observe his Commands and do his Will, esteeming their doing so to be their Honour and Blessedness. For hereby is the Rule and Authority of God owned, avouched, exalted; a neglect whereof was the Sin and Ruine of the Apostate Angels. In like manner our Fruits of Obedience are the only Acknowledgements that we do or can make to the supream Authority and Rule of God over us, as the one Law-giver, who hath power to kill and keep alive. The Glory of an Earthly King consists principally in the willing Obedience which his Subjects give unto his Laws. For hereby they expresly acknowledge that they esteem his Laws. wise, just, equal, useful to mankind, and also reverence his Authority. And it is the Glory of God, when the Subjects of his Kingdom, do testifie unto all, their willing chearful Subjection unto all his Laws, as holy, righteous, and good, by the Fruits of their Obedience; as also that it is their principal Honour and Happiness to be ingaged in his Service, Joh. 15. 14. Hereby is our Heavenly Father glorified, as he is our great King and Law-giver. (2) There is in the Fruits of Obedience an Expression of the nature, power and efficacy of the Grace of God, whereby also he is glorified, for he doth all things to the praise of the Glory of his Grace, Ephes. 1. 6. In all the actings of Lust and Sin, in the drouth and dust of Barrenness, we represent an Enmity against him, and contrariety unto him, acting over the principle of the first Rebellion and Apostasie from him. These things in their own nature tend greatly to his dishonour, Ezek. 36. 20. But these Fruits of Obedience are all effects of his Grace, wherein he worketh in us to will and to do of his own good pleasure. And hereby are both the power and nature of that Grace, manifested and glorified. The power of it in making fruitful the barren Soils of our Hearts, which as under the Curse, would of themselves bring forth nothing but Thorns and Briars. Wherefore to cause our Hearts to abound in the Fruits of Faith, Love, Meekness, and all holy Evangelical Obedience, is that wherein the power of Gods Grace is both manifested and magnified, Isa. 11. 5, 6, 7, 8. And they also declare the nature of God. For they are all of them things good, benigne, beautiful, useful to mankind, such as give Peace, Quietness, and Blessedness unto the Souls of them in whom they are, as tend to the Restauration of all things in their proper Order; and unto the relief of the Universe labouring under its confusion and vanity, Phil. 4. 8. Such I say are all the Fruits of holy Obedience in Believers; such is their nature and tendency, whereby they declare what that Grace is from which they do proceed and whose effects they are, Tit. 2. 11, 12. And hereby is God greatly glorified in the world. (3) They are meet for God and tend unto his Glory in that they express and manifest the efficacy of the Mediation of the Lord Christ in the Obedience of his Life, and the Sacrifice of his Death. These he aimed at in them, Tit. 2. 14. Ephes. 5. 25, 26, 27. It is in Jesus Christ that God will be glorified. And this is manifested in the Effects of his Wisdom and Love in his Mediation. For hereby do we declare and shew forth [non-Latin text not transcribed], the virtues of him who hath called us, 1 Pet. 2. 9. or the efficacious power of the Mediation of Christ, which these Fruits are the Effects and Products of. We do not only declare the Excellency and Holiness of his Doctrine, which teacheth these things, but also the Power and Efficacy of his Blood and Intercession, which procure them for us and work them in us. God is glorified hereby in that some Return is made unto his Goodness and Love. That a Creature should make any return unto God, answerable or proportionable unto the Effects of his Goodness, Love and Bounty towards it, is utterly impossible. And yet this men ought to take care about and satisfie before they talk of a farther merit. For what can we properly merit at his hands, whose precedent Bounty we come infinitely short of answering or satisfying, in all that we can do? But this of Fruitfulness in Obedience is the way which God hath appointed, whereby we may testifie our sense of Divine Love and Goodness, and express our Gratitude. And hereby do our Fruits of Righteousness redound unto the Glory of God. (4) God in and by them doth extend his care, goodness and love unto others. It is his Will and Pleasure that many who belong unto himself in an especial way, and others also among the community of mankind, should sometimes be cast into, and it may be always to be in a condition of wants and streights in this world. To take care of them, to provide for them, to relieve them, so as they also may have an especial sense of his Goodness, and be instrumental in setting forth his Praise, is incumbent on him who is the great provider for all. Now one signal way whereby he will do this, is by the Fruits of Obedience brought forth in others. Their Charity, their Compassion, their Love, their Bounty, shall help and relieve them that are in wants, streights, sorrows, poverty, imprisonment, exile, or the like. And so it is in all other cases; Their meekness, their patience, their sorbearance, which are of these Fruits, shall be useful unto others, under their weaknesses and temptations. Their Zeal, their Labour of Love in teaching and instructing, or preaching the Word, shall be the means of the Conviction and Conversion of others. So doth it please God by these Fruits of Obedience in some, to communicate of his own Goodness and Love, unto the help, relief, succour and redress of others. For those so relieved do, or at least ought, to look on all as coming directly from God. For it is he who not only commands those who are the means of their Conveyance unto them, to do what they do, but he directly works it in them by his Grace, without which, it would not be. And all this redoundeth unto the Glory of God. This our Apostle expresseth at large, 2 Cor. 9. 12, 13, 14, 15. For the Administration of this service (that is, the Charitable and bountiful Contribution of the Corinthians unto the Poor of the Church of Hierusalem) not only supplieth the wants of the Saints themselves, (the thought whereof might give great satisfaction to the minds of men benign and compassionate, namely, that they have been able to relieve others) but it is abundant also by many Thanksgivings unto God; It hath this Effect upon the minds of all that are concerned in it, or do know of it, to cause them to abound in thanks and praise unto God. And he sheweth both the Grounds whereon, and the Way whereby this Praise is so returned unto God. For (1) They consider not meerly what is done, but the principle from whence it doth proceed. Whilst by the Experience of this Ministration they glorifie God for your professed subjection unto the Gospel. This in the first place affects them greatly, that whereas before they had only heard it may be a Report, that you or some of you were converted unto the Faith of the Gospel, they had now by this Ministration, that is, the Relief of Bounty communicated unto them, such an Evidence and Assurance, that with one consent they gave Praise and Glory to God for the Work of his Grace towards them. And indeed this usually is the first thing which affects the minds of any of the Saints of God in any relief that God is pleased to hand out unto them by the means of others. They admire and bless God in and for his Grace towards them by whose Kindness and Compassion they are relieved. So is God glorified by these Fruits. And the second ground of their Praises was, the liberal Distribution unto themselves, as they found by Experience, and unto all men, as they were informed and believed. The Ministration its self testified their Faith and Obedience unto the Gospel, but the Nature of it, that it was liberal and bountiful, evidenced the sincerity and fruitfulness of their Faith, or the exceeding Grace of God in them, v. 14. they saw hereby that there was not an ordinary or common work only of Grace on these Corinthians engaging them into a Common Profession, and the Duties of it, which yet was a matter of great thankfulness unto God; but that indeed the Grace of God exceedingly abounded in them, which produced these Fruits of it in so plentiful a manner. And with respect hereunto also was Praise peculiarly rendred unto God. Hereunto also the Apostle adds a double way whereby God was glorified distinct from the direct Attribution of Praises unto him. And by their prayer for you, which long after you, for the exceeding Grace of God in you; That is, by both these ways they glorifie God, both in their prayers for a supply of Divine Grace and Bounty to them by whom they were relieved, and in their enflamed love towards them, and longing after them, which was occasioned only by their Relief; but the real Cause, Motive, and Object of it, was the exceeding Grace of God in them, which was evidenced thereby. And by both these Duties, God is greatly Glorified. Hence the Apostle concludes the whole with that [non-Latin text not transcribed] of triumphant Praises to God, Thanks be to God for his unspeakable Gift. This, saith he, is a Gift that cannot be sufficiently declared amongst men, and therefore God is more to be admired in it. And the Apostle presseth the occasion of their joynt thankfulness in a word that may include both the Grace of God given unto the Corinthians enabling them to their Duty, and the Fruit of that Grace in the Bounty conferred on the poor Saints; both of them were the Gift of God, and in both of them was he glorified. And in this regard especially, are the Fruits of our Obedience unto the Gospel, meet for him by whom we are dressed; that is, have an especial tendency unto the Glory of God. Hence is that Caution of the Apostle, Chap. 13. 16. But to do good and communicate, forget not, for with such Sacrifices God is well pleased. Our Prayers and Praises also, as he declares in the Verse foregoing, are Sacrifices unto God, and accepted with him, ver. 15. Our whole Obedience is our reasonable Sacrifice, is a Sacrifice acceptable unto God, Rom. 12. 1. yea but in these Fruits of Benignity, Bounty, Charity, doing good, and Communicating largely and liberally, God is in a peculiar manner well pleased and satisfied, as smelling a savour of Rest through Christ in such Sacrifices. And I might here justly take occasion at large to press men unto an abundant fruitfulness in this especial kind of Fruit-bearing, but that the nature of our discourse will not admit it. (6) They are meet for God, because they are as the first-fruits unto him from the Creation. When God took and rescued the Land of Canaan, which he made his own in a peculiar manner, out of the hands of his Adversaries, and gave it unto his own people to possess and inherit, he required of them that on their first Entrance thereunto, they should come and present him with the first of all the Fruits of the Earth, as an acknowledgement of his right to the Land, and his Bounty unto them, Deut. 26. 1, 2, 3, 4, 5, 6, 7, 8. &c. The whole Creation did by sin as it were go out of the possession of God, not of his Right and Power but of his Love and Favour: Sathan became the god of this world, and the whole of it lay under the Power of Evil. By Jesus Christ he rescueth it again from its Slavery and Bondage unto Sathan. But this he will not do all at once, only he will have some first-fruits offered unto him as an acknowledgement of his Right, and as a pledge of his Entring on the possession of the whole. And God is greatly glorified in the presenting of these first-fruits, at the recovery of the Creation unto himself, which is a certain pledge of vindicating the whole from its present Bondage: And it is Believers that are these Fruits unto God, Jam. 1. 18. Of his own Will begat he us, with the Word of Truth, that we should be a kind of first-fruits of his Creatures. But we are not so, but in our fruitfulness. Thereby it is that there is a Revenue of Glory and Praise returned unto God from this lower part of the Creation, without which it bears nothing but Thorns and Briars in his sight. In these therefore and the like things consists the meetness of our Fruits of Obedience unto God, or his Glory. Again, Where ever there are any sincere Fruits of Faith and Obedience found in the Hearts and Lives of Professors, God graciously accepts and blesseth them. Nothing is so small, Obser. 3. but that if it be sincere he will accept; and nothing so great but he hath an overflowing Reward for it. Nothing shall be lost that is done for God, A Cup of cold water, the least refreshment given unto any for his sake, shall be had in remembrance. All we have and are, is antecedently due to him, so as that there can be no Merit in any thing we do. But we must take heed lest whilst we deny the Pride of Merit, we lose not the Comfort of Faith as to Acceptance of our Duties. It is a Fruit of the Mediation of Jesus Christ that we may serve God without fear in Righteousness and Holiness all our days. But if we are always anxious and solicitous about what we do, whether it be accepted with God or no; how do we serve him without fear? This is the worst kind of fear we are obnoxious unto, most dishonorable unto God, and discouraging unto our own Souls, 1 Joh. 4. 18. For how can we dishonour God more than by judging that when we do our utmost in sincerity in the way of his Service, yet he is not well pleased with us, nor doth accept of our Obedience? Is not this to suppose him severe, angry, always displeased, ready to take advantage, one whom nothing will satisfie? Such thoughts are the marks of the wicked Servant in the Parable, Luke 19. 20, 21, 22. where then is that infinite Goodness, Grace, Condescension, Love, Compassion, which are so Essential to his Nature, and which he hath declared himself so to abound in? And if it be so, what use is there of the Mediation and Intercession of Jesus Christ? what benefit in the promises of the Covenant? And what is there remaining that can encourage us in and unto Duties of Obedience? Meerly to perform them because we cannot, we dare not do otherwise, a Servile Compliance with our Conviction, is neither acceptable unto God, nor any ways comfortable unto our own Souls. Who would willingly lead such a life in this world, to be always labouring and endeavouring, without the least satisfaction that what he does will either please them by whom he is set on work, or any way turn to his own account? Yet such a life do men lead who are not perswaded that God graciously accepts of what they sincerely perform. A suspicion to the contrary ariseth up in opposition unto the fundamental principle of all Religion, He that cometh unto God must believe that he is, and that he is the Rewarder of all them that diligently seek him, Heb. 11. This is the first Principle and Foundation of all Religious Worship, which if it be not well and firmly laid in our hearts, all our supplication will be in vain. Now unless we do believe that he doth accept and bless our Duties, we cannot believe that he is such a Rewarder, or as he expressed it in the Covenant with Abraham, an exceeding great reward. But he hath descended to the lowest instances, of a little Goats hair to the Tabernacle, a Mite into the Treasury, a Cup of water to a Disciple; to assure us that he despiseth not the meanest of our sincere Services. But this must be spoken unto again on ver. 9. and therefore I shall not here farther confirm it. Some perhaps will say, that their best Fruits are so corrupted, their best Duties so defiled, that they cannot see how they can find Acceptance with so holy a God? Every thing that proceeds from them is so weak and infirm that they fear they shall suffer loss in all. And this very Apprehension deprives them of all that Consolation in the Lord which they might take in a course of holy Obedience. I answer (1) This consideration of the defilements of sin that adhere to the best of our Works or Duties, excludes all Merit whatever, and it is right it should do so. For indeed that cursed Notion of the Merit of good Works, hath been the most pernicious Engine for the ruine of mens Souls, that ever Sathan made use of; for on the one hand many have been so swollen and puffed up with it, as that they would not deign in any thing to be beholding to the Grace of God, but have thought Heaven and Glory as due to them for their Works, as Hell is to other men for their Sin, or the wages of an Hireling to him for his Labour, which cries to Heaven against the Injustice of them that detain it. Hence a total neglect of Christ hath ensued. Others convinced of the Pride and Folly of this presumption, and notwithstanding the encouragement unto fruitful Obedience which lies in Gods gracious Acceptation and Rewarding of our Duties, have been discouraged in their Attendance unto them. It is well therefore where this Notion is utterly discarded by the consideration of the sinful Imperfection of our best Duties: so it is done by the Church, Isa. 64. 6. Rom. 2. 21. (2) This consideration excludes all hopes or expectation of Acceptance with God upon the account of strict Justice. If we consider God only as a Judge pronouncing Sentence concerning us and our Duties according to the Law, neither we nor any thing we do can either be accepted with him or approved by him. For as the Psalmist says concerning our Persons, If thou Lord mark what is done amiss, O Lord who can stand! and prays, Enter not into Judgement with thy Servant, O Lord, for in thy sight shall no Flesh living be justified. So it is with respect unto all our Works and Duties of Obedience, not any one of them can endure the Trial of God as judging by the Law, but would appear as a filthy thing. Whilst therefore persons are only under the power of their Convictions, and are not able by Faith to take another view of God and his dealings with them, but by the Law, it is impossible that they should have any comfortable Expectation of the Approbation of their Obedience. Wherefore that we may be perswaded of the gracious Acceptation of all our Duties, even the least and meanest that we do in sincerity, and with a single Eye to the Glory of God, and that our Labour in the Lord should not be lost, we are always to have two things in the Eye and View of our Faith: (1) The tenor of the Covenant wherein we walk with God; God hath abolished and taken away the Covenant of Works by substituting a new one in the room thereof, and the reason why he did so, was because of a double insufficiency in the Law of that Covenant unto his great end of Glorifying himself in the Salvation of sinners. For (1) It could not expiate and take away sin, which must be done indispensably, or that End could not be obtained: this our Apostle asserts as one reason of it, Rom. 8. 3. and proves at large in this Epistle afterwards. (2) Because it neither did nor could approve of such an Obedience, as poor sanctified sinners were able to yield unto God; for it required Perfection, when the best which they can attain unto in this Life is but Sincerity. What then! do we make void the Law by Faith? doth not God require perfect Righteousness of us? the Righteousness which the Law originally prescribed? yes he doth do, and without it the Curse of the Law will come upon all men whatever. But this also being that which in our selves we can never attain unto, is provided for in the new Covenant, by the Imputation of the Righteousness of Christ unto them that do believe. So the Apostle expresly states the matter, Rom. 10. 3, 4, 5, 6. On this supposition, God in this Covenant hath provided for the Acceptance of sincere though imperfect Obedience, which the Law had no respect unto. The sum is, That his Acceptance now shall be suited unto the operation of his Grace. He will Crown and reward all the actings of his own Grace in us; whatever Duty therefore is principles by Grace, and done in sincerity, is accepted with God according to the Tenour of this Covenant. This therefore we are always to eye and consider as the bottom of the Acceptance of our imperfect, weak, unworthy Services. (2) Unto the same End is the Mediation of Christ to be considered in an especial manner; without respect unto him, neither we nor any thing we do is approved of God. And a double regard is in this matter always to be had unto him and his Mediation; (1) That by one Sacrifice he takes away all that is evil or sinful in our Duties; whatever is of real defilement, disorder, self in them, whereby any guilt might be contracted or is so, he hath born it and taken it as unto its legal, all away. Whatever therefore of guilt doth unavoidably adhere unto or accompanieth our Duties, we may by Faith look upon it as so removed out of the way by the Sacrifice and Mediation of Christ, as that it shall be no hindrance or obstruction to the gracious Acceptation of them. (2) Whereas all that we do, when we have used our utmost endeavours by the Assistance of Grace, and setting aside the consideration of what is evil and sinful from the principle of corrupted Nature remaining in us, is yet so weak and imperfect, and will be so whilst we are but Dust and Ashes dwelling in Tabernacles of Clay, as that we cannot apprehend how the goodness which is in our Obedience should extend its self to God, reach unto the Throne of his Holiness, or be regarded by him, the Merit of our Lord Jesus Christ doth so make way for them, put such a value on them in the sight of God, as that they receive approbation and blessing from him; for in Jesus Christ we are compleat, and God makes both us and our Duties accepted in the beloved. The consideration hereof added to the former, may firmly assure the Mind and Conscience of every true Believer concerning the gracious Acceptation of the least of their holy Duties, that are performed in sincerity. And this they have in such a way as (1) To exclude Merit and Boasting; (2) To keep them in an holy Admiration of Gods Grace and Condescension: (3) To make them continually thankeful for Christ and his Mediation. (4) To yield unto themselves Comfort in their Duties and Encouragement unto them.

VERSE 8. But that which beareth Thorns and Briars, is rejected, and is nigh unto Cursing, whose End is to be burned. In the foregoing Verse the Apostle shewed how it would be and fall out with that part of the Judaical Church which embraced the Gospel, and brought forth the Fruits of Faith and Obedience. God would Accept of them, own them, preserve and bless them; and this blessing of God consisted in four things: (1) In his gracious Acceptance of them in Christ and the Approbation of their Obedience, ver. 9. (2) In delivering them from that dreadful Curse and Judgement which not long after consumed the whole Remainder of that People. (3) In making use of multitudes of them to be the means of Communicating the Knowledge and Grace of the Gospel unto other Persons and Nations; a greater blessing and honour than which, they could not in this world be made partakers of. (4) In their Eternal Salvation. This being laid down, he proceeds in his Parable to declare the state and condition of the other sort of them, namely, of Unbelievers, Apostates from and Opposers of the Gospel: And this he doth in compliance with the Symbolical Action of our Saviour in cursing the barren Figg-tree, whereby the same thing was represented, Matth. 21. 19. for it was the Apostate, persecuting, unbelieving Church of the Jews, whose Estate, and what would become of them, which our Saviour intended to expose in that Figg-tree. He had now almost finished his Ministry among them; and seeing they brought no Fruit thereon, he intimates that the Curse was coming on them, whose principal Effect would be perpetual barrenness. They would not before bear any Fruit, and they shall not hereafter, being hardened by the just Judgement of God unto their Everlasting Ruine. So was fulfilled what was long before foretold, Isa. 6. 9, 10. as our Apostle declares, Acts 28. 26, 27. In Answer hereunto, our Apostle in this Verse gives this account of their Barrenness, and Description of their End through Gods Cursing and Destroying of them. And herein also the Estate and Condition of all Apostates, Unfruitful Professors, Hypocrites and Unbelievers, to whom the Gospel hath been dispens'd, is declared and expressed. And, as it was necessary unto his Design, the Apostle pursues his former Similitude, making an Application of it unto this sort of men. And (1) He supposeth them to be Earth, as the other sort are: [non-Latin text not transcribed], that is, [non-Latin text not transcribed], That Earth, that part of the Earth. So it is, and no more, It is neither better nor worse, than that which proves fruitful and is blessed. All men to whom the Gospel is preached are every way by Nature in the same State and Condition: All the difference between them is made by the Gospel its self. None of them have any reason to boast, nor do they in any thing make themselves differ from others. (2) It is supposed that the Rain falls often on this Ground also. Those who live unprofitably under the means of Grace, have oft-times the preaching of the Word as plentifully, and as long continued unto them, as they that are most thriving and fruitful in Obedience. And herein lies no small Evidence that these things will be called over again another day, to the Glory of Gods Grace and Righteousness. On these suppositions two things are considerable in what is ascribed unto this Earth: (1) What it brings forth: (2) How. First it bringeth forth, [non-Latin text not transcribed], Thorns and Briars: See the opening of the words before. In general, I doubt not but all sorts of sins are hereby [non-Latin text not transcribed]. intended, all unfruitful Works of Righteousness, Rom. 6. 21. Ephes. 5. 11. And the principal reason why they are here compared unto Thorns and Briars, is with respect unto the Curse that came on the Earth by Sin. Cursed be the Ground, Thorns and Thistles shall it bring forth unto thee, Gen. 3. 17, 18. whereunto barrenness or unaptness for better Fruits is added, Gen. 4. 12. from this Curse the Earth of its self and untilled, would bring forth nothing but Thorns and Briars, at least they would be absolutely prevalent in and over all the products of it; so the heart of man by nature is wholly over-run with evil sinful Imaginations, and his Life with vicious sinful Actions, Gen. 6. 5. Rom. 2. 10, 11, 12, 13. (2) Wherefore the bringing forth of Thorns and Briars, is abounding in such actings and works as proceed from the principle of corrupted Nature under the Curse. In opposition hereunto, all good actions, all acts of Faith and Obedience, are called He rbs and Fruit, because they are the Fruits of the Spirit; and such Works are compared to, and called Thorns and Briars from a community of Properties with them. For (1) They are in their kind unprofitable, things of no use, but meet to be cast out, that room may be made for better. When a man hath a Field overgrown with Thorns and Briars, he finds he hath no benefit by them: Wherefore he resolves to digg them up or burn them. Of such and no other use, are the sins of men in the world. All the works of darkness are unfruitful, Ephes. 5. 11. The world is no way benefited by them, never was any man the better for his own or another mans sin. (2) Because, they are hurtful and noxious, choaking and hindering good Fruits, that otherwise would thrive in the Field. So are Thorns and Briars represented in the Scripture as grieving, piercing and hurtful, and things that are so called by their name, Ezck. 28. 24. Mic. 4. 4. Isa. 7. 25. Such are all the sins of men. All the confusion, disorders, devastations that are in the world, are from them alone. In general therefore it is all sorts of sins, works of darkness, works of the flesh, that are intended by these Thorns and Briars. But yet I presume that the Apostle hath regard unto the sins which the obstinate Jews were then in an especial manner guilty of, and which would be the case of their sudden destruction. Now those as it appeareth from this whole Epistle and matter of Fact in the story, were Unbelief, Impenitency and Apostasie. The Thorns and Briars which were the Fuel wherein was kindled the Fire of Gods indignation unto their Consumption, were their sins against the Gospel. Either they would not give their Assent unto its Truth, or would not amend their Lives according to its Doctrine, or would not abide with constancy in its profession. These are the especial sins, which cast those Hebrews, and will cast all that are like unto them, into the condition of Danger and Perdition here described. Secondly, The manner of bringing forth these Thorns and Briars is expressed by [non-Latin text not transcribed] [non-Latin text not transcribed]. Chrysostome puts a great remark upon the difference of the words used by the Apostle; that which he applieth to the production of good Fruit, is [non-Latin text not transcribed], which denotes a natural conception and production of any thing in due order, time and season. But this [non-Latin text not transcribed], applied to the barren cursed Ground, denotes a casting of them out in abundance, not only without the use of means, but against it. The Heart of man needs not to be impregnated with any adventitious Seed, to make it thrust forth all sorts of sins, or to make it fruitful in Unbelief and Impenitency: the Womb of sin will on its own accord be continually teeming with these things. Matters being thus stated with this ground, the Apostle affirms three things concerning it. First it is [non-Latin text not transcribed]. That is said to be [non-Latin text not transcribed], whereof Trial hath been made, [non-Latin text not transcribed] whether by the Application of suitable means unto it, it will be made useful unto any certain end, [non-Latin text not transcribed] is to try, to make an Experiment what any thing is, and of what use; especially it is applied to the trial that is made of Gold and Silver by Fire. [non-Latin text not transcribed], Isocrat. We try Gold in the Fire; that is, whether it be true and pure. Fire is the great trier and discoverer of Metals, of what sort they are, 1 Cor. 3. 13, 14, 15. And hence the Lord Christ in the trial of his Church, is compared to a Refiner with Fire, Matth. 3. 2. so Faith is tried, 1 Pet. 1. 7. And it is the word which our Apostle useth when he enjoyns us to try and search our selves as unto our sincerity in Faith and Obedience, 2 Cor. 13. 5. Gal. 6. 4. as also to make a due enquiry into the true nature of spiritual things, Rom. 12. 2. Ephes. 5. 10. not contenting our selves with a bare notion of them, but endeavouring after an Experience of their power in our own Hearts. [non-Latin text not transcribed] is often used by our Apostle for an Experience upon trial, Rom. 5. 4. 2 Cor. 2. 9. Phil. 2. 22. as [non-Latin text not transcribed] by Peter, 1 Epist. 1. 7. Hence is [non-Latin text not transcribed], one that upon trial is approved, found sound, and therefore is accepted, 1 Cor. 11. 19. 2 Cor. 10. 15. 2 Tim. 2. 15. Jam. 1. 12. [non-Latin text not transcribed], Rom. 14. 18. Accepted with God, and approved with men. Hence [non-Latin text not transcribed] is one rejected, disproved upon trial, reprobate, 1 Cor. 9. 27. 2 Cor. 13. 5, 6. Tit. 1. 16. The whole is expressed, Jer. 6. 29, 30. The Bellows are burnt, the Lead is consumed of the Fire, the Founder melteth in vain, Reprobate Silver shall men call them, because the Lord hath rejected them. All means were used to try to the utmost whether they were any true sincere mettal in them. After all they were found [non-Latin text not transcribed], refuse Silver, meer dross, which was therefore rejected as of no use. This ground therefore is supposed to have had a trial made of it, and all proper means to have been used, for to make it fruitful; but whereas nothing succeeded, it is to be [non-Latin text not transcribed], rejected, disapproved, laid aside as to any further endeavours to make it successful; such a piece of Ground the Husband-man leaves caring for, he will lay out no more charge about it, nor take any more pains with it, for he finds in trial that it is incurable. Secondly, It is said to be, [non-Latin text not transcribed], nigh unto a Curse. The Husband-man doth not presently destroy such a piece of Ground, but neglecting of it, lets it lye, [non-Latin text not transcribed]. further to discover its own barrenness and unprofitableness. But this he doth, so as to declare his resolution to lay it wast, and so to cast it out of the bounds of his possession; and he doth it three ways: (1) By gathering out of it all the good Plants and Herbs that yet remain in it, by transplanting them into a better Soil. (2) By casting down its Fences, and laying it wast, that all the Beasts of the Field shall lodge in it and prey upon it. (3) By with-holding all means of doing it good, by watering or manuring of it. And hereby it becomes like to the barren Wilderness as it lies under the Curse, which no man careth for; It is nigh to that condition wherein it shall not be known that it was ever own'd by him or did ever belong unto his possession. So is it unto Cursing. For as Blessing of any thing is an Addition of good, so Cursing implies the taking off all kindness and all effects thereof, and therewithall the devoting of it unto Destruction. Lastly, It is added, [non-Latin text not transcribed], whose End is unto burning, or to be burned, Fire makes a total and dreadful Destruction of all combustible things [non-Latin text not transcribed]. whereunto it is applied. Thence such Desolations are said to be Firing or Burning by what means soever they are effected. Things are consumed as if they were burned up with Fire. There is a burning of Ground which is used to make it fruitful, as the Poet expresseth it in his Georgicks, Saepe etiam steriles incendere profuit agros, At que levem stipulam crepitantibus urere flammis. But it is a burning of another kind that is here intended, and this is an act of positive Indignation. He will not only shew his dissatisfaction in such barren Ground, by a neglect of it, but his Vengeance in its Destruction. And it is thus expressed, to intimate both the temporal destruction of the obstinate Jews, and the External destruction of all Unbelievers, both by Fire of several kinds. Thus therefore the Apostle declares, that God the great Husbandman and Owner of the Vineyard, would deal with the impenitent and incredulous Hebrews. First, He tried them, and that for a long season, by the Preaching of the Gospel. The Rain fell oft upon them, and that for the space now of 36 years or thereabouts. God did as it were Essay by outward means to make them fruitful, to bring them to Faith, Repentance and Obedience; but after this long trial, it appeared that they multiplied, as it were, under his hand the Thorns and Briars of their Unbelief, and all sorts of provoking sins. Wherefore God rejects them, declares that his Soul had no pleasure in them, that he would be at no further cost about them. And twice did our Apostle mind his Country-men in other places, that God would speedily so deal with them, Acts 11. 40, 41, 46. chap. 28. 25, 26, 27, 28. as our Saviour had often threatened them, that the Kingdom of God should be taken from them, they should no longer enjoy the means of saving Knowledge or Repentance. God laid them aside as a Field no longer fit to be Till'd. And this he did about the writing of this Epistle; for immediately hereon he began utterly to forsake them who were obstinate in their Judaisme, and all those who Apostatized thereunto from Christianity. And thus also in proportion he deals with all other unprofitable Hearers and Apostates. There is a time after which he casts them out of his Care, will feed them no more; provide no more that they be rained on or dressed; And if they do any more enjoy the Word, it is by accident, for the sake of some who are approved, but they shall receive no Advantage by it, seeing they are no longer Gods Husbandry. Secondly, On this rejection of them, they were nigh unto Cursing; that is, they were so ordered and disposed of, as that the destroying Curse of Gods Might came upon them; God had now Anathematized them, or devoted them to Destruction; and hereupon he gave them up unto all those ways and means whereby it might be hastened and infallibly overtake them. For (1) He gathered all the good Plants from amongst them; he called out and separated from them, all true Believers, and planted them in the Christian Church; so he deals with all Apostate Churches before their utter Destruction, Rev. 18. 4. (2) He took away their Fences, casting them out of his Protection, insomuch that when they were destroyed, the General of the Roman Army acknowledged that God had infatuated them, that their impregnable Holds and Forts were of no use unto them. (3) He granted them no more use of means for their Conversion. Thenceforwards they fell into all manner of sins, confusions, disorders, tumults, which ocasioned their Ruine. After the same manner will God deal with any other people whom he rejects for their rejection of the Gospel. And the World hath no small reason to tremble at the Apprehension of such a condition at this day. Thirdly, In the End, this whole barren Earth was burned up: In the first place, this respects the Destruction of Hierusalem which ensued not long after, when Temple and City, and People and Countrey were all devoured by Fire and Sword, Matth. 4. 1. But yet this, like the Destruction of Sodom, was but an Emblem of the future Judgement. Hypocrites, Unbelievers, Apostates are to have another End, than what they fall into in this World. An End they shall have, wherein their Eternal condition shall be immutably stated. And this End is that they must have, to the Fire, the Fire prepared for the Devil and his Angels, they shall be gathered together and burned with a Fire that shall never be quenched, Joh. 15. 3, 4. And this final Destruction of all unprofitable Hearers, Unbelievers and Apostates, is that which is principally intended in the words. And we must not let this wholsome Admonition pass without some Observations from it. Whilst the Gospel is preached unto men, they are under their great trial for Eternity. Obser. 1. The Application that is made unto them is for an Experiment how they will prove. If they acquit themselves in Faith and Obedience, they receive the Blessing of Eternal Life from God. If they prove barren and unprofitable, they are rejected of God and cursed by him. Nor shall they ever have any other Trial, nor shall ever any other Experiment be made of them, Heb. 10. Their Season of the enjoyment of the Gospel is their day; When that is past the Night comes on them wherein they cannot work. When these Bellows are burnt, and the Lead is consumed, the Founder Founding in vain, men are rejected as Reprobate Silver, never to be tried any more. Men do but deceive themselves in their reserve of a Purgatory when they are gone out of this world. If they are cast under their Trial here, so they must abide to Eternity. And we may do well to consider these things distinctly because our concernment in them, is very great. To this purpose observe, 1. That we are all made for an Eternal State and Condition in blessedness or wo. Men may live like Beasts, and therefore wish that they might dye like them also; But we are all made with another design, and must all of us stand in our Eternal Lot at the end of the days, Dan. 12. 13. 2. That the unchangeable determination of our Eternal state depends on what we do in this Life. There is neither Wisdom, nor Knowledge, Duty, nor Obedience in the Grave whither we are going. As the Tree falls, so it must lye; It is appointed for all men once to dye and after that is the Judgement. Nothing interposeth to alter our state and condition between Death and Judgement. The contrivance of Purgatory when we are gone hence, was an Invention of Sathan to delude the Souls of men with hopes of relief, when all means and ways of it were past and irrecoverable. 3. The Trial of our future state is made by the Preaching of the Gospel unto us; and our compliance with it, or rejection of it. This is that which the Text declares on the one hand and the other; the barren Ground is rejected on this Trial. 4. It was a Fruit of Infinite Grace, Condescension and Mercy to grant a new Trial unto Sinners, under the Curse we had all cast our selves into. There God might have left us. So he dealt with the sinning Angels whom he spared not. And had he dealt so with all mankind, who could say unto him, what dost thou? And it is that which we must all answer for, namely, that when we were lost and fallen under the Sentence of the Holy and Righteous Law, God would propose any terms of Peace and Reconciliation unto us and give us a second Trial thereon. 5. That the especial way of this Trial doth most eminently set out this Grace and Mercy. A way it is full of infinite Wisdom, Goodness, Love, Mercy and Grace. Such as wherein all the Divine Perfections will be Eternally glorified, whether it be accepted or refused. 6. When the Gospel is preached unto any, God telleth sinners, that although they have destroyed themselves and are ready every moment to sink into Eternal Misery, yet he will out of infinite Grace and Compassion try them once more, and that by the holy terms of the Gospel. And in the preaching of the Word he doth it accordingly. And although the season of this Trial be determined with God, yet it is unto us uncertain on many Accounts: for (1) the continuance of our Lives, during which alone we are capable of enjoying it, is so; (2) We see that the Preaching of the Gospel is so also. The Lord Christ doth oft-times remove the Candlesticks whilst they continue alive in the world among whom it was once fixed: And (3) there is a time when a Period is put unto the Efficacy of the Word for the Conversion of some, although the outward Dispensation be continued unto them, Isa. 6. 9, 10, 11. Wherefore the present season and present enjoyment of the Gospel are our Duty to consider and improve: for what is the work that therein God hath in hand towards us? Is it not to give us our Trial in the use of means as to what shall be our future condition? He hath therein undertaken us as his Vineyard, as his Husbandry, and causeth the Rain to fall upon us, and hath done so often and long; And who almost doth consider aright how great his concernment is herein? would men be so careless, negligent, formal, slothful, as they are for the most part, under the hearing of the Word, if they duely remember'd that it is their Trial for Eternity? and they know not how soon it may be over. If we lose this season, we are gone for ever. It is therefore our Wisdom to know whether our fruitfulness in Faith, Repentance and Obedience, do answer the Rain and Dressing we have had by the Dispensation of the Word. The Axe is laid at the Root of the Tree, if we bring not forth good Fruit, we shall e're long be hewed down and cast into the Fire. It is true, there is none of us do answer as we ought the Love and Care of God towards us herein, nor can we so do; When we have done our utmost, we are but unprofitable Servants. But there is a wide difference between a defect in degrees of Obedience, and the neglect of the whole. Where the first is, we ought to walk humbly in the sense of it, and labour after more Perfection. And if this defect be great and notable, such as is occasioned by our Lusts indulged unto, or by sloth and negligence, as we can have no evidence of our being approved of God, so it is high time to recover our selves, by new diligence and holy endeavours, or we may be cast in our Trial. But where the latter is, where men bring no Fruit meet for Repentance, what can they expect but to be finally and totally rejected of God. Whereas therefore we have been long most of us under this Trial, it is assuredly high time that we call our selves unto a strict account, with respect unto it. And if upon enquiry we find our selves at a loss which sort of Ground we do belong unto, because of our barrenness and leanness, unless we are hardened by the deceitfulness of sin, we will give our selves no rest until we have better Evidences of our Fruitbearing. We may do well to remember, that though the Earth on which the Rain falls, is here distributed by the Apostle into two sorts like Jeremiah's Figgs, very good, and the very bad, to one of which every one at last must be joyned, yet as to present Effects and Appearances, the Ground whereunto the Seed of the Gospel is cast, is distributed by our Saviour into four sorts, whereof one only brings forth Fruit meet for him by whom it is dressed, Matth. 13. There are several ways whereby we may miscarry under our Trial, one only whereby we may be accepted, namely, Fruitfulness of Heart and Life. Barrenness under the Dispensation of the Gospel is always accompanied with an increase of sin. The Ground which brings not forth Herbs, meet for them by whom it Obser. 2. is dressed, thrusts forth Thorns and Briars. Let it be observed that spiritual barrenness never goes alone. Abounding in sin will accompany it, and doth so. It may be it doth not so openly and visibly for a season, but all things will tend thereunto, and at last it will discover it self. Yea there are no sinners like them, nor sin like theirs, by whom the means of Grace are rejected, or not improved. The first Generation of great provoking sinners, were those of the old World before the Flood. Unto these Noah had been a Preacher of Righteousness, 2 Pet. 2. 5. In his Ministry did the Spirit of Christ strive with them, until God affirmed it should do so no more, Gen. 6. 3. but they were disobedient and barren, 1 Pet. 3. 19, 20. And this issued in those provoking sins, which God could not bear withall but brought the Flood upon the world of ungodly. The next was these Hebrews, unto whom the Gospel had been preached; And they proved a Generation no less wicked than that before the Flood, insomuch as their own Historian affirms that he verily believed, that if the Romans had not come and destroyed them, God would have poured Fire and Brimstone on them from Heaven as he did upon Sodom. And the third Generation of the same kind are the Apostate Christian Churches, whose condition and state is described in the Revelation. This is the issue of Barrenness, under Gods Culture and Watering, and it will be so; For, (1) When men have rejected the last means of their spiritual healing, and restraint of sin, what can be expected from them but an outrage in sinning? There are three ways whereby God puts a restraint upon sin. The first is by the light of a natural Conscience. This is born with men in the principle of it, and grows into exercise, in the improvement of Reason. And where the natural workings of it are not prevented and suffocated by the horrible example of Parents and Relations living in Cursing, Lying, and all manner of Prophaneness, it is very useful in Youth to restrain persons from sundry sins. It is so I say, until Corruptions getting strength, and Temptations abounding, Custom in sinning takes away the Edge of it, and weakens it in its Operation. Wherefore (2) when this Restraint is broken through, God sets up the Hedge of the Law before the minds of men to deter them from sin. And this also hath a great Efficacy with many unto this End, at least for a season. But neither will meer Conviction from the Law, always give Bounds unto the Lusts of men. Wherefore (3) the Gospel comes with a different design from them both. The utmost of their Aim and Work is but to restrain sin, but the Gospel comes to Convert the sinner; Their work is to set a damm before the Streams of sin, that of the Gospel is to dry up the Spring. But if this also as it is in this case be rejected and despised, what remains to set any Bounds unto the Lusts of men? They will find themselves at liberty to act their own inclinations to the utmost, as having cast off all regard to God in all the ways whereby he hath revealed himself. Hence you may find more honesty, and uprightness, a more conscientious abstinence from sin, wrongs, and injuries, more effects of Moral Virtue among Heathens and Mahumetans, than among professed Christians; or persons who being unprofitable under the Gospel do thereby tacitely reject it. No Fields in the world are fuller of Thorns and Briars, than those of People, Nations, Churches, who profess themselves to be Christians and are not: Suppose two Fields equally barren, let one of them be tilled and dressed, and the other be let alone, left unto its own state and condition. When the Field that hath been tilled shall be forsaken for its barrenness, trash of all sorts incomparably above that which was never tilled will rise up in it. This is that which at this day is such a scandal to Christianity, which hath broken up the Flood-gates of Atheism and let in a Deluge of Prophaneness on the world. No sinners like unto barren-Christians. Heathens would blush, and Infidels stand astonished, at the things they practise in the Light of the Sun. There was sleeping in the Bed of Uncleanness and Drunkenness among the Heathens. But our Apostle who well enough knew their course, affirms of them, That they who sleep, sleep in the Night, and they who are drunken, are drunken in the Night, 1 Thes. 5. 7. They did their shameful things in darkness and in secret, Ephes. 5. 11, 12. But alas! among Christians who have directly and wilfully despised the healing power and virtue of the Gospel; these are works of the day, proclaimed as in Sodom, and the perpetration of them is the business of mens Lives. If you would see the greatest Representation of Hell upon the Earth, go into an Apostate Church, or to persons that have had the Word preached unto them, or have heard of it sufficiently for their Conviction, but are not healed. The Face of all things in Christianity at this day is on this account dreadful and terrible, and bespeaks Desolation to lye at the door: the ground whereunto the waters of the Sanctuary do come, and it is not healed, is left unto Salt and Barrenness for ever. (2) It is a Righteous thing with God Judicially to give up such persons unto all manner of filthy sins and wickedness, that it may be an Aggravation of their Condemnation at the last day. It is the way of God to do so when more inferiour manifestation of himself, his Word and Will are rejected, or not improved. So he dealt with the Gentiles for their abuse of the Light of Nature, with the Revelation made of him by the works of Creation and Providence, Rom. 1. 24, 26, 28. And shall not we think that he will, that he doth so deal with persons upon their unprofitableness under, and rejection of the highest and most glorious Revelation of himself, that ever he did make, or ever will in this world unto any of the Sons of men? It may be asked, how doth God thus Judicially give up persons despising the Gospel unto their own Hearts Lusts to do the things that are not convenient? I answer he doth it, (1) By leaving them wholly to themselves, taking off all effectual restraint from them, so spake our blessed Saviour of the Pharisees, Let them alone, saith he, they are blind leaders of the blind, Matth. 15. 14. Reprove them not, help them not, hinder them not, let them alone to take their own course; so saith God, of Israel now given up to sin and ruine, Ephraim is joyned to Idols, let him alone, Hos. 4. 14. Ezek. 29. 13. And it is the same Judgement which he denounceth against unprofitable Hearers of the Gospel, Rev. 22. 11. He which is unjust let him be unjust still, and he which is filthy let him be filthy still; go on now in your sins and filthiness without restraint. Now when men are thus left unto themselves, as there is a time when God will so leave Gospel despisers, that he will lay no more restraint upon them, but with-hold the influence of all consideration that should give them any effectual check or control; It were not to be conceived, what an outrage and excess of sin, the cursed corrupted nature of man will run out into, but that the world is filled with the fruits and tokens of it. And God doth Righteously thus withdraw himself more absolutely from Gospel despisers, than he doth from Pagans and Infidels, whom by various actings of his Providence he keeps within bounds of sinning subservient unto his holy Ends. (2) God pours out upon such persons a spirit of slumber, or gives them up to a profound security, so as that they take notice of nothing in the Works or Word of God that should stir them up to amendment, or restrain them from sin. So he dealt with these unbelieving Jews, Rom. 11. 8. God hath given them a Spirit of slumber, Eyes that they should not see. Although it be so come to pass, that many there are, whom Gods Soul loatheth, and they abhor him also, as he speaks, 2 Cor. 11. 8. so that he will have no more to do with them, yet he doth and will continue his Word in the world, and the Works of his Providence in the Government thereof. Now as in the Word there are several warnings, and dreadful threatenings against sinners, so in the Works of God there are Judgements full of Evidences of Gods displeasure against sin, Rom. 1. 18. Both these in their own Nature are suited to awaken men, to bring them to a due consideration of themselves, and so to restrain them from sin. But as to this sort of persons, God sends a Spirit of slumber upon them, that nothing shall rouze them up, or awaken them from their sins. Though it Thunder over their Heads, and the Tempest of Judgement falls so near them, as if they were personally concerned, yet do they cry peace, peace. When the Word is preached to them, or they hear by any means the Curse of the Law, yet they bless themselves as those who are altogether unconcerned in it, God gives them up unto all ways and means whereby they may be fortified in their Security. Love of sin, Contempt and Scorn of them by whom the Word of God is declared, or the Judgements of God are dreaded, carnal confidence carrying towards Atheism, the Society of other presumptuous sinners, strengthening their hands in their Abominations; a present supply for their Lusts, in the pleasant things of this world, I mean which are so to the Flesh, shall all of them contribute to their Security. (3) God absolutely and irrecoverably gives them up to extream obstinacy, to final hardness and impenitency, Isa. 6. 8, 9, 10. This is no place to treat of the nature of Divine Induration. It is enough to observe at present, that where provoking sinners do fall under it, they are totally blinded and hardened in sin, unto their Eternal Ruine. Now when God doth thus deal with men who will not, and because they will not be healed and reformed by the Preaching of the Gospel, can any thing else ensue but that they will give up themselves unto all wickedness and filthiness with delight and greediness? And this wrath seems to be come upon multitudes in the world unto the utmost. So the Apostle describes this condition in the Jews when they were under it, 1 Thes. 2. 15, 16. Who both killed the Lord Jesus, and their own Prophets, and have persecuted us, and they please not God, and are contrary to all men, forbidding us to speak unto the Gentiles that they might be saved, to fill up their sins alway, for the wrath is come upon them to the uttermost. And they are even blind themselves who see not this to be the condition of many in the world at this day. (3) There are especial sins that are peculiar to this sort of barren Persons, and so also Aggravations of sins that others contract not the Guilt of. Now this state and condition, at least the utmost and highest Danger of it, is so written on the Foreheads of most that are called Christians in the world, that there is no need of making any Application of it unto them. And although it be not for us to know times and seasons, or to set bounds and limits to the Patience of Christ, yet have we just reason to dread the speedy breaking forth of his severity in Judgement Spiritual or Temporal, upon most Nations and Churches that are called by his Name. But the Duty it is of those who make profession of the Gospel, in a peculiar manner to enquire diligentl, ywhether there be not growing in their own Hearts and Ways any such sins as are usually consequent unto Barrenness under the Word. If it prove so upon search, they may justly fear that God is beginning to revenge upon them the neglect of the Gospel, and unprofitableness under it. There are Degrees of this sin and its consequents, as we shall shew afterwards, that the Evidences and Effects of Gods displeasure against it are progressive and gradual also. From some of these the sinner is recoverable by Grace, from some of them he is not, at least ordinarily, but is inevitably bound over to the Judgement of the great day. But the last Degree is such as men ought to tremble at, who have the least care for, or love unto their immortal Souls. For whatever issue of things God may have provided in the purpose of his Grace, the Danger unto us is inexpressible. And there neither is nor can be unto any, the least Evidence, Token, or Hope that God designs them any Relief, whilst themselves are careless and negligent in the use of means for their own deliverance. It may therefore be enquired by what sort of sins this condition may be known in more strict Professors than the common sort of Christians in the world, and how their Barrenness under the Gospel may be discovered thereby, as the Cause by its Effects and inseparable consequents. I shall therefore name some of those sins and ways with respect whereunto such Persons ought to be exceeding jealous over themselves. As (1) An Indulgence unto some secret, pleasant, or profitable Lust or Sin, with an Allowance of themselves therein. That this may befall such persons, we have too open Evidence in the frequent Eruptions and Discoveries of such Evils in sundry of them. Some through a long continuance in a course of the practice of private sins, are either surprised into such Acts and Works of it as are made publick whether they will or no, being hardened in them do turn off to their avowed Practice. Some under Terrors of mind from God, fierce Reflections of Conscience, especially in great Afflictions and Probabilities of Death, do voluntarily acknowledge the secret Evils of their Hearts and Lives. And some by strange and unexpected Providences, God brings to Light, discovering the hidden works of Darkness wherein men have taken delight. Such things therefore there may be amongst them who make a more than ordinary Profession in the world. For there are or may be Hypocrites among them, Vessels in the House of God of Wood and Stone. And some who are sincere and upright may yet be long captivated under the power of their Corruptions and Temptations. And for the sake of such it is principally that this warning is designed. Take heed lest there be in any of you a growing secret Lust or Sin wherein you indulge your selves, or which you approve. If there be so, it may be there is more in it than you are aware of; nor will your delivery from it be so easie as you may imagine. God seldom gives up men unto such a way, but it is an Effect of his displeasure against their Barrenness. He declares therein that he doth not approve of their Profession. Take heed lest it prove an Entrance into the dreadful Judgement ensuing. Whatever therefore it be, let it not seem small in your Eyes. There is more Evil in the least allowed sin of a Professor, I mean that is willingly continued in, than in the loud and great provocations of open sinners. For besides other Aggravations, it includes a mocking of God. And this very Caution I now insist upon, is frequently pressed on all Professors by our Apostle in this very Epistle, chap. 3. 11. chap. 12. 15, 16. (2) Constant neglect of private secret Duties. This also may be justly feared lest it be an Effect of the same cause. Now by this Neglect I mean not that which is Universal. For it is sure, hard to meet with any one who hath so much Light and Conviction as to make Profession of Religion in any way, but that he will and doth pray and perform other secret Duties at one time or another. Even the worst of men will do so in Afflictions, Fears, Dangers, with Surprisals and the like. Nor do I intend interruptions of Duties upon unjustifiable occasions, which though a sin which men ought greatly to be humbled for, and which discovers a superfluity of Naughtiness yet remaining in them, yet is it not of so destructive a Nature as that which we treat about. I intend therefore such an Omission of Duties as is general; where men do seldom or never perform them but when they are excited and pressed by outward Accidents or Occasions. That this may befall Professors the Prophet declares, Isa. 43. 22, 23. And it argues much Hypocrisie in them. The principal Character of an Hypocrite being, that he will not pray always. Nor can there be any greater Evidence of a personal barrenness than this Neglect. A man may have a Ministerial fruitfulness and a Personal barrenness, so he may have a Family usefulness and a Personal thriftlesness. And hereof Negligence in private Duties is the greatest Evidence. Men also may know when those sins are consequences of their Barrenness, and to be reckoned among the Thorns and Briars intended in the Text. They may do it I say by the difficulty they will meet withall in their Recovery, if it be so. Have their failings and negligence been occasional, meerly from the Impression of present Temptations, a through watering of their Minds and Consciences from the Word, will enable them to cast off their snares and to recover themselves unto a due performance of their Duties. But if these things proceed from Gods Dereliction of them because of their barrenness, whatever they may think and resolve, their Recovery will not be so facile. God will make them sensible how foolish and evil a thing it is to forsake him under the means of fruitful Obedience. They may think like Sampson, to go forth and do as at other times. But they will quickly find their Locks cut, and their Spiritual strength so decayed, as that they have no power for what they thought would prove so easie unto them at any time. They will find their Wills and Affections so intangled and engaged, that without a fresh supply of Grace, scarce less than that administred in their first Conversion, they cannot be delivered. So is it with all Lusts, Sins, and Negligences that are consequences of a provoking barrenness under the Gospel. (3) A total want of some Graces both in their principle and exercise, is a great Evidence of such a Condition. Where there is any true saving Grace, there is the Root and Principle of all. Some Graces may be more tried and exercised than others, and so be made more evident and conspicuous; For the occasions of their Exercise may much more frequently occur. But yet where there is any true Grace, at least where it is kept unrusty, vigorous and active as it ought to be in all profiting hearers of the Word; there every Grace of the Spirit is so far kept alive as to be in some readiness for exercise when occasion and opportunity do occur. But if in any there are some Graces that are totally wanting, that no occasion doth excite or draw forth to Exercise, they have just reason to fear that either those Graces which they seem to have are not genuine and saving, but meer common Effects of Illumination; or that if they are true they are under a dangerous declension on the Account of their unanswerableness unto the Dispensation of the Gospel. For instance, suppose a man to satisfie himself that he hath the Graces of Faith and Prayer, and the like, but yet cannot find that he hath any grain of true Zeal for the Glory of God, nor any readiness for Works of Charity with an Eye to Gods Glory, and Love to his Commands; he hath great reason to fear lest his other Graces are false and perishing; or at least that he is signally fallen under the sin of barrenness: for in common Grace, one single Grace may appear very evident and win great honour to the Profession of them in whom it is, whilst there is a total want of all or many others; but in saving Grace it is not so; For though different Graces may exceedingly differ in their Exercise, yet all of them are equal in their Root and Principle. By these and the like considerations may Professors try their own concernment in this Commination. Ordinarily God proceeds to the rejection and destruction of barren Professors by degrees; Obser. 1. although they are seldom sensible of it until they fall irrecoverably into ruine. This ground here is first disapproved or rejected, then it is nigh to Cursing, the Curse ensues; after which it is burned. And God doth thus proceed with them, (1) In compliance with his own Patience, Goodness, and long-suffering, whereby they ought to be lead unto Repentance. This is the natural tendency of the goodness and patience of God towards sinners though it be often abused, Rom. 2. 4, 5. let men and their sin be what they will, God will not deal otherwise with them, than as becomes his own goodness and patience. And this is that Property of God, without a due Conception whereof we can never understand aright his Righteousness in the Government of the world. Ignorance of the Nature of it and how Essential it is unto the Divine Being, is the occasion of Security in sinning and Atheism unto ungodly men, Ecclesiast. 8. 11, 12, 13. 2 Pet. 3. 3, 4. And a great Temptation it is ofttimes unto them that are godly, Habb. 1. 12, 13. Jer. 12. 1, 2. Psal. 73. 11, 12, 13, 14, 15, 16, 21, 22. Wherefore to direct our minds unto a due posture herein we may consider (1) That the Patience of God never came to a general issue with mankind but once since the Creation, and that was in the Flood, 1 Pet. 3. 20. And this one Example God will have to be a sufficient warning unto all ungodly sinners, of the certainty and severity of his future Judgement, so that no men have just Reason to be secure in their sin, 2 Pet. 3. 5, 6, 7. and therefore he hath engaged himself by promise, that he will no more deal so with mankind, be their sins what they will, until the Consummation of all things shall come, Gen. 8. 21, 22. While the Earth remaineth there shall be no more such a Curse. But there is a limited time contained therein. The Earth it self shall at length cease, and then he will execute his Judgements fully on the world of Ungodly sinners. Blessed be God for that publick record of his Purpose and Patience, without which, his continuance of mankind in the world would be matter of Astonishment. (2) The Patience of God shall not come to an Issue with any Apostate Church or Nation until he himself declares and determines that all due means have been used for their Recovery. And the Judgement hereof, he will not leave unto the best of men, he would not do so unto Elijab himself, 2 Chron. 36. 15, 16, 17. (3) It is a difficult, glorious and great Fruit or Effect of Faith, not to repine at, but to glorifie God in his Patience towards a wicked, provoking Generation of sinners. Even the Souls of the Saints in Heaven seem to express a little too much haste in this matter, Rev. 6. 9, 10, 11. The thing which they desired was suited unto the Holiness, Righteousness, and Faithfulness of God, and wherein he had designed to Glorifie himself in his appointed season, Rev. 19. 1, 2, 3. but the time of it seemed long unto them; wherefore to Glorifie God herein is a Fruit of Faith, Rev. 13. 10. The Faith and Patience of the Saints is most eminent in waiting quietly until the time of the Destruction of the Enemies of the Church be fully come. And it is so (1) Because it is accompanied with self-denial, as unto all our interest in this world, and all the desires of Nature. (2) Because the Apprehension is most true and infallible that the Righteousness, Holiness and Faithfulness of God, will be exceedingly glorified in the Destruction of Apostate, provoking and ungodly sinners; and this will be in particular in the Ruine of Babylon and its whole interest in the world. And this may make our desires inordinate, if not regulated by Faith. It is therefore an eminent act of Faith to give Glory unto God in the exercise of his Patience towards Apostate, barren Professors, and that which alone can in these latter days of the world give Rest and Peace unto our own Souls. (2) God will do so to evince the Righteousness of his Judgements, both in the Hearts and Consciences of them who shall be finally destroyed, whose End is to be burned; as also of all others who shall wisely consider of his ways. God endureth all things from the world that he may be justified in his sayings and may overcome when he is judged, Rom. 3. 4. that is, not only that all he doth shall be Righteous and Holy, which is necessary from his own Essential Righteousness, whence he will not, whence he cannot do Evil; but his Works shall be so wrought, so accomplished, as that the Righteousness of them shall be eminent and pleadable by his people against all sayings and reflections of ungodly men. Especially every thing shall be plain and visibly Righteous that he doth in this way towards barren unprofitable Churches which he hath formerly owned and blessed. In his dealing with them, he will leave no colour of calling his Goodness and Faithfulness into question, but will as it were refer the Righteousness of his proceedings unto all, even unto themselves. So he doth as to his dealing with the Church of the Jews when it was grown utterly barren, Isa. 5. 1, 2, 3, 4, 5, 6, 7. So did our Lord Jesus Christ in his Parable, compel the wicked Jews to subscribe unto the Righteousness of God in that miserable destruction which was coming on themselves, Matth. 21. 33, 34, 35, 36, 37, 38, 39, 40. And this God doth principally by his gradual procedure with them. His precedent warnings and first degrees of Judgements Spiritual or Temporal, shall bear witness unto the Righteousness of their total ruine. Men at present through their blindness, hardness of heart, love of sin, do not it may be take notice of Gods dealing with them, and are therefore apt to complain when they are surprised with the fatal Evil. But the day will come, when their Consciences shall be awakened unto a dreadful Remembrance of all the warnings God gave them, and how slowly he proceeded in his Judgements; when their Mouths shall be stopp'd, and their Faces filled with Confusion. (3) Gods dealings with barren Apostates being principally in spiritual Judgements, the issue whereof is the total removal of the Gospel from them, he will not do it at once, because others may be yet mixed among them unto whom he will have the means of Grace continued. This Abraham laid down in temporal Judgements as an unquestionable maxime of Divine Right, That God would not destroy the Righteous with the wicked, Gen. 18. 23, 25. which Rule yet by the way, is consined unto that kind of destruction which was to be a standing token, and pledge of the last final Judgement, and the Damnation of all ungodly men. For in other cases it will admit of some extraordinary exception, but this is the general way of Gods procedure in all Judgements Spiritual and Temporal. Now if when men openly manifest their barrenness, and daily bring forth Thorns and Briars, if God should immediately remove the Word, whilst there are amongst them a People also that are really fruitful unto his Glory; it cannot be, but that in an ordinary course of his Providence they must suffer with the rest, and that before God hath fulfilled the whole works of his Grace towards them. This was that wherewith he satisfied and quieted the mind of Elijah when in a transport of Zeal, he complains of the horrible Apostasie of the Church of Israel, making, as the Apostle speaks, intercession against them; and applieth it unto all other seasons of the Church, Rom. 11. 2, 3, 4, 5. And we are taught in that example, that when the Patience of God towards an highly provoking people, seems to interfere with his threatening and the ordinary course of his Providence, to believe that there are yet among them many whose hearts are sincere for God, though for many reasons they are unknown to us. And this should stir us up unto continual prayers for the whole world. When the long-suffering of God is abused by the most, and turned into an increase of their security, yet he hath a blessed End in it, towards his own among them, 1 Pet. 3. 3, 4, 9. And this was the state of Gods present Dispensation towards those Hebrews. The most of them were obstinate Unbelievers, and many of them barren Apostates. But yet God continued for a while to exercise Patience towards them, and to tender the Gospel unto them. And this he did because there was a Remnant amongst them according to the Election of Grace, which were to obtain whilst the rest were hardened, as our Apostle declares, Rom. 11. And this Patience of God, the hardened wretches despised and scoffed at. But yet still God went on in his way and method, because of those amongst them, whom through that patience and long-suffering he intended to bring to Repentance and the acknowledgement of the Truth. Further to clear up this whole matter, it may be enquired what are those Degrees in Spiritual Judgements whereby God doth ordinarily proceed against barren Professors, which are here intimated in general. And (1) In such cases God doth usually restrain the Influence of mens Light upon their own Consciences and Affections. Their Light and Knowledge which they have attained may in their Notions remain with them, but they are not at all affected with what they know, or guided by it as unto their practice. There is a time when Light and Knowledge not improved, do lose all their efficacy. God suffers such an interposition to be made between it and their Consciences by the acting and pride of their Lusts, that it is of no use unto them. Whereas formerly under their Convictions, every thing they knew of the Mind of God or the Gospel pressed on them to endeavour after some conformity unto it, now it hath no power upon them, but only flotes in their Fancies and Memories. And this we see accomplished every day. Men under a barren Apostatizing state, do yet retain some of their Light and Notions of Truth, which they are sensible of no power from, nor have any use of, unless it be to enable them to be the greater scoffers and deriders of others. Now although this comes to pass through their own sin and lusts as the immediate cause of it, yet it is a Spiritual Judgement of God also upon them for their sins. For he with-holdeth all the working of his Spirit in and by that Light which alone renders it effectual. His Spirit shall not strive any more therein, and then it is easie for them to rebel against the Light they have, as he speaks Job 24. 13. And let all men hence take heed, when they begin to find, that their Light and Convictions from the Word have not the same Power with them and Efficacy upon them as formerly they have had. For it is greatly to be feared lest it be a beginning of Gods displeasure upon them: See Hos. 9. 12. (2) God deprives them of all the Gifts which formerly they received. Gifts are an Ability for the due Exercise of Gospel Light and Knowledge in the Duties of a publick concern. These they may be made partakers of, who yet prove barren and Apostates. But God will not suffer them to be long retained under a course of Backsiding. As men neglect their Exercise, so God deprives them of them, and makes that very neglect a means of Executing this Judgement on them. The Talent that was but laid up in a Napkin was taken away. And this we see exemplified both in whole Churches and in particular Persons. They lose, or are deprived of the Gifts which they had, or were among them, and are commonly filled with Enmity unto and scorn of them by whom they are reclaimed. And in these two things consists the first Act of Gods Judgement in the Rejection of the barren Ground. Hereby he evidenceth that it is [non-Latin text not transcribed], and such as he will regard no more. The next is, that they make Approaches towards the Curse, and this is done two ways: (1) God having evidenced his Rejection of them, he gives them up unto the Temptation of the world, and the Society of ungodly men, whereunto they are engaged by their pleasures or profit. Men gather them, saith our Saviour, Joh. 15. 6. Their Lusts being let loose from under the Power of their Light and Convictions, especially their Love unto the world, they cast themselves into the Society of prophane and wicked men. Among them they wax worse and worse every day, and learn in an especial manner to hate, despise, and blaspheme the good ways of God, which before they had known, owned and professed. And God will so order things in his Providence, as that Temptations suited unto their most prevalent Lusts shall on all occasions be presented unto them, whereby they shall be further ensnared. (2) God casts them out of the Hearts and Prayers of his People. This of all other things they least value, yea they most despise. But it is one of the greatest Effects of Gods Severity towards them. So he commanded his Prophets not to pray for the People when his heart would not to be towards them, Jer. 7. 16. chap. 11. 14. chap. 14. 11. And in like cases, though not by express Command yet by his secret Providence he takes off the Hearts of his People from them whom he hath designed to ruine for their sins. And we may observe, that our Apostle himself who a long time laboured with unspeakable Zeal and most fervent supplications to God for the Incredulous Hebrews, as he expresseth himself, Rom. 9. 2, 3. chap. 10. 11. at length speaks of them as those whom he no more regarded, but looked on as Enemies of Christ only, 1 Thes. 2. 14, 15, 16. And this sets them forward in their way towards the fatal Curse. (3) The Curse it self ensues, which consists in three things; For (1) God takes off their Natural restraints from sin. The rebukes of a Natural Conscience, fear, shame, and the like Afflictive Affections, shall have no more power on them. So he dealt with them that sinned against the Light of Na[illegible: 1 span]e, Rom. 1. 26, 27. and they became like those described Ephes. 4. 18, 19. No men are so visibly under Gods Curse as those who having broken through the Bonds of Nature, Modesty, Fear, and Shame, do give up themselves unto open sinning in the face of the Sun. (2) God Judicially bardens them; which contains the Life and Power of the Curse here intended; for hereby are men secured unto their final destruction and burning. (3) Oft-times God signifies this Curse in the world, by wholly casting out such persons from any Interest in the Dispensation of the Word. He doth either utterly take away the Preaching of the Gospel from them, or give them up unto the conduct of those who under a pretence thereof, shall cause them to err with Lies and Delusions, which further seals them up unto their future ruine, 2 Thes. 2. 11, 12. And these are some of the ways whereby God dealeth with barren Ground, with fruitless and provoking Professors, even whilst they are in this world. It is true these Judgements being Spiritual, and they being now become wholly Carnal, they are for the most part little sensible of them. God indeed doth sometimes cause the Dread and Terror of his Wrath so to fall upon the Consciences of some of them, as that in this world they are made a spectacle of Divine Vengeance. But for the most part being filled with their Lusts and Sins, and Pleasures, they carry it out bravingly to the End. Howbeit few of them escape such reflections on themselves as makes them sometimes to shrink and groan. But suppose they should be able to carry it out stoutly in this world, so that themselves should neither much feel, nor others much observe the Curse of God upon them here, yet the day is hastening wherein actual Burning and that for ever, will be their Portion.

VERSES 9, 10, 11, 12. Expositors generally agree in giving these Verses as an Instance of the great Wisdom and Prudence used by the Apostle in his dealing with these Hebrews. Chrysostome in especial insists upon it, making observations unto that purpose on all the considerable passages on the Context. What is really of that nature will occur unto us, and shall be observed in our Progress. His Design in general is twofold. First, To mollifie the Severity of the preceding Commination and Prediction contained therein, that it might not have an Effect on their minds beyond his Intention. He knew that all Circumstances considered, it was necessary for him to make use of it. But withall he was careful that none of them who were sincere should be terrified or discouraged. For if men are disanimated in the way wherein they are engaged by those on whose guidance they depend, and unto whose Judgement they are to submit, it makes them despond and give over thoughts of a chearful progress. Wherefore in all cases our Apostle was exceeding careful, not in any thing to make heavy or sorrowful the hearts of his Disciples, unless it were in case of extream Necessity. Hence is his Apologie or Excuse as it were, to the Corinthians for having put them to sorrow by some severe reproofs in his former Letter to them, 2 Cor. 2. 1, 2. But I determined this with my self, that I would not come again unto you in heaviness. For if I make you sorry, who is he then that maketh me glad, but the same which is made sorry by me. He lets them know, that whatever sorrow he had put them to, it was so unto himself, no less than unto them, seeing they were the chiefest causes of his Joy and Gladness. And thus dealeth he in this place with the Hebrews. Lest they should be amazed with the terror of the preceding Commination, and the Prediction therein contained, of the inevitable and dreadful ruine of slothful Apostates and Hypocrites, he lets them know that he did no way therein determine or pass a Judgement on them, their state and condition. But having far other thoughts and hopes concerning them, and the End of their Profession, he yet judged it necessary to excite them unto that Diligence which some among them had neglected to use, by declaring the miserable End of those who always abide unfruitful under, or do Apostatize from the profession of the Gospel. Herein doth he steer a direct and equal course between the Extreams in Admonition. For he neither useth so much lenity as to enervate his Reproof and Warning; nor so much severity as to discourage or provoke those who are warned by him. In a word, he layeth weight upon things and spareth persons, the contrary whereunto is the bane of all Spiritual Admonition. Secondly, He maketh use of this Discourse for a Transition unto the second part of his Design. And this was to propose unto them who were true Believers, such encouragements and grounds of Consolation, as might confirm and establish them in their Faith and Obedience, which are the subjects of the remaining part of this Chapter. Wherefore as to make way for the severe Threatnings which he hath used, it was necessary for him to describe the persons unto whom they did in an especial manner belong, so it was no less requisite that he should describe those also unto whom the ensuing Promises and Consolations do pertain, which he doth in these Verses.

VERSE 9. [non-Latin text not transcribed]. [non-Latin text not transcribed], Persuasi sumus, confidimus; Bez. persuasimus nobis, we are perswaded. [non-Latin text not transcribed], Syr. [non-Latin text not transcribed] My Brethren, Vul. Dilectissimi. Rhem. We confidently trust of you my best beloved. [non-Latin text not transcribed], Meliora, Syr. [non-Latin text not transcribed] ea quae sunt bona, pulchra, The things that are good or comely; [non-Latin text not transcribed], Syr. [non-Latin text not transcribed] and such as draw near to Life, that is, Eternal. Vul. lat. Et viciniora Saluti: Rhem. and nearer to Salvation: others generally, Et cum salute conjuncta: Ours, and such as accompany Salvation; very properly.

VERSE 9. But we are perswaded of you, Beloved, better things, and such as accompany Salvation, although we thus speak. The especial design of the Apostle in this and the following Verses, is to declare his good-will towards the Hebrews, his Judgement of their state and condition, the Reasons and Grounds of that Judgement, with the proper use and End of the Commination before laid down, that neither that might be neglected, nor themselves discouraged. This Verse contains, (1) An Expression of his Love and goodwill towards them. (2) His Judgement of them. (3) The Reasons of his present declaration of both these, with respect unto what he had spoken before unto them, namely, that although he had spoke it unto them, he did not speak it of them. 1. His Love and good-will he testifies in his Compellation, [non-Latin text not transcribed], Beloved. It is an Expression of most entire Affection, and is never used in the Gospel but to express the Love of God the Father unto his Son Jesus Christ, Matth. 3. 17. chap. [non-Latin text not transcribed]. 12. 18. chap. 17. 5. Mark 1. 11. chap. 9. 7. chap. 12. 16. Luke 3. 22. chap. 9. 35. chap. 20. 13. By the Apostles in their Epistles it is frequently applied unto Believers, especially by Paul, in all those written by him: we might therefore pass it over, as that word which it was usual with him to express his sincere Affections by towards all Saints. But there seems to be a twofold reason of its especial Introduction in this place, both of them respected in the Wisdom of our Apostle. (1) Perhaps, these Hebrews were ready enough to entertain Jealousies concerning him, that he had not that Affection for them which he had for others. For he had now spent a long time with and among the Gentiles for their Conversion and Edification. Among them he had planted very many Churches, and that in one Point contrary to the Judgement of most of these Hebrews, namely, in a Liberty from the Law and the Ceremonies of Moses. In this long converse and work, they might suspect that he had lost his natural Love to his Country-men, as is usual in such cases, and as he was much accused to have done. To root this evil surmise out of their minds, as he useth frequently other affectionate Compellations in this Epistle, so he here calls them his Beloved, than which he had used no Expression of greater Endearment towards any of his Gentile Converts. And notwithstanding all the Provocations and Injuries he had received from them, he gave on all occasions the highest Demonstration of the most intense Affection towards them; never opposing them nor reflecting on them with any severity, but only then and wherein they opposed the Gospel, and the Liberty thereof. This Affection was such for them as his Country-men and Kinsmen in the Flesh, as that he could willingly have died that they might be saved, Rom. 9. 2, 3. And for this he prayed continually, chap. 10. 1. And the Addition of Love that was made in him upon their Conversion cannot be expressed. (2) He hath respect unto his preceding severe Expressions, as is plain from the close of this Verse, though we thus speak. As if he had said, Notwithstanding this severe Admonition, which I have upon the consideration of all Circumstances been forced to use, yet my Heart stands no otherwise affected towards you, but as towards my Country-men, Brethren, and Saints of God. And thus, It is the Duty of the Dispensers of the Gospel to satisfie their Hearers, in and of their Love in Jesus Christ to their Souls and Persons. Obser. 1. 2. The Apostle expresseth his Judgement concerning these Hebrews, We are perswaded better things of you, and such as accompany Salvation; wherein we have [non-Latin text not transcribed]. (1) The Act of his mind in this matter, [non-Latin text not transcribed], we are perswaded, Chrysostome insists much on the force of this word. The Apostle, as he observes, doth not say we think or we hope, but he was fully perswaded. He lets them know that he was fully satisfied in this matter. And he useth not this word any where in his Epistles, (as he useth it often) but he intends a full and prevalent perswasion. Now this a man may have in spiritual things on three grounds. (1) By especial Revelation; so he was certain of the truth of the Gospel that was revealed unto him which he discourseth of, Gal. 1. 7, 8. (2) By the Evidence of Faith when any thing is believed on grounds infallible, namely, the Revelation of the mind of God in the Scripture, or the Promises of the Gospel. So he useth this word, Rom. 8. 34. [non-Latin text not transcribed], for I am perswaded that neither Death nor Life, &c. This he believed, and had an infallible certainty thereof, because God hath so promised. So also, 2 Tim. 1. 12. [non-Latin text not transcribed], I know whom I have believed, and am perswaded that he is able to keep that which I have committed to him. He useth the same Expression in matter of Faith, Rom. 14. 14. (3) There is a certain perswasion of mind, that is founded on moral Arguments, such as may bring a man to a full satisfaction in his mind, but yet so, as it is possible he may be deceived. Of this Nature is that perswasion, that Trust or Confidence which we have of the good condition of other men. So our Apostle speaks of Timothy and his Faith, 2 Tim. 1. 5. The Faith that dwelt in thy Mother Eunice, [non-Latin text not transcribed], and I am perswaded in thee also. He was not perswaded of any sincere Faith in Timothy by especial Revelation, nor was it the object of his Faith from any express word of Scripture, but he was satisfied in it upon such unquestionable Grounds and Motives as left no room for doubt about it. Some urge to the same purpose, Phil. 1. 6. [non-Latin text not transcribed], being confident of this very thing, perswaded of it, that he who hath begun a good work in you will perform it to the day of Christ. But this perswasion being built on a supposition that a good work was begun in them, was an act of Faith Infallible, built on the Promises of God, and the unchangeableness of his Covenant. His perswasion here concerning the Hebrews was of this latter kind, even that which he had satisfactory reasons and grounds for, which prevailed against all contrary Objections. In like manner he speaks of the Romans, chap. 5. v. 14. [non-Latin text not transcribed], And I my self am perswaded of you my Brethren, that ye are full of Goodness. The Grounds of this perswasion with respect unto the Hebrews, he expresseth in the next Verse, where we shall consider them. It is our Duty to come unto the best satisfaction we may in the Spiritual Condition of Obser. 2. them with whom we are to have Spiritual Communion. There is not any thing of our mutual Duties, that the Gospel more presseth, or more supposeth. And it is necessary both unto Ministers and private Christians. For the former, they are concerned in the Advice of the Wise man, Prov. 27. 23. Be thou diligent to know the state of thy Flock. They are not only to provide good pasture, and feeding for them, but they must know their State and Condition, that what they provide for them may be suitable and seasonable. And unto this End there were at first some in the Church, who had the immediate inspection of the state and walking of the members of it, and were thereby enabled, as Moses said to his Father in Law, Numb. 10. 31. to be instead of Eyes unto the Teachers to look into the condition of all sorts of persons. Nor can they without it discharge any one Duty of their Office in a due manner. For Ministers to walk towards their people at peradventure, and to fight uncertainly as men beating the Air, without an Acquaintance with their state, and especial consideration of their condition, and what therein is suited unto their Edification, as is the manner of many, will leave them at a great uncertainty how to give up their account. See Heb. 13. 14. Unless a man have some good satisfaction, concerning the Spiritual condition of those that are committed unto his charge, he can never approve himself among them, A workman that needeth not to be ashamed, rightly dividing the Word of Truth, to give unto all their proportion. And the work of the Ministry is not by any means more evacuated and rendered ineffectual, than when men have not a certain design to deal with their Hearers according unto what they are perswaded that their Spiritual state doth require. How shall they Instruct, How shall they warn, How shall they comfort any, but on a supposition of an Acquaintance with the state and condition wherein they are? A general preaching at random without a special scope directed by the perswasion mentioned, turns the whole work for the most part both in Preachers and Hearers into an useless formality. In brief, this perswasion principally regulates the whole work of the Ministry. He that is a Physician unto the bodies of men, must acquaint himself with the especial state and condition of his Patients, as also of their distempers, wherein his Skill and Judgement is especially to be exercised. Without that let him be furnished with the greatest store of good Medicines, if he gives them out promiscuously unto all comers, all that he doth will be of little use. It may be his Medicines being safe, they will do no harm; And it is as probable they will do as little good. Nor will it be otherwise with the Physicians of Souls in the like case. Four things are required to make the Dispensation of the Word proper and profitable. A good Spring, a safe Rule, a distinct Design, and enlivening Affections. The first is the Dispensers own Light and Experience. He is to see in his work with his own Eyes, and not those of other men. And when he is by own Light as a Scribe unto the Kingdom of God, it is out of the good treasure of his own Heart, that he is to bring forth good things, new, and old. (2) His safe Rule is the infallible word of Truth. This must be the Touchstone of his Light and Experience. And it is suited unto his whole work, unto all the Duties of it, 2 Tim. 3. 16, 17. In nothing but what is regulated hereby are any to be attended unto, Isa. 8. 20. (3) His distinct Design lies in the due consideration of the Spiritual state and condition of them unto whom the Word is to be dispensed. And herein consists the greatest part of the Ministerial skill. This is that which secretly differenceth the constant Ministerial Dispensation of the Word, from the occasional exercise of the gifts of any. And this doth God make use of, to convey unexpected relief or repose unto the Souls of men wherewith they are surprised and affected. If we have not this scope continually before us, we may run apace, but never know whether we are in or out of the way. (4) The enlivening Affections that ought to accompany the Dispensation of the Word, are Zeal for the Glory of God, and Compassion for the Souls of men. But these things must not here be insisted on. And for private Christians among themselves, their mutual Duties are referred unto Love, and the Fruits of it. That special Love which ought to be among the Disciples of Christ, as such, takes up in the Description, Injunctions and Directions of it, a great part of the Writings of the New Testament. Nothing doth the Lord Christ himself, nor his Apostles so urge upon them as this of mutual love. Upon the right discharge of this Duty he frequently declares that his honour in them and by them in this world doth principally depend. And whatever we have besides this, our Apostle declares that it is nothing, or of no use in the Church of God, 1 Cor. 13. And the greatest Evidence of the Degeneracy of Christianity in the world, consists in the open loss of this Love amongst those who make profession thereof. Now this Love is founded in our perswasion concerning the Spiritual state and condition of each other. I mean, that especial mutual Love is so, which ought to be among the Disciples of Christ as such. For although we are on other grounds, obliged unto a Love towards all mankind, whether Friends or Enemies, yet that peculiar Love which the Gospel so chargeth on the Disciples of Christ is an effect of, and built upon their common and mutual Interest in Christ. They are to love one another as Members of the same mystical Body, and united unto the same Spiritual Head. Whatever Love there may be on other accounts among any of them which doth not arise from this Spring and Fountain, it is not that Gospel Love which ought to be among Believers. And how can this be in us, unless we have a good perswasion concerning our mutual Interest and In-being in Christ? God forbid that any should press that peculiar intense Love, that ought to be among the Members of the Body of Christ, to take off, or derogate from that general Love and usefulness which not only the Law of our Creation, but the Gospel also requireth of us in an especial manner towards all men. Yea he who professeth Love unto the Saints, that peculiar Love which is required towards them, and doth not exercise Love in general towards all men, much more if he make the pretence of Brotherly Love, the ground of alienating his Affection from the residue of mankind, can have no assurance that the Love he so professeth is sincere, incorrupt, genuine, and without dissimulation. But this special Love is the special Duty of us all, if we believe the Gospel, and without which foundation well laid, we can rightly discharge no other mutual Duty whatever. Now this, as is evident, we cannot have, unless we have a perswasion of the only ground of this Love, which is our mutual Relation unto Jesus Christ. And to act this Love aright as to its object as grounded on this perswasion, take heed of evil surmises, these are the bane of Evangelical Love, though some seem to make them their Duties. Those concerning whom we hear that they make profession of Faith and Obedience towards our Lord Jesus Christ, and know not that they any way contradict their Profession by wicked works, we are obliged to bear the same Love towards, as if we knew them sincere. For Charity hopeth all things, namely, that are good, if we have no certain evidence to the contrary. And thus in general we may have this perswasion concerning all that in every place call upon the name of our Lord Jesus Christ, their Lord and ours. We have no obligation indeed hereunto, towards such as visibly and evidently walk unworthy of that high Calling whereby we are called. For concerning such our Apostle assures us, that whatever they profess, they are Enemies of the Cross of Christ, whose end is destruction, whose God is their belly, and whose glory is their shame, who mind earthly things, Phil. 3. 18, 19. It is a dishonour, a reproach to Christ and the Gospel that we should perswade our selves that they are his Disciples, and Members of his mystical Body, whom we see to walk after the manner of the world, and to have their Conversation in the Lusts of the Flesh. These we are still to Love as those who once had, (and are yet capable of the renovation of) the Image of God upon them. But they proclaim themselves destitute of all those qualifications which are the formal object and reason of this peculiar Love. (2) The Lord Christ hath by his Institution secured us as to a certain rule of this perswasion and love by the disposal of his Disciples into Church Societies upon such grounds as are a sufficient warranty for it. Thus our Apostle in all his Epistles unto the Churches, Salutes, Esteems, Judgeth them all to be Saints and called in Christ Jesus. For although some of them might not be so really, and in the sight of God, yet his perswasion, and his Love being directed according to the Rule, were acceptable unto Christ. And whereas our Lord Jesus hath commanded that all his Disciples should joyn themselves unto, and walk in such Societies, were there not great confusion brought into the world in and about Gospel institutions, we should not be at a loss about this perswasion and love; for we should be obliged unto them towards all that are called Christians, until they had openly declared themselves to be Enemies of the Cross of Christ. But we are yet suffering under the confusion of a fatal Apostasie, which God in his good time will deliver his Churches from. (3) As we cannot direct our Love aright without this perswasion, no more can we exercise any of the Duties or Fruits of it in a due manner. The Fruits of mutual love among Christians are either in things Spiritual which concern Edification, or in things Temporal which concern outward Relief. Of the first sort, are Admonition, Exhortation, Instructions, and Consolations mutually administred. Now how can any man order or make use of these in a right manner unless he have some directive perswasion of the Spiritual condition of them unto whom he doth administer? It is true he may sometimes be therein mistaken, yet it is far better so to be, than never to consider what is meet and requisite with respect thereunto. And as for the Fruits of the same Love in outward things, although they ought to be brought forth in the temporal supplies of all according to our Opportunities and Abilities, yet without this perswasion they will want the quickening form and soul of them, which is a design to place our love in them ultimately on Jesus Christ. We may as occasions require publickly testifie that good perswasion which we have concerning Obser. 3. the Spiritual condition of others, and that unto themselves. Our Apostle here acquaints these Hebrews with his good perswasion concerning them; and likewise in all his Epistles he still declares his hopes and confidence of their blessed Interest in Christ, unto whom he wrote; and spares not to give them all the Titles which really belong only to Elect Believers. Now as this is not to be done lightly, not in a way of flattering Compliance, not but upon just and firm grounds from Scripture, least of all to give Countenance unto any to continue in an evil way or practice; yet in three cases it is warrantable and requisite, (1) When it is done for their due encouragement. Gracious persons through their Temptations, Fears, and sense of sin, yea whole Churches upon occasion of Trials, Distresses, and Back-slidings among them, may so be cast down and despond, as to be discouraged in their Duties and Progress. In this case it is not only lawful but expedient, yea necessary that we should testifie unto them that good perswasion which we have concerning their state and condition with the grounds thereof, as the Apostle doth in this place. So in like case testified our Saviour himself concerning, and unto the Church of Smyrna; I know thy Poverty, what thou complainest of, and art ready to sink under, but thou art rich, Rev. 2. (2) It may and ought to be done for their Just Vindication. The Disciples and Churches of Christ may be falsly accused and charged, and yet it may be with so much probability or at least appearance of evil, as that they may greatly suffer in their Just Reputation, whereby the holy Name of the Lord Christ is also dishonoured. He who falsly accuseth all the Brethren before God continually, wants not Instruments to fix Calumnies upon them among men here below. In such a case it is our indispensible Duty to testifie our good perswasion concerning them, be they Persons or Churches who are so traduced. And if we do it not, we have a Copartnership in the guilt of their Enemies false Accusations. (3) When we have any necessary Duty to discharge towards them, which this testification of our perswasion concerning them may render more effectual, or prevent it having another end, than what we aim at, or remove any prejudice out of its way. This was the very case wherein the Apostle testifieth his perswasion concerning them unto these Hebrews. His design was to admonish them of some faults, sins and miscarriages, that had already been among them; and moreover to charge them with a Care about Apostafie from the Gospel, which the way wherein some of them were, seemed to have a tendency unto. But lest this his dealing with them which had an appearance of much severity, should have begotten prejudices in their minds against his Person and Ministry on the one hand, or too much dejected and cast them down on the other, he secures his procedure on both sides with this testification of his confidence concerning their Spiritual condition, thereby at once assuring them of his Love, and evidencing the Necessity of his Admonition. And herein hath he in the Example of the Wisdom bestowed on him for this End, given us an inviolable Rule of our proceeding in like cases. The best perswasion we can arrive unto concerning the Spiritual condition of any, leaves yet room, yea makes way for, Gospel Threatenings, Warnings, Exhortations, and Encouragements. Obser. 4. There is nothing more common then to charge the ways of some, than that by perswading men of their Regeneration and Saintship, they render them secure, and the threatenings of the Gospel in an especial manner unuseful unto them. Neither is there any question but that this, as all other ways of God, and his Grace, may be abused. But those who manage the Charge in general may do well to fix it in the first place on the Apostles. For there is not any of them, but testifie the same perswasion concerning all them to whom they wrote, and there is no doubt but that their way of Preaching and Writing was the same. But yet this hindered them not from the use of all sorts of Evangelical Comminations, Exhortations and Incouragements, from whence we are to take our Example and Warranty for the same practice. This therefore lies evident in their procedure which is our Instruction and Rule, namely, that looking on men as Believers, or being perswaded of their good Spiritual condition, we yet ought to apply unto them all the means appointed by Christ for the begetting, increase and continuance of Grace in them. And the reasons hereof are evident, for (1) Although that perswasion which men may have of their Spiritual condition, or which others may have or declare concerning them, may strengthen their peace, yet it neither doth nor ought to incline them unto security. Thou standest by Faith, saith the Apostle, be not high minded but fear, Rom. 11. 20. Take the peace and comfort of thy Faith, but be neither proud nor secure. Where there is any such effect hereof towards a Laodicean security, there is a just ground to suspect that the perswasion it self is a pernicious mistake. And it is the Duty of all Professors to give heed diligently lest any such root of bitterness spring up amongst them and desile them. If once a perswasion of this good condition begins to influence towards Security, and a neglect of Duty, then ought they to be in the highest Jealousie concerning their condition its self. (2) Whatever mens state and condition be under the Gospel, they are still obliged unto the means appointed for their Edification and preservation. Amongst all the vain Imaginations about Religious things vented in these latter days, there is none savours more rankly of Sathanical Pride, and Humane folly, than that of such a state of Perfection attainable in this Life, wherein as it is phrased, men should be above Ordinances, that is, should be vainly pussed up in their fleshly minds, above the Authority, and Wisdom and Truth of God. Whilst we are in the way under the conduct of the Gospel, we need all the Advantages it affords in our progress. Of this sort are all the Threatenings, Promises, Exhortations, Incouragements contained in it. And the proper use of Gospel Threatenings in particular, such as that here insisted on by our Apostle, I have declared at large on the first and second Verses of the fourth Chapter, and shall not here again insist thereon. It followeth hence: (1) That whatever be the state and condition of them unto whom we dispense the Word, or whatever we may conceive it to be, that we are not with respect thereunto to balk or wave the delivery and pressing of any Evangelical warning, or the severest Threatening contained in the Gospel, much less Encouragements and Motives unto Faith and Obedience, though we are perswaded they both believe and obey. For as it is not impossible but that both they and we may be mistaken in their condition, and that the severest Menaces may be their proper portion in the World; so be their condition what it will, all these things have not only their proper use towards them, but are necessary for them in their several kinds. For although they every one of them as singly laid down, are of the same signification in themselves, yet in their Application unto men they have a sense suited unto their condition: for Instance; The same Threatening as applied unto Unbelievers, tends to beget Dread, Terror, and fear of Wrath in them, to fill them with Evidences of Gods displeasure. As applied unto Believers it tends only to fill them with Reverential Fear of God, Care to avoid the sin threatened, and to excite diligence in the use of means for its avoidance. All of them are good for all. As therefore if we should always in the Dispensation of the Word insist on the Threatenings of the Law and Gospel, whose Denunciation multitudes do certainly stand in need of, we might weaken and discourage those whom God would not have to be discouraged: So on the other hand if out of an Apprehension that our People or Congregations are made up of Believers, we should continually insist on the Promises of the Gospel, with the like Springs of Consolation, seldom or never pressing on them the Threatenings and severe Menaces thereof, we should certainly defraud them of a blessed means which God hath ordained for their Edification and Preservation in Faith. The holy intermixture of all these things in the Scripture it self, is to be our Rule and not any Imagination of our own. (2) That others should not think themselves severely dealt with, when they are pressed on and urged with the severest Threatenings of the Gospel. Let them not say or think in their Hearts, this Preacher looks upon us as persons Unregenerate, or Hypocrites, perhaps out of ill-will unto us. It is certain that on such occasions, men are apt to give place to such surmises. For an Apprehension thereof, is the reason why the Apostle maketh as it were this Apology for the use of the severe foregoing Commination. As if he had said, Do not you entertain any hard thoughts or evil surmises concerning me or my dealing with you in this matter. There are other reasons of my thus dealing with you; for as unto your personal interest in the Grace of Christ, I have as yet a good perswasion, although I thus speak. And let others take heed lest they fall into any such apprehension, which will certainly defeat them of the wholsome Fruit of the Word. Sharp Frosts are needful to make the Ground fruitful, as well as the clearest Sun-shine. And if a Tree be not sometimes pressed on by the Wind, it will never well firm its Roots in the Ground. Sharp Reproofs, and earnestness in pressing Gospel Comminations are sometimes as needful for the best of us, as the Administration of the richest and most precious Promises, Hos. 10. 11. Having considered in general the good perswasion of the Apostle concerning those Hebrews, we may consider in especial, his Expression of the things which he was so perswaded to be in them; And this is double, (1) [non-Latin text not transcribed], better things; (2) [non-Latin text not transcribed], such as accompany Salvation. (1) He was perswaded concerning them, [non-Latin text not transcribed], Better things. There [non-Latin text not transcribed] seems to be a comparison included in this expression, and not only an opposition unto what was spoken. If so, then there is a supposition of some good things granted unto those treated of. This therefore cannot refer unto the Verses immediately before, which express only their Barrenness and Destruction, but it must relate unto ver. 4, 5, 6. where the Spiritual Gifts collated on them are enumerated. They are Good things in themselves, but yet such Good things as may perish and they also on whom they are bestowed. Those who enjoy them may yet be barren Ground, and so cursed and burned. But the Apostle is perswaded better things of those to whom he speaks, namely, such things as accompany Salvation, such as whosoever is made partaker of shall never perish Eternally. Or [non-Latin text not transcribed] may be put for [non-Latin text not transcribed] Good things as Chrysostome supposeth. But yet neither is there any need of supposing an impropriety in the expression. For it is usual to express excellent things in words of the comparative Degree, although no comparison be included; especially when they are made mention of with respect unto others who have no interest in them. However here is certainly an opposition unto what was before affirmed concerning others; And that may be reduced unto two Heads. (1) That they were barren and destitute of all saving Grace and Fruits. (2) That they should in the End be destroyed. These better things must be opposed to the one, or other of these, or unto them both. If they are opposed unto the first, then especial saving Grace and Fruit-bearing, such as are peculiar unto Gods Elect proceeding from the real Sanctification of the Spirit, such as no perishing gifted Hypocrites can be partakers of, are intended. If unto this latter, then those better thing respect not their Qualification but their Condition; that is, freedom from the Curse and Wrath of God, and from perishing under them. I am perswaded it will go better with you, than with such Apostates. It may be both are included: but the first is certainly intended, namely, that these Hebrews were not barren but such as brought forth the saving Fruits of the Spirit of Grace. For of these things it is added, [non-Latin text not transcribed]. Such as accompany Solvation; literally, such as have Salvation, that is, such as have saving Grace in them, [non-Latin text not transcribed] and Eternal Salvation infallibly annexed unto them. Things that are not bestowed on any, such as are not wrought in any but those that shall be saved. That is, in brief, true Faith and sincere Obedience. For in whosoever these are found, they shall be saved by virtue of the Faithfulness of God in the Covenant of Grace. And we may observe hence, (1) That among Professors of the Gospel some are Partakers of better things than others. They were all Professors concerning whom the Apostle discourseth in this and the preceding Verses. And yet notwithstanding any Good things that some might have had, or might be supposed to have had, others of them had better things than they. And this Difference may be observed, first in the Degrees, and secondly in the Kinds of the things intended. Spiritual Gifts are of one kind. For although there are several sorts of them, yet they have all the same general nature, they are all Gifts and no more. The difference therefore that is amongst them being not to be taken from their own especial nature, but their use and tendency unto the common end of them all, I take it only to be gradual. For instance, to speak with Tongues and to Prophesie, are two Gifts of different sorts; But whereas they are both Gifts of the Spirit, and are designed unto the furtherance of the Gospel and Edification of the Church, the true Difference between them is to be taken from their usefulness unto this End. Those therefore who have only Gifts in the Church, as they have different Gifts, so they have some of them Better Gifts than others, some as to the especial kinds of Gifts, but mostly as to the Degrees of their usefulness unto their proper End. Hence our Apostle having reckoned up the various and manifold Gifts of the Spirit, adds this Advice unto the Corinthians upon the consideration of them, [non-Latin text not transcribed], 1 Cor. 12. 31. Covet earnestly the best Gifts. Those that tend most to the Edification of the Church. Thus ever it was, and ever it will be in the Church of God, some have had, and some have better Gifts than others. And as the whole Church is hence to learn to acquiesce in, and submit to the Soveraignty of the Spirit of God, who divideth unto every man severally as he will; so those who have received these better and differing Gifts either in their especial Nature or Degrees of usefulness, have some Duties singularly incumbent on them, and whose discharge will be required at their hands. As (1) To walk humbly with a constant care, that a sense of their Gifts and Abilities do not in their minds puff them up, fill them with conceits of themselves as though they were somewhat, and so make them exalt themselves above their Brethren. In the Apostolical and Primitive Church, when there was nothing of that secular Grandeur, Promotion, Preferments, Dignities amongst the Ministers of the Church, as now a days fill the world with Pride and Domination, all the Danger of an hurtful Elation of mind in one above another, was from the eminency of Gifts which some had received above others. And it cannot be denied but that the abuse hereof laid the foundation of all that swelling secular Pride, and cursed Domination or Lordly Rule which afterwards pestered the Church. The two things which the Apostle Peter in one place cautions and chargeth the Elders and Guides of the Church against became their Ruine, namely, filthy Lucre, and Love of Domination over the Lords Heritage, 1 Pet. 5. 2, 3. And indeed it is a very hard and difficult matter for men totally to suppress those insinuations of a good conceit of themselves, and preferring themselves before others, which Gifts singular in their use and kind will suggest. Neither will it be effected without a constant exercise of Grace. For this cause the Apostle would not have a Novice called to the Ministry or publick exercise of Spiritual Gifts, namely, lest he be puffed up with Pride and fall into the Condemnation of the Devil, 1 Tim. 3. 6. Afflictions and Temptations for the most part, are a needful Ballance for eminent Gifts. This therefore the Scripture hath provided against, both warning us, that knowledge, which is the matter of all spiritual Gifts, will puff up, and forbidding us to boast in them, because they are things which are freely bestowed on us, without respect unto any thing of good or worth in our selves, 1 Cor. 4. 7. And if we reckon aright those of us whose Gifts are inferiour unto those of other men, provided we use and improve what we have received unto the best advantage we are able, have no reason to envy them whose Gifts out-shine ours. For if they are gracious, they have work enough cut out for them to keep them watchful over themselves unto Humility, where yet it is to be feared that things do not always so well succeed, but that by sinful surprisals of self elating Imaginations, there is work made for Repentance and Trouble. Yea he who is eminently gifted, if he be not eminently humble hath but an unquiet life within doors. And if such a Person be not truly gracious, he is in the ready way to fall into the condemnation of the Devil. Such a Person is a prey to every Temptation, and will also seduce himself into all evil. (2) It is required of such persons as to be humble, so in an especial manner to be thankful. The things whereof they are partakers are Gifts, and not to be thankful for Gifts, is the most proper ingratitude. (3) A Fruitfulness proportionable unto the excellency of their Gifts. He who had received five Talents was not only obliged to Trade with them, but to get five Talents more. The increase of one or two Talents would not have served his turn. To whom much is given, of him not somewhat, but much is required. The hiding of many Talents is a sin whereof there is no Instance in the Scripture; it is a sin that hath a greatness in it not to be supposed; and those who may be concerned in it, ought to tremble with the Apprehensions of it. Our Lord is coming, and alas there is none of us who have traded with his Talents as we ought to have done. We hope that in his infinite mercy and compassion he will spare and pardon, and accept of that little which we have endeavoured after in sincerity; but in the mean time we ought always to consider that labour and fruitfulness ought to be proportioned unto what we have received. But yet these are not the Better things here directly intended. For from them, or any thing that is in the best of them, no such conclusion can be made as that here by our Apostle, seeing he had shewed before, that they might all perish and be lost. Secondly, There are Spiritual things which differ in their whole kind and nature from other things, and are better than they as to their Essence and Being. Such is all saving Grace, with all the Fruits of it. I shall not now stay to prove that true saving Grace differs specifically from all common Grace however advanced in its exercise by the company and help of Spiritual Gifts, much less to wrangle about what doth formally constitute a specifical difference between things. But this I say plainly, which I can prove assuredly, that true Gospel Faith and sincere Obedience are better things than the most glorious Hypocrite or most reformed unregenerate Person was ever made partaker of. In the visible professing Church all things outwardly seem to be equal. There are the same Ordinances administred unto all, the same Profession of Faith is made by all, the same outward Duties are attended unto, and scandalous offences are by all avoided. But yet things are not internally equal. Many are called but few are chosen; In a great House there are Vessels of Wood and Stone, as well as of Gold and Silver. All that eat outwardly in Ordinances of the Bread of Life, do not feed on the hidden Manna. All that have their names enrolled in the Churches Book may not yet have them written in the Lambs Book. There are yet better things than Gifts, Profession, Participation of Ordinances and whatever is of the like nature. And the use hereof in one word is to warn all sorts of Persons, that they rest not in, that they take not up with an Interest in, or Participation of the Priviledges of the Church, with a common Profession, which may give them a name to live; seeing they may be dead or in a perithing condition in the mean time. There are according to the Tenour of the Covenant of Grace, such things bestowed on some persons, as Salvation doth infallibly accompany and ensue upon. Better things and Obser. 2. such as have Salvation accompanying of them. This Assertion is founded on the nature of the Covenant of Grace, in the first Covenant it was not so. The best things bestowed by virtue of it, might perish and did so. Many excellent things were bestowed on us when we were created in the Image of God. But they were all such things as we might lose, and did lose, and thereby came short of that Glory of God, which we were created for. But in the Covenant of Grace, there is such a disposal and concatenation of Spiritual things, that a real participation of some of them, doth infallibly conclude unto an indefeazable Interest in them all. This did the Apostle assure us in an express annumeration of them, Rom. 8. 29, 30. For instance, there is a saving Faith of this nature. For (1) It is an effect of Gods immutable purpose of Election. If that therefore cannot be changed, this cannot utterly fail and be lost. Whom he predestinates them he calls, that is, to saving Faith by Jesus Christ. Faith is of Gods Elect, and they only believe truly who are ordained to Eternal Life. (2) The Lord Christ intercedeth that this Faith may never fail, or be utterly lost, Joh. 17. 8, 11, 15. &c. (3) The Power of God is engaged in the preservation of it, 2 Pet. 1. 3. 1 Pet. 1. 5. Ephes. 1. 19, 20. (4) The Promises of the Covenant are expresly multiplied unto this purpose, Jer. 31. 32, 33. chap. 32. 38, 39, 40. And the like may be said of all other saving Graces. And on this Ground doth the Apostle call those better things that these Hebrews were made partakers of, such as accompany Salvation. It is the Duty of all Professors strictly to examine themselves concerning their Participation of those better things which accompany Salvation. Their condition is deplorable Obser. 3. who under an outward Profession do satisfie themselves with those common Gifts, Graces, and Duties, which are separable from Salvation. Yet that it is so with many in the world who thereon cry Peace, Peace, whilst suddain Destruction is coming upon them, is openly manifest. See the Advice of the Apostle express to this purpose, 2 Cor. 13. 8. We may yet farther observe how variously the Apostle treats these Hebrews. Sometimes he stiles them Holy Brethren, affirming them to be Partakers of the Heavenly Calling; so also that they had those better things in them which accompany Salvation. Sometimes he tells them that they were dull and slothful, and had need be taught again what are the Principles of the Oracles of God; and sets before them the final Destruction of Apostates to ingenerate a fear and apprehension of the Terror of the Lord in them. Now this variety in the Apostles treating of them proceeds not from present Commotions, not from any Rhetorical Artifice, but from a regular and steady Judgement concerning the condition of the whole Church. For (1) There were indeed several sorts of Professors among them answering the several Descriptions he gives of them. He spake therefore to the whole community indefinitely, leaving the especial Application of what he speaks unto themselves in particular, according as their different conditions did require. And this is the only safe and prudent way for Ministers to deal with their Flocks. For when any conceive themselves by other circumstances to be singled out for Reproof and Threatening, they commonly draw forth disadvantage to themselves thereby. (2) The best of the Hearers of the Gospel may have much to be blamed in them, although their sincerity in general ought to be highly approved. (3) Severe Threatenings in the Dispensation of the Gospel, are usually proposed unto them, who yet are not absolutely liable to the Penalty threatened. They do not predict what will come to pass, but warn what is to be avoided.

VERSE 10. [non-Latin text not transcribed]. The Syriack renders [non-Latin text not transcribed] by [non-Latin text not transcribed] perversus, iniquus, it omitteth [non-Latin text not transcribed] also as doth the vulgar Latine, but expresseth [non-Latin text not transcribed] emphatically, [non-Latin text not transcribed] and that your Love. Other material differences among Translators there is not. For God is not unrighteous to forget your work and the labour of that Love which you have (evidently) shewed towards his name, in that you have ministred to the Saints and do minister. The Expositors of the Roman Church do greatly perplex themselves and others in their Comments on this Text. They generally agree in an endeavour from hence to prove the merit of works against Protestants, because the Council of Trent applies this Text to that purpose. And none are more confident herein than our Rhemists, who after their usual Reproaches of Protestants, affirm, That good works are meritorious and the very cause of Salvation, so that God should be unjust if he rendered not Heaven for the same. But they are greatly divided among themselves about the state of the persons and kind of the Works here intended. Some contend that the Apostle speaks to, and of such as were fallen out of a state of Justification into a state of deadly sin. And the works of which it is said that God will not forget them, are those which they wrought in that estate from whence they were now supposed to be fallen. For on the account of those former works, God will spare them and not destroy them. And although there be no present merit in these works, whilst those who wrought them are in a state of deadly sin, yet when they shall be recovered by Penance, these works which were before mortified by their falling from Grace, and so became of no use as to present merit, shall recover their former meritorious virtue, as if they had never been forfeited by deadly sin. This therefore is the sense which these persons would affix unto these words. Where any have been in a state of Justification, and have wrought good works therein, meritorious of Eternal Life, if they fall into deadly sin, they immediately lose all the merit and benefit of those works. But notwithstanding God in his Righteousness keeps the Remembrance of these works, so that when such sinners return again by Penance into their first estate, these works shall revive into a condition of merit. This sense is opposed by others. For they think those mentioned are justified persons, and the Apostle expresseth the merit of their present works, with respect unto the Righteousness of God. The Reader who desires to see such Chaffe tossed up and down, may find these things debated in Aquinas, Adamus, Estius, A Lapide, Ribera, Maldonat, de Tena, and others of them on the place. How Forraign these Discourses are to the Text and Context is evident to every impartial considerer of it. They are only Chimera's hatched out of the proud Imaginations of the merit of their works that these mens minds are prepossessed withall. For (1) Our Apostle treats of those whom he supposeth and judgeth to be in a present good Spiritual Condition. For with respect thereunto he ascribeth unto them things that accompany Salvation, and prescribeth no other Duty unto them for the actual enjoyment of it, but only those of Faith and Love and Ministration unto the Saints, which at present he commendeth in them. What they did formerly that he affirms them to continue in the performance of, You have ministred and you do minister. (2) The Apostle expresly distinguisheth them concerning whom he now speaks, from those who were now fallen off from the Profession of the Gospel, or that state of Justification which the Romanists suppose. (3) He doth not direct these persons to seek after a Recovery out of the Condition wherein they were, but incourageth them unto a continuance therein, and to shew the same Diligence unto that purpose, as formerly, to the End, ver. 12. Nothing therefore is more fond than to suppose that any thing is here taught concerning the mortification of good works as to their merit by deadly sin, and their recovery thereof by Penance, a fiction which these men dream of to no purpose. 2ly. Neither is countenance given unto the other Imagination in general concerning the merit of works in these words. For (1) The Design of the Apostle is only to let them know that their Labour in the work of the Lord, that their Obedience unto the Gospel should not be lost or be in vain. And hereof he gives them assurance from the Nature of God with whom they had to do, with respect unto that Covenant whereinto he takes them that do believe. They had been sedulous in the discharge of the great Duty of ministring unto the Saints, in particular upon the account of the Name of Jesus Christ that was upon them. These Duties had been attended with trouble, danger and charge. And it was needful to confirm them in a perswasion that they should not-be lost. This they might be two ways. (1) If themselves should fall away and not persist in their course unto the end. (2) If God should overlook, or forget as it were all that they had done. Against both these Apprehensions the Apostle secures them. From the first in that the works mentioned having been truly gracious works, proceeding from Faith and Love, they evidence their Persons to be in that state of Grace wherein they should be effectually preserved unto the End, by virtue of Gods Faithfulness in Covenant, which he further pursues towards the end of the Chapter. Nor secondly, had they the least reason to doubt of their future Reward. For who was it that called them to these Duties, and on what account? Is it not God and that according unto the Tenour of the Covenant of Grace? and hath he not therein promised to accept their Persons and their Duties by Jesus Christ? If now he should not do so, would he not be unrighteous, must he not deny himself, and not remember his Promise? Wherefore the Righteousness of God here intended in his Faithfulness in the Promises of the Covenant. And he is not said to be Righteous in rewarding or not rewarding, but in not forgetting. He is not unrighteous to forget. Now to forget any thing doth not reflect immediately on distributive Justice, but upon Fidelity in making good of some ingagement. But not to ingage into Disputations in this place, let men acknowledge that the new Covenant is a Covenant of Grace, that the Constitution of a Reward unto the Obedience required therein is of Grace, that this Obedience is not accepted on its own account, but of the Mediation of Christ, that all mens good works will not make a Compensation for one sin; that we are to place our Trust and Confidence in Christ alone for Life and Salvation, because he is the End of the Law for Righteousness unto them that do believe; and let them please themselves for a while, in the fancy of the merit of their works, at least of the high and necessary place which they hold in their Justification before God; after all their wrangling Disputes it will be Christ and Grace alone that they will betake themselves unto, or their case will be deplorable. These things I have premised that we may have no cause to divert unto them, in the ensuing Exposition of the words. The Apostle in this Verse gives an account of the Grounds of his Perswasion concerning these Hebrews, expressed in the Verse foregoing. And these he declares unto them partly for Encouragement, and partly that they might be satisfied in his Sincerity, and that he did not give them fair words to entice or allure them by. And the reasons he gives to this purpose may be reduced unto two Heads. 1. The Observation which he had made concerning their Faith and Love, with the Fruits of them. 2. The Faithfulness of God in Covenant, whereon the final preservation of all true Believers doth depend. These are the Grounds of that perswasion concerning their state and condition which he expressed in the foregoing words. Hence that perswasion of his was of a mixt nature, and had something in it of a Divine Faith, and somewhat only of a moral certainty. As he drew his conclusion from, or built his perswasion on Gods Faithfulness or Righteousness, so there was in it an infallible Assurance of Faith that could not deceive him. For what we believe concerning God as he hath revealed himself, is infallible. But as his Perswasion had respect unto the Faith, Love and Obedience which he had observed in them, so it was only a moral Assurance, and such as in its own nature might fail. For God only is [non-Latin text not transcribed]; and we who judge by the outward evidences of invisible things may be deceived. The Proposition from Gods Faithfulness is of infallible Truth; the Application of it unto these Hebrews of moral Evidence only. Such a Perswasion we may have in this case, which is prevalent against all Objections, a certain Rule for the performance of all Duties on our parts towards others; and such had the Apostle concerning these Hebrews. That which in the first place he confirms his Perswasion with is, [non-Latin text not transcribed], their work. God is not unrighteous to forget your work. It is not any singular work, but [non-Latin text not transcribed] a course in working which he intends. And what that work is, is declared in that parallel place of the same Apostle, 1 Thes. 1. 3. [non-Latin text not transcribed]; the same expressions with those in this place, which may be reckoned unto the multitude of other Instances of Coincidences of expressions in this and the other Epistles of the same Writer, all peculiar unto himself, arguing him to be the Author of this also. Remembring your Work of Faith and Labour of Love. The Work here intended is the Work of Faith; The whole Work of Obedience to God, whereof Faith is the principle, and that which moves us thereunto. Hence it is called the Obedience of Faith, Rom. 1. 5. And this Obedience of Faith according to the Gospel is called there, [non-Latin text not transcribed], their work. (1) Because it was their chief employment, their Calling lay in it. They did not attend unto it occasionally, or when they had nothing else to do, as is the manner of some. Religion was their business, and Gospel Obedience their daily work. This was their whole, even to fear God and keep his Commandments, as it is expressed under the Old Testament. (2) Because there is work and labour in it, or great pains to be taken about it. For hereunto our Apostle in the next Verse requires their diligence, ver. 11. as Peter doth all diligence, 2 Epist. 1. 11. And we may observe in our way, That Faith, if it be a living Faith, will be a working Faith. It is the work Obser. 1; of Faith which the Apostle here commends. This case is so stated by James that it needs no farther confirmation, Chap. 2. 20. Wilt thou know, or knowest thou not, O vain man, that Faith without works is dead? He is a most vain man who thinks otherwise, who hopes for any Benefit by that Faith which doth not work by Love. Sathan hath no greater design in the world than to abuse Gospel Truths. When the Doctrine of free Justification by Faith, through the Imputation of the Righteousness of Christ, was first fully revealed and declared, his great Design then was to perswade men that there was no need of Obedience, and so they could attain any manner of perswasion of the Truth of the Gospel, or make profession thereof, they might live in sin as they pleased, and neglect all good Works and Duties of Obedience. And although this be now condemned by all, yet indeed is it no more but what upon the matter most do practise according unto. For they suppose that by being of this or that Religion, Papists or Protestants, or the like, they shall be saved whatever their ways and works are. So Papists, for Instance, are indeed the greatest Solifidians in the world. For to own the Faith of the Church, is enough with them to secure the Salvation of any. This Abomination having been early started was seasonably suppressed by the writing of James and John. For the former directly and plainly lays open the Vanity of this pretence, declaring, that that Faith which they professed and boasted of, was not the Faith whereby any should be justified before God, nor of the same kind with it. For this Faith is living, operative, and fruitful, and evidenceth it self unto all by its Works and Fruits. Whereas that Faith whereof vain men living in their sins did boast, was so far from being a Grace of the Spirit of God, that it was no other but what was in the Devils themselves, and which they could not rid themselves of if they would. The latter without expressing the occasion of it, spends his Epistle in, declaring the necessity of Love and Obedience, or keeping the Commandments of Christ. Wherefore the enemy of our Salvation being defeated in this Attempt, he betook himself unto the other extream; contending that the works of Faith had the same place in our Justification with Faith it self. And why should they not? are not Faith and they equally Acts of Obedience in us? are not Faith and they equally required by the Gospel? why may they not be supposed to have an equal influence into our Justification? at least in the same kind, though Faith on some considerations may have the pre-eminence? I say these things are speciously pleaded; but in short the Design is not to advance works into an Equality with Faith, but to advance them into the room of Christ and his Righteousness. For when we say, we are justified by Faith only, we do not say that Faith is our Righteousness, but as it apprehends the Righteousness of Christ, as he is the End of the Law for Righteousness unto them that do believe. And this is the use that God hath designed Faith unto, and which in its own nature it is suited for. But bring in the works of Obedience into the same place, and they are of no use but to be imputed unto us for Righteousness, and so to possess the place of Christ and his Righteousness in our Justification unto their Exclusion. But all this trouble might have been spared, if men had not been too ready and prone to receive Impressions from the crafty actings of Sathan against the purity and simplicity of the Gospel. For nothing is more evidently expressed and taught therein than are these two things. (1) That we are justified freely by Faith through the Redemption that is in the Blood of Christ, and so the Imputation of his Righteousness unto us. (2) That the Faith which hath this effect, which is of this use, is living, operative, fruitful, and will evidence it self by works in Obedience unto the Commands of God. And this is that which here we contend for, namely, that a living Faith will be a working Faith. And he is a vain man that deceives himself with any thing else in the room thereof. And yet this is the course of multitudes. But yet men do not deceive themselves herein notionally but practically. I never yet met with any man in my life who professed it as his Judgement, that so he believed aright, he might live as he pleased, follow his Lusts and neglect all good Works or holy Duties of Obedience. For this implies a contradiction. So to believe, is so far from believing aright, as that it contains in it a total Rejection of the Gospel. But practically we see that the generality of men content themselves with that knowledge they have of Religion, and that Faith which they suppose they have in Christ, without once endeavouring after amendment of life or fruitfulness in good works. Now this is not from any conclusions they draw from any Doctrines which they profess to believe, but from the power of Darkness and the deceitfulness of Sin that ruleth in them. And it is no otherwise among them who are taught to believe that they are justified by their works. For there is not a race of greater and more flagitious sinners, than (for the most part) are the men of that Perswasion. Only for their Relief, their Leaders have provided them with a Commutation of some other things instead of their good works which shall do the deed for them, as Penances, Pardons, Purgatory, Confessions, Pilgrimages, and the like. But be mens Perswasion what it will, right or wrong, where sin is predominant they will be wicked, and whatever be the Object of their Faith, if it be not living in the subject, it cannot work, nor be fruitful. We ought to look on Obedience as our work; which will admit neither of sloth nor negligence. Here lies the occasion of the ruine of the Souls of men who profels the Obser. 2. Gospel. The Duties of Profession are a thing of course unto them, and that which lies without the compass of their principal work and business in the world. This makes their Profession serve to no other end, but to make them secure in a perishing condition. Now that our Obedience may indeed be our work, it is required, (1) That the carrying of it on, the attendance unto it, and furtherance of it in order unto the Glory of God, be our principal design in the world. That is a mans [non-Latin text not transcribed], his proper work which is so. God severely threateneth those which walk with him at peradventures, Levit. 26. 21. [non-Latin text not transcribed] if you shall walk with me fortuito, at hap hazard, that is, without making it your principal design, and using your utmost diligence and care to proceed in it in a right manner; [non-Latin text not transcribed] ver. 24. then will even I my self walk with you at all adventures; though I continue with you, as one walking with you in my outward Ordinances and Institutions; yet will I have no regard unto you, as to do you any good, yea I will sorely punish you notwithstanding the Appearance of our walking together, as it follows in the place. Yet is this the course of many who please themselves in their condition. They walk with God in outward appearance by the performance of Duties in their Times, Course, and Order; but they walk at all Adventures, as unto any especial design of their minds about it. Barnabas exhorted the Disciples at Antioch, that with purpose of Heart they would cleave unto the Lord, Acts 11. 23. [non-Latin text not transcribed], that is, with a firm Resolution to abide in, and pursue the Obedience they were called unto. So Paul tells Timothy, that he knew his Doctrine, manner of life and purpose, 2 Tim. 3. 10. namely, how his principal aim, design and resolution was to abide in and carry on his course of Faith and Obedience. And then is any thing the object of our purpose and principal design; (1) When we subordinate all other things and occasions unto it, that they may not justle nor enterfere, nor stand in competition with it, when to us, to live is Christ, or he is the chief end of our life. When men do usually and ordinarily suffer other things to divert them from Duties of Obedience in their season, Obedience is not their principal design. (2) When it possesseth the chiefest place in our valuation and esteem. And this it doth absolutely where we attain that frame, that whilst the work of Faith and Obedience thrives in our Hearts and Lives, we are not much moved with whatever else befalls us in this world. This was the frame of our Apostle, Acts 21. 13. Phil. 3. 7, 8. But because of the weakness, and ingagement of our natural affections unto the lawful comforts of this Life, some are not able to rise unto that height of the undervaluation and contempt of these things whilst the work of our Obedience goes on, which we ought all to aim at; yet we must say, that if there be any sincerity in making our Obedience the principal design of our lives, there will be a constant preference of it unto all other things. As when a man hath many particular losses, he may be allowed to be sensible of them, yet if he have that still remaining wherein his main stock and wealth doth consist, he will not only be relieved or refreshed but satisfied therewith. But if a man who pretends much unto a great Stock and Trade in another Country, gives up all for lost upon some damages he receiveth at home in his House or Shop, it is plain he hath no great confidence in the other Treasure that he pretended unto. No more have men any especial Interest in the work of Obedience, which whilst they suppose it to be safe, do yet lose all their comforts in the loss of other things. (3) When any thing is the object of our chief design, the principal contrivances of our minds will be concerning it. And this makes the great difference in Profession and Duties. Men may multiply Duties in a course of them, and yet their Spirits not be ingaged in and about them as their business. Consider how most men are conversant about their secular affairs: They do not only do the things that are to be done, but they beat as we say their Heads and Minds about them. And it is observed that however industrious in their way many men may be, yet if they have not a good contrivance and projection about their Affairs, they seldom prosper in them. It is so also in things Spiritual. The Fear of the Lord is our Wisdom; it is our Wisdom to keep his Commandments and walk in his ways. Now the principal work of Wisdom is in contriving and disposing the ways and methods whereby any end we aim at may be obtained. And where this is not exercised, there Obedience is not our work. How Temptations may be avoided, how Corruptions may be subdued, how Graces may be increased and strengthened, how Opportunities may be improved, how Duties may be performed to the Glory of God, how Spiritual Life may be strengthened, Peace with God maintained, and Acquaintance with Jesus Christ increased, are the daily thoughts and contrivances of him who makes Obedience his work. (2) Actual Diligence and Watchfulness is required in our Obedience, if we do make it our work. And (3) A due consideration of what doth and will rise up in opposition unto it, or unto us in it, which things being commonly spoken unto I shall not here enlarge upon them. The second thing whereon the Apostle grounds his confidence concerning these Hebrews is their labour of Love, [non-Latin text not transcribed]. For the words express a distinct [non-Latin text not transcribed]. Grace and its excrcise, and are, not exegetical of the preceding expressions. It is not your work, that is, your Labour of Love. But this Labour of Love is distinguished from their work in general, as an eminent part or instance of it. This the copulative Conjunction after [non-Latin text not transcribed] evinceth. [non-Latin text not transcribed]; of your work, that is, of Obedience in general, the work of Faith, and of your Labour of Love, namely, in particular and eminently, [non-Latin text not transcribed], as we observed, is passed by in some Translations, but without cause; The original Copies are uniform in it, and the parallel place doth expresly require it, 1 Thes. 1. 3. There is in the remaining part of this Verse, which depends on these words; 1. What the Apostle ascribes unto these Hebrews, which is the Labour of Love. 2. The way whereby they evidenced this Labour of Love; they shewed it. 3. The object of it, and that is the Saints. 4. The formal reason and principal motive unto it, which is the name of God; for his names sake. 5. The way of its exercise; it was by ministration, both past and present, in that you have ministred and do minister. In the first of these the Apostle observes the Grace it self, and its exercise, their Love and its Labour. This Grace or Duty being excellent and rare, and its exercise in Labour being highly necessary and greatly neglected, and both in conjunction being a principal Evidence of a good Spiritual condition, of an Interest in those Better things which accompany Salvation, I shall a little divert unto the especial consideration of them. [non-Latin text not transcribed], Love is the second great Duty of the Life of God, which is brought to light by the Gospel. It is Faith that gives Glory to God on high, and Love that [non-Latin text not transcribed]. brings Peace on the Earth, wherein the Angels comprised the substance of our Deliverance by Jesus Christ, Luke 2. 14. Neither is there any thing of it in the whole world but what is derived from the Gospel. All things were at first made in a state of Love. That Rectitude, Order, Peace and Harmony which was in the whole Creation was an Impression from, and an Expression of the Love of God. And our Love towards him was the Bond of that Perfection, and the Stability of that State and Condition. The whole Beauty of the Creation below consisted in this, namely, in mans loving God above all, and all other things in him and for him, according as they did participate of and express his Glory and Properties. This represented that Love which was in God towards all his Creatures, which he testified by declaring them to be all very good. When man by sin had broken the first link of this Chain of Love, when thereby we lost the Love of God to us, and renounced our own Love unto him, all things fell into disorder and confusion in the whole Creation; all things were filled with mutual Enmity and Hatred. The first Instance of mutual Love among the Creatures was that between Angels and Men, as those which were in the nearest Alliance, and made for the same End of the Glory of God. For as the Angels rejoiced in the whole Creation of God, when those morning Stars sang together, and all the Sons of God shouted for joy, Job 38. 7. so man being the most capable object of their Love, was their especial Delight. And man being made to love God above all, and all other things in him and for him, his principal Love must be fixed on those who had the most of the Image, and made the most glorious Representation of God. But the Bond of Love being dissolved, mutual Enmity succeeded in the room thereof. And the first Act of Angelical Obedience we read of, was their keeping man from a return into Eden, and eating of the Tree of Life, Gen. 3. 24. and men could look on them only as flaming Swords, ready to execute the wrath of God and the Curse upon him. And this state would have continued unto Eternity, had not God gathered all things again into one, both which are in Heaven and which are in Earth, even in Christ Jesus, Ephes. 1. to. There could never more have been any Love, nor any Duties of Love between Angels and Men, had not God restored all things by Jesus Christ. This is the only foundation of the whole Ministry of Angels in Love, Heb. 1. 14. For men themselves, mutual Enmity and hatred possessed them. And he who first acted in that frame and spirit which came upon them was a murderer, and slew his Brother. And this the Apostle proposeth as the Instance and Example of that Hatred and Enmity which is among men under the Curse, 1 Joh. 3. 11, 12. And there is no greater Evidence of any persons being uninterested in the Restauration of all things by Christ, than the want of that Love which was again introduced thereby. So the Apostle describing the condition of men in their unregenerate condition, affirms that they live in malice and envy, hateful, and hating one another, Tit. 3. 3. There ensued also an Enmity between man and all the Creation here below. The sin of man had brought all things into a Condition of Vanity and Bondage, which they groan to be delivered from, Rom. 8. 20, 21, 22. And the Earth the common Mother of them all, as it were to revenge it self on men, brings forth nothing but Thorns and Thistles, Gen. 3. 18. and yields not her strength to his labour, Gen. 4. 12. Hence is all that vanity, vexation, and sore travail which the life of man is filled withall. After the entrance of this disorder and confusion, there was nothing of true original Love in the world, nor was it by any means attainable. For it all arose from the Love of God, and was animated by our Love unto him. But now all things were filled with Tokens and Evidences of the Anger, Displeasure, and Curse of God for sin. And men were wholly alienated from the Life of God. No new Spring or Life can be given unto Love, but by a new discovery, that God was Love, and had a Love for us. For so the Apostle tells us, Herein is Love, not that we loved God but that he loved us, and sent his Son to be the Propitiation of our sins, 1 Joh. 4. 10. But if God so loved us, we ought also to love one another, ver. 11. No Love could there be, until a fresh Revelation was made that God is Love; for the first which he had made in the Creation was utterly lost. And this was done by Jesus Christ. There was some step made unto that confusion which ensued on the loss of this universal Love by the first Promise; without which, the whole lower Creation would have been an Hell, and nothing else. This was the spring of all that Love which was in the Old Testament, because it was a new discovery that there was yet Love in God towards fallen mankind. And whatever in the world may pretend thereunto, yet if it proceed not from the new Revelation and Discovery that God is Love, it is nothing of that Divine Love which is required of us. And this is only in Christ; In him alone the [non-Latin text not transcribed] and [non-Latin text not transcribed], the Benignity and Love of God unto mankind appeared, Tit. 3. 4. And here is a foundation laid and a spring opened of a Love far more excellent than that which our Nature was furnished and adorned withall in the first Creation. For the Love of God being the cause and fountain of ours, which is a compliance with the manifestation of it, the more eminently the Love of God is manifested, the more eminent is that Love which is the fruit thereof. And Gods Love is far more gloriously displayed in Christ than it was in all the works of his hands. In him alone we know not only that God hath Love, but that he is Love; that he hath Love for sinners, and that such a Love, as in the spring, means, and effects of it, is every way ineffable and incomprehensible. The whole of what I intend is expressed by the Apostle John, 1 Epist. cap. 4. ver. 7, 8, 9, 10, 11, 12. Beloved let us love one another, for love is of God, and every one that loveth is born of God, and knoweth God; He that loveth not, knoweth not God, for God is Love. In this was manifested the Love of God towards us, because that God sent his only begotten Son into the world, that we might live through him. Herein is Love, not that we loved God, but that he loved us, and sent his Son to be the Propitiation for our sins; Beloved, if God so loved us, we ought also to love one another; No man hath seen God at any time, if we love one another, God dwelleth in us and his Love is perfected in us. All that we have before affirmed and much more, is here declared by the Apostle. It is Gods being Love himself which is the Eternal Spring of all Love in us. Neither could we have any thing of it, or interest in it, without some glorious effect and manifestation of the Love of God, which he also gave in sending his Son to be a Propitiation for our sins. And the Love which proceeds from hence, hath all the glorious Properties here ascribed unto it. Wherefore there is no such way and means whereby we may express the distinguishing Light, Grace and Power of the Gospel, no such Evidence of the reality of our Interest in God, as Love, or in the Love of God by Christ, as by and in our own Love to him and his. The Mystical Body of Christ is the second great mystery of the Gospel. The first is his Person, that great mystery of Godliness God manifest in the Flesh. In this mystical Body we have Communion with the Head, and with all the Members; with the Head by Faith, and with the Members by Love. Neither will the first compleat our Interest in that Body without the latter. Hence are they frequently conjoyned by our Apostle, not only as those which are necessary unto, but as those which Essentially constitute the Union of the whole mystical Body and Communion therein, Gal. 5. 6. Ephes. 6. 23. 1 Thes. 1. 3. 1 Tim. 1. 14. chap. 1. 11. 2 Tim. 1. 13. chap. 2. 22. Wherefore without Love we do no more belong to the Body of Christ, than without Faith it self. And in one place he so transposeth them in his expression to manifest their inseparable connexion and use unto the Union and Communion of the whole Body, as that it requires some care in their distribution unto their peculiar objects, Philem. 5. Hearing of thy Love and Faith which thou hast towards the Lord Jesus, and towards all Saints. Both these Graces are spoken of as if they were exercised in the same manner towards both their Objects, Christ and the Saints. But although Christ be the Object of our Love also, and not of our Faith only, yet are not the Saints so the Object of our Love, as to be the Object of our Faith also. We believe a Communion with them, but place not our Trust in them. There is therefore a variation in the Prepositions prefixed unto the respective Objects of these Graces. [non-Latin text not transcribed], and [non-Latin text not transcribed]; And this directs us unto a distribution of these Graces in their Operations unto their distinct Objects, Faith towards the Lord Jesus and Love to the Saints. But they are so mixed here to declare the infallible connexion that is between them, in the constitution of the mystical Body of Christ. This therefore is the form, life, and soul of all mutual Duties between the Members of Christs mystical Body. Whatever passeth between them in outward works wherein they may be useful and beneficial unto one another, if it spring not from this principle of Love, if it be not quickened and animated thereby, there is nothing of Evangelical Communion in it. Whereas therefore this Grace and Duty is the peculiar Effect and Glory of the Gospel, the form and life of the mystical Body of Christ, the pledge and evidence of our Interest in those better things which accompany Salvation, I shall briefly declare the nature of it, and shew the reason of the necessity of its diligent exercise. Mutual love among Believers, is a fruit of the Spirit of Holiness, and effect of Faith, whereby being knit together in the Bond of entire Spiritual Affection, on the account of their joynt Interest in Christ, and participation of the same new, divine, spiritual Nature from God, do value, delight, and rejoyce in one another, and are mutually helpful in a constant discharge of all those Duties, whereby their eternal, spiritual and temporal Good may be promoted. 1. It is a fruit of the Spirit of Holiness, of the Spirit of Christ, Gal. 5. 22. It is no more of our selves than Faith is, it is the Gift of God. Natural Affections are in-laid in the constitution of our Beings. Carnal Affections are grown inseparable from our nature as corrupted. Both excited by various Objects, Relations, Occasions, and Interest, do exert themselves in many outward effects of Love. But this Love hath no root in our selves until it be planted in us by the Holy Ghost. And as it is so, it is the principal part of the Renovation of our natures into the Image of God, who is Love. This Love is of God; And every one that loveth is born of God, 1 Joh. 4. 7. You are taught of God to love one another. 2. It is an effect of Faith. Faith worketh by Love, Gal. 5. 6. Hence as we observed before, Love to the Saints is so frequently added unto Faith in our Lord Jesus Christ, as the effect and pledge of it. And although it proceeds in general from Faith as it respects the Commands and Promises of God, yet it derives immediately from Faith as acted on the Lord Jesus Christ. For he being the Head of the whole mystical Body, it is Faith in him that acts it self by Love towards all the Members. Holding him the Head by Faith, the whole Body edifies it self in Love, Ephes. 4. 15, 18. And the more sincere, active and firm our Faith in Christ is, the more abundant will our Love be towards all his Saints. For Faith in Christ doth first excite Love unto him, from whom, as it were, it descends unto all that it finds of him in any others. And our Love of the Saints, is but the Love of Christ represented and exhibited unto us in them. The Papists tell us that Love or Charity is the form or life of Faith, without which it is dead. It is so far true, that according to the Apostle James, where it is not, there Faith is dead. Not that it is the life of Faith, but that Faith wherever it is living will work by Love. Faith therefore is the life, the quickening, animating principle of Love, and not on the contrary. And that Love which proceedeth not from, which is not the effect of, which is not enlivened by Faith, is not that which the Gospel requireth. 3. Believers are knit together in an entire Affection. This is that Cement whereby the whole mystical Body of Christ is fitly joyned together and compacted, Ephes. 4. 16. This mutual adherence is by the uniting, cementing efflux of Love. It is but an Image of the Body, or a dead carkass that men set up, where they would make a Bond for Professors of Christianity, consisting of outward Order, Rules, and Methods of Duties. A Church without it, is an heap of dead stones, and not living stones fitly compacted and built up a Temple unto God. Break this Bond of Perfection, and all spiritual Church Order ceaseth; for what remains is carnal and worldly. There may be Churches constituted in an outward humane Order, on supposed prudential Principles of Union, and external Duties of Communion, which may continue in their Order, such as it is, where there is no Spiritual Evangelical Love in exercise among the Members of them. But where Churches have no other Order, nor Bond of Communion but what is appointed by Christ, wherever this Love faileth, their whole Order will dissolve. 4. This mutual Love among Believers, springs from and is animated by their mutual Interest in Christ, with their Participation of the same Divine Nature thereby. It is from their Union in Christ the Head, that all the Members of the Body do mutually contribute what they derive from him unto the edification of the whole, in the exercise of Love. Hereby are they all brought into the nearest Relation to one another, which is the most effectual motive and powerful attractive unto Love. For as the Lord Christ saith of every one that doth the will of God, the same is my Brother and Sister, and Mother, Matth. 12. 18. he is dearly beloved by him, as standing in the nearest Relation unto him; so are all Believers by virtue of their common Interest in Christ their Head, as Brothers, Sisters, and Mothers to each other; as Members of the same Body which is yet nearer, whence the most intense Affection must arise. And they have thereby the same new spiritual nature in them all. In Love natural, he that doth most love and prize himself, commonly doth least love and prize others. And the reason is, because he loves not himself for any thing which is common unto him with others, but his self-love is the ordering and centring of all things unto his own satisfaction. But with this Spiritual Love he that Loves himself most, that is, doth most prize and value the Image of God in himself, doth most Love others in whom it is. And we may know whether we cherish and improve Grace in our own Hearts, by that Love which we have unto them in whom it doth manifest it self. 1 Joh. 5. 1. 5. This Love in the first place acts it self by valuation, esteem, and delight. So the Psalmist affirms, that all his delight was in the Saints and in the excellent in the Earth, Psal. 16. 3. The Apostle carries this unto the height in that Instance, wherein we ought to lay down our lives for the Brethren, 1 Joh. 3. 16. For whereas Life is comprehensive of all that is dear or useful unto us in this world, what we ought if called thereunto to part with our lives for, we value and esteem above them all. It is true, the cases wherein this is actually required in us, do not frequently occur; And they are such alone wherein the Glory and Interest of Christ are in an especial manner concerned. But such a Love as will always dispose, and when we are called enable us unto this Duty, is required to be in us if we are Disciples of Christ. So are we to prize and value them, as at least to be ready to share with them in all their conditions. For, 6. This Love acts it self by all means, in all ways and Duties whereby the Eternal, Spiritual and Temporal good of others may be promoted. And it would require a long discourse to go over but the principal Heads of those Ways and Duties which are required unto this End. Something will be spoken afterwards to that purpose. At present I have aimed only at such a Description of this Love, as may distinguish it from that cold, formal pretence of it in some outward Duties, which the most satisfie themselves withall. This is that Love which the Gospel so earnestly commendeth unto, and so indispensibly requireth in all the Disciples of Christ. This with its exercise and effects, its Labour and Fruits, is the Glory, Life and Honour of our Profession, without which no other Duties are accepted with God. And the reason is manifest from what hath been spoken why the Apostle giveth this as a ground of his good Perswasion concerning these Hebrews, as that they had an especial Interest in those Better things from which Salvation is inseparable. For if this Love in general be so a Grace of the Gospel, if it so spring and arise from the Love of God in Christ, as that there neither ever was, nor can be the least of it in the world which is not an Emanation from that Love; and if in its especial nature it so particularly relates unto the Spirit of Christ, and our Union with him, it must needs be among the principal Evidences of a good spiritual condition. And the same will yet farther appear if we consider the grounds whereon it is inforced in the Gospel, which are principally these that follow. 1. As the Head of all other considerations the Lord Christ expresseth it as that which was to be the great Evidence unto the world of the Truth and Power of the Gospel, as also of his own being sent of God, Joh. 17. 21. That they all may be one, as thou Father art in me, and I in thee, that they also may be one in us, that the world may believe that thou hast sent me. It is true there is another especial principle of the Union of Believers as they are one in God and Christ. This is that one Spirit whereby they are all united unto him as their mystical Head. But this alone is not here intended, as being that which the world can no way discern, nor consequently be convinced by. He intends therefore their Unity among themselves, the Life and Spirit and Bond whereof is this Love, as hath been declared. There is no other kind of Unity which may be among Christians, that carrieth the least conviction with it, of the Divine Mission, Truth and Power of Christ. For they may be all carnal, from carnal Principles, and for carnal Ends, wherein the world can see nothing extraordinary, as having many such Unities of its own. Herein therefore doth the Testimony consist which we give to the world, that Jesus Christ was sent of God. And if we fail herein, we do what we can to harden the world in its impenitency and unbelief. To see Believers live in Love according to the nature, and acting the Duties of it before mentioned, was in ancient times a great means of the Conviction of the world concerning the Truth and Power of the Gospel, and will be so again when God shall afresh pour down abundantly that Spirit of Light and Love which we pray for. And in some measure it doth so at present. For whosoever shall consider the true Church of Christ aright, will find the Evidences of a Divine Power in this matter. For it doth and ever did consist of all sorts of persons in all Nations and Languages whatever. High and low, rich and poor, Jews, Greeks, Barbarians, Scythians, men of all Interests, Humours, Oppositions, dividing Circumstances, at distances as far as the East from the West, do constitute this Body, this Society. Yet is there among all these, known to each other or unknown, an ineffable Love ready to work and exercise it self on all occasions in all the ways before insisted on. And this can be from no other Principle but the Spirit and Divine Power of God, giving Testimony thereby unto the Lord Christ whose Disciples they are. 2. Our Right unto, our Priviledge in, and Evidence of our being the Disciples of Christ, depends on our mutual Love, Joh. 14. 34, 35. A new Commandment I give unto you, that you love one another, as I have loved you, that ye also love one another. By this shall all men know that you are my Disciples if you have love one to another. This especial Commandment of Christ concerning mutual love among his Disciples is here and elsewhere called a new Commandment. When mankind by sin fell off from the love of God, and out of it, from loving him and being loved of him, they fell into all manner of discord and enmity among themselves, living in malice and envy, hateful and hating one another, Tit. 3. 3. And from the same root still springs all contention. From whence come Wars and Fightings, come they not hence, even from your Lusts, Jam. 4. 1. In the former Revelations of the Will of God as in the Law, there was mutual Love commanded, Envy, Hatred, and Revenge being forbidden. But yet there was a great defect and weakness in this matter, partly in the obscurity of the Law, partly out of some forbearances which God was pleased to exercise towards that carnal people by reason of the hardness of their hearts; and partly out of their darkness that they did not understand the Spirituality and Holiness of the Commands. But the principal Imperfection of the Law in this matter was, that it gave no Example of that Love which is necessary to restore us into that condition of the Love of God and one another which we fell from. This was reserved for Christ that in all things he might have the pre-eminence. Until he set us the example of it in his inexpressible Love to us which is so frequently proposed unto our imitation, we could not know what kind of Love it was wherewith we ought to love one another. So saith he here, That you love one another as I have loved you; see Joh. 3. 16. Hence the Commandment of Love becomes a new Commandment; not only because it was newly revived by Christ in an especial manner, when the Doctrine of the Duties of it was cast under Pharisaical corruptions, Matth. 5. and the practice of it in the wickedness of the world, nor only because it was more plainly and clearly given by him than it had been under the Law, or only because he had revealed the Love of God unto us; but principally because it was now founded, established, and animated by the Example of the Love of Christ himself, which gave it a new life and nature, making it a new Commandment. And the first Observation of it is the first Evidence of the Renovation of all things by Jesus Christ. He came to restore and renew all things; but the work whereby he doth it, is for the most part secret and invisible in the Souls of men. What Evidence and Token of this great work is there given unto the World? It is principally this, the bringing forth of the practice of that Love, which is in a manner the fulfilling of that Original Law of our Creation which we broke and from which we fell. For so he adds, By this shall all men know that you are my Disciples, if you have Love one for another, The great Example which I have set you being that of Love, the new Commandment which I have given you being that of Love; the design I have to accomplish in and by you being the Renovation of Love, how shall or can men otherwise know you to be my Disciples but by your mutual love? Without this therefore we can no way evidence our selves to be the Disciples of Christ. And this one consideration is of more weight with me, than a thousand wrangling Disputes that would furiously drive men into such outward forms and compliances which they call Love. 3. This mutual Love is that wherein the Communion of Saints doth consist. How great a thing that Communion is, appears from the place which the acknowledgement of it hath always had in the ancient Creeds of the Church. I do not say this Communion doth consist solely therein. There belongs unto it a common participation of the same sanctifying Spirit, and a common Interest in the same spiritual Head Christ Jesus, as to its principles, and common participation of the same Ordinances as to its exercise. But herein doth this Communion among themselves principally consist. That it hath no concernment in an outward compliance with certain Rites and Ceremonies that are invented not for the life of Unity, but for a shew of Uniformity, I suppose all men are well enough satisfied. But this is the Order of the Communion of Saints. The foundation of it is laid in a joynt participation of the same quickening Spirit, and Union with Christ thereby. It is acted and exercised by Love arising from this Spring; and it is expressed in our joynt participation of the same Ordinances of Worship. Hence it is apparent that where this Love is not, there is no Communion of Saints nor any thing belonging thereunto. For our participation together in the same Ordinances is no part thereof, unless the influence of our Original Communion in the participation of the same Spirit, be conveyed thereunto by Love, by which alone it is acted. This the Apostle fully expresseth; Ephes. 4. 15, 16. But speaking the Truth in Love we may grow up into him in all things which is the Head even Christ; from whom the whole Body fitly joined together, and compacted by that which every joynt supplieth, according to the effectual working in the measure of every part, maketh increase of the Body unto the edifying of it self in Love. There is not a more eminent description of the Communion of Saints, especially as united in Church Order, in the whole Scripture. And we see that it begins and ends in Love, and so is carried on from first unto last. The Spring and Fountain of it lies in our Relation unto, and Union with Christ the Head. And we are said to grow up into him in all things, when we expresly derive all from him, and direct all to him, when in the increase of every Grace, our Union with him is more express and confirmed, and our likeness with, nearness to him is enlarged. From him as from the Head, the whole Body and every Member thereof, hath all those spiritual supplies, whereby their Union with him is expressed, and their Communion among themselves is acted and carried on. For the Union and Communion of the Church doth not consist in things of outward Order, and supposed Decency, but in the fit joyning and compacting of all the Members in the same Body, by an effectual communication of spiritual Supplies from Christ the Head which do naturally cast every part of the Body into that place and use which is designed unto them. But what do the Saints themselves as Members of this Body? why every joynt, every principal person on the account of Gifts, Grace, or Office, yea every part, every member, contributes to the Edification of the whole, and the increase of Grace in it, which is the end of all this Communion. But how is this done, how is their part acted? saith the Apostle, it is done by Love. The foundation of it lies in their speaking the Truth in Love, [non-Latin text not transcribed], holding, believing, professing the Truth, so as to exercise mutual Love thereby. In whatsoever we manage the Truth, in all that we have to do in the Profession of it, in speaking, preaching, conference, instruction, it is all to be managed in Love to the whole Body, or we had as good let it alone. And the End of all is Edification in Love; that is, either by Love, [non-Latin text not transcribed] for [non-Latin text not transcribed], which is frequent; or in Love, seeing in the increase or inlargement thereof doth our Edification principally consist. For as Love edifieth, 1 Cor. 8. 1. is the principal means of the Edification of the Church; so it is it self in its increase a principal part of Edification. A Church abounding in Love, is a Church well built up in its Faith. And this also farther evinceth the necessity of this Duty and Grace. The Communion of Saints in any thing else without this is a deceitful figment. 4. Without this Love we are of no use in the Church of God. Some men seem to be very useful by their Gifts, and I wish that none do pride themselves in them, or bear themselves high upon them. For of themselves they are apt to puff us up. But the very Truth is, that without this Love, and the constant exercise of it, they are of little or no use unto the true spiritual Edification of the Church. This our Apostle doth not only plainly affirm, but also so largely argue, as we need not further insist upon it, 1 Cor. 13. For he doth not only compare the most excellent Gifts of the Spirit with it, preferring it above them all; but also declares that without it, no man by virtue of those Gifts is of any better use in the Church, than a little sounding Brass, or a tinkling Cymbal, ver. 1, 2, 3. Wherefore we may consider, 5. That whatever Grace any man seem to have, whatever Profession he make, of whatever use he appear to be, if he have not this Love, if he live not in the exercise of it, he hath indeed no Grace in Truth, nor any real Interest in the Benefits of the Gospel. Faith where it is sincere worketh by Love, Gal. 4. and that which doth not so is vain, dead, and useless, Jam. 2. 14, 15, 16. If we love one another, we are born of God, and know God; if we do not, we know not God, whatever we pretend, for God is Love, 1 Joh. 4. 7, 8. And many other considerations of the like nature might be called over, from whence it is manifest what ground the Apostle had to lay so great weight as he doth on that Love which he hath observed among the Hebrews. I cannot pass by this subject wholly without a little farther pressing the necessity of the obtaining and due exercise of this Grace. I know not how it comes to pass, but so it is, that men are harrassed continually about want of Love, with Writings keen and invective, yet little Fruits do we see to come thereof. And the plain reason of it is, because the Love which men so contend for, is confined to that practice in, and of Ecclesiastical Communion, whose measures they have fixed to themselves. If you will do thus and thus, go in such or such ways, so or so far, leave off such ways of Fellowship in the Gospel as you have embraced and think according unto the mind of God, then you have Love, else you have none at all. How little either Unity or Love hath been promoted by such Principles and Practices, is now evident; yea how much Divisions, Animosities, and mutual Alienations of minds and affections have been increased by them. For my part I should be sorry that any man living should out-go me in earnest desires that all the people of God were agreed and united, as in Faith and Love, so also in the same way of Worship, in all things; However I know my desires unto that End are sincere. But that there can be no Love, or no due exercise of it, until that be accomplished, I am not perswaded, I do not believe; yea I judge that if ever it be, it will rather be the effect and fruit of Love; than the cause of it. Let us therefore all lay hold on the present season, and not lose the exercise of Love whilst we contend about it. I know no way wherein I judge that any who fear God in the world do walk at this day, that is in and of it self inconsistent with Gospel Love, or a real Obstruction to the exercise of it. If any such there be, it is really to be abhorred. And the more semblance there is of such an Evil in any opinion, way, or practice, the more it is to be suspected. But to charge this upon the gathering of Professors of the Gospel and Obedience unto Christ, into particular Congregations, or especial Societies for Church Administrations, hath an appearance at least of Envy, Ill-will, and Ignorance. For none of the Institutions of Christ, such as this is, can either directly or by any just consequences, obstruct that Love which he requireth of his Disciples, and which indeed they are all suited to promote. And this of particular Churches is an effect of the Wisdom of Christ providing a way for the constant and due exercise of that Love towards some which is to be extended unto all as opportunities are offered. And those who would perswade us to forsake these Assemblies, and to break up their Societies, that returning into the larger Communion of the many, we may have and exercise Love, do but perswade us to cast away our Food that we may be strong, and to throw away our Cloathes that we may be warm. Let us therefore not wait for other seasons, nor think any outward thing previously necessary unto the due discharge of this great Duty of the Gospel. We are in our way, let us go about our work. And I shall only at present give a few Cautions against the common hinderances of it, because it must yet be spoken unto again immediately. 1. Take heed of a froward natural temper. Wherever this is predominant, it either weakens Love, or sullies the Glory of its exercise. Some good persons have naturally so much of the Nabal in them, that a man scarce knows how to converse with them. They mingle all the sweet fruits of Love with so much harshness and sowrness, as makes them ungrateful unto those who most need them. I think it is a mistake, that Grace only subdues our sinful corruptions; it will if cared for and used as it ought, cure our natural Dispositions, so far as any evil, or occasion of evil is as it were incorporated with them. If it maketh not the froward, meek, the angry, patient, the peevish and morose, sweet and compliant, how doth it make the Leopard lye down with the Kid, and the Wolf dwell with the Lamb, Isa. 11. 6. And it is not enough considered how great a Lustre is put upon the exercise of Love, when it is accompanied with a natural condescension, compliance and benignity. 2. Watch against the disadvantages of an outward condition. Those of high degree are usually encompassed with so many circumstances of distance, that they know not how to break through them unto that familiarity of Love that ought to be among Believers. But as the Gospel on all civil or secular accounts leaves unto men all their Advantages of Birth, Education, Offices, Power, manner of converse, free and entire, so with respect unto things purely Spiritual it lays all level among Believers. In Jesus Christ there is neither Jew nor Greek, Barbarian nor Scythian, bond nor free, but all are one in Christ, and it is the new Creature alone that makes the difference. Hence in all affairs of the Church we are forbid to have any respect unto the outward state and condition of men, Jam. 2. 1, 2, 3, 4, 5. We all serve the same common Lord and Master, who when he was rich, for our sakes became poor. And if we for his sake lay not aside the consideration of all our Riches with that distance of mind and conversation from the poorest Saints, his Disciples. I speak not now of the laying out of mens wealth for the use of the poor, but of lowliness of mind in condescending unto a Brotherly Communion in Love with the meanest of them. Let therefore the greatest know, that there is no Duty of Spiritual Love that unbecomes them. And if their state and condition keep them from that Communion of Love which is required of all Believers, it is their Snare and Temptation. If they converse not familiarly with the lowest of them as they have occasion, if they visit them not when it is requisite, if they bear them not in their Hearts and Minds as their especial Church Relation requires, they sin against the Law of this holy Love. 3. Watch against provocations. Whilst we and others are encompassed with the Body of our Infirmities, we shall meet with what we may be prone so to esteem. Where men are apt to turn every Infirmity, every failing, every neglect, and it may be every mistake, into a provocation and to take offence thereat, never expect any thing of Love from such Persons. For as their frame is a fruit of pride, and self-conceit, so it is diametrically opposite unto all the principal actings of Love described by our Apostle, 1 Cor. 13. 4, 5, 6, 7. 4. Take heed of resting satisfied in the outward Duties of Love, without the inward workings of it, as also in an apprehension of inward Affections without outward Fruits. Men may have a Conviction that all the outward Duties of Love, in warning, admonishing, comforting, relieving with outward supplies are to be attended unto, and may accordingly be exercised in them, and yet exercise little real Love in them all. Hence our Apostle supposeth that a man may give all his Goods to feed the poor, and yet have no Charity, 1 Cor. 13. 2. All Fruit partakes of the nature of the Root. If the good we do in these kinds proceed only from Conviction of Duty, and not from fervent Love, they will prove but Hay and Stubble that will burn in their Trial. Secondly, With this Love as an eminent Adjunct of it, the Apostle expresseth [non-Latin text not transcribed] . the labour of it, the labour of Love, [non-Latin text not transcribed]; laboriosa charitas; laborious Love, saith Beza. Laboris ex charitate suscepti, Eras. the labour undergone on the account of Love, that is, in the exercise of it. [non-Latin text not transcribed] is such a kind of labour as is attended with much difficulty and trouble, a painful labour. A lazie Love like that described by the Apostle, Jam. 2. 15, 16. and which most men satisfie themselves withall, is no evidence of a saving Faith. But we are here taught, that Love if it be true is laborious and diligent: or, Great and difficult labour is required unto Love in its due exercise. It is not unto Love it self absolutely but unto its exercise that this labour is required; yet this exercise is such as is inseparable from the Grace it self. And this is necessary upon the account of the Difficulties that lye in its way, and the Oppositions that it meets withall. These make a work laborious and painful. Faith and Love are generally looked on as easie and common things; But it is by them who have them not. As they are the only Springs of all Obedience towards God, and Usefulness towards men, so they meet with the greatest oppositions from within and from without. I shall name some few of those which are most effectual, and least taken notice of. As, 1. Self-love; This is diametrically opposed unto it. Self-love is the making a mans self his own Centre, the beginning and ending of all that he doth. It makes men grudge every drop of good that falls besides themselves; and whoever is under the power of it, will not willingly and chearfully do that for another, which he thinks he can do for himself. This is the measure of self; whatever is added unto it, it doth not satisfie; it would still have more: and whatever goeth from it, on one account or other it is too much, it doth not please. Unless this be in some good measure subdued, mortified, and cast out, there can be no exercise of Love. And hereunto labour is required. For man being turned off from God is wholly turned into himself. And without an holy violence unto all our Affections as naturally depraved, we can never be freed from an inclination to centre all in self. And these things are directly contradictory. Self-love, and Love of the Saints, are like two Buckets, proportionably unto the rising of the one, the other goeth down. Look unto what degree soever we arise in self-love, whatever else we do, and whatever our works may be, to the same proportion do we sink in Christian Love. 2. Evil surmises rise up with no small efficacy against the exercise of Love. And they are apt on various accounts to insinuate themselves into the minds of men when they are called unto the discharge of this Duty. One thing or other from this depraved Affection which our nature is obnoxious unto, shall be suggested to weaken our hearts and hands in what we are about. And it requires no small spiritual labour to cast out all such surmises, and to give up our selves to the conduct of that Charity which suffereth long and is kind, which beareth all things, believeth all things, hopeth all things, endureth all things, 1 Cor. 13. 3. Distrust of Gods Promises as to supplies for our selves. Men are afraid that if they should inlarge themselves in a way of Bounty towards others, which is one Duty of Love, they may in time be brought even to want themselves, at least, as unto that proportion of supplies which they judge necessary. It were endless to recount the sacred Promises which give assurance of the contrary. Nor can any one Instance in the whole world be produced unto this purpose. But these are looked upon as good words by the most, but are not really believed. Yea men are apt to deceive their Souls in supposing they believe the free Promises of God concerning Grace and Mercy, whilst they believe not those which are annexed unto Duty. For he who believeth not any Promises of the Gospel, believeth none. Faith doth as equally respect all Gods Promises, as Obedience doth all his Commands. And it was a good design in a Reverend Person who wrote a Discourse to prove from the Scripture and Experience, That largeness in Charity is the best and safest way of thriving in this world. 4. Where the Objects of this exercise of Love are multiplied, Weariness is apt to befall us, and insensibly to take us off from the whole. The Wisdom and Providence of God do multiply Objects of Love and Charity to excite us to more acts of Duty; and the corruption of our Hearts with self-love useth the consideration of them, to make us weary of all. Men would be glad to see an end of the trouble and charge of their Love, when that only is true which is endless. Hence our Apostle in the next Verse expresseth his desire that these Hebrews should not faint in their work, but shew the same diligence unto the full assurance of hope unto the end. See Gal. 6. 9. And if we faint in spiritual Duties because of the increase of their occasions, it is a sign that what we have done already, did not spring from the proper Root of Faith and Love. What is done in the strength of Nature and Conviction, howsoever vigorous it may be for a season, in process of time will decay and give out. And this is the reason why so many fail in the course of their Profession. All Springs of Obedience that lye in Convictions and the improvement of natural Abilities under them, will at one time or other fade and dry up. And where we find our selves to faint or decay in any Duties, our first enquiry should be after the nature of their spring and principle. Only the Spirit of God is living water that never fails. So the Prophet tells us, that even the Youths shall faint and be weary, and the Young men shall utterly fail, Isa. 40. 30. They who seem to be the strongest and most vigorous in the performance of any Duties, yet if they have nothing but their own strength, the Ability of nature under Convictions to trust unto, they will and shall faint and utterly fail. For that such are intended is manifest from the opposition in the next words; But they that wait upon the Lord shall renew their strength, they shall mount up with wings as Eagles, they shall run and not be weary, they shall walk and not faint, ver. 31. If our Strength and Duties be derived by Faith from God, the more we engage in them, the more it will be increased. The way of the Lord is strength to the upright, Prov. 10. 29. Where we are upright in the way of God, the very way it self will supply us with new strength continually. And we shall go from strength unto strength, Psal. 84. 7. from one strengthening Duty unto another, and not be weary. But hereunto diligence and labour also is required. From these and the like considerations it is that the Apostle here mentioneth the industrious labour of Love that was in the Hebrews, as an evidence of their saving Faith and Sincerity. The next thing expressed in these words is the Evidence they gave of this labour of Love, and the means whereby the Apostle came to know it. They shewed it, [non-Latin text not transcribed] [non-Latin text not transcribed], ye have shewed or manifested it. The same word that James useth in the same case, [non-Latin text not transcribed], chap. 2. 18. shew me thy Faith by thy works, declare it, make it manifest. And a man may shew a thing two ways: (1) By the doing of it. (2) By declaring what he hath done. He that works visibly in his calling shews his work by what he doth. And he who works in secret may declare it as he hath occasion. It is in the first sense that the Hebrews shewed their labour of Love, and that James requires us to shew our Faith and Works. The things themselves are intended which cannot but be manifest in their due performance. To shew the labour of Love is to labour in the Duties of it, as that it shall be evident. Yet this self-evidencing power of the works of Love, is a peculiar property of those that are some way eminent. When we abound in them, and when the Duties of them are above the ordinary sort and rate, then are we said to shew them, that is, they become conspicuous and eminent. To that purpose is the command of our Saviour, Matth. 5. 16. Let your light so shine before men that they may see your good works and glorifie your Father which is in Heaven. Not only let it shine, but let it so shine, which respects the measure and degree of our Obedience; and herein are we required so to abound that our works may be evident unto all. If they will take no notice of them for their good, if they will revile us and reproach us for our good works, as though they were evil works, which is the way of the world towards most Duties of Gospel Obedience, they themselves must answer for their Blindness; our Duty it is so to abound in them, as that they may be discerned and seen of all who do not either shut their Eyes out of prejudice against what we are, or turn their faces from them out of dislike of what we do. Nothing is to be done by us that it may be seen; but what may be seen is to be done that God may be glorified. Wherefore these Hebrews shewed the work of Faith, and the labour of Love, by a diligent attendance unto, and an abundant performance of the one and the other. 3. The End, or Reason, or Cause of their performance of these Duties, which [non-Latin text not transcribed]. gives them spirit and life, rendring them truly Christian and acceptable unto God, is added, [non-Latin text not transcribed], towards his name. Some would have [non-Latin text not transcribed], to be put for [non-Latin text not transcribed], in his name; which also may bear the sense here intended. But towards his name is more emphatical. And we may observe (1) That in this place it respects not the whole work of these Hebrews, the work of Faith before mentioned, but it is peculiarly annexed unto the labour of Love, The labour of Love towards his name. (2) That it was the Saints that were the immediate object of that Love; as is declared in the words ensuing, in that you have ministred to the Saints and do minister. Wherefore it is a Love unto the Saints on the account of the name of God that is intended. And this Love unto the Saints is towards the name of God on three accounts: (1) Objectively: Because the name of God is upon them; They are the Family that is called after his name. Of him the whole Family of them in Heaven and Earth is named, Ephes. 3. 15. They are the Family of God, or Houshold of God, chap. 2. 19. The Saints of the most high, Dan. 7. 27. The Name of God is upon them, and therefore what is done unto them is done towards the Name of God whether it be good or evil. (2) Formally; because their Relation unto God is the Reason why they laboured in Love towards them. This is that which gives this Love its especial nature, when it is exercised towards any, meerly on the account of their Relation unto God, because they are his, because his name is called on them. (3) Efficiently; The Name of God is his Authority and Will; God requires this labour of Love of us; it is his Will and Command; and therefore whatever we do in the discharge of it, we do it towards his Name, that is, with a due reverence of, and regard unto his Will and Authority. The whole therefore of this Duty rightly performed begins and ends with the name of God. Hence we may observe; That, It is a due regard unto the Name of God that gives Life, Spirituality and Acceptance Obser. 1. unto all the Duties of Love which we perform towards others. Great things have been done in the world, with a great appearance of Love, which yet have been all lost as to the Glory of God, and the spiritual Advantage of them by whom they have been done. Some have been lost from a principle of Superstition, some from a design of Merit, some from vain Glory or a desire of Reputation, by being seen of men. And many other ways there are whereby men may lose the benefit of what they have wrought. Now whereas this labour of Love is a Duty which hath so many difficulties attending it as we have before declared, it is of the highest concernment unto us to take care that what we do therein be not lost. Unless it be done with respect unto the Command of God, and so be a part of the Obedience of Faith, unless it be influenced with a regard of their Relation unto God, and his peculiar concernment in them towards whom our Love is exercised, it will not endure the Trial, when the Fire of it shall consume all Hay and Stubble. What we do in this kind is so to be done as that the Lord Christ may own it as done unto himself in the first place. Again, There is the Object of this Love in its exercise, and they are [non-Latin text not transcribed], the Saints. And they are considered either as to their general condition and qualification, which is expressed, they are Saints; or as unto their particular state and circumstances, they are such as stand in need to be ministred unto. 1. They are Saints. There is nothing more evident than that all true Believers, and all those who upon their Profession are presumed so to be, are in the New Testament stiled Saints. For [non-Latin text not transcribed] are the same with [non-Latin text not transcribed], Rom. 1. 7. [non-Latin text not transcribed], Heb. 2. [non-Latin text not transcribed], 1 Cor. 1. 2. Saints are the same with called and sanctified in Jesus Christ. Every Believer is sanctified; and every one who is not sanctified, is no true Believer; so that Believers and Saints are the same. But the Atheism of this Age hath made it a Reproach among many once to use the name; and with some this Appellation is restrained unto such as are canonized or deified by themselves. Chrysostome is express to our purpose on this place. [non-Latin text not transcribed]. Hearing these things, I beseech you let us minister unto the Saints. For every Believer, in as much as he is a Believer, is a Saint. Although he be a secular person (which he mentions in opposition to their Imagination who confined Saintship unto Monks) he is a Saint; which he proves by Testimonies that they are sanctified. These Saints therefore were the Disciples of Christ, Professors of the Gospel, presumed in Charity to be true Believers and therefore real Saints. 2. They are supposed to be in such an outward condition as to stand in need of being administred unto; they were in some kind of wants or distresses. And such was in an especial manner the condition of the Saints at that time among the Hebrews. Their Poverty was such as that our Apostle in many places, perhaps in all where the Gospel had success, made collations for them. And as he pressed the Gentile Believers unto a contribution unto this purpose, with weighty Arguments, Rom. 15. 25, 26, 27. so he looked on his Duty herein of so great importance that he earnestly requests that his discharge of it might be accepted with God and by the poor Saints themselves, ver. 30, 31. And where any Churches had largely ministred in this kind, he rejoyceth in it, as that which would tend unto the unspeakable advancement of the Glory of Gods Grace, 2 Cor. 9. 11, 12, 13, 14, 15. And this Duty was the Apostle most careful in, as that wherein he gave a Testimony unto the change of the Church Estate of the Old Testament. All the Jews before all the world over did send their Oblations in things dedicated, Silver and Gold, unto the Temple. And if they made any Proselytes among the Gentiles, the first thing they did was to cause them to acknowledge their Obedience by sending Gifts to the Treasury of the Temple; and that this was done from all parts of the Roman Empire was known and complained of. Wherefore our Apostle declares that the Old Church state was now changed, and that the believing Saints were become the only Temple of God. And therefore from all those whom he made Proselytes of, or won to the Faith of Christ, he calleth a Benevolence for that Temple or the poor Saints in Judea. This therefore was an eminent Duty in that place and at that season. For this Poverty and these Exigencies they were cast under on many accounts. For at that time they were under great Oppressions, and Devastations by the Covetousness and Rapine of their Rulers, or the Roman Governours of them. And the whole Nation was every day vexed by seditious persons and prevailing multitudes of Robbers. And these things were common unto them with others. But moreover, they were exposed in particular for the profession of the Gospel unto great persecution, wherein in an especial manner their Goods were spoiled, and their persons brought under various distressing Calamities, as our Apostle declares, chap. 10. 32, 33, 34. Besides generally those who gave up their names unto Christ were of the lower sort of the people, the poor among them receiving the Gospel. All these things declare their wants to have been great, besides other incidents of life that might befall them unto their distress. These were they unto whom the Hebrews ministred, whose condition put an eminency on that Duty. But it may be said, That if this were their state, how could any of them, or how could the Church in general thus labour in Love, by administring unto the wants of others, when they themselves were even overwhelmed with their own? I answer, (1) We do not I fear sufficiently understand what was the frame and spirit of those first Believers; and out of how very little of their own they would administer unto the greater necessities of others, that there might be no lack in the Body. So the Apostle tells us that in the Church of Macedonia, when they were under Trials, Afflictions, Persecutions, their deep Poverty abounded with the Riches of Liberality, 2 Cor. 5. 2. In their own great Poverty and under Persecution they contributed largely unto the necessity of others. For us who are apt to think that there are so many things necessary that we may minister unto the poor Saints, as so much wealth at least, so much provision for our own Families, peace and some kind of quietness in what we enjoy, it is no wonder if we cannot so easily understand what is affirmed of that labour of Love which was among the Primitive Believers. They gave freely and liberally out of their Poverty and amidst their Troubles, we can scarce part with superfluities in Peace. (2) It is not improbable but that there might be some in the Church who escaping the common calamities of the most, were able to contribute bountifully to the necessity of others; and their discharge of Duty is reckoned by the Apostle unto the whole Church, whilst in the rest there was a willing mind, whence they were judged and accepted according to what they had, and not according to what they had not. And those who have Ability in any Church should do well to consider the Honour and Reputation of the whole Church in the sight of God and man depends much on their Diligence and Bounty in the discharge of this Duty. Hence is that peculiar direction of our Apostle unto Timothy with respect unto this sort of persons; Charge them that are rich in this world, that they be not high-minded, or trust in uncertain Riches, but in the living God, who giveth us richly all things to enjoy, that they do good, that they be rich in good works, ready to distribute, willing to communicate, 1 Tim. 6. 17, 18. (3) The contribution of outward things is but one way of ministration unto the Saints, but one part of this Duty. There are spiritual Aids and Assistances in visiting, exhorting, comforting that belong thereunto. And herein all may be sedulously conversaut, though poor and low in the world. (4) It is very probable that the whole Church was very careful and diligent in looking out for help and assistance where it was needed, beyond what they had Ability to supply. And hereby did they no less exercise their Love, than in what they did personally themselves. For it is an Ordinance of Christ, that where Churches are disenabled through persecution or poverty to minister unto the necessities of the poor among them, they should seek for relief from other Persons or Churches walking in the same Profession of the Faith and Order of the Gospel with themselves. Wherefore (5) The intendment of this Expression is, that they industriously exercised Love towards all the Saints, every one according to his Ability and Capacity, and more is not required. Lastly, The especial manner of the exercise of this labour of Love is called Ministration, and the especial Object thereof is the Saints, of whom we have spoken already. And concerning this Ministration the Apostle ascribes it unto them with respect unto what was past, and what they did at present, both which were necessary to found the Judgement on which he made concerning them; You have ministered and you do minister. [non-Latin text not transcribed] is a laborious and industrious Ministry. And this in the Church is twofold. (1) Of Especial Office. (2) Of Common Love and Charity. The rise, occasion and institution of an especial Office or Ministry towards the poor is at large declared, Acts 6. and mentioned afterwards by our Apostle as an abiding Ordinance, Rom. 12. 7. 1 Tim. 3. 8, 9, 10, 11, 12, 13. And this Ministration is comprised herein though not solely intended. For what is done by these Deacons, being done in the name and by the appointment, and out of the Charity of the Church, is to be esteemed the Ministration of the Church it self. And though there be a peculiar Faithfulness and Diligence required in the persons called unto this Ministration, yet the Ministration it self will abound or be straitened according as the whole Church dischargeth its Duty. But the common Ministration of Brotherly Love, what every one doth or ought to do in his own person is here intended. And therein six things may be considered not here to be insisted on. As (1) The Root, Spring, and Cause of it, which is Love. (2) The manner of its performance, which is with labour and diligence. (3) The Object of it, or the Saints in wants, troubles, straights, or necessities. (4) The acts of it which are many and various; the chief whereof are, (1) Visiting of them. (2) Advice and Counsel. (3) Consolation. (4) Supplies of their wants by outward things. (5) Endeavours in the use of means for their full relief: (1) With God in continual Prayers and Supplications, (2) With men according unto our Interests and Advantages, not being ashamed or afraid to own them in their poverty, distresses, and sufferings. (6) The Rule of this Ministration is every mans (1) Opportunity, (2) Ability, (3) Especial call by objective circumstances. But these things I must not here enlarge upon. This is that on the Observation whereof the Apostle grounds his perswasion concerning these Hebrews expressed in the Verse foregoing. And herein he gives us the true character of a Church of sound Believers. They are such a Society as being called into the Fellowship and Order of the Gospel do walk in Faith, expressing it in Fruits of Obedience, carefully and diligently exercising Love towards one another, on the account of the name of God, especially with a continual regard unto them who suffer or are in any distress. These are the things indeed which accompany Salvation. And we may observe in our passage, That it is the Will and Pleasure of God that many of his Saints be in a condition Obser. 1. in this world, wherein they stand in need of being ministred unto. Hereof as to the distinction of persons, why these shall be poor, afflicted, tempted, tried in the Fire and not others, no direct reason can be given but the Soveraignty of God which is to be submitted unto. And those whose especial Lot it is to be thus exercised, may do well to consider always; (1) That this Will and Pleasure of God is accompanied with infinite Wisdom and Holiness, so as that there is no unrighteousness therein. (2) That they shall not be final losers by their poor afflicted condition. God will make all up unto them both here and to Eternity. And if there were no more in it but this, that they are brough thereby unto a clearer foresight of, and more earnest longings after Eternal Rest and Glory, they have a sufficient recompence in their hands for all their sufferings. (3) That God might have put them with others into such Pastures here only to have been fatted against the day of slaughter. Let them but consider how much Spiritual and Eternal Mercies wherein they are interested do exceed things Temporal, they will find they have no cause to complain. (4) Whereas it is for the Glory of God and the Benefit of the Church that some should be peculiarly in an afflicted condition, they ought even to rejoyce that God hath chosen them to use them as he pleaseth unto those Ends. But for the thing it self the Reasons of it are revealed and manifest. For (1) God hereby gives Testimony unto all, that the good things as they are esteemed of this world, are no Tokens or Pledges of his Love, and that he hath better things in store for them whom he careth for. He doth hereby cast contempt on the desirable things of the world, and testifieth that there are better things to be received even in this life, than whatever is of the number of them. For had not God better things to bestow on his Saints in this world than any the world can afford, he would not with-hold these from them, so far at least as that they should be straightened in their want. Wherefore in this Dispensation of his Providence he doth testifie unto all, that internal spiritual mercies, such as his Saints enjoy, are incomparably to be preferred above all things of that kind wherein he keeps them short, 2 Sam. 23. 5. (2) He maketh way hereby for the vigorous fruitful exercise of all the Graces of his Spirit, namely, in the various conditions whereinto the Members of the Church are cast. And let every one look to it and know, that according unto his outward condition in the world, whether it be of want or abundance, there is peculiar exercise of Grace unto the Glory of God required of him. It is expected from all that are high or low, rich or poor, free or in distress, not only that they live in the exercise of all Grace in general, but also that they diligently endeavour an abounding fruitfulness in those Graces, whose exercise their especial condition calleth for. And secondly we are here taught that, The great Trial of our Love consists in our regard unto the Saints that are in distress. Obser. 2. That is the Foundation of the commendation of the Love of these Hebrews; they ministred unto them. Either Love or at least an appearance of Love will be easily preserved where we have little or no need of one another. But when the exercise of it proves costly, when it puts us unto charge or trouble, or into danger, as it doth more or less when it is exercised towards them that are in distress, then is it brought unto its trial. And in such a season we have experience that the Love of many is so far from bringing forth more fruit, as that the very leaves of it fall off, and they give over its profession. Wherefore, It is the Glory and Honour of a Church, the principal Evidence of its spiritual Life, Obser. 3. when it is diligent and abounds in those Duties of Faith and Love which are attended with the greatest difficulties. From hence doth the Apostle commend these Hebrews, and firmly perswades himself that they were endued with those better things which accompany Salvation. For hereby, as we might shew, (1) God is singularly glorified, (2) The Gospel is peculiarly promoted; (3) An especial lustre is put upon the Graces of the Spirit, and (4) All the Ends of Sathan and the World in their Persecutions, are utterly frustrated. And these things have we spoken concerning the first ground of the Apostles perswasion of the good spiritual estate at present of these Hebrews, and their future Eternal safety, namely, that work of Faith and labour of Love which he had observed in them. The other ground of his Perswasion is taken from the Righteousness of God; God is not unrighteous to forget your work. I intimated before that the word used [non-Latin text not transcribed] by the Apostle to express the frame of his mind in this matter, [non-Latin text not transcribed], we are perswaded, ver. 9. is applied sometimes to denote the infallible certainty of Faith, and sometimes the moral certainty of Charity. In this place it hath respect unto a double object or reason. (1) What was in the professing Hebrews, their Faith and Love. Hereof he could have no assurance or certainty beyond a moral perswasion, or the satisfaction of a charitable Judgement. But on this supposition his perswasion had another object, namely, the Righteousness of God in the stability of his Promises, whence he had infallible assurance, or did conclude infallibly unto what he was perswaded of. The Righteousness of God sometimes denotes the absolute Rectitude and perfect Goodness of his Nature; and hereunto all other Acceptations of the Word as applied unto God are to be reduced. Sometimes the Equity of the holy Dispensations of his Justice, whereby he renders unto every one what is their due, according unto the nature of things and his holy Appointments, is so called. And sometimes particularly his Vindictive Justice whereby he avengeth sin, and punisheth sinners is so expressed. Sometimes, yea frequently, the Fidelity of God in keeping and accomplishing his Promises, is called his Righteousness. For it belongeth unto the absolute Rectitude of his nature so to do. So saith the Apostle, If we confess our sins, he is faithful and just to forgive us our sins, 1 Joh. 1. 9. The forgiveness of sins is on all accounts an Act of mercy which is contradistinguished unto Righteousness in Judgement strictly so called, Jam. 2. 13. Wherefore that Righteousness which is exercised in the pardon of sin, is no other but the Faithfulness of God in the Promises of the Covenant; He hath promised that he who confesseth and forsaketh his sins shall find mercy. Hence it is just with God to forgive their sins who do so. And this is the Righteousness that is here principally intended. For the Righteousness whereby God rewardeth the works that are wrought in men by his own Grace, is the same with that whereby he forgiveth their sins, equally respecting the Covenant and the Promises thereof. For without the consideration hereof, strict or exact Righteousness, could he neither pardon sin, nor reward our works, which being imperfect do no way answer the Rule which it doth or can proceed by. In this sense is God here said, not to be unrighteous to forget their work, that is, to be Righteous so as not to forget it; He will have that respect unto it which he hath graciously promised in the Covenant, because he is Righteous, that is, Faithful in his Promises. And that no other Righteousness can be here intended, is evident from hence, because no work of ours doth answer the Rule of any other Righteousness in God. Again, We must enquire what it is, not to forget their work. And this [non-Latin text not transcribed] may respect either the preserving of it for the present or the future rewarding of it. (1) It is not an unfrequent Temptation unto Believers, that God so far disregards them as not to take care of Graces or Duties in them, to cherish and preserve them. See the complaints of the Church to this purpose, Isa. 40. 27, 28. chap. 49. 14. God hath forgotten me. This is here denied; God is not unrighteous to forget us or our work, so as not to cherish and preserve it. So the Apostle expresseth the same Perswasion concerning the Philippians as he doth here of the Hebrews, chap. 1. 6. Being confident of this very thing that he which hath begun a good work in you, will preserve it until the day of Jesus Christ; He is not unrighteous to forget it. God hath in the Covenant of Grace promised to preserve the Faith and Love of his People, that they should not perish nor be lost. Wherefore having begun a good work, and you having made some good progress in compliance with his Grace, he is not unrighteous so as to forget his Covenant Ingagement, but will preserve you and your Graces in you unto the End; which is the sum of that great Prayer of the Apostle for all Believers, 1 Pet. 5. 10. 2. Respect may be had herein to the future and final Reward of the Faith, Love, and Works of Believers. For this also belongs unto Gods Covenant. And it is so of Grace, as that the Righteousness of God wherein it is due unto us, can be no other but that of his Faithfulness in his Promises. For neither we nor our works are capable of an Eternal Reward by the way of merit, i. e. that the Reward should be reckoned unto us not of Grace but of Debt, Rom. 4. 4. And that which utterly overthrows such an Apprehension is, that God himself is our Eternal Reward, Gen. 15. 1. And I leave it unto others to consider how they can deserve that Reward. Whether of these senses he will embrace, the Reader is left to determine for himself. The former seems to me more suited to the design of the Apostle, and scope of the place. For he is satisfying these Hebrews that he made another Judgement of them, than of those Apostates whose condition he had before described. And this he doth on two Grounds. First, That they were actually made Partakers of sincere saving Grace, and therein things that accompany Salvation; and then that God in his Faithfulness would preserve and secure that Grace in them against all Oppositions unto the End. Following this sense of the words we may learn that Our Perseverance in Faith and Obedience though it require our Duty and Constancy therein, yet it depends not on them absolutely, but on the Righteousness of God in his Obser. 4. Promises. Or if we had rather embrace the other sense of the words, then are we sufficiently instructed, That Nothing shall be lost that is done for God or in Obedience unto him. He is not unjust to forget our labour of Love. And, The certainty of our future Reward depending on the Righteousness of God, is a great Encouragement unto present Obedience.

VERSE 11. [non-Latin text not transcribed]. There is not much difficulty as to the signification of these words, and therefore both ancient and modern Translations generally are agreed in the Interpretation of them. The Vul. Lat. renders [non-Latin text not transcribed], by ostentare sollicitudinem. But ostentare is most frequently used for ostendere gloriandi causa, as Festus saith, though properly it seem to be a frequentative, to shew often, and is improper in this place. Nor doth sollicitudinem well answer [non-Latin text not transcribed], which the Syriack renders by [non-Latin text not transcribed]; Sedulity, Diligence, Industry. Studium ostendere say most, and most properly. [non-Latin text not transcribed]. Syr. [non-Latin text not transcribed] ad complementum, to the compleating or perfection of Hope. Vul. Lat. Ad expletionem Spei, which our Rhemists render by, the Accomplishing of Hope; the fulfilling of Hope. Bez. Ad certam spei persuasionem, whereunto answers our Translation, to the full assurance of Hope. Others, ad plenam spei certitudinem, most properly. [non-Latin text not transcribed], is earnestly to desire; whence is [non-Latin text not transcribed], concupiscence, libido, an earnest, [non-Latin text not transcribed] and mostly an impetuous desire. So the Philosopher defined [non-Latin text not transcribed], that it was [non-Latin text not transcribed], which Cicero renders, Ira, libido puniendi; both from the Original derivation of it; a desire that invades the mind, an earnest vehement desire. [non-Latin text not transcribed], We render and: and we desire; but yet, or moreover. The same with [non-Latin text not transcribed] what is more largely expressed, 2 Pet. 1. 5. [non-Latin text not transcribed], and besides all this, besides what is past. [non-Latin text not transcribed], to manifest, that is, evince it unto all by the same performance of [non-Latin text not transcribed] Duties; that no decay in Faith or Love might be observed in them, or suspected of them. [non-Latin text not transcribed] is rendered study, diligence, endeavour. But it is such a Diligence as hath [non-Latin text not transcribed] an earnestness accompanying it: that is, as it were making haste in pressing towards the End and Accomplishment of any thing or business. And it doth always denote great and earnest diligence with study and desire. It is used to this purpose, 2 Pet. 1. 5. [non-Latin text not transcribed], is, saith Hesychius, [non-Latin text not transcribed], firmitas, certitudo; stability. It is plena fides, plena persuasio, certa fides. A sure, stable, firm, certain Faith, or perswasion. [non-Latin text not transcribed] The Vulgar Latine constantly renders this word, as also the Verb [non-Latin text not transcribed], by some word denoting filling or compleating, taking its signification from the first part in the Composition. But whatever be the native signification of the single words whereof it is compounded, or with respect unto what Allusion soever the signification was first fixed, it is certain that in the best Authors as in the Scripture, it expresseth a full satisfactory perswasion of mind, or the highest assurance in any thing which from the nature of it we are capable of. And we (earnestly) desire that every one of you do manifest the same diligence, unto the full assurance of Hope unto the End. Ver. 11. Although the Apostle in these words and those ensuing, as is usual with him, taketh a prospect towards his further progress, making way by them and in them unto his discourse concerning Melchisedec, which he hath intermitted, whence some would here begin the third part of the Chapter; yet he plainly pursues his former Argument and gives an express account of his whole design therein. For first he manifests directly what was his intention in proposing unto them that terrible Commination and prediction concerning Apostates, ver. 4, 5, 6, 7, 8. Although for certain ends he spoke those things unto them, yet he lets them know that he spake them not of them. He thought not that they were such at present as he had described, nor that that would be their future Lot or Portion, which he had threatened and foretold. As he had freed them from any fears or apprehensions of that nature in the two Verses foregoing, so in these he declareth what was his certain purpose and intention in the use of that Commination. Now this was solely thereby to excite and provoke them unto a diligent persevering continuance in Faith and Love with their fruits and effects, which is the first and principal End whereunto the proposal of such Threatenings is designed and sanctified of God. All that I have said, is unto this End. Again, He had newly given an account of his real thoughts and Judgement concerning them and their spiritual condition. And upon his satisfaction therein, as that which was attended with things which accompany Salvation, he had given them assurance of a blessed Issue of their Faith and Profession, from the Faithfulness of God, making therein an Application of the Promises of the Gospel unto them. Hereon he lets them know what by the Appointment of God and the Law of our Obedience, is required of them, that they might answer the Judgement which he had made concerning them, and bring them unto the enjoyment of the Promises proposed unto them. And this was that diligent progress in Faith and Obedience unto the end which he describes in this and the next Verse. And herein the Apostle with great Wisdom acquaints these Hebrews with the proper end and use of Gospel Threatenings and Promises, wherein men are apt to be mistaken and so to abuse the one and the other. For Threatenings have been looked on, as if they had no other end or use but to terrifie the minds of men, and to cause them to despond, as if the things threatened must unavoidably come upon them. Hence some have fancied that they belong not unto the Dispensation of the Gospel as it is to be preached unto Believers; and few have known how to make a due Application of them unto their Consciences. And it is to be feared that the end and use of Gods Promises hath been so far mistaken, as some have suffered themselves to be imposed on by the deceitfulness of sin, and to be influenced by the consideration of them, into carelesness and security, as though, do what they would, no evil could befall them. But our Apostle here discovereth the joynt end of them both towards Believers or Professors of the Gospel, which is to stir up and encourage them unto their utmost constant persevering diligence in all Duties of Obedience. And it is no small part of the Duty and Wisdom of the Ministers of the Gospel to instruct their Hearers in, and press upon them the proper use and due improvement of the Promises and Threatenings of God. In this Verse, or the words of it which are an Exhortation unto Duty, we may observe, (1) The connexion of it unto the former discourse; And (2) The Duty exhorted unto, The same diligence. (3) The manner of its performance; That they would manifest or shew it. (4) The end aimed at in that Duty, The full assurance of Hope. (5) The continuation of it, unto the end. (6) The manner of his Exhortation unto it, we desire. But though the words may be thus resolved, I shall open the parts of them in that order wherein they lye in the Text. 1. For the connexion of these words with the foregoing, and therein the occasion of this discourse in the particle [non-Latin text not transcribed], it hath been spoken unto already. [non-Latin text not transcribed] It is not here adversative but rather illative, as was before declared. 2. The next thing occurring in the words is the manner of the Exhortation, [non-Latin text not transcribed], we desire. Chrysostome is large in this place in the consideration of this [non-Latin text not transcribed] word, and the wisdom of the Apostle in the use of it. From him Oecumenius observes a difference between [non-Latin text not transcribed] and [non-Latin text not transcribed]. For they suppose that the word here used includeth both intense Affections, and earnest, diligent, actual desire. And that it doth intend an earnest desire, we shewed in the consideration of the word foregoing. And the word is never used in the New Testament, but either in a bad sense, to express the impetuous acting of Lust, as Matth. 5. 28. Gal. 5. 17. Rom. 1. 1. or a most fervent desiring of any thing that is good, Luke 15. 16. Luke 16. 21. chap. 17. 22. chap. 22. 15. And such ought to be the desire of Ministers towards the profiting of their people. There will be a dead, cold, lifeless Administration of the Word, where Ministers have not ardent desires after the profiting and stability of the Hearers. How were it to be wished that all who are called unto the care and charge of the Souls of men, would continually propose unto themselves the example of this Apostle! Do we think that the care, solicitude, watchfulness, tender Love and Affections, earnest and fervent desires of their good, expressed in Prayers, Tears, Travails and Dangers, which he every where testifieth towards all the Churches under his care, were Duties prescribed unto him alone, or Graces necessary for him only? Do we not think that they are all of them required of us, according unto our measure, and the extent of our employment? The Lord help men and open their Eyes before it be too late, for either the Gospel is not true, or there are few who in a due manner discharge that Ministry which they take upon them. I say without this earnest and fervent desire after the profiting and Salvation of our people, we shall have a cold and ineffectual Ministry among them. Neither is it our sedulity or earnestness in Preaching that will relieve us, if that be absent. And this desire proceeds from three Principles, and that which pretends thereto and doth not so, is but an Image and counterfeit of it. And these are, (1) Zeal for the Glory of God in Christ. (2) Real Compassion for the Souls of men. (3) An especial Conscientious regard unto our Duty and Office with respect unto its Nature, Trust, End and Reward. These are the Principles that both kindle and supply fuel unto those servent desires for the good of our people, which oyle the Wheels of all other Duties and speed them in their course. According as these Principles flourish or decay in our minds, so will be the acceptable exercise of our Ministry in the sight of Christ, and the profitable discharge of it towards the Church. And we have as much need to labour for this frame in our Hearts, as for any thing in the outward discharge of our Duty. We must in the first place take heed unto our selves, if we intend to take heed to the Flock as we ought, Acts 20. 28. And herein especially do we, as we are charged, take heed to the Ministry we have received that we do fulfill it, Col. 4. 17. 3. The Persons exhorted unto the Duty following, are expressed by [non-Latin text not transcribed], [non-Latin text not transcribed]. every one of you. He had so a care of the whole Flock, as to be solicitous for the good of every individual person among them. As our Lord Jesus Christ gives an account unto his Father, that of all those who were committed unto his personal Ministry in this world, he had not lost any one; only the Son of Perdition, he who was designed to Destruction; so our Apostle laboured that if it were possible not one of those whom he watched over should miscarry. And it is of great advantage when we can so mannage our Ministry that no one of those that are committed unto us, may have any just cause to think themselves disregarded. And moreover he shews hereby that the Argument here insisted on concerned them all. For he doth not suppose that any one of them were in such a condition of security and perfection, as not to stand in need of the utmost diligence for their preservation and progress; nor any to have so fallen under decays, but that in the use of diligence they might be recovered. So should the Love and Care of Ministers be extended unto all the Individuals of their Flocks, with an especial regard unto their respective Conditions, that none on the one hand grow secure, nor any on the other hand despond or be discouraged. 4. The Duty exhorted unto, wherewith we must take, [non-Latin text not transcribed]. 5. The manner of its performance, is, that they would shew the same diligence. [non-Latin text not transcribed], Ostentare: V. L. that is, to make shew of, ostendere, to shew forth, to manifest. Praestare, Eras. to act, to perform; so the word is sometimes used, Joh. 10. 32. [non-Latin text not transcribed], many good things have I shewed you: that is, wrought and performed among you. 2 Tim. 4. 14. [non-Latin text not transcribed], Alexander the Copper-smith shewed me many evils: did me much evil. It is so to do any thing as that the doing of it may be evident and manifest. And the Apostle respects not only the Duty it self but the Evidence of its Performance whereon his Judgement and Perswasion of them was grounded. Continue in the performance of these Duties to give the same evidence of your state and condition as formerly. And the Duty it self he expresseth by [non-Latin text not transcribed], idem studium, the same diligent [non-Latin text not transcribed]. endeavour. Chrysostome much insists on the Apostles Wisdom in this expression, the same diligence: for by it he both insinuates his approbation of what they had done already, and manifests that he required nothing of them to secure their future condition, but what they had already experience of. You have used diligence in this matter, continue so to do, which yet is not so to be interpreted as though the Apostle limited them unto their former measures. But warning them to remit in nothing which before they had ingaged into, he encourageth them to proceed and grow therein. That indeed which the Apostle approves in them and exhorts them unto a continuance in, is the work of Faith and labour of Love in ministring unto the Saints. But here he expresseth the manner wherein they had attended unto those Duties, and which they must continue in unless they intended to desert the Duties themselues; namely, with diligence and alacrity of mind. For such were the Oppositions and Difficulties that they would assuredly meet withall, as we have before declared, that unless they used all diligence and watchfulness, they would more or less faint in their Duty. And we may observe that, Our Profession will not be preserved, nor the work of Faith and Love carried on unto the Glory of God and our own Salvation, without a constant studious diligence in the preservation Obser. 1▪ of the one and the exercise of the other. The Reasons hereof are manifest from what hath been discoursed before concerning the greatness and difficulty of this work, and the opposition that is made unto it. Our Apostle knew nothing of that lazie kind of Profession which satisfies the generality of Christians at this day. They can shew all diligence in their Trades, in their Callings, in their Studies, it may be in their Pleasures, and sometimes in the pursuit of their Lusts: But for a watchful diligence, an earnest, studious endeavour in and about the Duties of Religion, the work of Faith and Love, they are strangers unto it, yea cannot be perswaded that any such thing is required of them or expected from them. For the Duties of Divine Worship, they will attend unto them out of Custom or Conviction. For some Acts of Charity they may perhaps be sometimes drawn unto, or for their Reputation they may do like others of their Quality in the world. But to project and design in their minds how they may Glorifie God in the Duties of Faith and Love, as the liberal man deviseth liberal things, to keep up an earnest bent and warmth of Spirit in them, to lay hold on, and rejoice in all Opportunities for them, all which are required unto this diligence, they utterly reject all such thoughts. But what do we imagine? Is there another way for us to go to Heaven than what was prescribed unto the Primitive Believers? Will God deal with us on more easie terms; or such as have a farther compliance with carnal ease and the flesh, than those that were given to them of Old? We shall but foolishly deceive our selves with such Imaginations? But let no man mistake; These two Principles are as certain and as sacred as any thing in the Gospel. (1) Unless there be in us a work of Faith in personal Holiness and a labour of Love towards others, there is nothing in us that accompanies Salvation or will ever bring us thereunto. Let prophane persons deride it whilst they please, and worldlings neglect it, and careless Professors fancy to themselves an easier way unto a blessed Eternity, this will be found to be the Rule whereby they must all stand or fall for ever. (2) That this work of Faith and labour of Love will not be persisted in nor carried on without studious diligence and earnest endeavours. Now unto this diligence is required; (1) The exercise of our minds with respect unto the Duties of Faith and Love. (2) In studying the Rule of them, which is the word of God, wherein alone the matter of them all and the manner of their performance are declared. (2) In studying and observing the occasions and opportunities for their exercise. (2) Watchfulness against Oppositions, Difficulties and Temptations, is also a part of this Duty; for the reasons whereof our Observations on the preceding Verse may be considered. (3) Readiness to conflict with, and to go through the dangers and troubles which we may meet withall in the discharge of these Duties. And, as it is evident, all these argue a frame of mind continually intent upon a design to Glorifie God, and to come unto the end of our course in Rest with him. That nominal Christianity which despiseth these things, will perish with the real Author of it, which is the Devil. Again, The Apostle exhorts them to shew the same diligence which they had done and which they continued in the exercise of; whence it appears that, Ministerial Exhortation unto Duty is needful even unto them who are sincere in the practice of it, that they may abide and continue therein. It is not easie to be apprehended Obser. 2. how Gods Institutions are despised by some, neglected by others, and by how few duly improved; all for want of taking right measures of them. Some there are who being profoundly ignorant are yet ready to say, that they know as much as the Minister can teach them, and therefore it is to no purpose to attend unto Preaching. These are the thoughts, and this is too often the Language of persons prophane and profligate, who know little, and practise nothing of Christianity. Some think that Exhortations unto Duties belong only unto them who are negligent and careless in their performance; and unto them indeed they do belong, but not unto them only as the whole Scripture testifieth. And some it may be like well to be exhorted unto what they do, and do find satisfaction therein. But how few are there who look upon it as an Ordinance of God whereby they are enabled for, and kept up unto their Duty, wherein indeed their use and benefit doth consist. They do not only direct unto Duty, but through the Appointment of God, they are means of communicating Grace unto us for the due performance of Duties. 4. The immediate end of the exercise of this diligence is, that we may attain [non-Latin text not transcribed], [non-Latin text not transcribed] to the full assurance of Hope. And three things we must consider to come unto the mind of the Apostle in these words. (1) What is that Hope which he intends. (2) What is the full assurance of this Hope. (3) How it is attainable in the exercise of this diligence. 1. The Hope here intended, is a certain assured expectation of good things promised, through the accomplishment of those Promises, accompanied with a love, desire and valuation of them. Faith respects the Promise, Hope the thing promised; wherefore it is a fruit and effect of Faith; it being the proper acting of the Soul towards things believed as good, absent and certain. Wherefore where our Faith begets no Hope, it is to be feared it is not genuine; and where our Hope exceeds the evidence or assurance of our Faith, it is but presumption. Now this Hope concerns things absent and future, for as our Apostle saith, if we already enjoy any thing why do we hope for it. And this is the order of these things. God hath in his Promises declared his Goodness, Purpose and Grace in the great things he will do unto all Eternity for Believers; namely, that they shall be perfectly delivered from every thing that is grievous or evil in sin or trouble, and be brought into the full enjoyment of Everlasting Glory with himself. In these Promises Faith resteth on the veracity and power of God. Hereon the Soul considereth those good things which are so promised and now secured by Faith, as yet absent and unenjoyed. And the actings of the Soul towards them in desire, love, valuation, and a certain expectation of them as believed, is this Hope. There may be a pretence of great Hope where there is no Faith as it is with the most. And there may be a profession of great Faith, where there is no true Hope, as it is with many. But in themselves these things are inseparable and proportionable. It is impossible we should believe the Promises aright, but that we shall hope for the things promised. Nor can we hope for the things promised, unless we believe the Promises. And this discards most of that pretended Hope that is in the world. It doth not proceed from, it is not resolved into Faith in the Promises, and therefore is presumption. Yea none have greater hopes for the most part than such as have no Faith at all. The great use, benefit and advantage which Believers have by this Grace, is the supporting of their Souls under the troubles and difficulties which they meet withall upon the account of the Profession of what they do believe, Rom. 5. 4, 5. 1 Cor. 15. 19. 1 Thes. 1. 3. Hence in our Christian Armour it is called the Helmet, Ephes. 6. 17. The Helmet of Salvation, that is, the Hope of Salvation, as it is expounded 1 Thes. 5. 8. And for an Helmet the Hope of Salvation. And this is because it bears off and keeps us from being wounded with the sharpness and weight of those stroaks, which do and will befall us in Troubles, Persecutions and Afflictions. And hence it is manifest that a valuation and esteem of the things hoped for, are of the Essence of Hope. For whatever expectation we have of them, if we do not so value them, as to find a satisfactory relief in them in all our Troubles, and that which may outballance our present sufferings, Hope is not genuine and truly Evangelical. And this was now the condition of the Hebrews. They were exposed unto much Tribulation upon the account of the Profession of the Gospel. And the Apostle foresaw that they were yet to be exercised with things more grievous and terrible. That which they had to relieve themselves in this condition, to lay in the Ballance against all the evils they suffered or had to conflict withall, were the things that were promised by Christ unto them that believe and obey him. Wherefore an assured expectation of these things so infinitely above and beyond what they lost or underwent at present, was absolutely necessary as to their supportment, so unto their encouragement unto a continuance in their Profession. This alone was able to preserve them from fainting and despondencies under a confluence of evils, which also God himself directs unto, Isa. 35. 3, 4. Wherefore this Duty our Apostle frequently exhorts the Hebrews unto in this Epistle, as that which was peculiarly suited unto them, and necessary for them in their present condition. And he lets them know that in its due exercise, it would not only relieve and support them, but enable them in the midst of all their troubles to rejoyce and glory; as hath been declared on chap. 3. 6. 2. There is the [non-Latin text not transcribed] of this Hope. The full assurance of it. Hope hath its degrees as Faith hath also. There is a weak, or a little Faith, and a strong or great [non-Latin text not transcribed] Faith. So there is an imperfect and a more perfect Hope. This full assurance is not of the Nature or Essence of it, but an especial degree of it in its improvement. A weak imperfect Hope will give but weak and imperfect Relief under Trouble. But that which riseth up unto the full assurance, will compleat our Relief. Wherefore as Hope it self is necessary, so is this degree of it especially where Trials do abound. Yet neither is Hope in this degree absolute, or absolutely perfect. Our minds in this world are not capable of such a degree of assurance in spiritual things, as to free us from Assaults to the contrary, and impressions of Fear sometimes from those Assaults. But there is such a degree attainable as is always victorious, which will give the Soul peace at all times, and sometimes fill it with joy. This therefore is the assurance of Hope here intended. Such a fixed, constant, prevailing Perswasion proceeding from Faith in the Promises, concerning the good things promised, our Interest in them, and certain enjoyment of them, as will support us and carry us comfortably through all the difficulties and troubles we have to conflict withall. And without this it is not possible that we should carry on our Profession to the Glory of God and the Gospel in the times of Affliction and Persecution. For although the least degree of sincere hope will preserve from utter Apostasie, yet unless it be confirmed and fortified, and so wrought up unto this full assurance, it cannot be, but that great and sore Trials, Temptations and Persecutions will at one time or other take such impressions on our minds, as to cause a manifold failing in the Duties of Profession, either as to matter or manner; as it hath fallen out with not a few sincere Believers in all Ages. 3. It is to be enquired how the diligence before described tends unto this assurance of Hope. And it doth so three ways. (1) It hath its efficacy unto this purpose from Gods Institution. God hath appointed this as the way and means whereby we shall come to this assurance. So is his Will declared, 2 Pet. 1. 10, 11. Give diligence to make your Calling and Election sure, for if you do these things you shall never fall; For so an entrance shall be administred unto you abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ. It is the same diligence with that here in the Text which is intended, as is evident by the Verses foregoing. And this hath God appointed as the means to secure unto our selves our Calling and Election which the good things we hope for do infallibly accompany. And hereby we shall be carried through all difficulties into the Kingdom of God and of Glory. (2) It hath a proper and natural tendency unto this end. For by the use of this diligence, Grace is increased in us, whereby our evidences of an Interest in the Promises of the Gospel are cleared and strengthened. And herein doth our assurance of Hope consist. (3) By our diligent attendance unto the Duties of Faith and Love, every sin will be prevented whereby our Hope would be weakened or impaired. 5. The last thing expressed in the words is the continuance in this Duty, which [non-Latin text not transcribed] is required of us; and that is [non-Latin text not transcribed], unto the end. For these words belong not unto them that go immediately before, namely, the assurance of Hope, which some supposing have rendered them harshly and improperly, unto its perfection. The assurance of Hope unto perfection, or until it be perfected. But the words plainly belong unto the precept it self, shewing the same diligence unto the end. There is no time nor season wherein we may be discharged from this Duty; no condition to be attained in this life wherein this diligence will not be necessary for us. We must therefore attend unto it until we are absolutely discharged of this whole warfare. And he who is discouraged because he cannot have a Dispensation from this Duty in this world, he hath an Heart that draweth back and his Soul is not upright in him. And we may observe, Whereas there are degrees in spiritual saving Graces and their Operations, we ought Obser. 1. continually to press towards the most perfect of them. Not only are we to have Hope, but we are to labour for the assurance of Hope. It is one of the best evidences that any Grace is true and saving in its nature and kind, when we labour to thrive and grow in it, or to have it do so in us. This the nature of the new Creature, whereof it is a part, inclineth unto; This is the end of all the Ordinances and Institutions of the Gospel, Ephes. 4. 13. Hereby alone do we bring Glory to God, adorn the Gospel, grow up into conformity with Christ, and secure our own Eternal welfare. Hope being improved by the due exercise of Faith and Love, will grow up into such an Obser. 2. assurance of Rest, Life, Immortality and Glory as shall outweigh all the Troubles and Persecutions that in this world may befall us, on the account of our Profession or other ways. There is nothing in the world so vain as that common Hope whereby men living in their sins do make a Reserve of Heaven when they can continue here no longer. The more it thrives in the minds of any, the more desperate is their condition; it being only an endless Spring of Encouragements unto sin. Its beginnings are usually indeed but small and weak; but when it hath been so far cherished as to be able to defeat the power of Convictions, it quickly grows up into Presumption and Security. But this Hope which is the Daughter, Sister and Companion of Faith, the more it grows up, and is strengthened, the more useful is it unto the Soul, as being a living Spring of Encouragements unto stability in Obedience. For it being once fully confirmed it will on every occasion of Trial or Temptation give such a present existence in the mind unto future certain Glories, as shall deliver it from snares and fears, and confirm it in its Duty. But this also must be spoken unto afterwards.

VERSE 12. [non-Latin text not transcribed]. [non-Latin text not transcribed] segnes, slothful, dull; [non-Latin text not transcribed], sitis, efficiamini, be or become, or be made. Syr. [non-Latin text not transcribed] ut non praecidatur, ut non abscindatur; that it be not cut off; which Interpreters refer unto the diligence before mentioned. The Translation in the Polyglott renders it, ne que torpescatis, as following the Translation in the Jayan Bibles without choice or alteration. Inded [non-Latin text not transcribed] is used sometimes in the same sense with [non-Latin text not transcribed] to be weary, to loath; to be affected with trouble, Hab. 2. 3. whence sloth and neglect of diligence ensues. But its proper and usual signification is to cut off; the same with the Hebrew [non-Latin text not transcribed], That you be not slothful. [non-Latin text not transcribed]; imitatores; and so the Rhemists render it, imitatores; which being a word not much in use among us, and when it is used commonly taken in an ill sense, Followers doth better as yet with us express what is intended. Who by Faith, [non-Latin text not transcribed]; Syr. [non-Latin text not transcribed] in length of Spirit; Longanimitatem, patientiam, patientem animum, lenitatem. Longanimity, Patience, a patient mind, forbearance; It is plain that the same Grace is intended in all these various expressions, whose nature we shall enquire into, [non-Latin text not transcribed]. Syr. [non-Latin text not transcribed] fuerunt Haeredes Promissionis; were Heirs of the Promise; refering it to Believers under the Old Testament. Vul. Lat. Haereditahunt Promissiones, who shall inherit the Promises, which must respect present, sincere, persevering Believers. Beza, Haereditario jure obtinent Promissionem. Others, Obtinent promissam Haereditatem; and, Haereditatem accipiunt promissionis, which Schmidius chooseth as most exact, though without reason. That of Beza is proper, for [non-Latin text not transcribed], is, jure Haereditario obtinere; see our Exposition on chap. 1. 4. We, inherit the Promises.

Verse 12. That you be not slothful, but followers of them, (their Example) who through Faith and patient long-suffering inherit the Promises. This Verse puts a full close to the former Exhortation built on the description given of unprofitable and Apostate Professors. And here is withall an entrance made into a discourse of somewhat another nature, but intended and applied unto the same end and purpose. We may therefore consider it as a continuation of the former Exhortation, inforced with a new Argument of great importance. For, 1. The Apostle gives a Caution against an Evil or Vice directly opposite unto the Duty he had been pressing unto, and which if admitted, would obstruct its discharge, That you be not slothful. And therein the series of that discourse hath its connexion with the beginning of ver. 11. We desire, that you be diligent, and that you be not slothful; diligence and sloth being the opposite virtue and vice which are the matter of his Exhortation. 2. He gives a new direction and encouragement unto them for the performance of the Duty exhorted unto, which also guides them in the manner of its performance. And herein he coucheth an Introduction to a discourse of another nature which immediately ensues, as was observed. But be ye followers. 3. This direction and encouragement consists in the proposal of an Example of others unto them, who performed the Duty which he exhorts them unto. And as for their direction he declares unto them how they did it, even by Faith and Patience; so for their Encouragement he minds them of what they obtained thereby, or do so, they inherited the Promises of God. 1. The Apostle cautions the Hebrews against that which would, if admitted, frustrate his Exhortation and effectually keep them off from the Duty exhorted unto. [non-Latin text not transcribed]. [non-Latin text not transcribed], that you be not segnes, molles, ignavi, heavy and slothful. He had before charged them that they were [non-Latin text not transcribed], chap. 5. 11. dull or slothful in hearing, not absolutely but comparatively, they were not so diligent or industrious therein as they ought to have been; or the Reproof concerned some of them only. Here he warns them not to be [non-Latin text not transcribed], slothful in works or working in practical Duties. We are slothful in hearing when we do not learn the Truths of the Gospel with diligence and industry, when we do not take them into our minds and understandings by the diligent use of the means appointed unto that end. And we are slothful in practice when we do not stir up our selves unto the due exercise of those Graces, and discharge of those Duties, which the Truth wherein we are instructed directs unto, and requires of us. And this sloth is opposed [non-Latin text not transcribed], ver. 11. a diligent and sedulous endeavour in the performance of our Duty. Shew diligence, and be not slothful. And this Vice our Holy Apostle according to his great wisdom and care frequently warns the Hebrews against in this Epistle. For he knew that the utmost intension of our spirits, the utmost diligence of our minds and endeavours of our whole Souls are required unto an useful continuance in our Profession and Obedience. This God requireth of us, this the nature of the things themselves about which we are conversant deserveth, and necessary it is unto the end which we aim at. If we faint or grow negligent in our Duty, if careless or slothful, we shall never hold out unto the end; or if we do continue in such a formal course as will consist with this sloth, we shall never come to the blessed end which we expect or look for. The Oppositions and Difficulties which we shall assuredly meet withall from within and without, will not give way unto faint and languid endeavours. Nor will the holy God prostitute Eternal Rewards unto those who have no more regard unto them, but to give up themselves unto sloth in their pursuit. Our course of Obedience is called running in a Race, and fighting as in a Battel, and those who are [non-Latin text not transcribed] on such occasions, will never be crowned with Victory. Wherefore upon a due compliance with this caution, depends our present Perseverance and our future Salvation. For, Spiritual Sloth is ruinous of any Profession though otherwise never so hopeful. The Obser. 1. Apostle was perswaded of good things and such as accompany Salvation concerning these Hebrews; but yet he lets them know that if they intended to enjoy them, they must not be slothful. Sloth is a vicious Affection, and one of the worst that the mind of man is subject unto. For where it takes place and is prevalent, there is no good Principle or Habit abiding. There is not any thing, any Vice amongst men, that the Heathen who built their Directions on the light of Nature, and the Observation of the ways of men in the world, do more severely give in Cautions against. And indeed it were easie to manifest that nothing more increaseth the degeneracy of mankind than this depraved Affection, as being an in-let unto all sordid Nices, and a perfect obstruction unto all virtuous and laudable Enterprizes. But what shall he say who comes after the King? Solomon hath so graphically described this Affection with its vile nature and ruinous effects, in sundry passages of the Proverbs, that nothing need or can be added thereunto. Besides it is Spiritual Sloth only that we have occasion to speak unto. Spiritual Sloth is an habitual indisposition of mind unto Spiritual Duties in their proper time and season, arising from unbelief and carnal Affections, producing a neglect of Duties, and Dangers, Remisness, Carelesness or Formality in attendance unto them or the performance of them. The beginning of it is prejudicing negligence, and the end of it is ruining security. 1. It is in general an indisposition and unreadiness of mind, and so opposed unto the entire principle of our spiritual warfare. Fervency in Spirit, Alacrity of mind, Preparation with the whole Armour of God; and therein girding up the Loins of our minds, endeavouring to cast off every weight and the sin that doth so easily beset us, are required to be in us constantly in the course of our Obedience. But this Sloth is that which gives us an indisposition of mind in direct opposition unto them all. So it is described, Prov. 26. 15. A Person under the power of this vicious Distemper of mind, is indisposed to every Duty, which makes them grievous unto him. 2. When it comes unto the height of it, it is habitual. There is no man but may be occasionally indisposed unto spiritual Duties. The most healthy and athletick constitution is subject unto the incursion of some distempers. Sometimes bodily Infirmities may indispose us, sometimes present Temptations may do so. Such was the Indisposition which befell the Disciples in the Mount, Matth. 26. 40, 41. which yet was not without their sin, for which they were reproved by our Saviour. But where these things are occasional, when those occasions are endeavoured to be prevented or removed, persons overtaken with them may not be said to be absolutely slothful. There may be many actual Faults where there is not an habitual Vice. 3. But there is this Sloth in a dangerous degree, 1. When this is generally the frame of the mind, when it hath such an unreadiness unto holy Duties as that it either neglects them, or is cold and formal in the performance of them. This was the temper of Laodicea, Rev. 3. 15. She did enough outwardly to satisfie her self; but in such a way and manner as all that she did was disapproved by Christ. Lukewarmness is the soul and form of sloth. 2. When Persons are generally uncompliant with such outward means as they cannot but acknowledge do contain warning from this, and Invitation unto another frame. So the Spouse acknowledgeth, that it was the Voice of her beloved that knocked, saying, Open to me my Spouse, my Love, my Dove, my undefiled, for my Head is filled with with dew, and my Locks with the drops of the night, Can. 5. 2. Both the Voice, and the Love, and the long waiting of Christ were manifest unto her, and she complies not with him but makes her excuses, ver. 2, 3. And the sloth of Persons will be reckoned in proportion unto the means of diligence which they do enjoy. Some may not be sleepy, worldly, careless, slothful at as cheap a rate of Guilt as others, though it be great in all. 3. When Persons are as it were glad of such occasions as may justifie and satisfie their minds in the omissions of Duties or opportunities for them. This casts off the Duty prescribed unto us, Heb. 12. 1. which yet is indispensably necessary unto the attaining of the end of our Faith. When men will not only readily embrace occasions offered unto them to divert them from Duty, but will be apt to seek out and invent shifts, whereby they may, as they suppose, be excused from it, which corrupt nature is exceedingly prone unto, they are under the power of this vicious habit. Especially is this so, when men are apt to approve of such Reasons to this end, which being examined by the Rules of Duty, with the tenders of the Love of Christ, are lighter than vanity. So it is added of the slothful Person, who hides his hand in his bosom; that he is wiser in his own conceit than seven men that can render a reason, Prov. 26 15, 16. He pleaseth himself with his foolish pretences for his sloth, above all the reasons that can be given him to the contrary. And such is the reason pleaded by the Spouse when overtaken with this frame for a season, Cant. 5. 3. 4. When there is a great neglect of our own prayers, when at any time we have been enabled to make them. So the Spouse in whom we have an Instance of a surprisal into this evil, prays earnestly for the coming and approach of Christ unto her, chap. 4. 16. in the holy Dispensations of his Spirit. But when he tenders himself unto her desire, she puts off the entertainment of him. So do men pray for Grace and Mercy sometimes. But when the seasons of the communication of them do come, they are wholly regardless in looking after them. They put off things unto another season, and meet oft-times with the success mentioned Cant. 5. 6. 5. When in conflicts about Duties the Scale is often turned on the side of the flesh and unbelief. Sometimes it is so when Duties are considered as future, and sometimes as present. When Duties are considered as future, Difficulties and Objections against them, as for matter or manner, time or season, or degree, one thing or other will be suggested by the Flesh. Grace in Believers will move for an absolute compliance. If the contrary reasons, insinuations and objections prevail, the Soul consults with flesh and blood, and is under the power of spiritual sloth. And so are men by frivolous pretences and arguings from self and the world, kept off from the most important Duties. And sometimes there is a conflict in the entrance of the Duties of Gods Worship, as praying, hearing the word, and the like. Grace stirs up the Soul to diligence, spirituality, and vigour of spirit. The Flesh in all things is contrary unto it. Usually to give place unto the Flesh so as to be brought under the power of a cold formality is an evidence of a prevalent sloth. 2. Although this sloth may have various causes and occasions, yet the principal of them are those which I have mentioned, namely, Unbelief and Carnal Affections. (1) Unbelief is the principal cause of it, as Faith is of that Diligence and Watchfulness which are opposed unto it. Yea by Faith alone are we excited unto the acting of all other Graces, and the performance of all other Duties. As it is in its nature to quicken us unto them, so it alone takes in all other motives unto vigorous Obedience. Wherefore all Indispositions unto Duty arise from Unbelief. This weakens the efficacy of every thing that should excite us unto it, and increaseth every difficulty that lies in the way of it. As Faith will remove Mountains out of our way or help us to conquer the greatest Oppositions, so Unbelief will make Mountains of Mole-hills, it will make every hindrance like an unconquerable difficulty. The Soul made slothful by it, cries, there is a Lion in the way, a Lion in the Streets, Prov. 26. 13. And its whole way is as an Hedge of Thorns, chap. 15. 19. that is, so grievous and troublesome that he cares not to take one step in it. Hence is the opposition in these words, that, ye be not slothful, but followers of them who through Faith, &c. If we grow slothful it is an assured Evidence of the decay of Faith. (2) Carnal Affections do variously promote this evil frame of mind. Love of ease, wealth, profit, pleasure, will quickly make men spiritually slothful. Where these are prevalent, every thing in the way of Holiness and Obedience is difficult and irksome. Strange Representations will be made unto the mind of all Duties, if not in general, yet in all instances that offer themselves. They are difficult, or tedious, or unseasonable, or needless, or the loss we make at present may be retrieved at another time. Every prevalent Carnal Affection will be heard in the case, and hath something to offer to deter the mind from its Duty. And the secret aversation of the flesh from Communion with Christ in Duties, works in all of them. Wherefore if we see a man slothful, negligent, careless in the Duties of Religion, we may be sure that one carnal Affection or other is powerful in him. 3. As to the general effects of this spiritual Sloth they may be reduced unto these three Heads. (1) A neglect of known Duties in matter or manner. Known Duties of Professors are either publick or private; And I call them known because they are both acknowledged by all so to be, and themselves are under the Conviction of their so being. But where this sloth is predominant, clear Duties will be debated. What more clear Duty, than that we should open our hearts unto Christ when he knocketh; or diligently receive those Intimations of his Love and his Mind which he tendereth in his Ordinances? Yet this will a Soul dispute about and debate on, when it is under the power of sloth, Cant. 5. 2, 3. And it doth so actually when it doth not take diligent heed unto the Dispensation of the word. Wherefore omission of Duties in their seasons and opportunities, whether publick or private, whether of Piety or Charity, of Faith or Love, or the performance of them without life and delight, meerly to comply with custom, or satisfie Convictions, is an evidence of a Soul growing up under a sinful sloth, unto a ruining security. (2) Regardlesness of Temptations and Dangers by them, is another general effect hereof. These beset us on every hand; especially they do so with reference unto all Duties of Obedience. In watchfulness against them, a conflict with them and prevalency over them, doth our warfare principally consist. And without a due regard unto them we can neither preserve the Life, nor bring forth the fruits of Faith. Herein spiritual sloth will make us careless. When men begin to walk as if they had no Enemies, as if in their course of life, their converse, their callings and occasions, there were no Snares nor Temptations, Spiritual sloth hath possessed their minds. (3) Weariness and heartless despondencies in a time of Troubles and Difficulties, is another effect hereof. And unto these Heads may all its particular pernicious effects and consequences be reduced. And this brief Description of Spiritual sloth in its Nature, Causes and Effects, is a sufficient Eviction of our Assertion, so that I need no farther confirmation. Secondly, In the positive Directions given, and the Encouragement adjoyned, [non-Latin text not transcribed]. there is an Example proposed, and a Duty enjoyned with respect thereunto. The Persons whose Example is prescribed are mentioned here only indefinitely, be followers of them, which in the ensuing Verse, he brings down to the Instance of Abraham. For dealing with them who greatly gloried in having Abraham for their Father, no example more pertinent and cogent could be proposed unto them, to let them know that Abraham himself obtained not the Promises any other way, than what he now proposeth unto them. And as our Saviour had told them, that if they would be the Children of Abraham they must do the works of Abraham, otherwise their boast of his being their Father would stand them in no stead; so our Apostle shews them the like necessity of his Faith and Patience in particular. Besides, he was in the next Chapter of necessity to prefer Melchisedec as a Type of Christ, before him, and above him. Andtherefore as he had in an alike case before dealt with Moses, he would take the advantage hereof giving him his due commendation, that he might not seem to derogate any thing from him. And this he doth in that Instance wherein he becameto have his greatest honour, or to become the Father of the faithful. The Persons therefore included in the particle [non-Latin text not transcribed], are the [non-Latin text not transcribed]. Patriarchs of the Old Testament. It is true, it is so expressed as that those who were at present real, sincere, sound Believers might be intended, or those who had fallen asleep in the Faith of the Gospel. But as he deals on all occasions with these Hebrews with Instances and Examples out of the Old Testament, as we have seen and considered it at large in the third Chapter, so his immediate expressing of Abraham as the principal of those which he intended, confines his Design unto those under that Dispensation. Plainly he designs them, whom unto the same purpose he enumerates afterwards in particular with the Instances of their Faith, chap. 11. Nor is there any difficulty in the variety of his expressions concerning them. Of those in the Eleventh Chapter he says, that all died in Faith and obtained a good report on the account thereof, but received not the Promises, ver. 13, 39. Of those in this place, that through Faith and Patience they inherited the Promises. But it is one thing to receive the Promises, and another to inherit the Promises. By receiving the Promises, chap. 11. the Apostle respects the actual Accomplishment of the great Promise concerning the exhibition of Christ in the Flesh. This they neither did nor could receive who died before his Incarnation. But the inheriting of the Promises here intended, is a real participation of the Grace and Mercy proposed in them with Eternal Glory. This they all received, being saved by Faith even as we, Acts 15. 10, 11. Heb. 4. 2. Concerning these Persons he proposeth to them the way that they took, and the end that they attained. The way they took, was by Faith and Patience, or longsuffering. Some think that here is an [non-Latin text not transcribed]; and that a constant enduring Faith is [non-Latin text not transcribed]. only intended. But their Faith and the constant exercise of it against oppositions is rather proposed unto them under the name of Faith. For that by [non-Latin text not transcribed] a distinct Grace or Duty is intended, is manifest from ver. 15. where Abrahams carriage upon his believing and receiving the Blessing is expressed by [non-Latin text not transcribed], after he had patiently endured. What was that Faith, or of what kind which is here ascribed unto the Patriarchs, is evident from the Context. For it was that Faith which had the especial Promise of God in Christ for its Object. Not a general, not a common Faith, but that which respected the Promise given from the foundation of the world, and expresly renewed unto Abraham. Some amongst us wholly deny this kind of Faith, and beyond the belief of the truth or veracity of God in general, will not allow an especial Faith with respect unto the Covenant and the Promise of Grace in Christ Jesus, whereas indeed there is no other Faith true, useful, saving, and properly so called in the world. It is true, this especial Faith in the Promise, supposeth Faith in general with respect unto the truth and veracity of God, nor can be without it. But this may be, and is in many where the other is not, yea where it is despised. This therefore was the Faith which was here recommended and proposed unto us. The especial Object of it was the Messiah, or Christ himself as a Saviour from sin, with this especial limitation, as to come afterwards. The formal reason of it was the Truth of God in his Promises, with his unchangeableness and infinite power to give them an Accomplishment. And the means of ingenerating this Faith in them was the Promise it self. By this Faith were they justified and saved, Gen. 15. 6. But it may be enquired how this Faith could be proposed unto us for an Example, seeing it respected the future Exhibition of Christ, and we are to respect him as long since come in the Flesh. But this circumstance changeth nothing in the nature of the things themselves: For although as to the actual Exhibition of the Messiah they looked on it as future, yet as to the Benefits of his Mediation, they were made present and effectual unto them by the Promise. And the Faith required of us doth in like manner respect the Lord Christ and the Benefits of his Mediation; and by his actual Exhibition in the Flesh, is not changed in its nature from what theirs was, though it be exceedingly advantaged as to its Light. The next thing ascribed unto them is [non-Latin text not transcribed]. Patience, say we, that is, [non-Latin text not transcribed]; but these Graces are expresly distinguished, 2 Tim. 3. 10. [non-Latin text not transcribed]; [non-Latin text not transcribed]. Faith, Long-suffering, Patience; so plainly Col. 1. 11. [non-Latin text not transcribed]; unto all patience and long-suffering. And in very many places it is recommended as a special Grace and Duty, 2 Cor. 6. 6. Gal. 5. 22. Ephes. 4. 2. Col. 3. 12. And it is often also ascribed unto God, Rom. 2. 4. chap. 9. 22. to Christ, 1 Tim. 1. 16. [non-Latin text not transcribed] is properly [non-Latin text not transcribed] longanimis; or as James speaks, [non-Latin text not transcribed], chap. 1. 19. slow to anger, opposed unto [non-Latin text not transcribed], hasty, soon angry, bitter in Spirit. It is a gracious sedate frame of Soul, a tranquillity of mind on holy spiritual grounds of Faith, not subject to take provocations, not to be wearied with opposition. Wherefore although the Apostle saith in like manner in another place, that we have need of Patience, that after we have done the will of God we may receive the Promise, chap. 10. 36. yet the longanimity here intended is distinct from it. For as Patience is a gracious submissive quietness of mind in undergoing present troubles and miseries; so this [non-Latin text not transcribed], or longanimity, forbearance, tolerance or long-suffering, is a sedate, gracious disposition of mind to encounter a series of Difficulties and Provocations, without being exasperated by them so as to desert, or cease from the course wherein we are ingaged. So where it is ascribed unto God, it signifies that goodness of his Nature, and purpose of his Will, that notwithstanding their manifold provocations, and as it were, daily new surprisals, yet he will bear with sinners, and not divert from his course of goodness and mercy towards them. And with us it hath a twofold object. For (1) In the course of our Faith and Profession we shall meet with many Difficulties and Oppositions, with many Scandals and Offences. These men are apt to take distast at, to dislike, and so to be provoked, as to leave the way wherein they meet with them. Upon various surprising occasions, they fret themselves to do evil, Psal. 37. 8. So David was [non-Latin text not transcribed], very short spirited when upon the breach that God Righteously made on Uzza, it is said that the thing which God had done displeased David. But this is that Grace whereby the Soul of a Believer is kept from taking offence, or admitting sinful provocations from cross Accidents, Oppositions, Injuries, Scandals, Disappointments. So is the Duty of it prescribed unto us in particular with respect unto one another, Ephes. 4. 2. Besides (2) There are sundry things in the Promises of God whereof Believers earnestly desire if it were possible, a present Accomplishment, or a greater degree of evidence in their Accomplishment, or a greater speed towards it. Such are the full subduing of their Corruptions, success against or freedom from Temptations, deliverance of ehe Church from Troubles and the like. Now when these things are delayed, when the Heart is ready to be made sick by the deferring of its hopes, the Soul is apt to despond, to give over its expectations, and if it do so, it will quickly also forsake its Duties. The Grace which keeps us up in a quiet waiting upon God for the fulfilling of all that concerns us in his own time and season, that preserves us from fainting and sinful despondencies, is this [non-Latin text not transcribed], this long-suffering or forbearance. These were the ways whereby they came to inherit the Promises. The Heathen of old fancied that their Hero's or Patriarchs by great, and as they were called, Heroick Actions, by Valour, Courage, the Slaughter and Conquest of their Enemies, usually attended with Pride, Cruelty and Oppression, made their way into Heaven. The way of Gods Hero's, of the Patriarchs of his Church and People unto their Rest and Glory, unto the enjoyment of the Divine Promises, was by Faith, Patience, Long-suffering, Humility, enduring Persecution, self-denial, and the spiritual Virtues generally reckoned in the world unto pusillanimity, and so despised. So contrary are the Judgements and Ways of God and men even about what is good and praise-worthy. Observe as we pass on, That Faith and patient long-suffering are the only way whereby Professors of the Gospel may attain Rest with God in the Accomplishment of the Promises. It is a sad consideration which way and by what means some men think to come to Heaven, or carry themselves as if they did so. They are but few who think so much as a naked Profession of these things to be necessary thereunto. But living avowedly in all sorts of sins, they yet suppose they shall inherit the Promises of God. But this was not the way of the holy men of old, whose example is proposed to us. Some think Faith at least to be necessary hereunto. But by Faith they understand little more than that they profess the true Religion, about which there are so many contests in the world. This was not the Faith of Abraham, that is, this alone was not so. Wherein it consisted and how it was acted we shall have occasion afterwards to declare. But what do men think of the long-suffering before described? Their Relief against it, is to trust in such a Faith as stands in no need of it. For that common Faith which most men content themselves withall, seldom or never puts them upon the exercise of patient long-suffering. It is against the actings of a lively Faith that those Oppositions arise which the exercise of that other Grace is needful to conflict withall. And I shall give some few instances of it wherein the necessity of it will be made to appear. For if I should handle it at large, all the Difficulties that lye in the way of our Profession would fall under consideration: Of Faith we shall treat afterwards. And, 1. It is necessary with respect unto those Reproaches which the Profession of a saving Faith will expose men unto. It hath done so always, and will do so whilst this world continues. And they are usually cast on Believers in so great variety on all sorts of occasions, as that it would be a long work to call over the principal of them. For they are the chief effects of the Endeavours of Sathan as he is the accuser of the Brethren. I shall instance only in those of one kind. And they are those which on their Straights, Difficulties and Temptations, the world reflects upon, as if their Profession of Faith in God were vain, false and hypocritical. When men said unto David, Where is now thy God? or what is become of thy Religion and Profession, thy pretended Trust in God? he says, it was a killing Sword in his Bones, it pierced deep and pained greatly, Psal. 42. 10. And it is spoken in the Person of our Saviour, Reproaches have broken my heart, and I am full of heaviness, Psal. 69. 20. And this was the Reproach that was cast upon him on the Cross, as the next words manifest, They gave me Gall for my meat, and in my thirst they gave me Vinegar to drink, ver. 21. And this Reproach was that which we Instance in, They shook the Head at him, saying, He trusted on the Lord that he would deliver him, let him deliver him seeing he delighted in him, Psal. 22. 118. Matth. 27. 43. And what befell the Lord Christ on the Cross, teacheth the Church what it is to expect under it. In this condition patient long-suffering is our only Relief. If that be not in exercise, we shall either faint and despond, or fret our selves to do evil, or say in our hearts, we will do unto others what they have done unto us. But hereby is the Soul delivered. It is not made stupid and senseless of the sharpness and evil of them; David was not so, nor was Christ himself; nor is it the Will of God that we should put them off with a careless regardlesness. The Glory and Honour of God and the Gospel are so far concerned in them, and God so designs them for the exercise of our Faith, as that they are not to be despised. But it will give a quietness and evenness of Spirit under them, so that no Duty shall be obstructed, nor that satisfaction which we have in the ways of God be any way impeded. And in this case this patient long-suffering worketh three ways. (1) By committing our whole cause to God; as it did in Christ, 1 Pet. 2. 23. (2) By patient waiting for the pleading of our Cause under a sense of our own sin, and an acknowledgement of the Righteousness of God, Mic. 7. 9, 10. (3) By supporting the Soul with a testimony of its own sincerity, 1 Cor. 4. 3, 4. 2. With respect unto Violence and Persecutions. These also, that Faith which tends to the enjoyment of the Promises, will expose men unto. And they prove great trials, sometimes from their violence and sometimes from their continuance. Some come with the fury of a Storm, as if they would bear down all before them; Such were the Primitive Persecutions, and that at this day in many places under the Papal Power. Others by their long duration in wasting, vexing, consuming Troubles, are designed gradually to wear out the Saints of the most high, Dan. 7. 25. And what havock hath been made in all Ages by them of the one sort and of the other, is known unto all. The number of Apostates in such seasons hath for the most part exceeded that of Martyrs. And many have insensibly withered and grown utterly weary, under Troubles of a long duration, when they could apprehend no end of them. Here we have need of patient long-suffering, if we intend to inherit the Promises. This is that Grace which calmeth and supporteth the Soul under all these pressures. (1) By keeping and preserving it from darkening, disturbing Affections, and passions of Anger, worldly sorrow, carnal fear, and the inordinate Love of present things. Hereby in patience we possess our Souls, Luke 21. 19. which if disorderly Affections do as it were once carry out of our power, and possess the conduct of them, we shall quickly be at a loss in our Profession. (2) By enabling us to take a sedate prospect of Eternal things, of the good things promised, and their glorious excellency in comparison unto what here we suffer in, 2 Cor. 4. 16, 17, 18. (3) By preserving of us from all irregular ways and attempts for deliverance. For without this Grace we shall choose either not to suffer, and so disinherit our selves of the Promises; or shall not suffer in a due manner unto the Glory of God or our own advantage; or shall turn aside unto unlawful Reliefs. 3. It is necessary with respect unto our waiting for the Accomplishment of many great Promises concerning the Kingdom of Christ and Interest of the Gospel in this world. That there are such Promises on record in the Scripture, and as yet unfulfilled, is I suppose generally granted. However I speak of them who are satisfied in their minds beyond all hesitation, that such there are; and of such as lived before the Accomplishment of some of them, who are proposed for our Example. For so did the Fathers under the Old Testament who lived before the coming of Christ in the Flesh. In these Promises and their Accomplishment Believers find themselves greatly concerned; and those who are not so, do disavow an Interest in the spiritual Body of Christ and his Glory in the world. Now because their Accomplishment is deferred beyond the desires and expectations of men, as was of old the Promise of the coming of Christ, many Temptations do ensue thereon. And not a few have there been on the one hand who have in sad Instances made haste and antedated the Accomplishment in unwarrantable Practices; pretending unto Faith, they have renounced patient long-suffering; and not fewer have cast away all expectation of them on the other hand, as though they would never be fulfilled. Herein therefore we have also need of patient long-suffering. Without it we shall fall into one of the extreams mentioned, both of which are attended with dangers ruinous unto Profession: See Habbak. 2. 1, 2, 3, 4. With respect unto these things the days of the Gospel are the time of the Kingdom and Patience of Jesus Christ, Rev. 1. 9. He hath begun to set up his Kingdom, and it shall never be prevailed against, Dan. 7. 27. But yet many things that belong thereunto, especially unto its tranquillity and extent are as yet unfulfilled, and whilst they are so, many outrages are committed in the world against his Rule and Interest. Wherefore it is at present the Time of his Patience as well as of his Raign. And therefore are we required to keep the word of his Patience, Rev. 3. 10. or to abide in the Faith of those things concerning which he exerciseth Patience in the world. So is it said with respect unto the Judgements which God in his own time will execute on the Antichristian persecuting world. He that leadeth into Captivity, shall go into Captivity; he that killeth with the Soword, must be killed with the Sword; here is the Patience and Faith of the Saints, Rev. 13. 10. While these things are accomplishing, and until they are accomplished, during that large season, until their end be, the Saints must exercise patient long-suffering, added unto Faith in the Promises, or they will not see the end of them. And this patient long-suffering with respect unto the Accomplishment of these Promises produceth these four effects. (1) A quiet resignation of all times and seasons unto the Soveraignty of God. The Soul possessed of it, quiets it self with this; it is not for me to know the times and seasons which God hath put in his own hand, Deut. 29. 29. (2) A due valuation of present enjoyments, which is especially required since the coming of Christ in the Flesh. (3) A ready Application of mind unto present Duties, Joh. 21. 22. (4) Waiting in Prayer for what we have not yet received. 4. It is necessary also with respect unto our own personal Obedience and all the principal concerns of it. There are three things which Believers principally aim at in the course of their Obedience. (1) That their corruptions may be throughly subdued. (2) That their Graces may be quickened and strengthened unto all fruitfulness. (3) That Temptations being removed their spiritual Consolations may abound. These are the things which they are continually pressing after, longing for, and endeavouring. And sometimes in some, if not all of them, they seem to have made so great a progress as to be ready for an entrance into perfect Rest. But yet again they find new Storms arise; Corruptions grow strong, and Grace is under Decays, Temptations abound, and Consolations are far away. Yea and it may be they are frequently exercised with these changes and disappointments. This fills them with many perplexities and oft-times makes them ready to faint. Unless this patient long-suffering accompany us in our whole course, we shall not finish it with Glory to God, or Comfort to our own Souls. But it may be enquired on what Grounds, and for what Reasons the Apostle doth propose unto these Hebrews the Example of their Predecessors in this matter. Wherefore he doth it, or he might do it for these ends: (1) That they might know that he exhorted them unto nothing, but what was found in them who went before them whom they so loved and admired. And this he afterwards unto the same end confirms with many Instances. (2) Unto nothing but what was needful unto all who were to inherit the Promises. For if these things were required of their Progenitors, persons so high in the Love and Favour of God unto that end, how could they imagine that they might be dispensed withall as to their observance. (3) To nothing but what was practicable, which others had done, and was therefore possible, yea easie for them through the Grace of Christ to comply withall. Thirdly, The Apostle for their encouragement unto the Duties mentioned, expresseth [non-Latin text not transcribed]. the end which those others attained in the practice of them. [non-Latin text not transcribed]; who inherit the Promises. It speaks in the present Tense, but principally intends those who lived before, as we have declared. And the Apostle here expresseth the way whereby in the use of the means we come to the enjoyment of the Promises. And this is by Inheritance. We neither merit it, nor purchase it, but inherit it. And how come we to inherit it? By the same way as any other comes to an Inheritance, namely, by being the true Heirs unto it. And how do we become Heirs of this Inheritance? meerly by Gods gratuitous Adoption; so our Apostle declareth fully this whole matter, Rom. 8. 15, 16, 17. Ye have received the Spirit of Adoption whereby we cry Abba Father; The Spirit it self beareth witness with our Spirit that we are the Children of God. And if Children then Heirs of God, and joynt Heirs with Christ. God by free and gratuitous Adoption makes us his Children. All Gods Children are Heirs; he hath an Inheritance for them all. This Inheritance is promised unto them; and therefore their enjoyment of it is called inheriting of the Promises. Wherefore the Grace of Adoption is the Foundation, cause, and way of our receiving promised Grace and Glory. And with respect hereunto it is that God is said not to be unrighteous in our Reward, ver. 10. For having freely adopted us and made us Heirs, it belongs unto his Faithfulness and Righteousness to preserve us unto our Inheritance. Only we are such Heirs as have means assigned unto us for the attaining of our Inheritance, which it is our Duty to apply our selves unto. They inherited [non-Latin text not transcribed], the Promises. Camero and Grotius on this Text observe, that where the Fathers under the Old Testament are spoken of in this matter, there the Promises are mentioned; But where Believers under the New Testament are spoken of, there it is called the Promise in the singular number. I shall not give their Reasons why it is so, because they are certainly mistaken in their Observation. For both is the Promise on the one hand mentioned with respect unto them, as Heb. 11. 39. and the Promises frequently with respect unto us, 2 Cor. 7. 1. 2 Pet. 1. 4. Wherefore those expressions are used promiscuously, as is evident by our Apostle, chap. 11. ver. 13, and 39. Because they all sprang from one Original Promise, and all centred in him, in whom and by whom they were to be accomplished and made effectual, being all yea and Amen in him; and because that one which concerned his Person and Mediation did virtually include all the rest, they are all of them frequently intended and included under the name of the Promise in the singular number. But because God was pleased to let out as it were sundry Rivulets of Grace and Bounty, originally stored in the first great Promise, by several particular grants and instances, partly for the Representation of that fulness of Grace which he intended to exhibit thereby; partly for the Encouragement of our Faith and its Direction in the Application of the Grace promised, on various particular occasions; And because he was pleased frequently to renew the same great original Promise, as to Abraham and David; there are many of them, and are called the Promises; and by reason of their Union in the same Covenant whoever is really interested in any one of them, is so in all. By the Promises here the things promised are intended. To inherit the Promises, is to be made partaker of the things promised. And the matter of these Promises was all Grace and Glory. That which is here especially regarded is their full complement in Everlasting glorious Rest with God by Christ. This is proposed unto the Hebrews, and they are encouraged to expect it by the Examples of those who went before them in Faith and Patience. Wherefore he requires, Lastly, That they should be [non-Latin text not transcribed], imitatores eorum. Imitatores is not used [non-Latin text not transcribed]. in our Language, and when it is, it rather signifies mimicks, or contains some reflection of blame or weakness, than what it is here applied unto. Wherefore we render it followers, that is, in doing what they did, treading and walking in their steps, as our Apostle expresseth it, Rom. 4. 12. as we are to follow the steps of Christ, 1 Pet. 2. 21. It is to think we hear them saying unto us what Abimelech did to his Soldiers, Judges 9. 48. What you have seen us do make haste and do as we have done. All Believers, all the Children of God have a right unto an Inheritance. How they came by this right was before declared: It is by that Adoption whereby they are Obser. 1. made Children of God, and all Gods Children are Heirs, as the Apostle affirms. And this Inheritance is the best and the greatest on the account of security and value. (1) Let an Inheritance be never so excellent and valuable, yet if it be not secure, if a mans Title unto it be not firm and unquestionable, if he may be defeated of it by fraud or force, which things all Earthly Right and Titles are obnoxious unto, it takes off the worth of it. But this Inheritance is conveyed, settled, and secured by the Promise, Covenant, and Oath of God, 2 Sam. 23. 5. Rom. 4. 16. These secure this Inheritance from all possibility of our being defeated of it. (2) The value of it is inexpressible. It is a Kingdom, Matth. 25. 34. Jam. 2. 5. Salvation. Ileh. 1. 14. The Grace of Life, 1 Pet. 3. 7. Eternal Life. Tit. 3. 7. God himself who hath promised to be our Reward, Rom. 8. 17. The providing of Examples for us in the Scripture which we ought to imitate and follow, is an effectual way of teaching and a great fruit of the care and kindness of God Obser. 2. towards us. The use of Examples to be avoided in sin and punishment the Apostle declared and insisted on in the third Chapter, which we have also improved as we are able. Here he proposeth those which we are to comply with, and conform our selves unto, which afterwards, chap. 11. he farther presseth in very many particular Instances. And as there is a great efficacy in Examples in general which hath been spoken uoto on chap. 3. so there are many advantages in those which are proposed unto our Imitation in the Wisdom of the holy Spirit. For (1) the things and Duties which we are exhorted unto are represented unto us as possible, and that on terms not uneasie or grievous. Considering all the Difficulties and Oppositions from within and without that we have to conflict withall, we may be ready to think it impossible that we should successfully go through with them, and come off safely at the last. To obviate this despondency is the design of the Apostle in that long series of Examples which he gives us chap. 11. For he undeniably demonstrates by Instances of all sorts, that Faith will infallibly carry men through the greatest difficulties they can possibly meet with in the Profession and Obedience of it. There is no more required of us, than such and such persons by the Testimony of God himself, have successfully passed through. And if we follow them not, it is nothing but Spiritual Sloth, or the Love of the world and sin, that retards us. (2) Great Examples do naturally stir up and animate the minds of men who have any thing of the same Spirit with them by whom they were performed, to do like them, yea to out-do them if it be possible. So Themistocles said that Miltiades's Victory against the Persians would not let him sleep. Being a person of the same kind of courage with him, it stirred him up in a noble emulation, to equal him in an hazardous and successful defence of his Country. But then it is required, that there be the same Spirit in us as was in them, whose Examples are proposed unto us. Let the examples of persons Valiant and Heroical, in their great and noble Actions be set before men of a weak and pusillanimous nature or temper, and you will amaze or affright but not at all encourage them. Now the Spirit and Principle wherewith the Worthies of God, whose Example is set before us were acted withall, was that of Faith. In vain should we encourage any unto a following or imitation of them, who hath not the same Spirit and Principle. This the Apostle requireth hereunto, 2 Cor. 4. 13. We having the same Spirit of Faith according as it is written, I believed and therefore have I spoken; we also believe and therefore speak. Had we not the same Spirit of Faith with them, we could not do as they did. And we may take a Trial hereby whether our Faith be genuine or no. For if their Examples move us not, excite us not, unto the like Duties of Obedience with them, it is an evidence that we have not the same Spirit of Faith with them. As the Courage of a Valiant man is enflamed by a noble Example, when a Coward shrinks back and trembles at it. On this supposition there is great force in that direction, Jam. 5. 10. Take my Brethren the Prophets who have spoken in the name of the Lord for an Example of Suffering, Affliction and Patience. Let a Minister of the Gospel who is made partaker in his measure of the same Spirit, conside how Elijah, Jeremiah, Peter, Paul, and the rest of those Holy Souls who spake in the name of the Lord, carried themselves under their Afflictions and Trials, and it will inflame his Heart to ingage chearfully in the like Conflicts. (3) These Examples are so represented unto us, as plainly to discover and point out where our Dangers lye on the one hand, and where our Assistance and Relief lye on the other. These two rightly considered and understood in all our Duties, will give us the best directions we can possibly receive. When we know our Dangers and our Reliefs aright, we are half way through our Difficulties. When these are out of mind, when we know them not, on every occasion we fall under surprisals and troubles. Now in the Examples proposed unto us, there is withall through the wisdom and care of the Spirit of God, represented unto us, the Temptations which befell those who are so our patterns, the Occasions of them, their Advantages, Power or Prevalency, wherein they missed it, or failed, exposing themselves unto the power of their Spiritual Enemies; and on the other hand what course they took for Relief, what Application they made unto God in their Difficulties and Distresses, and wherein alone they reposed their confidence of success. These things might be confirmed by manifold Instances. (4) There is in them also made known what Interveniences and Disturbances in our course of Obedience may befall us, which yet ought not to make us utterly despond, and give over our Profession as fruitless and hopeless. I confess great Wisdom and Caution is to be used in the consideration of the sins and falls of the Saints under the Old Testament, that they be no way abused to give countenance unto sin, either before or after its Commission. We know not their Circumstances, their Light, their Grace, their Temptations, their Repentance, nor what was the Indulgence of God towards sinners, before the fulness of the Dispensation of Grace came by Jesus Christ. But this is certain in general, that if every great sin or fall, when any is overtaken therein by the overpowering of Temptations, were absolutely inconsistent with that course of Obedience which leads unto the Inheritance of the Promises, the Holy Ghost would not without any particular exception as to their persons, have recorded such things in the lives of them whom he proposeth for our Example. (5) The certain end of a Course of Holy Obedience is in them proposed unto us. All those holy Souls that are now at rest with God in Glory, as having inherited the Promises, were sometimes as we are, conflicting with Corruptions and Temptations, undergoing Reproaches and Persecutions, labouring in Duties and a constant course of Obedience unto God. If therefore we follow them in their Work, we shall not fail to partake with them in their Reward.

VERSE 13, 14, 15, 16. In the close of the foregoing Verse the Apostle expresseth the end of all his Exhortations, what they tended unto, and what would be the advantage of all that complied with them in Faith and Obedience. And this was the Inheriting of the Promises, or the enjoyment of the things promised by God, unto them that believe and obey. Of all that entercourse that is between God and sinners, the Promise on the part of God is the sole Foundation. Thereby doth God express his Goodness, Grace, Truth, and Soveraign Power unto men. Herein all supernatural Religion and all our concernments therein, are founded, and not on any thing in us. And on our part the Inheritance of the Promises in the effects of those holy Properties of God towards us, is the end of what we look for and aim at in all our Obedience. Wherefore the Apostle having arrived in the series of his Discourse unto the mention of this great period of his whole design, he stays awhile to consider and explain it in these Verses. [non-Latin text not transcribed]. [non-Latin text not transcribed]. Syr. [non-Latin text not transcribed] When he promised unto him. V. L. Abrahae nam que promittens; For promising to Abraham. Most, Deus enim pollicitus Abrahae: for God promising unto Abraham, which expresseth the sense intended; and that word, when, which we add, is included in [non-Latin text not transcribed]. [non-Latin text not transcribed]; Ad verbum; quoniam per neminem habuit majorem jurare. Seeing by none he had a greater to swear. V. L. Quoniam neminem habuit, per quem juraret majorem. Rhem. Because he had none greater by whom he might swear. Erasm. Bez. Cum non possit per quemquam majorem jurare. Ours: Because he could swear by no greater: [non-Latin text not transcribed] is rather quum than quoniam. To make up the sense, se may be added, none greater than himself. And so the Syriack reads, [non-Latin text not transcribed] quoniam non erat ipsi qui major prae se ut juraret per illum; or in the Neuter Gender, majus and illud. Seeing there was nothing to him greater than himself that he might swear by it. All to the same purpose. [non-Latin text not transcribed], juravit per semet ipsum. Syr. [non-Latin text not transcribed]; He sware by his Soul; which though it may be an Hebraisme, yet we shall find that God sometimes in his Oath makes mention of his Soul. [non-Latin text not transcribed]; The Syriack omits the particles [non-Latin text not transcribed], which yet are the only note of Asseveration in the words. The Vulgar Lat. renders it by nisi; unless, which is retained by Erasmus, the sense whereof we shall afterwards enquire into. Certe, surely; Arab. I have sworn assuredly. Benedicens, or benedicendo benedicam, blessing, I will bless. [non-Latin text not transcribed]; Syr. [non-Latin text not transcribed]; he restrained his Spirit; preserved himself by Faith from being hasty, or making haste. [non-Latin text not transcribed]; adeptus est, nactus est, assequutus est, obtinuit, consecutus est; all which words are used by Interpreters. Syr. [non-Latin text not transcribed] he received. Promissum, promissionem, repromissionem; He obtained the Promise. [non-Latin text not transcribed]; Syr. [non-Latin text not transcribed] the Sons of men; men of all sorts. [non-Latin text not transcribed]. Vul. Lat. Per majorem sui. Sui is added if not needlesly, yet barbarously. [non-Latin text not transcribed]; Contradictionis, controversiae, litis, contentionis; strife; [non-Latin text not transcribed], finis, rather as Bez. Terminus. [non-Latin text not transcribed], ad confirmationem; Eras. ad confirmandum; juramentum, jusjurandum, adhibitum. Syr. [non-Latin text not transcribed], The true solution of every contention between them is by an Oath. Arab. A lawful Oath is the decision of every controversie between them.

Verse 13, 14, 15, 16. For when God made Promise to Abraham; (God promising unto Abraham) because he could swear by no greater, he sware by himself, Saying, Surely blessing, I will bless thee, and multiplying I will multiply thee; and so after he had patiently endured he obtained the Promise. For men verily swear by the greater, and an Oath for confirmation is to them an end of all strife. [non-Latin text not transcribed]; For; Expositors agree that this causal Connexion doth not infer a reason or enforcement of the preceding Exhortation unto Faith and directly: But it gives an [non-Latin text not transcribed] account wherefore he proposed unto them the Examples of their Fore-fathers, as those who through Faith and Patience inherited the Promises. For that they did so really and truly he proves by an Instance above all exception, producing the Example of one which he knew would be most forcible and prevalent with them. It is evident that they by Faith and Patience obtained the Promise, for so did Abraham, the grounds whereof he particularly declares. But this in my Judgement compriseth not the whole scope and design of the Apostle in the Introduction of this Example. He hath yet a farther aim in it which we must enquire into. Wherefore (1) having carried on his paraenetical discourse concerning fruitfulness in Profession, with constancy in Faith and Patience, unto a Declaration of the end of all Graces and Duties, which is the enjoyment of the Promise, he takes occasion thence to declare unto them the nature of the Gospel, and the Mediation of Christ therein proposed unto them, unto constancy in the Faith and Profession whereof he had so exhorted them. To this end he lets them know that they were nothing but the Accomplishment of the great Promise made unto Abraham, which as themselves acknowledged to be the Foundation of all their hopes and expectations, so also that it had not been before perfectly fulfilled. In that Promise both the great blessing of Christ himself, and the whole work of his Mediation were included. Wherefore on this account doth he insist so largely on this Promise and the confirmation of it, and issueth his discourse in the Introduction of Christ according unto it. (2) He further designs to manifest that the Promise as to the substance of it belongs no less unto all Believers than it did to Abraham, and that all the benefits contained therein are by the Oath of God secured unto them all. There is in the words, observing as near as we can their order in the Text, in the distribution; (1) The Person unto whom the Promises were made, and who is proposed for the example of the Hebrews, which is Abraham. (2) The Promise made unto him, which is that of Christ himself and the benefits of his Mediation. (3) The confirmation of that Promise by Oath of God; God sware. (4) The especial nature of that Oath, God sware by himself. (5) The reason hereof, because he had none greater by whom he might swear. (6) The end of the whole on the part of Abraham; He obtained the Promise by patient waiting or enduring. (7) The Assurance of the Promise on the part of God as confirmed by his Oath, by a general maxime of things among men, grounded on the Light of Nature and received in their universal practice; For verily men swear by the greater, &c. 1. The Person to whom the Promise was made is Abraham. He was originally [non-Latin text not transcribed]. called Abram; [non-Latin text not transcribed] Pater excelsus, an high or exalted Father. God changed his Name upon the most signal Renovation of the Covenant with him into [non-Latin text not transcribed] Abraham, Gen. 17. 5. The reason and added signification whereof is given in the next words; for a Father of many Nations have I made thee. [non-Latin text not transcribed] is a multitude, and God now declaring that Abraham should not only be the Father of all the Nations that should proceed naturally from his Loyns, but of all the Nations of the world that should afterwards embrace and imitate his Faith, interserts the first letter of Hamon a multitude into his name, that it might be unto him a perpetual memorial of the Grace and Favour of God, as also a continual confirmation of his Faith in the Promises, the Truth and Power of God being always suggested unto him by the name that he had given him. Now Abraham was the most meet on many accounts to be proposed as an Example unto this people. For (1) Naturally he was the Head of their Families, their first peculiar famous progenitor, in whose Person that distinction from the rest of the world began, which they continued in throughout all their Generations; and all men are wont to pay a great Reverence and Respect to such persons. (2) It was he who as it were got them their Inheritance which was first conveyed unto him, and they came in upon his Right. (3) Because the Promise now accomplished was first signally given unto him, and therein the Gospel declared, in the Faith whereof they are now exhorted to persevere. (5) The Promise was not given him meerly on his own account or for his own sake; but he was singled out as a pattern and example for all Believers. And hence he became the Father of the Faithful, and Heir of the World. 2. That which is affirmed concerning this Person is, that God made Promise unto [non-Latin text not transcribed]. him; [non-Latin text not transcribed]. Of the Nature of Divine Promises I have treated on Chap. 4. 1, 2. In general they are express Declarations of the Grace, Goodness, Pleasure, and Purpose of God towards men for their good and advantage. That here intended was that for the substance of it God made unto Abraham, Gen. 12. 2, 3. I will bless thee and make thy name great, and thou shalt be a blessing, and I will bless them that bless thee and curse them that curse thee: and in thee shall all the Families of the Earth be blessed. And this same Promise was confirmed unto him by the way of a Covenant, Chap. 15. 3, 4, 5. And more solemnly, chap. 17. 1, 2, 3, 4, 5, 6. For chap. 15. it is only promised that he should have a natural Seed of his own, and that a Stranger should not be his Heir. But here his name is changed into Abraham, he is made Heir of the world, and many Nations are given in to be his spiritual Posterity. But because together with the Promise our Apostle designs to give an account and commendation both of the Faith and Obedience of Abraham, he calls not out that grant of this Promise which was preventing, renewing, and calling, antecedent unto all his Faith and Obedience, and communicative of all the Grace whereby he was enabled thereunto, as expressed chap. 12. but he takes it from that place where it was renewed and established unto him after he had given the last and greatest evidence of his Faith, Love, and Obedience, chap. 22. 16, 17, 18. [non-Latin text not transcribed] By my self have I sworn saith the Lord, for because thou hast done this thing, and hast not with-held thy Son, thine only Son; [non-Latin text not transcribed]; That in blessing I will bless thee, and in multiplying I will multiply thy Seed. Thus God gave out unto him the fulness of the Promise by degrees. First he mentions only his own person without any Declaration how the Promise should be fulfilled in his Seed, Chap. 12. 2, 3. Then he expresly adds the mention of his Seed in the way whereby the Promise should be accomplished, but no more, Chap. 15. 5. And at length he lets him know the extent of his Seed unto Believers of all Nations, chap. 17. 5. To all which a farther confirmation by the Oath of God, and the Extent of the Promise is added, Chap. 22. 15, 16, 17, 18. So are we to embrace, and improve as he did the first dawnings of Divine Love and Grace. It is not full Assurance that we are first to look after, but wait for the confirmation of our Faith in compliance with what we have received; If we either value not, or improve not in thankful Obedience the first Intimations of Grace, we shall make no progress towards greater enjoyments. And in the Apostles expression of this Promise we may consider, 1. The manner of the expression. 2. The nature and concernments of the Promise it self. In the manner of the expression there are the Affirmative particles; [non-Latin text not transcribed]; certe, truly. They answer only directly unto [non-Latin text not transcribed] in the Hebrew; but the Apostle includes [non-Latin text not transcribed]. a respect unto what was said before, [non-Latin text not transcribed]; In my self have I sworn. And [non-Latin text not transcribed] is sometimes used for [non-Latin text not transcribed] that is, truly; in way of an Asseveration, Job 34. 31. [non-Latin text not transcribed]; which we render, Surely, it is meet to be said unto God I have born, I will not offend, and that properly. And [non-Latin text not transcribed] was of common use in the Greek Tongue in Assertory Oaths. So Demosthenes, [non-Latin text not transcribed]; He sware [non-Latin text not transcribed] that he would destroy Philip. The Vulgar Latine renders it by nisi, that is, [non-Latin text not transcribed], contrary to the sense of the Ancients, Chrysostome, Oecumenius, and Theophylact, as some of the Expositors of the Roman Church do acknowledge. But yet that manner of expression denotes a sense not unusual in the Scripture. For there is an Intimation in it of a reserved Condition rendring the saying ensuing a most sacred Oath. Unless I bless thee, let me not be trusted in as God, or the like. But the formality of the Oath of God is neither in Genesis nor here expressed; only respect is had unto what he affirms, by my self have I sworn. Surely, undoubtedly. The Promise it self is expressed in those words, [non-Latin text not transcribed], &c. Blessing I will bless thee, and multiplying I will multiply thee. Our Apostle renders the words of Moses exactly, Gen. 22. 17. Only where it is said there, I will multiply thy Seed, he expresseth it by I will multiply thee, which is all one, or to the same purpose; for he could be no way multiplied, but in his Seed; and he proceedeth no farther with the words of the Promise, as being not concerned in what followeth. For although his Seed was actually multiplied, yet it was Abraham himself who was blessed therein. The Vulgar Latine in this place reads, Benedicens benedicam, blessing I will bless; but in Genesis hath only benedicam and multiplicabo. Hence divers of the Roman Expositors, as Ribera, Tena and others, give sundry reasons why the Apostle changed the expression from what was used in Moses, where it is only said I will bless thee, into blessing I will bless thee. And which I cannot but observe, Schlictingius who followeth in this place the Exposition of Ribera, complies with him also in that Observation: aliis quidem verbis (saith he) promissionem hanc apud Mosem extulit: But all this is but the mistake of the Vulgar Interpreter on Gen. 22. For the words in the Original have the Reduplication rendered by the Apostle, which the Lxx also observe. And this Reduplication is a pure Hebraisme vehemently affirming the thing promised, and hath in it the nature of an Oath. It also intends and extends the matter promised. Blessing I will bless thee; I will do so without fail, I will do so greatly without measure, and eternally without end. And this kind of Asseveration is common in the Hebrew, Gen. 2. 17. [non-Latin text not transcribed] In the day thou eatest thereof dying thou shalt dye; thou shalt assuredly dye; be certainly obnoxious unto Death; it may be also that the double Death temporal and eternal is included therein. See Gen. 37. 33. 2 Kings 2. 23. 1 Sam. 23. 22. Josh. 24. 10. Jer. 23. 17. Dan. 11. 10. We have need of every thing that any way evidenceth the stability of Gods Promises to Obser. 1 be represented unto us, for the encouragement and confirmation of our Faith. As God redoubled the word at the first giving out of the Promise unto Abraham for the strengthening of his Faith, so is the same here expressed by the Apostle that it might have the same effect upon us. And two things especially God seems to impress upon our minds in this vehemency of expression. (1) The sincerity of his Intentions without reserve. (2) The stability of his Purposes without alteration and change. It is to signifie both these, that such emphatical vehement expressions are used even among men, and both these Unbelief is apt to question in God. He that believeth not maketh God a liar, 1 Joh. 5. 10. He is a lyar who in his Promises intendeth not what his words signifie, but hath other reserves in his mind; and he who having promised changeth without cause. Both these doth Unbelief impute to God, which makes it a sin of so hainous a nature. The first time God used this kind of Reduplication it was in his threatening of Death unto the Transgression of the Command, Gen. 2. 17. In the day thou eatest thereof dying thou shalt dye. And that which Sathan deluded our first Parents by, was in perswading them that there was not sincerity in what God had said, but that he had reserved to himself, that it should be otherwise. The Serpent said unto the woman [non-Latin text not transcribed] dying ye shall not dye, Gen. 3. 4. But this being directly contrary unto what God had expresly affirmed, how could Sathan imagine that the Woman would immediately consent unto him against the express words of God? Wherefore he useth this Artifice to prevail with her, that although God had spoken those words, yet he had a Reserve to himself that it should not be unto them indeed as he had spoken, ver. 5. By these means Unbelief entered into the world, and hath ever since wrought effectually in the same kind. There is no Promise of God so plainly expressed but Unbelief is ready to suggest innumerable exceptions why it should have such reserves accompanying of it, as that it doth not belong unto us. Most of these exceptions we gather from our selves, and were it not for them we suppose we could believe the Promise well enough. But the truth is, when we are called to believe, when it is our Duty so to do, when we pretend that we are willing and desirous to do so, were it not for such and such things in our selves, it is the sincerity of God in his Promises we all in question: and we think that although he proposeth the Promise unto us, and commandeth us to believe, yet it is not his intention and purpose that we should do so, or that we should be made partakers of the good things promised. By the purpose of God I do not here intend the Eternal purpose of his Will concerning the effects and events of things, about which we are called to exercise neither Faith nor Unbelief, until they are manifested. But the whole Rule of our Duty is in Gods Command, and the Faith required of us consists in this, that if we comply with what God prescribeth, we shall enjoy what he promiseth; if we believe, we shall be saved. And herein to question the Truth or Sincerity of God, is an high effect of Unbelief. This distrust therefore God removes by the Reduplication of the word of the Promise, that we might know he was in good earnest in what he expressed. The like may be spoken concerning the stability of the Promises, with respect unto change, which because it must be particularly afterwards spoken unto, shall be here omitted. And these things we have need of. If we think otherwise we know little of the nature of Faith or Unbelief, of our own weakness, the efficacy of the Deceits of Sathan, or the manifold oppositions which rise up against believing. 2. For the Promise it self here intended or the matter of it, it may be considered two ways. (1) As it was personal unto Abraham, or as the Person of Abraham was peculiarly concerned therein. (2) As it regards all the Elect of God and their Interest in it; of whom he was the Representative. As this Promise was made personally unto Abraham, it may be considered, (1) With respect unto what was Carnal, Temporal and Typical. (2) Unto what was Spiritual and Eternal typed out by those other things. As unto what was Carnal and Typical, the things in it may be referred unto two Heads. (1) His own temporal prosperity in this world. Gods Blessing is always [non-Latin text not transcribed] an addition of good unto him that is blessed. So it is said Gen. 24. 1. God hath blessed Abraham in all things; which is explained ver. 35. in the words of his Servant, The Lord hath greatly blessed my Master and he is become great, and he hath given him Flocks and Herds, Silver and Gold, God increased him in Wealth, Riches and Power until he was esteemed as a mighty Prince by the people among whom he dwelt, Gen. 23. 6. And this in the Blessing was a Type and Pledge of that full Administration of Grace and Spiritual things, which was principally intended. (2) What concerned his Posterity wherein he was blessed. And herein two things were in the Promise both expressed at large. (1) The greatness of their number; They were to be as the Stars of Heaven or as the Sand by the Sea-shore; that is, innumerable. (2) Their success and prosperity; that they should possess the Gates of their Enemies; which principally respected the mighty successes which they had and Conquests which they made under the conduct of Joshua and afterwards of David. In both these things were they Typical of the more numerous Subjects of the Kingdom of Christ, and of his spiritual Conquest for them and in them of all their spiritual Adversaries. See Luke 1. 70, 71, 72, 73, 74, 75. In these two Branches of the Promise the Faith of Abraham was greatly exercised as unto the Accomplishment of them. For as unto the first or multiplication of his Posterity, though he lived after this about 70 years, yet he never saw any more than two persons, Isaac and Jacob that were interested in this Promise; For although he had other Children and Posterity by them, yet in Isaac only was his Seed to be called, as to this Promise. He had therefore during his own days no outward visible pledge or appearance of its Accomplishment; and yet however he lived and died in the Faith thereof. And as unto the latter, of their prosperity and success, he was told before, that they should be in Affliction and Bondage for 400 years. Yet looking by Faith through all these difficulties in its proper season, he inherited the Promise. And he was a great Example herein unto all Believers under the New Testament; For there are many Promises remaining as yet unaccomplished, and which at present as in other Ages, seem not only to be remote from but as unto all outward means to be cast under an impossibility of accomplishment. Such are those as concerning the calling of the Jews, the coming in of the fulness of the Gentiles, with the enlargement and establishment of the Kingdom of Christ in this world. Concerning all these things, some are apt to despond, some irregularly to make haste, and some to reject and despise them. But the Faith of Abraham would give us present satisfaction in these things and assured expectation of their Accomplishment in their proper season. Secondly, The peculiar Interest of Abraham in this Promise as to the spiritual part of it may also be considered; and hereof in like manner there were two parts. 1. That the Lord Christ should come of his Seed according to the flesh. And he was the first person in the world, after our first Parents, to whom in the order of nature it was necessary, to whom the Promise of the Messiah to spring from them was confirmed. It was afterwards once more so confirmed unto David, whence in his Genealogy he is said in a peculiar manner to be the Son of David, the Son of Abraham. For unto these two persons alone was the Promise confirmed. And therefore is he said in one place to be the Seed of David according to the Flesh, Rom. 1. 3. and in another, to have taken on him the Seed of Abraham, Heb. 2. 16. Herein lay Abrahams peculiar Interest in the spiritual part of this Promise, He was the first who had this priviledge granted unto him by especial Grace, that the promised Seed should spring from his Loyns. In the Faith hereof he saw the Day of Christ and rejoiced; this made him famous and honourable throughout all Generations. 2. As he was thus to be the natural Father of Christ according to the flesh, whence all Nations were to be blessed in him or his Seed; so being the first that received or embraced this Promise, he became the spiritual Father of all that do believe, and in them the Heir of the world in a spiritual Interest, as he was in his carnal Seed the Heir of Canaan, in a political Interest. No men come to be accepted with God but upon the account of their Faith in that Promise which was made unto Abraham, that is, in him who was promised unto him. And we may observe That, The Grant and Communication of spiritual Priviledges is a meer act or effect of Soveraign Grace. Even this Abraham who was so exalted by spiritual Priviledges, seems Obser. 1. originally to have been tainted with the common Idolatrie which was then in the world. This account we have, Josh. 24. 2, 3. Your Father dwelt on the other side of the Flood in old time, Terah the Father of Abraham, and the Father of Nachor, and they served other Gods. And I took your Father Abraham from the other side of the Flood. It is true, the charge is express against Terah only; but it lying against their Fathers in general on the other side of the Flood, and being added that God took Abraham from the other side of the Flood, he seems to have been involved in the Guilt of the same sin whilst he was in his Fathers House and before his Call. Nor is there any account given of the least preparation or disposition in him unto the state and Duties which he was afterwards brought into. In this condition, God of his Soveraign Grace first calls him to the saving knowledge of himself, and by degrees accumulates him with all the Favours and Priviledges before mentioned. Hence in the close of his whole course he had no cause to glory in himself neither before God nor men, Rom. 4. 2. For he had nothing but what he gratuitously received. Indeed there were distances of time in the collation of several distinct Mercies and Blessings on him. And he still through the supplies of Grace which he received under every mercy, so deported himself, as that he might not be unmeet to receive the succeeding mercies whereof he was to be made partaker. And this is the method of Gods communicating his Grace unto sinners. His first Call and Conversion of them is absolutely gratuitous. He hath no consideration of any thing in them that should induce him thereunto. Neither is there any thing required unto a condecency herein. God takes men as he pleaseth, some in one condition and posture of mind, some in another; some in an open course of sin, and some in the execution of a particular sin, as Paul. And he indeed at the instant of his call was under the active power of two of the greatest hinderances unto Conversion that the heart of man is obnoxious unto. For first he was zealous above measure of the Righteousness of the Law, seeking earnestly for Life and Salvation by it; and then he was actually ingaged in the persecution of the Saints of God. These two qualifications constant resting in Legal Righteousness, with rage and madness in persecution, than which there are not out of Hell more adverse principles unto it, were all the preparations of that Apostle unto converting Grace. But after that this Grace which is absolutely free and Soveraign is received, there is an order in Gods Covenant which for the most part he observeth in the communication of ensuing Graces and Priviledges; namely, that Faith and Obedience shall precede the increase and enlargement of them. Thus was it with Abraham who received his last great signal Promise and Priviledge, Gen. 22. upon that signal Act of his Faith and Obedience in offering up his Son upon Gods Command. As it was with Abraham, so is it with all those who in any Age are made partakers of Grace or spiritual Priviledges. Secondly, The Promise here intended as to the spiritual part of it may be considered with respect unto all Believers; of whom Abraham was the Representative. And two things are contained therein. 1. The giving and sending of the Son of God to take on him the Seed of Abraham. This was the life and soul of the Promise; the ancient and first expressed regard of Divine Grace unto sinners. In thy Seed shall all the Nations of the Earth be blessed; that is, the Seed of the Woman shall break the Serpents head. The Incarnation of the Son of God promised from the Foundation of the world, shall be fulfilled in thy Seed, he shall take on him the Seed of Abraham. So our Apostle argues, Gal. 3. 16. Now to Abraham and his Seed were the Promises made, he saith not unto Seeds as of many, but as of one, and thy Seed which is Christ. For the Promise which is made concerning Christ in one sense, is made unto him in another. As to the benefit and effects of the coming of Christ it was made concerning him unto Abraham and all his Seed, but as unto the first grant, intention and stability of the Promise it is made unto Christ himself, with respect unto that Everlasting Covenant which was between the Father and him, in his undertaking the work of Mediation. Or the Lord Christ may be considered either as the undertaker of the Covenant with God, and so the Promise was made unto him; or as the Accomplishment of the terms of it for us, so the Promise was concerning him. 2. The nature of the benefit which is to be received by Christ thus promised; and that in general is a Blessing, in thy Seed shall they be blessed. And two things are comprised in this Blessing, as the Springs of other mercies innumerable. The Promise of Christ himself was the fountain, and all other Promises were particular streams from it, especial Explications and Applications of that Promise. (1) The removal of the Curse of the Law which was come on all men by reason of sin. The Curse could not be removed but by a Blessing; and that which doth it is the greatest of Blessings, as that was the greatest of Curses and Miseries. (2) The bringing in of a blessed Righteousness, on the account whereof we might be accepted with God. See Gal. 3. 13, 14, 15. Before we proceed we may observe two things in general concerning this Promise. (1) That this was the Life of the Church of the Old Testament, the Spring of its continuance unto its appointed season, which could never be dried up. How many times were that whole people, the posterity of Abraham, at the very brink of Destruction? For sometimes they fell generally into such terrible provoking sins, as that their utter casting off might have been justly expected by Angels and men; sometimes they were in the just Judgement of God given up unto such wasting Desolations in their Captivities, as that they were wholly like dry bones on the face of the Earth without hopes of a Resurrection. Yet mercy, patience, and power wrought through all and preserved them in a Church state until this Promise was accomplished. This it was alone, or the Faithfulness of God therein whence all their healing and recoveries did proceed. And when this Promise was once fulfilled, it was beyond the power of all the world to keep them unto their former condition. All depended on the issue of this Promise, in whose fulfilling all things were to be cast into a new mold and order. (2) This was that which preserved the Spirits of true Believers among them from ruining Despondencies in the times of the greatest Apostasies, Calamities, and Desolations of the People. They had this Promise still to plead, and rested therein, notwithstanding all the Interveniencies which oft-times seemed to render the case of that people very desperate. See their Faith expressed, Micah 7. 18, 19, 20. Isa. 7. 13, 14, 15. chap. 5. 3. Luke 1. 70, 71, 72, 73. And I would hope there is mercy lies treasured in the Bowels of this Promise not yet brought forth toward the remainders of the Posterity of Abraham according to the Flesh. Who knows but that by virtue of the ingaged Love and Faithfulness of God declared in this Promise, these withered Branches may revive, and these dead bones rise again? Our Apostle placeth the Hopes of it on this ground alone, that as touching the Election they were beloved; they were beloved for the Fathers sake, Rom. 11. 28. As to Profession they were then vsibly falling off; but as to Election, as to Gods purpose concerning them, the Love which he bare to their Fathers, ingaged unto Abraham in this Promise, will one day find them out, and bring them in unto a plentiful share in this Blessing. Wherefore on all accounts the Instance chosen by the Apostle was of singular use unto the Hebrews, and singularly suited unto their present condition. For as they received many Advantages from his personal Priviledges who was their Father according to the Flesh; so they succeeded unto him in the spiritual part of the Promise; and therefore as the like Duties of Faith and Obedience and Perseverance were required of them as of him, so they in the performance of them had assurance given them in his success, that they also should inherit the Promise. So the Apostle applies his discourse ver. 17, 18. Where the Promise of God is absolutely ingaged, it will break through all Difficulties. and Obser. 2. Oppositions unto a perfect Accomplishment. No Promise of God shall ever fail or be of none effect. We may fail or come short of the Promise by our Unbelief; but the Promises themselves shall never fail. There have been great seasons of Trial in many Ages wherein the Faith of Believers hath been exercised to the utmost about the accomplishment of the Promises; but the Faithfulness of God in them all hath hitherto been ever Victorious, and it will be so for ever. And this Trial hath arose partly from Difficulties and Oppositions, with all Improbabilities of their Accomplishment on rational accounts, or with respect unto visible means; partly from a misunderstanding of the nature of the Promises, or of the season of their Accomplishment. Thus in the first great Promise given unto our Parents after the Fall, how soon was their Faith exercised about it. When they had but two Sons the one of them slew the other, and the survivor was rejected and cursed of God. From whom should now the promised Seed be expected to proceed and spring? Is it not probable that they were oft-times ready to say, where is the Promise of his coming? And yet indeed this which seemed to overthrow and disannul the Promise, was only a means of its farther confirmation. For the death of Abel upon his offering his acceptable Sacrifice, was a Type of Christ and his suffering in his mystical Body, 1 Joh. 3. 12. When the wickedness of the world was come unto that height and fulness that God would not spare, but destroyed all the Inhabitants of it excepting eight persons, the very destruction of the whole Race of mankind seemed to threaten an Annihilation of the Promise. But this also proved unto its confirmation. For after the Flood God established it unto Noah, accompanied it with a Covenant and gave a visible Pledge of his Faithfulness therein to abide for ever, Gen. 9. 11, 12. For although that Covenant in the first place respected temporal things, yet as it was annexed unto the first Promise it represented and assured the spiritual things thereof, Isa. 54. 8, 9, 10. This great Promise was after limited unto the person of Abraham, namely, that from him should spring the blessed Seed. Yet after it was given unto him, many and many a year passed over him, before he saw the least hope of its Accomplishment. Yea he lived to see all natural ways and means of fulfilling it utterly to fail; Sarahs Womb being dead and his Body also; so that he was past and beyond all hope of having it fulfilled in the ordinary course of nature. And the Faith which he had in hope was against hope, Rom. 4. 18, 19. Hence he complained that after all his long and wearisome Pilgrimage he went Childless, Gen. 15. 2. and fell into no small mistakes in the matter of Hagar and Ishmael. Yet after all, the Promise made its way unto its own Accomplishment. And by the signal victory it had herein against all oppositions, assured it self unto the Faith of all succeeding Generations, as is here expressed by the Apostle. Afterwards when the Promise was confined unto Isaac, by that word, in Isaac shall thy Seed be called, and Abraham now drawing apace towards the Grave, he is commanded to slay this Isaac and offer him in Sacrifice unto God. This indeed was the greatest appearance under the Old Testament of the absolute disannulling and frustration of the Promise. And Abraham had no relief for his Faith under this Trial, but only the Omnipotency of God, which could produce effects that he could no way apprehend, as raising of him up again from the dead, or the like. But this also proved in the issue so great a confirmation of the Promise, as that it never received any thing of the like nature, before nor after, until its actual accomplishment. For hereon was it confirmed by the Oath of God, whereof we shall treat immediately; the Sacrifice of Christ illustriously represented, and an Instance given of the infallible victorious success of Faith whilst against all difficulties it adheres unto the Truth of the Promise. What was the condition with the Faith of the best of men when the Lord Christ was in the Grave? At how great a loss they were, and how their Faith was shaken to the utmost, the two Disciples expressed unto the Lord Christ himself as they went to Emmaus, Luke 24. 21. We trusted that it had been he who should have redeemed Israel, and for what they had heard then reported of his Resurrection they said they were astonished at it, but could not arrive at any positive actings of Faith about it. And this befell them when they were speaking to Christ himself, in whom the Promise had received its full Accomplishment. After this also when the Gospel began to be preached in the world, it appeared that it was rejected by the generality of the Jews, and that they also thereon were rejected from being the people of God. This made a great hesitation in many about the Promise made unto Abraham concerning his Seed and Posterity, as though it were of none effect. For now when the full Accomplishment was declared, and innumerable persons came in unto a participation of it, those unto whom it was peculiarly made, neither would be, nor were sharers of it. This great Objection against the Truth of the Promise our Apostle lays down; Rom. 9. 6. not as though the Word of God had taken none effect, in answer whereunto he spends the three ensuing Chapters. And he doth it by letting of us know that the Objection was grounded on a mistake of the Persons unto whom the Promise did belong; which were not the whole carnal Seed of Abraham but only the Elect of them, and all Nations whatever. And there are yet Promises of God on Record in the Scripture not yet fulfilled, that will and do exercise the Faith of the strongest and most experienced Believers, concerning whose Accomplishment our Lord Jesus Christ says, When the Son of Man cometh, shall he find Faith in the Earth? The Faith, hope and expectation of most will be at an end, before they are fulfilled; and that because of the insuperable difficulties that seem to lye in the way of their Accomplishment. Such are those which concern the destruction of Antichrist, the calling of the Jews, the spreading of the Gospel unto all Nations, and the flourishing of the Church in Peace and Purity. These things as to all outward appearance seem as remote from Accomplishment, as they were the first day the Promise was given, and the difficulties against it increase continually. And yet notwithstanding the Promise shall break through all difficulties, at the end it shall speak and not lye; The Lord will hasten it in its time, Isa. 20. 22. Before its proper time, its appointed season it will not be; but then the Lord will hasten it that no opposition shall be able to stand before it. From this state of the Promises three things have fallen out. (1) That in all Ages the Faith of True Believers hath been greatly and peculiarly exercised, which hath been to the singular advantage of the Church. For the exercise of Faith is that whereon the flourishing of all other Graces doth depend. And from hence hath there been a Treasure of fervent Prayers laid up from the beginning, which shall in their proper season have a fruitful return. In that Faith and Patience, in those Supplications and Expectations, wherein in every Age of the Church the Faithful have abounded with respect unto the difficulties that have lain in the way of the Promise, hath God been exceedingly glorified; as also they were the means of drawing forth new encouragements and assurances as the comfort of the Church did require. (2) Hence it was that in most Ages of the Church there have been mockers and scoffers, saying, Where is the Promise of his coming, for since the Fathers fill asleep all things continue as from the beginning of the Creation, 2 Pet. 3. 4. The Fathers were they who received the Promises; especially that of the coming of Christ. These they preached and declared, testifying that they would be accomplished, and that great alterations should be wrought in the world thereby. The sum of what they so declared was, That the Elect of God should be delivered, and that Judgement should be executed on ungodly men, by the coming of the Lord, Jude 14, 15. But what now is become of these Fathers, with all their great Promises and Preachments upon them? Things go on in the same course as they did in the beginning, and are like to do so to the end of the world; what, we pray, is this Promise of his coming you have so talked of? Such Scoffers have most Ages abounded withall; and I think none more than that wherein our Lot is fallen. Observing that all things are in a most unlikely posture to an eye of carnal reason for the Accomplishment of the great Promises of God that are upon Record in the Word, they scoff at all who dare to own an expectation thereof. (3) Some through haste and precipitation have fallen into manifold mistakes of the Promise on the same account. Some have feigned to themselves other things than God ever promised; as the generality of the Jews looked for a carnal Rule, Glory and Dominion at the coming of the Messiah which proved their temporal and eternal Ruine. And it is to be feared that some are still sick of the same or like Imaginations. And some have put themselves on irregular courses for the Accomplishment of Promises, walking in the Spirit of Jacob and not of Israel. But whatever of this or any other kind may fall out by the unbelief of men, all the Promises of God are Yea and Amen, and will make their way through all difficulties unto an assured Accomplishment in their proper season. Thus it is also with respect unto our Faith in the Promises of God as unto our own especial and personal Interest in them. We find so many difficulties, so many oppositions, as that we are continually ready to call in question the Accomplishment of them; and indeed few there are, that live in a comfortable and confident assurance thereof. In the times of Temptation, or when perplexities arise from a deep sense of the guilt and power of sin, and on many other occasions, we are ready to say with Sion, The Lord hath forsaken us, our way is passed over from him, as for our part we are cut off. In all these cases it were easie to demonstrate whence it is that the Promise hath its insuperable efficacy, and shall have its infallible Accomplishment, but it must be spoken unto under the particular wherein the confirmation of the Promise by the Oath of God is declared. Again, Although there may be priviledges attending some Promises, that may be peculiarly appropriated Obser. 2. unto some certain persons, yet the Grace of all Promises is equal unto all Believers. So Abraham had sundry personal Priviledges and Advantages communicated unto him in and by this Promise, which we have before re-counted, Yet there is not the meanest Believer in the world, but he is equally partaker of the spiritual Grace and Mercy of the Promise with Abraham himself. They are all by virtue hereof made Heirs of God and Co-heirs with Christ whose is the Inheritance. The next thing considerable in the words, is the especial confirmation of the Promise made to Abraham by the Oath of God. For God—when he could swear by no greater he sware by himself. And sundry things we must enquire into in this peculiar dispensation of God unto men, namely, in swearing to them. 1. The Person swearing is said to be God. God sware by himself. And ver. 17. in [non-Latin text not transcribed] the Application of the Grace of this Promise unto Believers, it is said, that God interposed himself by an Oath. But the words here repeated are expresly ascribed unto the Angel of the Lord, Gen. 22. 15, 16. And the Angel of the Lord called unto Abraham out of Heaven the second time, and said By my self have I sworn saith the Lord. So it is said before ver. 11. The Angel of the Lord called unto him out of Heaven and said Abraham; and adds in the close of ver. 12. thou hast not with-held thy Son, thine only Son from me. He is called an Angel that speaks, but he still speaks in the name of God. Three things are insisted on to assoil this difficulty. (1) Some say that he spake as a Messenger and Ambassador of God in his name, and so assumed his Titles, although he was a meer created Angel: For so a Legate may do, and use the name of him that sends him. But I do not see a sufficient foundation of this supposition. An Ambassador having first declared that he is sent, and from whom, may act in the Name and Authority of his Master; but not speak as if he were the same person. But here is no such Declaration made, and so no provision laid in against Idolatry. For when one speaks in the Name of God, not as from God, but as God, who would judge but Divine Honour and Religious Worship were due unto them, which yet are not unto Angels however gloriously sent or employed, Rev. 19. 10. chap. 22. 9. Wherefore (2) It is said that this Angel doth only repeat the words of God unto Abraham as the Prophets were wont to do. And those of this mind countenance their Opinion with those words used by him, ver. 16. [non-Latin text not transcribed] saith the Lord; the words whereby the Prophets solemnly ushered in their messages. But yet neither will this solve the difficulty. For these words, saith the Lord, are often used in the third person, to express him unto us whom in all our Duties we regard, when God himself is introduced speaking. See Gen. 19. 24. Zech. 2. 8, 9. And he who called unto Abraham the second time, ver. 15. is the same with him who first called unto him, ver. 11, 12. and he speaks expresly in the name of God; Thou hast not with-held thy Son from me. Besides in each place this Angel is said to speak from Heaven; which expresseth the Glory of the person that spake. Whereever God makes use of created Angels in messages unto the Children of men, he sends them unto the Earth; but this speaking from Heaven is a description of God himself, Heb. 12. 25. Therefore (3) By this Angel no other Angel is to be understood, but the great Angel of the Covenant the second person of the Trinity, who thus appeared unto the Fathers under the Old Testament. See this proved at large in our Tenth Exercitation in the first Volume of our Exposition on this Epistle. He it was that spake and sware by himself. For when a meer Angel sweareth, he swears always by one greater than himself according to the rule of our Apostle in this place, Dan. 12. 17. Rev. 10. 5, 6. Secondly, It may be enquired when God did thus swear: [non-Latin text not transcribed]; [non-Latin text not transcribed]. promising he sware. He did not first promise, and afterwards confirm it with his Oath. He gave his Promise and Oath together; or gave his Promise in the way of an Oath. Yet are they distinctly considered, nor is it the meer vehemency of the Promise that is intended. For in the next Verse the Apostle calls the Promise and the Oath two things, that is, distinct from one another; [non-Latin text not transcribed], two Acts of God. But although he hath respect principally unto that especial Promise which was given with an Oath, yet by the same Oath were all the Promises of this kind given before unto Abraham equally confirmed; whence it may be applied unto all the Promises of God as it is in the following verses. That which is directly intended is that whereof the story is expressed, Gen. 22. ver. 15, 16, 17, 18. upon his Obedience in offering up his Son. And this was the last time that God immediately and solemnly made Promise unto him after he had gone through all sorts of Trials and Temptations (whereof the Jews give ten particular Instances) and had acquitted himself by Faith and Obedience in them all. Thus did God in his infinite Goodness and Wisdom see good to give him the utmost assurance of the Accomplishment of the Promise, whereof in this Life he was capable; And although it was an Act of Soveraign Grace, yet had it also the nature of a reward, whence it is so expressed, Because thou hast done this thing, and hast not with-held thy Son, thine only Son. Of the same nature are all those assurances of Divine Love and Grace, with the peace and joy that accompany them, which Believers do receive in and upon the course of their Obedience. Thirdly, The Expression of this Oath may be also considered. The Apostle only mentions the Oath it self, with respect unto the ancient Record of it, but expresseth not the formal terms of it. He sware by himself saying; The Expression of it Gen. 22. 16. is [non-Latin text not transcribed]; By my self have I sworn saith the Lord. And we may consider two things concerning the Oath of God. (1) Why he sware. (2) How he swears. For the first of these, whereas all the Oaths of God are in the confirmation of his Promises or his Threatenings, the reason and nature of those which respect his Threatenings hath been declared at large on chap. 3. And that which concerns the Promises will return unto us, ver. 17. where it must be spoken unto. 2. How he swears; whrein also two things are comprised; (1) The manner of his swearing, and (2) the Nature of his Oath. 1. The manner of swearing is twofold. (1) That which positively expresseth and ingageth what is sworn by; and (2) That wherein an imprecation or execration is implyed or expressed. The first the Latines express by per; per Deum; the Greeks by [non-Latin text not transcribed] and [non-Latin text not transcribed], to the same purpose; The Hebrews prepose the letter [non-Latin text not transcribed] unto the thing sworn by. So here [non-Latin text not transcribed] that is, by my self. Sometimes there is no expression to that purpose, only God affirms that he hath Sworn, for he is every way his own witness, 1 Sam. 3. 14. I have sworn unto the House of Eli. So Psal. 132. Isa. 14. 24. Sometimes he expresseth some of the Properties of his Nature, as Psal. 89. 35. [non-Latin text not transcribed] Juravi per sanctitatem meam; I have sworn by my Holiness. So Amos 4. 2. By my self; Jer. 22. 5. Isa. 45. 23. chap. 43. 13. By his right hand, and the arm of his strength; Isa. 62. 8. By his great name; Jer. 44. 23. By his Soul; Jer. 51. 14. and by the excellency of Jacob; Amos 8. 7. that is himself only. For all the holy Properties of God are the same with his Nature and Being. For that form of an Oath wherein an Imprecation is used, the expression of it is always Elliptical in the Hebrew Tongue, whereas other Languages abound with cursed and prophane Imprecations. And this Elliptical form of expression by [non-Latin text not transcribed] si, is often used by God himself, 1 Sam. 3. 14. I have sworn to the House of Eli; [non-Latin text not transcribed] if the Iniquity of the House of Eli be purged, Psal. 89. 36. I have sworn unto David by my Holiness, [non-Latin text not transcribed]; if I lye unto David. So also Psal. 95. 11. Psal. 132. 2, 3. Isa. 14. 24. And this kind of expression is retained by our Apostle; chap. 3. 12. To whom I sware in my wrath, [non-Latin text not transcribed]; if they shall enter into my Rest. As also it is made use of by our Saviour, Mark 8. 12. [non-Latin text not transcribed]. Verily I say unto you, if a sign shall be given unto this Generation. There is herein a Rhetorical [non-Latin text not transcribed], where something for Honours or Reverence sake is restrained, silenced, and not uttered. As, if it be so, then let me not be trusted, believed or obeyed. Secondly, For the Nature of this Oath of God it consists in an express engagement of those Holy Properties whereby he is known to be God, unto the accomplishment of what he promiseth or threateneth. By his Being, his Life, his Holiness, his Power, is he known to be God; and therefore by them is he said to swear, when they are all engaged unto the fulfilling of his word. Fourthly, There is a reason added why God thus sware by himself. It was because he had none greater whereby he might sware. And this reason is built upon this maxime; That the Nature of an Oath consisteth in the Invocation of a Superiour in whose power we are. For two things we design in that Invocation of another. (1) A testimony to be given unto the Truth we assert. (2) Vengeance or Punishment of the contrary upon us. Wherefore we do ascribe two things unto him whom we invocate in an Oath. (1) An absolute Omnisciency, or Infallible knowledge of the Truth or Falshood of what we assert. (2) A Soveraign Power over us, whence we expect Protection in case of Right and Truth, or Punishment in case we deal falsly and treacherously. And this respect unto punishment is that alone which gives force and efficacy unto Oaths among mankind. There is a Principle ingrafted in the minds of men by Nature, that God is the supream Rector, Ruler and Judge of all men and their Actions; as also that the Holiness of his Nature with his Righteousness as a Ruler and Judge, doth require that Evil and Sin be punished in them who are under his Government. Of his Omnipotent power also, to punish all sorts of Transgressors, the highest, greatest, and most exempt from humane Cognizance, there is an alike conception and presumption. According as the minds of men are actually influenced by these Principles, so are their Oaths valid and useful and no otherwise. And therefore it hath been provided that men of profligate lives, who manifest that they have no regard unto God nor his Government of the world, should not be admitted to give Testimony by Oath. And if instead of driving all sorts of persons, the worst, the vilest of men on sleight or light, or no occasions, unto swearing, none might be in any case admitted thereunto, but such as evidence in their Conversations, such a regard unto the Divine Rule and Government of the world as is required to give the least credibility unto an Oath, it would be much better with humane Society. And that in-road which Atheisme hath made on the world in these latter Ages, hath weakened and brought in a laxation of all the Nerves and Bonds of Humane Society. These things belong unto the Nature of an Oath amongst men, and without them it is nothing. But wherefore then is God said to swear, who as the Apostle speaks, can have no greater to swear by, no Superiour unto whom in swearing he should have respect? It is because as to Infinite Omniscience, Power and Righteousness, the thing respected in an Oath, God is that Essentially in and unto himself, which he is in a way of external Government unto his Creatures. Wherefore when he will condescend to give us the utmost security and assurance of any thing which our Nature is capable of antecedent unto actual enjoyment, in and by the express ingagement of his Holiness, Veracity and Immutability, he is said to swear or to confirm his Word with his Oath. The end and use of this Oath of God is so fully expressed ver. 17. that I must thither refer the consideration of it. Ver. 15. The Event of this Promise giving, and Oath of God on the part of Abraham is declared. And so after he had patiently endured he obtained the Promises. [non-Latin text not transcribed]; And so; This was the way and manner of Gods dealing with him, [non-Latin text not transcribed]. and this was the way on the other side how he carried it towards God. And the manner of his deportment or the way whereby he attained the end proposed, was [non-Latin text not transcribed]; He patiently endured; after he had patiently endured, or rather patiently [non-Latin text not transcribed]. enduring. The word hath been spoken unto before. [non-Latin text not transcribed] longanimus, lentus, tardus ad iram. One that is not quickly provoked, not easily excited unto Anger, hasty Resolutions, or any distempered passion of mind. And sundry things are intimated in this word. 1. That Abraham was exposed to Trials and Temptations about the Truth and Accomplishment of this Promise. If there be not difficulties, provocations and delays in a business, it cannot be known whether a man be [non-Latin text not transcribed] or no, he hath no occasion to exercise this Longanimity. 2. That he was not discomposed or exasperated by them so as to wax weary, or to fall off from a dependance on God. The Apostle explains fully the meaning of this word, Rom. 4. 18, 19, 20, 21. Against Hope he believed in Hope, that he might become the Father of many Nations; according unto that which was spoken, so shall thy Seed be. And being not weak in Faith, he considered not his own Body now dead, when he was about an hundred years old, neither yet the deadness of Sarahs Womb; He staggered not at the Promise of God through Unbelief, but was strong in Faith giving Glory to God. And being fully perswaded that what he had promised he was able also to perform. Continuing in a way of Believing, as trusting to the Veracity and Power of God against all Difficulties and Oppositions was his [non-Latin text not transcribed], or patient endurance. 3. That he abode a long season in this state and condition, waiting on God and trusting unto his Power. It is not a thing quickly tried whether a man be [non-Latin text not transcribed], one that will patiently endure or no. It is not from his Deportment under one or two Trials, that a man can be so denominated. The whole space of time from his first call to the day of his death, which was just an hundred years, are here included. Wherefore this word expresseth the Life and Spirit of that Faith of Abraham, which is here proposed to the Hebrews as their Example. (2) The end of the whole was, that [non-Latin text not transcribed]; compos factus est [non-Latin text not transcribed]. Promissionis; obtinuit Promissionem; He obtained or enjoyed the Promise. Sundry Expositors refer this obtaining of the Promise to the Birth of Isaac, a Son by Sarah, which he so long waited for and at length enjoyed; for this was the principal Hinge whereon all other priviledges of the Promises did depend. But Isaac was upwards of 20 years old, at that time when the Promise was confirmed by the Oath of God, which the Apostle hath respect unto. It cannot therefore be that his Birth should be the thing promised. Besides he twice informs us, chap. 11. ver. 13, 19. that the Ancient Patriarchs among whom he reckoneth Abraham as one, received not the Promises. That which he there intends is their full Accomplishment in the actual exhibition of the promised Seed. It is not therefore a full actual enjoyment of the thing promised that is here intended, as it would be, if it respected only the Birth of Isaac. Wherefore Abrahams obtaining the Promise was no more but his enjoyment of the Mercy, Benefit, and Priviledge of it, in every state and condition, whereof in that state and condition he was capable. If therefore we take a view of the Promise as it was before explained, we shall see evidently how Abraham obtained it, that is, how it was every way made good unto him, according as the nature of the thing it self would bear. For as unto his own personal Blessing whether in things Typical or Spiritual, he obtained or enjoyed it. As things were disposed in the Type, he was blessed and multiplied in that increase of Goods and Children which God gave unto him. Spiritually he was justified in his own person, and therein actually enjoyed all the Mercy and Grace which by the promised Seed, when actually exhibited, we can be made partakers of. He who is freely justified in Christ, and therewithall made partaker of Adoption and Sanctification, may well be said to have obtained the Promise. And hereon dependeth Eternal Glory also, which our Apostle testifieth that Abraham obtained. For that part of the Promise, that he should be the Heir of the world, and the Father of all that Believe, it could not be actually accomplished in his own days; wherefore therein he obtained the Promise in the assurance he had of it, with the Comfort and Honour which depended thereon. As a pledge of all these things he saw the posterity of Isaac, in whom they were all to be fulfilled. Some things therefore there were in the Promises which could not be actually accomplished in his days; such were the Birth of the Blessing Seed, the numerousness and prosperity of his Children according to the Flesh, the coming in of a multitude of Nations to be his Children by Faith. These things he obtained in that assurance and comfortable prospect which he had of them through believing. They were infallibly and unchangeably made sure unto him, and had their Accomplishment in their proper season, Isa. 60. 22. And we may observe that, 1. Whatever difficulty and opposition may lye in the way, patient endurance in Faith and Obedience will infallibly bring us unto the full enjoyment of the Promises. 2. Faith gives such an interest unto Believers in all the Promises of God, as that they obtain even those Promises, that is, the benefit and comfort of them, whose actual Accomplishment in this world they do not behold. Ver. 16. For men verily swear by the greater, and an Oath for confirmation is to them an end of all strife. The Apostle in these words confirms one part of his Intention, of the stability of a Divine Promise confirmed with an Oath, by a general maxime concerning the Nature and Use of an Oath among men; and withall makes a transition into the second part of his Discourse; or the Application of the whole unto the use of them that Believe. And therefore sundry things, an Observation whereof will give us the sense and explication of them, are to be considered. As, 1. The Reason why God in his gracious Condescension unto our Infirmities is [non-Latin text not transcribed]. pleased to confirm his Promise with an Oath, is introduced by the particle [non-Latin text not transcribed], For, which gives an account of what was spoken ver. 13. and the reason intended consists herein; That by the Light of Nature witnessed unto by the common consent and usage of mankind, the ultimate, supream and most satisfactory way of giving assurance unto, or confirming what is spoken, or promised, is by an Oath. And the Apostle argueth not meerly from what men do by common consent as it were among themselves, but what the Law and Order of all things, in subjection unto God, doth require. For whereas men do or ought to acknowledge his supream Rule and Government over all, when their own rights and concerns cannot be determined and peaceably fixed by reason or testimony, or any other Instrument whereof they have the use, it is necessary that an Appeal be made unto God for his Interposition, wherein all must acquiesce. This therefore being amongst men the highest assurance and ultimate determination of their thoughts, the holy God intending the like assurance in Spiritual things confirms his Promise by his Oath, that we may know from what we centre in as to our own occasions, that there can be no accession of security made thereunto. 2. There is in the words the internal manner and form of swearing amongst men, they swear by a greater, a Nature above them, superiour unto them, in whose [non-Latin text not transcribed]. power and at whose disposal they are; which hath been spoken unto. 3. The use of an Oath among men is declared; and therein (1) The subject matter of it, or what is the occasion and subject which it respects. And this is [non-Latin text not transcribed]. [non-Latin text not transcribed], which we have rendered strife; contradiction between two or more. When one party avers one thing, and another another, and no evidence ariseth from the matter controverted about, nor any of its circumstances, there must of necessity be amongst them [non-Latin text not transcribed], an endless strife, and mutual contradiction, which would quickly bring all things to violence and confusion. For if in matters of great concernment and especial Interest, one man positively asserts one thing, and another another, and no Evidence arise from circumstances to state aright the matter in difference, it must come to Force and War, if there be no other way of bringing all parties unto an Acquiescency; for he who hath peremptorily asserted his right will not afterwards voluntarily forego it, not only because of the loss of his just claim as he apprehends, but also of his Reputation, in making an unjust claim thereunto. In such cases an Oath is necessary unto the Government and Peace of mankind, as without which strifes must be perpetuated, or ended by force and violence. This the Apostle respects when he saith, an Oath amongst men is an end of strife. There is therefore unto a lawful Oath required, (1) A just occasion, or a strife amongst men otherwise undeterminable. (2) A lawful Rule, or Government with power to propose, and to judge about the difference on the Evidence thereof; or a mutual consent of persons concerned. (3) A solemn Invocation of God, as the supream Governour of the world, for the interposition of his Omniscience and Power, to supply the defects and weaknesses that are in the Rules and Rulers of humane Society. 4. This brings in the end of an Oath among men, and that is to be [non-Latin text not transcribed]; [non-Latin text not transcribed]. that is, to put bounds and limits to the Contentions and mutual contradictions of men, about Right and Truth not otherwise determinable, to make an end of their strife. 5. The way whereby this is done is by interposing the Oath [non-Latin text not transcribed], for the avowing of the truth, rendering it firm and stable in the minds of men which [non-Latin text not transcribed]. did before fluctuate about it. If this be the nature, use, and end of an Oath amongst men, if under the conduct of natural Light, they thus issue all their differences and acquiesce therein; certainly the Oath of God wherewith his Promise is confirmed, must of necessity be the most effectual means to issue all differences between him and Believers, and to establish their Souls in the Faith of his Promises, against all oppositions, difficulties and temptations whatever, as the Apostle manifests in the next Verses. As these words are applied unto, or used to illustrate the state of things between God and our Souls, we may observe from them, (1) That there is, as we are in a state of Nature, a strife and difference between God and us. (2) The Promises of God are gracious proposals of the only way and means for the ending of that strife. (3) The Oath of God interposed for the confirmation of these Promises is every way sufficient to secure Believers, against all Objections and Temptations, in all Streights and Trials, about Peace with God through Jesus Christ. But there is that in the words absolutely considered which requires our further enquiry into, and confirmation of the Truth therein. There is an Assertion in them, that men use to swear by the greater, and thereby put an end unto strife and contentions between them. But it may yet be enquired whether this respects matter of Fact only, and declare what is the common usage among men; or whether it respect Right also, and so expresseth an approbation of what they do; And moreover whether upon a supposition of such an Approbation, this be to be extended to Christians, so that their swearing in the cases supposed be also approved. This being that which I affirm with its due limitation, I shall premise some things unto the understanding of it, and then confirm its truth. An Oath in the Hebrew is called [non-Latin text not transcribed], and there are two things observable about it: (1) That the Verb to Swear, is never used but in Niphal a passive Conjugation; [non-Latin text not transcribed]. And as some think this doth intimate that we should be passive in swearing, that is, not to do it unless called, at least from circumstances compelled thereunto; so moreover it doth, that he who swears hath taken a burden on himself, or binds himself to the matter of his Oath. And it is derived from [non-Latin text not transcribed] which signifies seven; because as some think an Oath ought to be before many Witnesses. But seven being the sacred, compleat or perfect number, the name of an Oath may be derived from it, because it is appointed to put a present end unto differences. The Greek calls it [non-Latin text not transcribed], most probably from [non-Latin text not transcribed], as it signifies to bind or strengthen. For by an Oath a man takes a Bond on his Soul and Conscience that cannot be loosed ordinarily. And the Latine words, juro and jusjurandum, are plainly derived from jus; that is, Right and Law. It is an Assertion for the confirmation of that which is right, and therefore loseth its nature and becometh a meer prophanation when it is used in any other case but the confirmation of what is just and right. And the nature of an Oath consists in a solemn confirmation of what we affirm or deny by a Religious Invocation of the Name of God, as one that knoweth and owneth the Truth which we affirm. As far as God is thus invocated in an Oath it is part of his Worship, both as required by him and as ascribing Glory to him. For when a man is admitted unto an Oath, he is as it were so far discharged from an earthly Tribunal, and by common consent betakes himself to God, as the sole Judge in the case. By what particular expression this Appeal unto God and Invocation of him is made, is not absolutely necessary unto the nature of an Oath to determine. It sufficeth that such expressions be used as are approved and received signs of such an Invocation and Appeal among them that are concerned in the Oath: only it must be observed that these signs themselves are natural and not Religious unless they are approved of God himself. Where any thing pretends to be of that nature, the Authority of it is diligently to be examined. And therefore that custom which is in use amongst our selves, of laying the hand on the Book in swearing, and afterwards kissing of it, if it be any more but an outward sign which custom and common consent hath authorised to signifie the real taking of an Oath, it is not to be allowed. But in that sense, though it seem very inconvenient, it may be used until somewhat more proper and suited unto the Nature of the Duty may be agreed upon, which the Scripture would easily suggest unto any who had a mind to learn. The necessary qualifications of a lawful and a solemn Oath are so expressed by the Prophet as nothing need to be added to them, nothing can be taken from them, Jer. 4. 2. Thou shalt swear the Lord liveth, that is, interpose the name of the living God, when thou swearest, in Truth, in Judgement and in Righteousness. (1) Truth is required in it, in opposition unto falshood and guile. Where this is otherwise, God is called to be a Witness unto a lye; which is to deny his Being. For he whom we serve is the God of Truth, yea Truth it self Essentially. (2) It must be in Judgement also that we swear; not lightly, not rashly, not without a just cause, that which is so in it self, and which appears unto us so to be; or by Judgement the contest it self unto whose determination an Oath is interposed, may be intended. Thou shalt swear in such a case only as wherein something of weight comes to be determined in Judgement. Without this qualification swearing is accompanied with irreverence and contempt of God, as though his Name was to be invocated on every slight and common occasion. (3) In Righteousness we must also swear, which respects the matter and end of the Oath, namely, that it be Right and Equity which we intend to confirm; or else we avouch God as giving countenance unto our wickedness and injustice. These things being premised I do affirm, That where matters are in strife or controversie among men, the peace and tranquillity of humane Society in general, or particular, depending on the right determination of them, it is lawful for a Christian or a Believer being lawfully called to confirm the truth which he knows by the interposition or invocation of the Name of God in an Oath, with this design to put an end unto strife. For our Apostle in this place doth not only urge the common usage of mankind, but he layeth down a certain maxime and principle of the Law of Nature whose exercise was to be approved amongst all. And if the practice hereof had not been lawful unto them unto whom he wrote, that is, Christians who obeyed the Gospel, he had exceedingly weakened all that he had designed from his Discourse concerning the Oath of God by shutting it up with this Instance, which could be of no force unto them, because in that which was unlawful for them to practise, or to have an experience of its efficacy. Wherefore I shall manifest these two things, (1) That a solemn Oath is a part of the natural Worship of God which the Light of Nature leads unto, and is not only lawful, but in some cases a necessary Duty unto Christians and positively approved by God in his Word. (2) That there is nothing in the Gospel that doth contradict or controul this Light of Nature and Divine Institution, but there is that whereby they are confirmed. For the first we have the Example of God himself, who as we have seen is said sundry times to swear, and whose Oath is of signal use unto our Faith and Obedience. Now if men had not had a sense and understanding of the Nature, Lawfulness, and Obligation from the Light of Nature of an Oath, this would have been of no use nor signification unto them. It is true that God did expresly institute the Rite and Use of swearing in Judgement among his people at the giving of the Law, and gave directions about the causes, manner, and form of an Oath, Deut. 6. 16. chap. 13. 20. Exod. 22. 8. from thence the use of an Oath and consequentially of the Oath of God might be known. But the most solemn swearing of God was before the Law, as in that Instance which our Apostle insists upon of his Oath unto Abraham. The Nature and Force hereof could no otherwise be discovered but by the Light of Nature, wherein God farther enlightened and instructed men by his own Example. 2. In compliance herewith, holy men and such as walked with God before the giving of the Law, did solemnly swear when occasion did require it, and they were lawfully called. So Abraham sware to Abimelek, Gen. 21. 15. and gave an Oath unto his Servant, Gen. 24. 3. 9. So Jacob sware with Laban, Gen. 31. 52. And Joseph sware unto his Father, Gen. 47. 31. And these had no respect unto any legal Institution, so that their practice should be thought to be reproved in those passages of the Gospel which shall be mentioned afterwards. 3. That Oaths were in use and approved of under the Law and the Administration thereof, is not by any denied, and they are commended who did solemnly practice according to the Command. Isa. 65. 16. Psal. 63. 12. which of it self doth sufficiently evidence that there is no evil in the nature of it; for God did never permit much less approve any thing of that kind. And those who judge an Oath to be unlawful under the New Testament, do suppose that the Lord Christ hath taken away the principal Instrument of humane Society, the great means of preserving Peace, Tranquillity and Right, though in its own Nature good and every way suited to the Nature of God and man. 4. There is in the New Testament nothing against this practice, yea there is much to confirm it, although considering the foundations whereon it is built, it is sufficient that there is not any thing in the Gospel contrary unto it, as it was a positive Institution, nor can be any thing in the Gospel contrary unto it as it is a dictate of the Light of Nature. But (1) That Prophecy Isa. 45. 23. doth belong and is expresly applied unto Believers under the New Testament. I have sworn by my self, the word is gone out of my mouth in Righteousness, and shall not return, that unto me every knee shall bow, every tongue shall swear. See Rom. 14. 11. This hath respect unto what God had of old prescribed, Deut. 6. 13. Thou shalt fear the Lord thy God and serve him, and shalt swear by his Name. This now saith the Prophet shall in the days of the Gospel be observed throughout the world, which it could not be in case it were not lawful for Christians in any case to swear by that holy Name. And that in like manner is a promise concerning the Calling and Conversion of the Gentiles under the New Testament, Jer. 12. 16. And it shall come to pass if they will diligently learn the ways of my people to swear by my Name, the Lord liveth (as they caused my people to swear by Baal) then shall they be built in the midst of my people; Now this can be no direction, no encouragement unto the Converts of the Gentiles, if it be not lawful for them so to swear, if it be not their Duty when lawfully called thereunto. Yea if God promiseth that they shall swear by his Name, and the Gospel should forbid them so to do, where should they find rest and assurance unto their Obedience. 2. The Apostle Paul doth solemnly swear unto the truth of his own Affirmations concerning himself, and his sincerity in them, Rom. 9. 1. 2 Cor. 1. 23. It was not concerning any Doctrines he taught that he did swear. They needed no confirmation by his Oath; as deriving all their Authority and Assurance from Divine Revelation. But it was concerning his own heart and purpose, whereof there might be much doubt and hesitation, yea presumption contrary to the truth; when yet it was of great concernment to the Church to have them truly known and stated. And in this case he confirms his Assertion by an Oath, which wholly takes off all pretence of a general Rule, that an Oath is unlawful under the New Testament, with those who will not make the Apostle a Transgressor. 3. Had an Oath been unlawful under the New Testament God would not have continued the use of it in any kind, lest Christians should thereby be drawn to act against the Rule and his Command. But this he did in that of the Angel, who lifted up his hand unto Heaven and sware by him who liveth for ever and ever, Rev 10. 5, 6. To give a great and an approved example of that which in no case we may imitate, doth not become the Wisdom of God, and his Care towards his Church. Add unto all these considerations the express Approbation given in this place by our Apostle unto the practice of solemn swearing among men to confirm the truth, and to put an end unto strife, and the lawfulness of an Oath will be found sufficiently confirmed in the New Testament as well as the Old. There are two places in the New Testament which are usually pleaded in opposition unto this Liberty and Duty. The first is in the words of our Saviour, Matth. 5. 33, 34, 35, 36, 37. Ye have heard that it hath been said of old time, Thou shalt not forswear thy self, but thou shalt perform unto the Lord thine Oath. But I say unto you, Swear not at all, neither by Heaven for it is Gods Throne, nor by by Earth for it is his Foot-stool, neither by Hierusalem for it is the City of the great King, neither shalt thou swear by thy Head, because thou canst not make one hair white or black: but let your Communication be yea, yea, nay, nay, for whatsoever is more than these, cometh of evil. And unto these words of our Saviour the Apostle James hath respect chap. 5. 12. But above all things, my Brethren, swear not, neither by Heaven, neither by Earth, neither by any other Oath, but let your yea be yea, and your nay be nay, lest you fall into Condemnation. Answ. It is evident that this place of James is derived from, and hath respect unto the words of our Saviour; it being an express Inculcation of his Precept and Direction on the same reason. The same Answer therefore will serve both places, which will not be difficult from the observation of the Reasons and Circumstances of our Saviours discourse. And to this end we may observe, (1) That all things prohibited by our Saviour in that Sermon to the Jews, were in themselves and by virtue of the Law of God antecedently unlawful. Only whereas the Pharisees by their Traditions and false Interpretations of the Scripture in a compliance with their own wickedness and covetousness, had perswaded the body of the Church, and brought them into the practice of much lewdness and many sins; and by their Ignorance of the true spiritual nature of the Law, had led men unto an Indulgence unto their internal Lusts and Corruptions, so they break not forth into open practice; our Saviour rends the veil of their Hypocrisie, discovers the corruption of their Traditions and Interpretations of the Law, declares the true Nature of sin, and in sundry Instances shews how and wherein by these false glosses, the body of the people had been drawn into Soul-ruining sins, whereby he restored the Law, as the Jews speak, unto its pristine Crown. Let any of the particulars mentioned by our Saviour be considered, and it will be found that it was before unlawful in it self, or declared so in the positive Law of God. Was it not evil, to be angry with a Brother without a cause, and to call him Racha and Fool, ver. 22. was it not so to look on a woman to Lust after her, or were such unclean desires ever innocent? That therefore which is here prohibited by our Saviour, Swear not at all, was somewhat that was even then unlawful, but practised on the false glosses of the Pharisees upon the Law. Now this was not solemn swearing in Judgement and Righteousness, which we have proved before not only to have been lawful, but appointed expresly by God himself. (2) Our Saviour expresly limiteth his Precept unto our Communication, Let your Communication be yea, yea, nay, nay, ver. 37. There was then amongst men, and that countenanced by the Pharisees, a cursed way of mixing Oaths with mens ordinary Communication. This blasphemous wickedness, as it was a direct violation of the Third Commandment, so it was frequently rebuked by the Prophets. But as other publick sins, it grew and increased among the people until their corrupt leaders in compliance with them, began to distinguish what Oaths in common Communication were lawful, and what were unlawful, what were obligatory and what were not. To eradicate this cursed practice our Saviour gives this general Prohibition unto all that would be his Disciples, Swear not at all, that is, in Communication, which is the first design of the Third Commandment. And as there is nothing which more openly proclaims a Contempt of Christ and his Authority among many who would be esteemed Christians than their ordinary customary swearing and Cursing by the Name of God, and other Hellish Imprecations which they have invented in their daily Communication; so possibly the observation of the greatness of that evil, its extent and incurableness, hath cast some on the other extream. But it is no property of a wise man by avoiding one extream, to run into another. (3) The Direction and Precept of our Saviour, is given in direct opposition unto the corrupt Glosses and Interpretations of the Law introduced by Tradition, and made Authentick by the Authority of the Pharisees. This is evident from the express Antithesis in the words, You have heard what hath been said of old time, but I say unto you: Now these were two, (1) That there was no evil in an Oath at any time, but only in swearing falsly. This they gathered, (as they fathered their most absurd apprehensions on some pretext of Scripture) from Deut. 19. 12. Ye shall not swear by my Name falsly, neither shalt thou prophane the Name of thy God. From hence they concluded that Gods Name was not prophaned in swearing, unless a man sware falsly, that is, forsware himself. And this also they restrained principally unto promises by Oaths, or Vows to be performed unto God, which turned to their Advantage who had the disposal of things sacred and devoted. This they judged to comprise the whole of the Prohibition in the Third Commandment, but most falsly, and unto the hazard of the Souls of men. For not only the using or interposition of the Name of God in a false matter which is Perjury, but also the using of it in vain, that is, without just cause, or reason, or call, lightly and vainly, is expresly forbidden. Herein our Saviour interposeth his Divine Interpretation, and in opposition unto the corrupt exposition of the Pharisees, declares that not only false swearing by the Name of God in Judgement or otherwise is forbidden in the Command; but also that vain interposition of the Name of God in our Communication is utterly prohibited. And it is hence evident unto me, that no man ought voluntarily to take an Oath unless the matter in controversie be undeterminable without it, and the Authority be lawful that requires it. (2) Aiming to comply with the Lusts and Corruptions of men, (as the great Artifice of all false Teachers consists in the accommodation of Doctrines to the blindness and prevalent sins of men) they had found out a way how they might swear, and swear on without the guilt of Perjury, did they swear never so falsly; And this was not to swear by the Name of God himself, which if they did and sware falsly, they were perjured, but by the Heavens, or by the Earth, or Hierusalem, or the Temple, or the Altar, or their own Heads; for such kind of Oaths and Execrations were then, as also now in use in the ordinary Communication of men. But herein also the filthy Hypocrites had a further reach, and had insinuated another pestilent Opinion into the minds of men, tending to their own advantage. For they had instructed them, that they might freely swear by the Temple, but not by the Gold of it, and by the Altar, but not by the Gift that was upon it, Matth. 23. 16, 17, 18, 19. For from the Gold offered in the Temple, and the Gift brought unto the Altar, did advantage arise unto these covetous Hypocrites, who would therefore beget a greater veneration in the minds of men towards them, than to the express Institutions of God themselves. In opposition unto this corruption our Saviour declares, that in all these things there is a tacit respect unto God himself; and that his Name is no less prophaned in them, than if it were expresly made use of. These are the things alone which our Saviour intendeth in this Prohibition; namely, The Interposition of the Name of God in our ordinary Communication, without cause, call, warrant, or Authority, when no necessity requireth us thereunto; where there is no strife otherwise not to be determined, or which by consent is to be ended; And the usage of the names of Creatures Sacred or Common in our Oaths without mentioning of the Name of God. And there are two Rules in the Interpretation of the Scripture which we must in such cases always carry along with us. (1) That universal Affirmations and Negations are not always to be universally understood, but are to be limited by their occasions, circumstances and subject matter treated of. So where our Apostle affirms, that he became all things unto all men; If you restrain not the Assertion unto things indifferent, false conclusions may be drawn from it, and of evil consequence. So is the Prohibition of our Saviour here to be limited unto rash and temerarious swearing; or it would be contrary to the Light of Nature, the Appointment of God, and the Good of Humane Society. (2) It is a rule also of use in the Interpretation of the Scripture; That where any thing is prohibited in one place, and allowed in another, that not the thing it self absolutely considered is spoken unto, but the different modes, causes, ends and reasons of it are intended. So here in one place swearing is forbidden, in others it is allowed, and examples thereof are proposed unto us; wherefore it cannot be swearing absolutely, that is intended in either place; but rash causeless swearing is condemned in one, and swearing in weighty causes, for just ends, with the properties of an Oath before insisted on, is recommended and approved in the other. I shall shut up the discourse with three Corollaries from it. (1) That the custom of using Oathes, Swearing, Cursing or Imprecation in common Communication, is not only an open transgression of the Third Commandment which God hath threatened to revenge, but it is a practical Renunciation also of all the Authority of Jesus Christ who hath so expresly interdicted it. (2) Whereas swearing by the Name of God in Truth, Righteousness and Judgement is an Ordinance of God for the end of Strife amongst men; Perjury is justly reckoned among the worst and highest of sins, and is that which reflects the greatest dishonour on God, and tendeth to the ruine of Humane Society. (3) Readiness in some to swear on sleight occasions, and the ordinary Impositions of Oaths on all sorts of persons, without a due consideration on either hand of the Nature, Ends and Properties of lawful swearing, are Evils greatly to be lamented, and in Gods good time among Christians will be reformed.

VERSE 17, 18, 19, 20. In this last part of the Chapter two things are further designed by the Apostle. (1) An Explication of the purpose and end of God in his Promise, as it was confirmed by his Oath; and therewithall and from thence he makes Application of the whole unto all Believers, seeing the mind and will of God was the same towards them all, as they were towards Abraham to whom the Promise so confirmed was made in particular. (2) A confirmation of the whole priviledge intended by the Introduction of the Interposition of Christ in this matter; and this is expressed in a Transition and return unto his former discourse concerning the Priesthood of Christ. 17. [non-Latin text not transcribed]. 18. [non-Latin text not transcribed]. 19. [non-Latin text not transcribed], 20. [non-Latin text not transcribed]. [non-Latin text not transcribed], in quo, qua in re, Syr. [non-Latin text not transcribed] propter hoc, quapropter. Some have respect unto the thing it self spoken of, some unto the reasons of things spoken. [non-Latin text not transcribed], Abundantius volens; volens ex abundanti, Syr. [non-Latin text not transcribed] maxime voluit, abunde voluit, would abundantly. [non-Latin text not transcribed]. M. S. [non-Latin text not transcribed], ostendere, manifestly to set forth. [non-Latin text not transcribed], Immutabilitatem consilii, Bez. Immobilitatem, An. V. Lat. Rhem. The stability; which answers neither of the words used, which are more emphatical. Syr. [non-Latin text not transcribed] That his Promise should not be changed. [non-Latin text not transcribed] is that which cannot be altered nor transposed into any other state. [non-Latin text not transcribed], intervenit Juramento, An. fide jussit jurejurando, Bez. Interpositionem fecit jurejurando, interposuit jusjurandum. Vul. Lat. Rhem. He interposed an Oath. Not properly, for [non-Latin text not transcribed], is, He himself came between, or in the midst; He interposed himself, and gave his Oath. From [non-Latin text not transcribed], is [non-Latin text not transcribed], Interventor, fidejussor, interpres, [non-Latin text not transcribed], pacificator. Thence is [non-Latin text not transcribed], mediatorem ago, pacificatoris partes ago, to interpose a mans self by any means to confirm and establish peace, which was here done, [non-Latin text not transcribed], with an Oath. The word is used in this place only in the New Testament, as [non-Latin text not transcribed] is no where used but by Paul, Gal. 3. 19, 20. 1 Tim. 2. 5. Heb. 8. 6. 9. 15. 12. 24. [non-Latin text not transcribed], ut per duas res immutabiles, or immobiles: Rhem. that by two things unmoveable. Syr. which are not changed, or ought not to be; by two immutable things, [non-Latin text not transcribed], fortem consolationem habeamus; fortissimum solatium; validam consolationem habeamus, haberemus. [non-Latin text not transcribed] Syr. that great consolation should be to us. [non-Latin text not transcribed] denotes such a power and strength in that which is denominated by it, as is prevalent against oppositions and difficulties, which is most proper in this place. [non-Latin text not transcribed], confugientes, qui confugimus, qui cursum eo corripimus; Bez. who have hastened our course or flight. Qui huc confugimus; Ours, who have fled for refuge. And indeed [non-Latin text not transcribed] with [non-Latin text not transcribed] is not used but for to fly to a shelter, refuge or protection. Hence [non-Latin text not transcribed] is refugium, a refuge that any one betakes himself unto in time of danger. [non-Latin text not transcribed], ad tenendum propositam spem, to hold the proposed hope. Obtinere, to obtain; Syr. [non-Latin text not transcribed] that we may hold. Ut spem propositam retineamus; Bez. ad obtinendam spem propositam; Ours most properly, to lay hold upon; for [non-Latin text not transcribed] is, injecta manu fortiter tenere or retinere. [non-Latin text not transcribed], safe and firm, firm and stable. Syr. [non-Latin text not transcribed] which holds our Soul that it be not moved, expressing the effect and not the nature or adjuncts of the means spoken of. [non-Latin text not transcribed]. Et incedentem, ingredientem, introeuntem, us que ad interiora velaminis. Vul. ad interius velaminis, us que in ea quae sunt intra velum. Bez. Some respect the place only, some the things within the place, which entereth into that within the Veil. Syr. [non-Latin text not transcribed] and entereth into the faces of the Gate; so that Interpreter always calleth the Veil, the faces of the Gate, Port, or Entrance of the Temple, namely, the most holy place, because it was as a face or frontispiece unto them that were to enter. See Matth. 27. 51. [non-Latin text not transcribed]: Ubi praecursor pro nobis introivit. But quo is better, not where but whither, Rhem. The precursor for us: Syr. [non-Latin text not transcribed] where before Iesus is entered for us, which determines the ambiguity of [non-Latin text not transcribed], not our forerunner is entered, but the forerunner is entered for us.

Verse 17, 18, 19, 20. Wherein God willing more abundantly to manifest unto the Heirs of Promise the Immutability of his Counsel, interposed himself by an Oath; That by two immutable things, in which it was impossible for God to deceive, we might have strong (prevailing) consolation, who have fled for refuge to lay hold on the hope set before us; Which we have as an Anchor of the Soul both safe and stedfast, and which entereth into that within the Veil, Whither the forerunner is for us entred, Jesus made an High Priest for ever after the order of Melchisedec. Sundry things are observable in these words. (1) The Introduction unto the Application of the foregoing discourse to the use of all Believers. Wherein, (2) The design of God in the confirmation of his Promise by his Oath, which was to manifest the Immutability of his Counsel. And this is amplified, (1) By the frame, purpose or mind of God therein; He was willing. (2) By the manner how he would declare his mind herein, more abundantly; namely, than could be done by a single Promise. It gave not a further stability unto his word, but manifested his willingness to have it believed. (3) The persons are described unto whom God was thus willing to shew the Immutability of his Counsel; who are the Heirs of Promise; that is, all and only those who are so. (4) The way is expressed whereby God would thus manifest the Immutability of his Counsel, namely, by two immutable things, that is, his Promise and his Oath. Which (5) are proved to be sufficient Evidences thereof from the Nature of him by whom they are made and given; It was impossible that God should lye. (6) The especial end of this whole design of God, with respect unto all the Heirs of Promise, is said to be that they might have strong Consolation. And thereon they are (7) further described by the way and means they use to obtain the Promise and the Consolation designed unto them therein, they fly for refuge to the hope set before them. The Efficacy whereof is (8) declared from the Nature of it, in comparison unto an Anchor, which we have as an Anchor; further amplified, (1) from its Properties, it is sure or safe and stedfast; and also (2) from its use; It enters into that within the Veil. And this use (9) is so expressed that occasion may be thence taken to return unto that from which he had digressed chap. 5. 12. namely, the Priesthood of Christ. And (10) The mention thereof he so introduceth according to his usual manner, as also to manifest the great benefit and advantage of our entring by hope into that within the Veil, namely, (1) Because Christ is there. (2) Because he is entred thither as our forerunner. (3) From the Office wherewith he is there vested, called a Priest for ever after the order of Melchisedec, as he had declared chap. 5. 12. all which must be opened as they occur in the Text. [non-Latin text not transcribed], that is, say many, [non-Latin text not transcribed], for which cause, respect may be had unto the [non-Latin text not transcribed] words immediately foregoing, An Oath among men is unto them an end of strife; so a reason is thence inferred why God should interpose himself by an Oath in this matter. And the words are rendered by some as we have seen; propter quod, or propterea, in for propter is not unusual. And this then is the coherence, Whereas mankind doth consent herein, that an Oath in things capable of no other proof or demonstration, shall end controversies, satisfie doubts, and put an issue to contradictions, differences and strife; God took the same way in an infinite gracious condescension to give full satisfaction in this matter unto the Heirs of Promise. For what could they require further? Will they not rest in the Oath of God, who in doubtful cases do and will acquiesce in the Oaths of men? what way could be more suited unto their Peace and Consolation? And such is Gods Love and Grace that he would omit nothing that might tend thereunto, though in such way of condescension as no Creature would or could, or ought to have expected, before infinite Wisdom and Mercy had declared themselves therein. Or this expression may respect the whole subject matter treated of; and so the words are rendered in quo or in qua re, in which case or matter. And this our Translation seems to respect, rendering it wherein. Then the words direct unto the Introduction of the end of Gods Oath, expressed in the words following, In this matter God sware by himself, that thereby the Heirs of Promise, might not only be setled in Faith, but moreover receive therewithall strong Consolations; And this import of the words, we shall adhere unto. [non-Latin text not transcribed], God willing. Hereunto all that follows is resolved, It is all [non-Latin text not transcribed]. founded in the Will of God. And two things may be denoted hereby, (1) The Inclination and disposition of the mind of God, he was free, he was not averse from it. This is that which is generally intended, when we say we are willing unto any thing that is proposed unto us; that is, we are free, and not averse unto it; so may God be said to be willing, to have an Inclination and an Affection unto the work, or to be ready for it, as he speaks in another place, with his whole Heart and with his whole Soul, Jer. 32. 41. But although there be a Truth herein, as to the Mind and Will of God towards Believers and their Consolations, yet it is not what is here peculiarly intended. Wherefore (2) A determinate act and purpose of the Will of God is designed herein. [non-Latin text not transcribed], is God purposing or determining. So is the same Act of God expressed by [non-Latin text not transcribed], Rom. 9. 22. what if God willing to shew his wrath; that is, purposing or determining so to do. And this [non-Latin text not transcribed], as it respects [non-Latin text not transcribed]; is the same with [non-Latin text not transcribed], Ephes. 1. 11. wherefore God willing, is God in Soveraign Grace and from especial Love, freely purposing and determining in himself, to do the thing expressed, unto the Relief and Comfort of Believers. The Soveraign Will of God is the sole spring and cause of all the Grace, Mercy and Consolation, that Believers are made partakers of in this world. So is it here proposed; Obser. 1. thereinto alone is all Grace and Consolation resolved. God wills it should be so. Man being fallen off from the Grace and Love of God, and being every way come short of his Glory, had no ways left in nor by himself, to obtain any Grace, any Relief, any Mercy, any Consolation. Neither was there any the least Obligation on God, in point of Justice, Promise or Covenant, to give any Grace unto, to bestow any Mercy or Favour upon Apostatized sinners; wherefore those things could have no rise, spring or cause, but in a free gracious Act of the Soveraign Will and Pleasure of God. And thereunto in the Scripture are they constantly assigned, whether absolutely, that Grace is bestowed on any, or comparatively, on one and not another, it is all from the Will of God. For herein is Love, not that we loved God, but that he loved us first, and sent his Son to be a propitiation for our sins, 1 Joh. 4. 10. Christ himself with all the Grace and Mercy we have by him, is from the free Love and Will of God. So is our Election, Ephes. 1. 4, 5. Our Vocation, 1 Cor. 1. 26, 27. our Regeneration, Joh. 1. 13. Jam. 1. 18. Our recovery from sin, Hos. 14. 4. So is our Peace and all our Consolation, whence he is called the God of all Grace, 1 Pet. 5. 10. and the God of Patience and Consolation, Rom. 15. 5. the Author and Soveraign disposer of them all. So is it also with respect unto Grace and Mercy considered comparatively as collated on one and not another, Rom. 9. 15, 16. 1 Cor. 4. 7. there is no other Spring or Fountain of any Grace or Mercy. It may be some may hope to educe Grace out of their own wills and endeavours, and to obtain mercy by their own Duties and Obedience: But the Scripture knows no such thing, nor do Believers find it in their experience. Let them who have received the least of Grace and Mercy know from whence they have received it, and whereunto they are beholding for it. A due consideration of this Soveraign Spring of all Grace and Consolation will greatly influence our minds in and unto all the principal Duties of Obedience. Such as thankfulness to God, Ephes. 1. 3, 4, 5. Humility in our selves, 1 Cor. 4. 7. Compassion towards others, 2 Tim. 2. 25, 26. Let those who stand in need of Grace and Mercy, (as who doth not) expect them wholly from the Soveraign Will and Pleasure of God, who is gracious unto whom he will be gracious, Jam. 1. 5. our own Endeavours are means in this kind for obtaining Grace in the measures and degrees of it; but it is the Will of God alone that is the cause of it all, 2 Tim. 1. 9. 2. What God was thus willing unto is expressed, and that was more abundantly to declare the Immutability of his Counsel. And we may enquire concerning it, (1) What is meant by the Counsel of God; (2) How that Counsel of God was, and is Immutable. (3) How it was declared so to be. (4) How it was abundantly so declared. (1) The Counsel of God is the Eternal purpose of his Will, called his Counsel because of the infinite Wisdom wherewith it is always accompanied. So that [non-Latin text not transcribed]. which is called the good pleasure which he had purposed in himself, Ephes. 1. 9. is termed the Counsel of his Will, ver. 11. Counsel among men, is a rational deliberation about causes, means, effects, and ends according to the Nature of things advised about, and the proper Interests of them who do deliberate. In this sense Counsel, is not to be attributed unto God. For as the infinite Soveraign Wisdom of his Being admits not of his taking Counsel with any other; so the infinite simplicity of his Nature and Understanding comprehending all things in one single Act of his Mind, allows not of formal Counsel or Deliberation. The first therefore of these the Scripture explodes, Isa. 40. 13. Rom. 11. 34. and although in the latter way God be frequently introduced as one deliberating or taking Counsel with himself, it is not the manner of doing, but the effect, or the thing done is intended. So it is in like manner where God is said to hearken, to hear, to see, whereby his infinite Knowledge and Understanding of all things are intended, those being the Mediums whereby we who are to be instructed do come to know and understand, what so we do. Whereas therefore the End of Counsel, or all rational Deliberation, is to find out the true and stable Directions of Wisdom, the Acts of the Will of God being accompanied with infinite Wisdom are called his Counsel. For we are not to look upon the Purposes and Decrees of God as meer Acts of Will and Pleasure, but as those which are effects of infinite Wisdom, and therefore most reasonable, although the reasons of them be sometimes unknown unto us. Hence the Apostle issueth his discourse of Gods Eternal Decrees of Election and Reprobation in an admiration of the infinite Wisdom of God whence they proceeded, and wherewith they were accompanied, Rom. 11. 33, 34, 35, 36. In particular the Counsel of God in this place, is the holy, wise Purpose of his Will, to give his Son Jesus Christ to be of the Seed of Abraham, for the Salvation of all the Elect, or Heirs of Promise; And that in such a way, and accompanied with all such good things, as might secure their Faith and Consolation. This is the Counsel of God, which contained all the Grace and Mercy of the Promise, with the securing them unto Believers. (2) Of this Counsel, it is affirmed that it was immutable, not subject unto change. [non-Latin text not transcribed], is quod [non-Latin text not transcribed] nequit, that cannot be altered. But the design of God here was not to make his Counsel unchangeable, but to declare it so to be. For all the Purposes of God, all the Eternal Acts of his Will considered in themselves are Immutable. See Isa. 46. 10. Psal. 33. 11. Prov. 19. 21. chap. 21. 30. and their Immutability is a necessary consequent of the Immutability of the Nature of God, with whom is no variableness nor shadow of turning, Jam. 1. 17. The strength of Israel is not a man that he should repent, 1 Sam. 15. 29. And in opposition unto all change or mutability it is said of God [non-Latin text not transcribed], Psal. 102. 27. which the Apostle renders by [non-Latin text not transcribed], thou art He always, in all respect one and the same. Hence among the Jews [non-Latin text not transcribed] He is a Name of God, expressing his immutable self-subsistence. But it will be said that there are in the Scriptures many Declarations of Gods altering his Purpose and Counsels, and repenting him of what he had before determined, being grieved at what he had done, Gen. 6. 6. 1 Sam. 2. 30. It is agreed by all, that those expressions of repenting, grieving, and the like, are figurative, wherein no such Affections are intended as those words signifie in created Natures, but only an event of things like that, which proceedeth from such Affections. And as to the changes themselves expressed, the School-men say not amiss, Vult Deus mutationem, non mutat voluntatem, He willeth a change, he changeth not his Will. But fully to remove these Difficulties; the Purpose of God and the Counsels of his Will, may be considered either in themselves, or in the Declaration that is made concerning their Execution. In themselves they are absolutely immutable, no more subject unto change than is the Divine Nature it self. The Declarations which God makes concerning their Execution or Accomplishments are of two sorts. (1) There are some of them wherein there is necessarily included a respect unto some antecedent moral Rule, which puts an express condition into the Declarations, although it be not expressed, and is always in like cases to be understood. Thus God Commands the Prophet to declare, that yet forty days and Niniveh should perish, Jonah 3. 4. Here seems to be an absolute Declaration of the Purpose of God without any condition annexed; a positive prediction of what he would do, and should come to pass. Either God must change his Purpose or Niniveh must be overthrown. But whereas this destruction was foretold for fin, and impenitency therein, there was an antecedent moral Rule in the case, which gives it as compleat a condition as if it had been expressed in words. And that is, that Repentance from sin, will free from the punishment of sin; so that the prediction had this limitation by an antecedent Rule, unless they Repent; And God declares that this Rule puts a condition into all his Threatenings, Jerem. 18. 7, 8. And this was the course of Gods dealing with the House of Eli, 1 Sam. 2. 30. God doth neither suspend his Purpose on what men will do, nor take up conditional resolutions with respect thereunto; He doth not purpose one thing, and then change his Resolutions upon contingent emergencies; for he is of one mind and who can turn him, Job 23. 13. nor doth he determine, that if men do so on the one hand, that he will do so; and if otherwise, that he will do otherwise. For instance, there was no such Decree or Purpose of God, that if Niniveh did Repent it should not be destroyed; and if it did not Repent it should perish. For he could not so purpose unless he did not foresee what Niniveh would do; which to affirm, is to deny his very Being and Godhead. But in order to accomplish his Purpose that Niniveh should not perish at that time, he threatens it with Destruction in a way of prediction, which turned the minds of the Inhabitants to attend unto that antecedent moral Rule which put a condition into the prediction, whereby they were saved. (2) In the Declaration of some of Gods Counsels and Purposes as to the Execution and Accomplishment, there is no respect unto any such antecedent moral Rule, as should give them either Limitation or Condition. God takes the whole in such cases absolutely on himself, both as to the ordering and disposing of all things and means unto the end intended. Such was the Counsel of God concerning the sending of his Son to be of the Seed of Abraham, and the blessing that should ensue thereon. No alteration could possibly on any account be made herein, neither by the sin nor unbelief of them concerned, nor by any thing that might befall them in this world. Such was the Counsel of God, and such the Immutability of it here intended, as it was absolutely unchangeable in it self, so as to mans concerns and interest in it, it was attended with no condition or reserve. 3. This Immutability, God was willing [non-Latin text not transcribed], to shew, manifest, declare, [non-Latin text not transcribed] make known; It is not his Counsel absolutely, but the Immutability of his Counsel, that God designed to evidence. His Counsel he made known in his Promise. All the gracious actings of God towards us, are the executing of his holy Immutable Purposes, Ephes. 1. 11. And all the Promises of God are the Declarations of those Purposes. And they also in themselves are Immutable, for they depend on the Essential Truth of God, Tit. 1. 2. In hope of Eternal Life which God that cannot lye promised before the world began. Gods Essential Veracity is engaged in his Promises. And they are so expresly the Declaration of his Purposes, that when God had only purposed to give us Eternal Life in Christ, he is said to have promised it; namely, before the world began. And this declareth the Nature of Unbelief, He that believeth not God, hath made him a Liar, 1 Jo. 5. 10. because his Essential Truth is engaged in his Promise. And to make God a Liar is to deny his Being, which every Unbeliever doth as he is able. But whereas God intended not only the confirmation of the Faith of the Heirs of Promise, but also their Consolation under all their Difficulties and Temptations, he would give a peculiar evidence of the Immutability of that Counsel which they embraced by Faith as tendered in the Promise. For what was done did not satisfie the fulness of Grace and Love which he would declare in this matter, no though it were done so abundantly; But, 4. He would do it [non-Latin text not transcribed], more abundantly, that is, beyond what was absolutely [non-Latin text not transcribed]. necessary in this case. The Promise of God who is the God of Truth, is sufficient to give us Security. Nor could it be by us discovered how the Goodness of God himself should require a further procedure. Yet because something further might be useful, for the reasons and ends before declared, he would add a further Confirmation unto his Word. And herein as the Divine Goodness and Condescension are evidently manifested, so it likewise appears what weight God lays upon the assuring of our Faith and Confidence. For in this Case he swears by himself, who hath taught us not so to use his Name but in things of great consequence and moment. This is the sense of the word if it respect the Assurance given, which is more abundant than it could be in or by a single Promise. But [non-Latin text not transcribed] may refer unto God himself, who gives this Assurance; and then it is as much as ex abundanti, when God who is Truth it self, might justly have required Faith of us on his single Promise, yet ex abundanti, from a superabounding love and care he would confirm it by his Oath; Either sense suits the Apostles design. 3. It is declared who they were to whom God intended to give this Evidence [non-Latin text not transcribed]. of the Immutability of his Counsel, and that is, [non-Latin text not transcribed], to the Heirs of Promise, that is, Believers, all Believers, both under the Old and New Testament. It may be indeed that those of the Hebrews were in the first place intended. For unto them did the Promise belong in the first place, as they were the natural Seed of Abraham, and unto them was it first to be declared and proposed upon its Accomplishment, Acts 2. 29. Acts 3. 25. Acts 13. 46. But it is not they alone who are intended. All the Children of the Faith of Abraham are Heirs also, Gal. 4. 27, 28. It is therefore with respect unto all Believers absolutely, that God confirmed his Promise with his Oath, though the natural Seed of Abraham was respected in the first place, until they cut off themselves by their Unbelief. See Luke 1. 72. Micah 7. 20. Believers are called Heirs of the Promise on a double account; (1) With respect unto the Promise it self. (2) With respect unto the matter of the Promise or the thing promised. This distinction is evidently founded on Chap. 11. ver. 13, 17, 39. compared. For look in what sense they are said to be Heirs of the Promise, therein they are not actually possessed of it. For an Heir is only in expectancy of that whereof he is an Heir. Wherefore take the Promise in the first sense formally, and it is the Elect of God as such, who are the Heirs of it. God hath designed them unto an Interest therein, and a Participation thereof; and he confirmed it with his Oath, that they might be induced and encouraged to believe it, to mix it with Faith, and so come to inherit it, or to be made actual partakers of it. To this purpose our Apostle disputeth at large, Rom. 9. 6, 7, 8, 9, 10, 11, 12. In the latter sense taking the Promise materially for the thing promised, they are Heirs of it who have an actual Interest in it by Faith; and partaking of the present Grace and Mercy wherewith it is accompanied, as pledges of future Glory, have a Right unto the whole Inheritance. Thus all Believers, and they only, are Heirs of the Promise, Rom. 8. 17. Heirs of God, that is, of the whole Inheritance that he hath provided for his Children. And I take the words in this latter sense; for it is not the first believing of these Heirs of the Promise that they might be justified which is intended; but their establishment in Faith whereby they may be comforted or have strong consolation. But whereas this Declaration of the Immutability of Gods Counsel is made in the Promise of the Gospel which is universal, or at least indefinitely proposed unto all, how it comes here to be cast under this limitation, that it is made to Elect Believers, or the Heirs of Promise only, shall be immediately declared. 4. What God did in this matter for the ends mentioned is summarily expressed, [non-Latin text not transcribed]; he interposed himself by an Oath, fidejussit jurejurando. He that [non-Latin text not transcribed]. confirmeth any thing by an Oath is fidejussor, one that gives security to Faith. And fidejussor in the Law is Interventor, one who interposeth or cometh between, and ingageth himself to give Security. This state of things is therefore here supposed. God had given out that Promise whose Nature we have before declared. Hereon he required the Faith of them unto whom it was given, and that justly. For what could any reasonably require further to give them sufficient ground of assurance? But although all things were clear and satisfactory on the part of God, yet many fears, doubts, and objections would be ready to arise on the part of Believers themselves, as there did in Abraham unto whom the Promise was first made, with respect unto that signal Pledge of its Accomplishment in the birth of Isaac. In this case though God was no way obliged to give them further Caution or Security, yet out of his infinite Love and Condescension, he will give them a higher Pledge and Evidence of his Faithfulness, and interposeth himself by an Oath; he mediated by an Oath, he interposed himself between the Promise and the Faith of Believers, to undertake under that solemnity for the Accomplishment of it. And swearing by himself he takes it on his Life, his Holiness, his Being, his Truth, to make it good. The Truths which from these words thus opened we are instructed in, are these that follow. The Purpose of God for the saving of the Elect by Jesus Christ, is an Act of Infinite Wisdom as well as of Soveraign Grace. Hence it is called the Counsel of his Will, Obser. 1. or an Act of his Will accompanied with Infinite Wisdom, which is the Counsel of God. And among all the holy Properties of his Nature, the manifestation of whose Glory he designed therein, there is none more expresly and frequently mentioned than his Wisdom. And it is declared, (1) As that which no created understanding of Men or Angels is able perfectly to comprehend, neither in the Counsel, nor in the Effects of it. Hence our Apostle shutteth up his Contemplation of the ways, paths, and effects of this Wisdom with that Rapture of Admiration Rom. 11. 33, 34, 35, 36. O the depths of the Riches both of the Wisdom and Knowledge of God! how unsearchable are his Judgements, and his Ways past finding out? For who hath known the mind of the Lord, or who hath been his Counsellor? or who hath first given to him, and it shall be recompenced unto him again. For of him and through him, and to him are all things, to whom be Glory for ever, Amen? The whole issue of our Contemplation of the Wisdom of God in the Eternal projection of our Salvation by Jesus Christ, is only an Admiration of that Abysse which we cannot dive into, with an humble Ascription of Glory to God thereon. And as to the especial effects of this Wisdom, the Angels themselves desire to bow down, with an humble diligence in their enquiry into them, 1 Pet. 1. 12. And on these considerations our Apostle concludes that without all controversie the work hereof is a great mystery, 1 Tim. 3. 16. which we may Adore but cannot Comprehend. See the Name of Christ, Isa. 9. 6. (2) As that wherein God hath expresly designed to Glorifie himself unto Eternity. This is the end of all the free Acts, and Purposes of the Will of God, neither can they have any other, though all other things may be subordinate thereunto. Now no Property of the Divine Nature is so conspicuous in the disposal of things unto their proper end, as that of Wisdom, whose peculiar work and effect it is. Wherefore the great end which God will ultimately effect, being his own Glory in Christ, and the Salvation of the Elect by him, the Wisdom whereby it was contrived must needs be Eminent and Glorious. So the Apostle tells us, Then is the End when Christ shall have delivered up the Kingdom unto God, even the Father, and he also in his humane Nature subjects himself unto him, that God may be all in all, 1 Cor. 15. 24, 28. that is, when the Lord Christ hath finished the whole work of his Mediation, and brought all his Elect unto the enjoyment of God, then shall God be all in all; or therein, or thereby he will be for ever exalted and glorified; when it shall be manifest how all this great work came forth from him, and is issued in him, Jude 25. 1 Tim. 1. 17. (3) The whole work is therefore expresly called the Wisdom of God, because of those Characters and Impressions thereof that are upon it, and because it is a peculiar effect thereof. So our Apostle tells us, that Christ crucified is the Power of God and Wisdom of God, 1 Cor. 1. 24. and that the Gospel whereby it is declared, is the Wisdom of God in a mystery, 1 Cor. 2. 7. and the whole intended is both expresly and fully laid down, Ephes. 3. 8, 9, 10, 11. Unto me who am less than the least of all Saints is this Grace given, that I should Preach among the Gentiles the unsearchable Riches of Christ, and to make all men see what is the fellowship of the mystery which from the beginning of the world, hath been hid in God who created all things by Jesus Christ. To the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold Wisdom of God, according to the Eternal Purpose which he purposed in Christ Jesus our Lord. The purpose mentioned in the close of these words, is the same with the Counsel of Gods Will in this place. And this Purpose was the Fountain, Spring, and Cause of all those glorious and admirable things, whose Declaration was committed unto the Apostle, as the great publisher of the Gospel unto the Gentiles; by the effects whereof such mysteries were unfolded, as the Angels themselves in Heaven, did not before understand. And what was it (saith the Apostle) that was declared, manifested and known thereby? It was [non-Latin text not transcribed], the manifold Wisdom of God, or the Infinite Wisdom of God, exerting it self in such wonderful variety of holy, wise Operations, as no mind of Men nor Angels can comprehend. And, (4) On this account are all the Treasures of Wisdom and Knowledge said to be hid in Jesus Christ, Col. 2. 3. There is not only in him, and the work of his Mediation, the Wisdom of God, that is, both exerted and manifested, but all the Treasures of it; that is, God will not produce any effects out of the stores of his infinite Wisdom, but what is suitable and subservient unto what he hath designed in and by Jesus Christ. And may we not, (1) Hence see the horrible depravation of Nature which by sin is befallen the minds, reasons, and understandings of men. For from hence alone it is that this Purpose of God which was an Act of Infinite Wisdom, that the work which he hath wrought pursuant thereof, whereon are impressed the Characters of his manifold Wisdom, are esteemed folly, or foolish things unto them. So far are men by Nature from seeing an excellency of Divine Wisdom in them, that they cannot suffer them to pass as things tolerably rational, but brand them as foolish, or folly it self. This our Apostle declares and at large insisteth on, 1 Cor. 1. Had the mind of man fixed on any other Reason for the rejection of this Counsel of God, some excuse might be pretended for it, but to reject that as folly which God sets forth and declares as the principal Instance of his Infinite Wisdom, this discovereth the horrour of its depravation. And those in whom this blindness is prevalent may be referred unto three sorts. (1) Such as by whom the Gospel is absolutely rejected as a foolish thing unbecoming the Wisdom of God to propose, and their own Wisdom to receive. As this was the state of the Jews and Pagan world of old, and as it is the condition of the Mahumetans and Reliques of the Heathens at this day; so I wish that the Poison and Contagion of this wickedness were not further diffused. But alas we see many every day who on the account of their outward Circumstances live in some kind of compliance with the Name and Profession of the Gospel, who yet discover themselves sufficiently to hate, despise and contemn the Mystery of it, and the Wisdom of God therein. (2) Such as own the Gospel in the Letter of it, but look on the Mystery of it, or the Counsel of God therein as foolishness. Hence all the principal parts of it, as the Incarnation of Christ, the Hypostatical Union of his Person, his Sacrifice and Oblation, the Attonement and Satisfaction made by his Death, the Imputation of his Righteousness, the Election of Grace, with the Power and Efficacy of it in our Conversion, are all of them either directly exploded as foolish, or wrested unto senses suited unto their own low and carnal Apprehensions. And this sort of men do swarm amongst us at this day like to Locusts when a North-East-Wind hath filled every place with them. (3) There are multitudes whose choice of their outward Conditions being prevented by the Providence of God, so that they are brought forth and fixed where the Gospel passeth currant in the world without any open controul, who do see no reason why, with the first sort, they should openly reject it, nor will be at the pains with the second sort to corrupt it, but yet practically esteem it a foolish thing to give place unto its power on their hearts, and do really esteem them foolish who labour so to do. And this is openly the condition of the generality of those, who live under the Dispensation of the Gospel in the world. I have named these things only to reflect thereby on that horrible depravation which by corruption of Nature is come upon the minds and reason of mankind. And it is in none more evident than in those who most boast of the contrary. And, (2) We may learn from hence, that there is no greater Evidence of thriving in spiritual Light and Understanding, than when we find our Souls affected with, and raised unto an holy Admiration of the Wisdom and Counsel of God which are declared in the Gospel. The Life and Assurance of our present Comforts and future Glory depend on the Obser. 2. Immutability of Gods Counsel. To secure those things unto us, God shews us that Immutability. Our own endeavours are to be used to the same End, for we are to give all diligence to make our Calling and Election sure. But all depends on the unchangeable Purpose of the Will of God, which alone is able to bear the Charge of so great a work. But this must be further spoken unto on the next Verse. The Purpose of God concerning the Salvation of the Elect by Jesus Christ, became Obser. 3. Immutable from hence, that the Determination of his Will was accompanied with infinite Wisdom; It was his Counsel. All the certainty that is amongst men as to the Accomplishment of any End designed by them, depends on the exercise of Wisdom in finding out and applying suitable means thereunto. And because their Wisdom is weak in all things, and in most no better than folly, whence generally they fix first on ends unprofitable, and then make use of means weak and unsuited unto their purpose, it is, that all their affairs are wrapped up in uncertainties, and most of them end in disappointments and confusion. But as God fixeth on those Ends which perfectly comply with his own infinite Holiness and Soveraignty, whence they are necessarily good and holy; so he doth not first do so, and then make choice of various means that proffer themselves unto those Ends. But in his infinite Wisdom Ends and Means lye before him in one Vein; and fall together under his unalterable Determination. Two things therefore may be considered in the Wisdom of God giving Immutability to his Counsel concerning the Salvation of the Elect by Jesus Christ. (1) Thereby he saw at once not only whatever was needful for the Accomplishing of it, but that which would infallibly effect it. He chose not probable and likely means for it, and such as might do it, unless some great obstruction did arise, such as whose efficacy might be suspended on any conditions and emergencies; but such as should infallibly and inevitably reach the End intended. In the first Covenant wherein God had not immutably decreed to preserve mankind absolutely in their Primitive Estate, he made use of such means for their preservation, as might effect it, in case they were not wanting unto themselves, or that Obedience which they were enabled to perform. This man neglecting, the means appointed of God as to their success depending thereon by Gods own Appointment, that End which in their own Nature they tended unto was not attained, and that because God had not immutably determined it. But now whereas God engaged himself in an unchangeable-Purpose, in his infinite Wisdom he fixeth on those means for its Accomplishment, as shall not depend on any thing, whereby their efficacy might be frustrated. Such was his sending of his Son to be Incarnate, and the Dispensation of Grace of the New Covenant, which is in its Nature infallibly effectual unto the End whereunto it is designed. (2) God in his infinite Wisdom foresaw all the Interveniencies on our part that might obstruct the certain Accomplishment of the Promise. The Promise was first given indefinitely unto all mankind in our first Parents. But soon after the wickedness of the whole world, with their absolute contempt of the Grace of the Promise was such, as that any Creature would conceive that it would be of none effect, being so visibly, so universally rejected and despised. But a perfect View hereof lying under the Wisdom of God, he provided against it for the Immutability of his Purpose and Infallibility of his Promise, by singling out first one, then another, and at last the whole Posterity of Abraham, towards whom the Promise should be accomplished. But yet after a long season, there came the last and uttermost trial of the whole matter. For the generality of the Seed of Abraham rejected the Promise also, whereby it appeared really to have been frustrated, and to be of none effect, as our Apostle declares in his Answer to that Objection, Rom. 9. 6. But instead of changing his Purpose, God then more fully discovered wherein the Immutability of his Counsel did consist, and whereon it did depend, as Gal. 3. 8. And this was, that all along, and under all those Apostasies, he ever had, and ever will have in the world an Elect people chosen by him before the foundation of the world, in and towards whom his Purpose was Immutable and his Promise Infallible. No Interveniency can possibly shake or alter what hath been settled by infinite Wisdom. There is not a particular Believer but is made so sensible of his own unworthiness, that at one time or another he cannot but be almost brought to a loss, how it should be, that such a one as he should ever inherit the Promise. But God foresaw all that hath befallen us, or will do so; and hath in his infinite Wisdom provided against all Interveniencies that his Purpose might not be changed, nor his Promise frustrated. Infinite Goodness, as acting it self in Christ, was not satisfied in providing and preparing good things for Believers, but it would also shew and declare it unto them for their present Obser. 4. Consolation. God was willing to shew to the Heirs of Promise; and the end was that they might have strong Consolation. As it is with a good wise Father and an Obedient Son. The Father is possessed of a large and profitable Estate. And as the son hath a present allowance suitable to his Condition, so being Obedient he hath a just expectation, that in due time he shall enjoy the whole Inheritance; this being usual amongst men, and that which the Law of Nature directs unto; For Parents are to lay up for their Children, and not Children for their Parents. But the whole being yet absolutely in the Fathers power, it is possible he may otherwise dispose of it, and it may not come to the right Heir. But now if his Father seeth his Son on some occasion to want Encouragement, or he be to put him on any difficult Service where he may meet with Storms and Dangers, he will shew unto him his Deeds of Settlement, wherein he had irrevocably confirmed unto him the whole Inheritance. So God deals with Believers, with his Children in this case. He is Rich in Grace, Mercy and Glory, and all his Children are Heirs of it, Coheirs with Christ and Heirs of God, Rom. 8. 17. that is, of the whole Inheritance that God hath provided for his Children; This they have an expectation of by the Promise according to the Law of the New Covenant. But although their state be thus secured by their being Heirs of the Promise, yet God knowing that they have a difficult work and warfare to go through withall, and what it is to serve him in Temptations, for their Encouragement and Consolation, he produceth and sheweth them his irrevocable Deed of Settlement, namely, his Promise confirmed by his Oath, whereby the whole Inheritance is infallibly secured unto them, He was free and willing to shew it unto the Heirs of Promise. At first God gave out a meer Precept as the Declaration of his Will, and a Promise couched in a Threatening. This was that which Divine Goodness acting in a way of Nature did require, and whereof man had no cause to complain. For as the mind of God was sufficiently declared therein, so man in himself had no grounds of discouragements from a compliance therewith. And God might so deal with us all, giving out the whole Revelation of his Will in a systeme of Precepts, as some seem to suppose that he hath done. But things are now changed on two Accounts. For (1) It was herein the peculiar Design of God to glorifie his Goodness, Love, Grace, and Mercy by Jesus Christ, and he will do it in an abundant manner. He had before glorified his Eternal Power and infinite Wisdom in the Creation of the World and all things therein contained, Psal. 19. 1, 2, 3. Rom. 1. 21. And he had glorified his Holiness and Righteousness in giving of the Law accompanied with Eternal Rewards and Punishments. But Grace and Truth (in the provision of it, and the Accomplishment of the Promise) came by Jesus Christ, Joh. 1. 18. And therefore that the Lord Christ in all this may have the preheminence, he will do it in an abundant and unconceiveable manner, above the former Declarations of his Glory in any other of his Attributes. Hence in the Scripture the Communication of Grace is expressed in words that may intimate its exceeding, and passing all understanding, Rom. 5. 20. [non-Latin text not transcribed]; Grace did by Christ more than abound. To abound expresseth the largest comprehensible Measures and Degrees; But that which doth more than abound, who can conceive? 1 Tim. 1. 14. [non-Latin text not transcribed], The Grace of our Lord did more than abound; it exceeded all comprehension. So that Glory which is the Effect of this Grace, is said to be given, [non-Latin text not transcribed], 2 Cor. 4. 17. that is, in an excellency and exceeding greatness no way to be conceived. So plainly the Apostle calls the Grace of God in Christ, [non-Latin text not transcribed], Ephes. 2. 7. excelling Riches. That we may know his meaning, he calls it again, chap. 3. 8. [non-Latin text not transcribed], Riches whereof there is no Investigation. In the pursuit of this design to exercise and manifest the infinite fulness of his Love and Goodness, he will not satisfie himself with a meer declaration of his Will, but he will have those concerned in it, to know it, to understand it, to have the present Comfort of it; and because they could not do that without satisfaction in the Immutability of his Counsel, he evidenceth that unto them by all means possible. And thereby he sufficiently manifests how willing he is, how well pleasing it is unto him that our Faith in him should be firm and stedfast. (2) Man is now fallen into a condition of Sin and Misery. And herein is he filled with so many Fears, Discouragements, and Despondencies, that it is the difficultest thing in the world to raise him unto any hopes of Mercy or Favour from God. In this lost forlorn estate, Divine Goodness by an infinite Condescension accommodates it self unto our weakness and our distresses. He doth not therefore only prepose his Mind and Will unto us, as unto Grace and Glory, but useth all ways possible to ingenerate in us a Confidence of his willingness to bring us unto a participation of them. He doth every thing that may direct and encourage us to take a stedfast view of the Excellency and Immutability of his Counsel in this matter. Hence a great part of the Scripture, the Revelation of Gods Will, is taken up in Promises, Exhortations, Invitations, Discourses and Expressions of Love, Kindness, and Compassion. And in particular, although the Promise it self was an abundant Security for Faith to rest upon as to the Immutability of Gods Counsel, yet to obviate all pretences, and cast out all excuses, he confirms it with his Oath. And although he did this in particular and expresly unto Abraham, yet he takes all Believers who are his Seed into a participation of the same priviledge with him, and manifests how that in swearing unto him, he sware also unto them all. And two things do hence naturally issue. 1. The unspeakable encouragement unto Believing, which is given unto all unto whom this Counsel of God and its Immutability is proposed. The Essential Truth of God and his Oath, are openly and manifestly engaged unto these two things. (1) That nothing but Unbelief shall keep off any from the enjoyment of the Promise. (2) That all Believers, whatever difficulties they may meet withall in themselves, or objections against themselves, shall certainly and infallibly enjoy the Promise and be saved. And the Immutability of Gods Counsel herein he hath made so evident, that there is no room for any Objection against it. This is tendered unto you unto whom the Gospel is proposed. Greater Encouragement unto Believing, and more certainty of the Event, you shall never have in this world, you cannot have; God will not, God cannot give. All persons not yet come up unto Believing, unto whom this Peace with God is preached, are distinguished into two sorts; Them that are nigh, and them that are far off, Ephes. 2. 17. This, in the first place expresseth the Jews and Gentiles; but in a parity of Reason must be extended unto others. Some are comparatively nigh; such as have been affected with the Word, and brought into enquiries whether they should believe or no; And there are some afar off, who as yet have taken little notice of these things. Herein is both a Call and Encouragement unto both. To the first to determine their Wills in the choice of Christ in the Promise; unto the other to look up unto him though from the Ends of the Earth. But I must not enlarge. 2. It discovers the hainous Nature of Unbelief. The Gospel which is a message of Love, Peace, Mercy, and Grace, yet never makes mention of Unbelief but it annexeth Damnation unto it. He that believeth not shall be damned. And although they shall also perish unto whom the Gospel is not preached, Rom. 2. 12. yet the Gospel though it speaks not exclusively unto others, yet principally it declares the inevitable destruction, the Everlasting Damnation of them who believe not when the Promise is declared to them, 2 Thes. 1. 6, 7, 8, 9, 10. however, it declares that they shall fall under a sorer death and destruction than any others, 2 Cor. 2. 16. And the reason of this Severity is taken partly from the Nature of Unbelief, and partly from the Aggravation of it. The Nature of Unbelief consists in a refusal of the Testimony of God, so making him a Liar, 1 Joh. 5. 10. and in esteeming that which he proposeth as his Power and Wisdom to be weakness and folly. Hence there is no way of Sin or Rebellion against God whatever, that casts such Scorn and Indignity upon him. So that it is in it self the greatest of sins, as well as the root and cause of them. Yet such is the blindness of corrupted Nature, that many who will boggle at other sins, especially such as look with a severe threatening Aspect on a Natural Conscience, as Adultery, Theft, and Murder, yet concern themselves not at all in this Unbelief, but rather approve themselves in their Infidelity. Yet is there not one unto whom the Gospel is preached, but if he do not really receive the Lord Christ as tendered in the Promise, he doth what lies in him to declare God to be a Liar, foolish in his Counsels, and weak in his Operations. And what account this will come unto is not hard to discern. Moreover, It is from the Aggravations that it is accompanied withall, from the Nature of the thing it self, and the way whereby it is proposed unto us. How shall we escape if we neglect so great Salvation? Heb. 2. 3. We may look only on that which lies before us; namely, the Infinite Condescension of Divine Goodness in shewing, manifesting, and declaring the Immutability of his Counsel by Oath. Whereas therefore he hath done all to this End that was possible to be done, and more than ever would have entred into the Heart of any Creature to desire or expect, the woful condition of Unbelievers, both as to this sin and misery which will follow thereon, is inexpressible. For those that will despise all that God will do, yea all that he can do, to give them assurance of the Truth and Stability of his Promises given in a way of Grace, have no reason to expect, nor shall receive any thing, but what he will do and can do in a way of Justice and Vengeance. It is not all mankind universally, but a certain number of persons under certain Qualifications, to whom God designs to manifest the Immutability of his Counsel, Obser. 5. and to communicate the Effects thereof. It is only the Heirs of Promise whom God intendeth. But herein two things are to be considered. (1) The outward Revelation or Administration of these things; and (2) Gods Purpose therein. The former is made promiscuously and indefinitely unto all to whom the Gospel is preached. For therein is contained a Declaration of the Immutability of Gods Counsel and his Willingness to have it known. But if God did design the Communication of the Effect of it, in the same latitude with the outward Administration of it, then must he be thought to fail in his Purpose towards the greatest part of them who receive it not. This is that which the Apostle disputes upon Rom. 9. Having supposed that the generality of the Jews, of the Posterity of Abraham according to the Flesh, were cut off from the Promise by Unbelief, and declared his sense thereon, ver. 1. he raiseth an Objection against that supposition, ver. 6. that if it were so, the Promise of God was of none effect; for unto them all it was given and declared. Hereunto the Apostle answers and replies in that and the following Verses, 7, 8, 9, 10, 11. And the substance of his Answer is, that although the Promise was promiscuously proposed unto all, yet the Grace of it was intended only unto the Elect, as he also farther declares, chap. 11. 7. But why then doth God thus cause the Declaration to be made promiscuously and indefinitely unto all, if it be some only whom he designs unto a Participation of the effects of his Counsel and good things promised? I Answer, Let us always remember that in these things we have to do with him who is greater than we, and who giveth no Account of his matters. What if God will take this way of procedure, and give no reason of it? who are we that we should dispute against God? Wherefore our Apostle having at large discoursed this whole matter, and pleaded the absolute freedom of God to do whatever he pleaseth, winds up the whole in a resignation of all unto his Soveraignty, with a deep Admiration of his unsearchable Wisdom, wherein it is our Duty to acquiesce, Rom. 11. 33, 34, 35. But yet I may add, That the Nature of the thing it self doth require this Dispensation of the Promise indefinitely to all, though the benefit of it be designed to some only. For the way whereby God will give a participation of the Promise unto the Heirs of it, being by the Administration of his Word, and such means as are meet to work on the minds of men, to perswade and prevail with them unto Faith and Obedience, He would not do it by immediate Revelation or Inspiration, and the like extraordinary Operations of his Spirit alone. but by such ways as are suited to glorifie Himself and his Grace in the Rational minds of his Creatures capable thereof. Now this could no way be done, nor can unto this day, but by the Declaration and Preaching of the Promise with Commands, Motives, and Encouragements unto Believing. In this work all those whom He employs are utterly ignorant who they are who are Heirs of the Promise, until they are discovered by their actual Believing: wherefore they have no other work, but in the first place to propose the Promise promiscuously unto all that will attend unto it, leaving the singling out of its proper Heirs unto the Soveraign Grace of God. So the Word is preached unto all Indefinitely, and the Election obtains whilst the rest are hardened. God alone knows the due measures of Divine Condescension, or what becomes the Divine Nature therein. Who could have once apprehended, who durst Obser. 6. have done so, that the Holy God should swear by himself to confirm his Word and Truth unto such worthless Creatures as we are? Indeed there is yet a more transcendent act of Divine Condescension, namely, the Incarnation of the Son of God, the Glory whereof will be the Object of the Admiration of Men and Angels unto Eternity. For alas! what created Understanding could ever have raised it self unto a thought, that the Eternal Word should be made Flesh? God alone who is infinitely Wise, only Wise, knew what became the Holiness of his Being, and his Goodness therein. And so is it in its measure in this of his Oath. And as we are with holy Confidence to make use of what he hath done in this kind, seeing not to do so, is to despise the highest expression of his Goodness; so we are not in any thing to draw Divine Condescension beyond Divine Expressions. So unspeakable is the weakness of our Faith, that we stand in need of unconceivable Obser. 7. Divine Condescension for its Confirmation. The Immutability of Gods Counsel is the Foundation of our Faith; until this be manifest it is impossible that ever Faith should be sure and stedfast. But who would not think that Gods Declaration thereof by the way of Promise, were every way sufficient thereunto? But God knew that we yet stood in need of more; not that there was want of sufficient Evidence in his Promise, but such a want of stability in us, as stood in need of a superabundant Confirmation, as we shall see in the next Verse.

Verse 18. That by two Immutable things, in which it was impossible for God to lye, we might have a strong Consolation, who have fled for Refuge to lay hold upon the Hope set before us. Two things in general the Apostle further designs in this Verse. (1) That the Declaration which God had made of the Immutability of his Counsel in this matter was every way sufficient and satisfactory. (2) What was the especial End and Design which he had therein, towards the Heirs of Promise? For the first, He doth it by declaring the Evidence given and the Nature [non-Latin text not transcribed]. of it, which consisted in two Immutable things. [non-Latin text not transcribed] is an Act or Deed, such as we make and deliver when we convey any thing from one to another. An Instrument of an Assurance. This is the Promise and the Oath of God. Security is given by them; both from their own Nature, and also because they are two; two Witnesses whereby the thing intended is established. But what need was there of two such things? Is it because one of these was weak, infirm, alterable, such as may be justly challenged, or excepted against; that the other is added to strengthen and confirm it? No, saith the Apostle, both of them are equally Immutable. Wherefore we must still carry along with us, the infinite and unconceiveable Condescension of God in this matter, who to obviate our Temptations, and relieve us under our weaknesses, is pleased to give this Variety unto his Divine Testimony, which he did ex Abundanti; not only beyond what he was any way obliged unto, but whatever we could desire or expect. For (2) this makes the Evidence absolute, and uncontroulable, that as they are two things which are produced to make it good, so they are both of them equally Immutable; such as neither in their own Nature, nor in their Execution were any way exposed or liable unto Alteration. For the Promise it self was absolute, and the thing promised depended on no Condition in us, on nothing without God himself. For there was in the Promise it self, all the Springs of all that is good, and of Deliverance from all that is Evil, so that on every side it brings along with it the Condition of its own Accomplishment. But whereas God in the Covenant of Works did give no Promise unto Mankind but what was Conditional, and suspended on such things on our part, as might or might not be, whence it came to pass that we sinned and came short of it; God in the giving out of this Promise, which is the foundation of the Covenant of Grace, to assure us that it is utterly of another nature, and such as on no occurrence is liable unto change, confirms it with his Oath. Moreover the Apostle confirmeth this Testimony yet further from the Nature of him by whom it was given. [non-Latin text not transcribed]; In [non-Latin text not transcribed]. or by which it was impossible that God should lye or deceive. [non-Latin text not transcribed] is not absolutely to lye, but by any means to deceive him who hath cause to trust what we say or do. The highest Security among men consists in a Promise confirmed with an Oath; and this is, and must be unto them an End of Strife; for higher they cannot go. But yet it is possible there may be a lye and deceit in their Testimony, and he who trusts unto them may be deceived, as it often falls out in the world. For although the things themselves are good, and such as would secure the Interest of Truth only, yet men that use them are changeable, yea liars. But it is God who makes use of them in our Case, and therefore is it Impossible that he should lye. God having made this double engagement of his Truth and Faithfulness, it is utterly impossible that he should deceive any one thereby. But why doth the Apostle put an Emphasis upon this, that by these things it was impossible that God should lye, or deceive? For it is necessary unto God from his own Being, that it should in all things be impossible for him to lye. He cannot lye, He cannot deceive, He cannot deny himself, or his Word, these things are repugnant unto his Being. I Answer; That the Apostle speaks not of the Nature of the things themselves, but of their manifestation with respect unto us. Nothing was added to the Promise of God to render it more certain, firm, and stable; but an Addition was made unto it to give our minds greater security. Gods Immutability in promising, and impossibility in deceiving, are both equally from his Nature, but the distinct proposition of them, is needful unto our Encouragement and Establishment. Fallen sinful man stands in need of the utmost Encouragement that Divine Condescension can extend unto, to prevail with him to receive and lay hold of the Promise of Grace Obser. 1. and Mercy by Jesus Christ. There is nothing that we are so prone unto, as to distrust the Promises of God. Nothing that we are with more difficulty won over unto, than to mix them with Faith. To evidence this we may consider, 1. That the first entrance of Sin into the world, was by a disbelief of the Truth of God; yea that very sin formally consisted in an Apprehension, that God in his Promises and Threatenings had a mind to deceive us, Gen. 3. 4, 5, 6. And as sin thus laid its foundation by the Craft of Sathan, so it endeavours to carry on its building. It continually suggests to the Hearts and Minds of men, that they shall certainly be deceived in trusting to Gods Promises. For (1) Secret thoughts there are in the Hearts of men (which are deceitful above all things, and desperately wicked) that neither the Promises nor Threatenings of God are true, in the terms and sense wherein they are proposed unto them. They neither think that it shall be so bad with any as he threateneth, nor so well as he promiseth. Did men believe the Threatenings of God as to the fearful and Eternal Ruine of Sinners, it were not possible they should live in Sin as they do without any Endeavour of Amendments, so to fly from the Wrath to come. Nor do they think in their Hearts that it shall be with them that believe according as God hath promised. They say in their Hearts, The Lord will not do good, neither will he do evil, Zeph. 1. 12. namely, as he hath either promised or threatened. (2) Men think that there are still some reserves and latent Conditions in the Promises and Threatenings of God, and that God knows it shall be otherwise, than they seem to pretend. By this Imagination Sathan deceived our first Parents as to the Truth of God in his Threatening. He perswaded them that there was a reserve therein, that was directly contrary unto what the words of it declared; and that by transgressing of his Commands, they should not dye, but be Wise and like himself. And still men suppose that the Promises propose a fair ground indeed; but that if they should go to build upon it, there is a Mine under it, which would be sprung at one time or another unto their Ruine. They cannot apprehend that it shall be with them according unto, and as the Promise doth declare. If they should attempt to believe, yet one latent condition or other would defeat them of obtaining it; whereas indeed the whole and entire Condition of enjoying the Promise is Faith alone. (3) Whatever may be the Truth of the Promise, yet they cannot conceive that God intends them therein; whereas yet there is no Declaration or Intention of God, whereby our Duty is to be regulated, and whereon we shall be judged, but what is contained and expressed in the proposal of the Promise it self. On these and the like grounds, the great contest in the world between God and Man, is whether God be True or a Liar in his Promise. It is not thus directly stated in the minds of Men; for they have many other pretences why they do not believe; but this is that which it is resolved into. For he that receives not the Testimony of God, maketh him a Liar. So was it with the People in the Wilderness, whose Carkasses fell therein because of their Unbelief. The Reasons they pretended and pleaded why they would not attempt to enter the Land of Canaan, were that the People were strong, and the Cities walled, and Giants among them, Numb. 13. 28, 32, 33. But the true reason was their Unbelief of Gods Promise; wherefore God expresseth the sense of his Indignation against them, with that Scheme of Reproach; Ye shall bear your Iniquities, and you shall know my breach of Promise, chap. 14. 34. or see what your Unbelief hath brought you unto. And no otherwise is it with all Unbelievers at present, as our Apostle at large declares chap. 3. of this Epistle. Other things are pretended as the causes of their Unbelief, but it is their dissatisfaction in the Truth of God that is the true and only cause of it. And as this sufficiently manifests the hainousness of Unbelief, so it Glorifies the Righteousness of God in the Condemnation of Unbelievers. 2. The Curse of the Law having by the guilt of Sin been admitted unto a Dominion over the whole Soul, it is a great thing to receive and admit of a Testimony to the contrary, such as the Promise is. What the Law speaks, it speaks unto them that are under it, as all men are by Nature. And it speaks in the Heart of every man, that the sinner must dye. Conscience complies also, and adds its suffrage thereunto. This fixeth a conclusion in the mind, that so it will be, whatever may be offered unto the contrary. But so is the Testimony of God in the Promise, namely, that there is a way of Life and Salvation for sinners, and that God offereth this way and an Interest therein unto us. Nothing but the exceeding greatness of the power of Grace, can enable a guilty sinner in this case to set his Seal that God is true. 3. When the Promise comes, and is proposed unto us, for the most part it finds us deeply engaged into, and as to our selves, Immutably fixed on other things that are inconsistent with Faith in the Promises. Some are interested in divers Lusts and Pleasures; Some are filled with inveterate prejudices through a vain Conversation received by Tradition from their Fathers; and some have some good hopes in themselves, that in the way wherein they are, by the Religion which they profess, and the Duties which they perform, they may in time arrive unto what they aim at. When the Promise is proposed, the first thing included therein, is an utter relinquishment of all these things. As it is a Promise of Grace, so it excludes every thing but Grace. Wherefore when it is proposed unto any, it doth not only require that it be believed, or God be believed therein, but also that in order thereunto, we part with and utterly renounce all hopes and confidences in our selves from what we are or expect to be, and betake our selves for Life and Salvation unto the Promise alone. Some imagine that it is a very easie thing to believe; and that the Souls of men are but deceived when they are called off from the Duties that Light and Conviction put them upon, to the way of Faith in the Promise. But the truth is, that what from its own Nature, and from what is required thereunto, or comprised therein, it is as the most important, so the highest and greatest Duty that we are called unto, And which men would of their own choice rather grind in a Mill of the most burdensome Duties, than once apply their minds unto. 4. The guilt of sin hath filled the mind of every sinner with innumerable fears, doubts and Confusions that are very difficultly satisfied or removed. Yea the remainders of them do abide in Believers themselves, and oft-times fill them with great perplexities. And these when the Promise is proposed unto them arise and follow one another like the Waves of the Sea; James 1. 6. No sooner is one of them answered or waved, but immediately another supplies its room. And in them all doth Unbelief put forth its power. And on these grounds it is that poor sinners have such need of the Reduplication of Divine Assurances, that notwithstanding all pretences unto the contrary, the Promise of Grace in Christ shall be made good and be accomplished unto them. 5. The especial Design of God in this Dispensation and Condescension, is [non-Latin text not transcribed]. [non-Latin text not transcribed], &c. That we might have a strong Consolation. Being engaged in the Application of his Instance in the Promise and Faith of God given unto Abraham, the Apostle here plainly dismisseth the consideration of things past under the Old Testament, in those Blessings and temporal things which were Typical of things spiritual; and applies the whole unto present Believers, and therein unto all those of future Ages. That we might have. And herein he builds on this Principle; That whatever God promised, designed, sware unto Abraham, that he did so promise unto all Believers whatever; so that every Promise of the Covenant belongeth equally unto them with him or any other. And two things the Apostle lays down concerning such Believers. (1) What God designs unto them; (2) Such a Description of them as contains the Qualifications necessary unto a Participation of what is so designed. The first is [non-Latin text not transcribed]. It sometimes signifies Exhortation, an encouraging perswasive Exhortation. And in that sense it is here taken by some Expositors, as Theophylact, and Oecumenius. That we might have thereby a prevalent Exhortation unto Faith and Patience in Believing. But Comfort or Consolation is the most usual signification of the Word in the New Testament, as I have shewed elsewhere; and that sense of the Word alone can be here intended. A Consolation it is that ariseth from the Assurance of Faith, and of our Interest thereby in the Promises of God. This is that which relieves our Souls against all Fears, Doubts, and Troubles; For it either obviates and prevents them, or it outballanceth them, and bears up our Souls against them. For Comfort is the Relief of the mind, whatever it be, against sorrow and trouble. And this Consolation which God intends and designs Believers, is [non-Latin text not transcribed]; solamen fortissimum, forte, validum, potens. Strong, powerful, prevalent. Strong so as to be prevalent against Opposition, is that which is intended. There are Comforts to be taken, or are often taken from earthly things. But they are weak, languid, and such as fade and dye upon the first appearance of a vigorous opposition. But this Consolation is strong and prevalent against all Creature Oppositions whatever. Strong; that is, such as will abide against all Opposition. A strong Tower; an impregnable Fortress, Munition of Rocks. For it is not the abounding of Consolation in us, but the prevalency of the Causes of it against Opposition that is intended. 6. There is the Description of the Persons unto whom God designs this Consolation by the Promise confirmed with his Oath; [non-Latin text not transcribed]. [non-Latin text not transcribed]. There are three things in this Description of Believers, or the Heirs of the Promise. (1) The way whereby they seek for Relief; they fly for Refuge. (2) The Relief it self which they seek after, which is the Hope set before them. (3) The way whereby they are made Partakers of it, they lay hold upon it. 1. They are [non-Latin text not transcribed]; say we, that fly for Refuge; Qui cursum corripiunt. It is the Judgement of many that here is an Allusion unto him who had slain a man unawares under the Law, whose safety and life depended on his speedy flight unto one of the Cities of Refuge, Numb. 35. 11, 12. And hereunto our Translators had undoubtedly respect, whereon they rendered the word, flying for Refuge. And indeed the word it self signifies such an Action as is there ascribed unto the man-slayer. For [non-Latin text not transcribed] properly, cursum corripere, hath respect unto two things. (1) An apprehension of Danger, or a real surprisal with it, whereon a man takes his flight for Deliverance. And so it was with the man-slayer; his apprehension of the approach of the Avenger of Blood, to take away his Life, stirred him up [non-Latin text not transcribed], to fly from the place and condition wherein he was, lest Evil should overtake him. (2) Speed and Diligence in an endeavour to attain that place or company, or End which a man proposeth unto himself, as the means of his Deliverance; and whereby he hopes to find safety. He that doth so fly, casts off all Tergiversation, stirs up himself, gives no place to sloth or vain hopes, and useth his utmost diligence in the pursuit of his safety. And hereby doth the Holy Ghost lively express the state and condition of all the Heirs of Promise in this matter. In themselves, by Nature, as they are Children of the first Adam, they are all exposed upon the Guilt of Sin Original and Actual unto the Sentence of the Law. God by various means is pleased to awaken them unto the consideration of the Danger wherein they are, the Execution of that Curse which they are obnoxious unto being impendent over them. In this Condition they see a necessity of seeking out for Relief, as knowing that if it be not obtained they must perish, and that Eternally. Love of Sin, compliance with the World, hopes of Righteousness of their own, do all endeavour variously to retard and hinder them in their Design. But when God proceeds to shut them up, to sharpen their Convictions, and continually to represent their Condition unto them, giving them to conclude that there is no hope in their present Condition, at length they stir up themselves unto a speedy flight to the Hope set before them in the Promise. And, That is the second thing to be enquired into, namely, what is this Hope that is set before us, and how it is so. (1) Most Expositors take Hope here [non-Latin text not transcribed] by a Metonymy of the Subject for the thing hoped for; that is, Grace and Glory, Justification and Salvation by Jesus Christ. These things are the subject matter of the Promises, which we desire and hope after. And unto these we may be said to fly for Relief or Refuge, when in our expectation of them we are supported and comforted. (2) Some take Hope subjectively for the Grace of Hope it self. And this we are said to fly unto, that is, speedily to betake our selves unto the exercise of it, as founded in the Promises of God, foregoing all other expectations, wherein we shall find assured Consolation. (3) Hope, by a metonymy of the effect for the Cause, may express the Promise it self, which is the cause and means of ingenerating Hope in us. And this I take to be the proper meaning of the place, and which is not exclusive of the other senses mentioned. The Promise being proposed unto us is the Cause and Object of our Faith on the account of the Faithfulness of God therein. Faith brings forth Hope, whose Object is the same Promise, or the good things thereof, as proposed from the same Faithfulness. Thence is it self called the Hope, as that without which we could have none, there being neither Cause of it, nor Object for it. And this Hope is said to be set before us, or to be proposed unto us, which it is in the Declaration of the Promise, or the Dispensation of the Gospel. Therein it is proposed as the Object of our Faith and Hope, as the means of the strong Consolation which God is so abundantly willing that we should receive. And this renders the whole Metaphor plain and easie. For it is evident how the Promise and all that we hope for thereby is set before us and proposed unto us in the Gospel, as also how we fly or betake our selves thereunto in all distresses for Relief. And it is more natural to allow of this metonymical expression in the word Hope, than to admit of so rough a Catachresis in the other part of the words, wherein the Grace of Hope within us, should be said to be set before us. Thirdly, With respect hereunto we are said to fly [non-Latin text not transcribed]; that is, [non-Latin text not transcribed], to lay hold on, fortiter apprehendere, constanter retinere. The signification [non-Latin text not transcribed] of this word, frequently used by our Apostle, I have on sundry occasions before declared. It is, injecta manu, totis viribus retinere; to hold fast what we lay hold on, with all our might and power. There will be many endeavours to strike off the hand of Faith from laying hold on the Promise; and many more to loosen its hold when it hath taken it. But it is in its Nature, and it is a part of our Duty strongly to lay hold upon, and firmly to retain the Promise when we have reached unto it. And there seems in the whole Metaphor to be an Allusion unto those who run in a Race. For whereas they have a Prize or [non-Latin text not transcribed] set before them, they first stir up themselves with all their strength to speed towards the mark, which when they have attained they both lay fast hold on, and bear it away with them as their own. So is it with Believers as to the Promise proposed unto them or set before them. They reach out after it, lay hold upon it, reserve it as to their Interest in it, as the only means of their Deliverance and Salvation, and of that Consolation which in every condition they stand in need of. And from the words so opened we may observe that, Sense of Danger and Ruine from sin, is the first thing which occasions a Soul to look Obser. 1. out after Christ in the Promise. It is implied in the word [non-Latin text not transcribed], which includes a respect unto Danger to be avoided, whence we render it, fly for Refuge. As the Lord Christ came to seek and save that which was lost, to call not the Righteous but sinners to Repentance, to be a Physician to the sick and not to the whole; so if men are not sensible of their lost condition, of the sin and sickness of their Souls, they will never in good earnest look out after him. And therefore as those by whom Conviction of Sin, and Humiliation for it are despised, as they are by many, Christ himself also, who is the End of the Law and all its Convictions for Righteousness, is despised; so the Profession of Christ and hopes of Salvation by him is in vain in all those who were never truly made sensible of Sin and the danger of Eternal Ruine thereby. A full Conviction of Sin is a great and shaking surprisal unto a guilty Soul. Hence is such an one here tacitely compared unto him who had killed a man Obser. 2. at unawares. He was just before in a condition of Peace and Safety, fearing no man, but with quietness and assurance attending his own occasions. But having now slain a man at unawares, he finds all things on a suddain changed round about him. Fear within, and danger from without, do beset him on every hand. If he seeth any man, he supposeth him the Avenger of Blood; and if he seeth no man, solitude is dreadful unto him. No otherwise is it with them who are throughly convinced of Sin. They were alive, as the Apostle speaks Rom. 7. and at peace, fearing no more Evil than they felt; perhaps perswading themselves that all things were well between God and their Souls, or not much solicitous whether they were or no. In this state the Commandment comes and discovers their guilt and danger thereon, and unveils the Curse which until now was hidden from them, as the Avenger of Blood ready to execute the Sentence of the Law. This being a thing which they never expected nor feared, fills them with great surprisals. Hence are those cries of such Persons; what shall we do to be saved? that argue a great distress and no small amazement. And those who know nothing of these things are utterly ignorant both of Sin and Grace. The Revelation or Discovery of the Promise, or of Christ in the Promise, is that alone which directs convinced sinners into their proper course and way. This is the setting of Obser. 3. an Hope before them, wherein they are called to look unto their strong Tower as Prisoners of Hope, that they may be brought out of the Pit through the Blood of the Everlasting Covenant. The man slayer probably might have many contrivances suggested in his mind, how he might escape the Danger whereunto he was exposed. To leave his present habitation, to lye hid, to betake himself unto Woods or Desarts, and the like vain hopes might present themselves unto him. But all these things did but keep him out of his way, and divert him from his Duty; and the longer he entertained them in his thoughts, the more his danger was increased, and his Life hazarded. It was the Remembrance alone of the City of Refuge, set before him in the Law, that directed him to his proper Duty, and set him in his way unto safety. It is no otherwise with Persons under the Convictions of Sin. Many things present themselves unto their minds, with hopes of Relief attending them. Sin it self with a continuance therein will do so, so also will sloth, and the procrastination of present Duty; but especially some Duties themselves, a Righteousness by the works of the Law will do so, and with many is effectual unto their Ruine. Whilst these or any of them are attended unto, the way of Duty and Safety is hidden from the Eyes of Sinners. But when the Promise, Christ in the Promise is proposed unto them, is set before them, so soon as they direct their Eyes that way, they see their course plain before them, and what it is they must betake themselves unto, if they intend a Deliverance out of the condition wherein they are. Where there is the least of saving Faith, upon the first Discovery of Christ in the Obser. 4. Promise, it will stir up the whole Soul to make out towards him, and a Participation of him. As Faith is begotten in the Soul by the Promise, so the first natural genuine Act of it, tends unto a farther Interest in and Participation of that Promise. In going to Christ upon his Call and Invitation, in laying hold upon him in the Promise, consists the Nature, Life, and Being of the Duty, Obedience and Grace of that Faith which is in the Heirs of Promise. It is the Duty and Wisdom of all those unto whom Christ in the Promise is once discovered, by any Gospel-means or Ordinance once set before them, to admit Obser. 5. of no delay, of a through closing with him. Many things, yea things innumerable will offer themselves with subtilty and violence unto that End; yea all the Crafts and Power of the Gates of Hell will engage to the same purpose; but as Faith being really set on work will prevail against them all, so it is our Duty to avoid them, as those which under specious pretences strike at the Life and Eternal welfare of our Souls. There is a spiritual strength and vigour required unto the securing of our Interest in Obser. 6. the Promise, [non-Latin text not transcribed]; to lay fast and firm hold upon it. The greatness of our concern therein, the opposition that will be made thereunto, the Love wherewith our Faith ought to be accompanied, do require the utmost of our strength and diligence herein. The Promise is an assured Refuge unto all sin-distressed Souls who betake themselves Obser. 7. thereunto. Where any Souls convinced of Sin by the charge of the Law, and their own Obser. 8. lost condition thereon, do betake themselves unto the Promise for Relief, God is abundantly willing that they should receive strong Consolation. For herein doth the Nature of that Faith consist which hath the Promise of Pardon, Justification and Salvation given unto it. And hereon I might enlarge to manifest the true Nature of that Faith which hath the Promises, but I must not too far digress.

Verse 19. Which (Hope) we have as an Anchor of the Soul, both sure and stedfast, and which entereth into that within the Vail. Having made mention of our Hope with respect unto the Promise of God, He adds an account of the use of that Hope in the course of our Faith and Obedience. And he leaves herein the metonymical signification of the word, returning unto that which is proper, namely, the Grace of Hope in us. But this he doth not absolutely, but as it includes its Object or the Promise laid hold upon by Faith. For he doth not expresly mention Hope it self, but includes it in the relative Article, and so respects not its self alone but its object also, which he had mentioned before, Hope as arising from, or caused by and fixed on the Promise of God. Wherefore the use of Hope as fixed on, and mixed with that Promise, securing our Interest therein, is that which he declares in this Verse. And three things are to be briefly spoken unto in the opening of these words. (1) The Nature of this Hope. (2) Its Use and Properties. (3) Its Operation and Effects. The first is included, the second expressed under a Natural, and the third under a Typical similitude. 1. The Grace of Hope being not expresly mentioned but only included in the words, and that not with respect unto its Essence and Nature, but its Use and Operation, here is no occasion given to insist upon it. Only whereas it is supposed as the principal subject of the Proposition, it may briefly be spoken unto. This Hope elsewhere He calls our confidence, and ascribes a [non-Latin text not transcribed], a glorying [non-Latin text not transcribed] or boasting unto it, chap. 3. 6. and a [non-Latin text not transcribed], or full assurance; chap. 6. 1. Wherefore it is that Grace whereon our Assurance, or that full perswasion of Faith which gives confidence and Glory, doth depend. And there is nothing more adverse unto it, than the common notion of Hope. For it is generally conceived as a dubious, uncertain, fluctuating expectation of that which may be, or may not be for the future. Now although such expectations of all sorts may be included in the general notion of Hope, yet are they excluded from the Nature and Use of that Grace of Hope which is recommended unto us in the Scripture. For this is a firm Trust in God for the enjoyment of the good things contained in his Promises, at the appointed season, raising in the Soul an earnest desire after them, and expectation of them. And for want of the knowledge of the Nature of this Grace, many live without any benefit of its exercise. Let two things concerning it be observed and they will give Light into its Nature and Use. (1) That it springs from Faith, in that it fixeth all its expectation on the good things in the Promise, and that as promised. But it is Faith alone that receives the Promise and giveth an Interest therein. (2) That its Nature and Essence consists in Trust in God, which if it be not the Foundation of all its exercise, whatever may be so called is but a deceiving presumption, Psal. 33. 18. 42. 5. Psal. 130. 5. &c. Wherefore it is the fiduciary Act of Faith on God in the Promises, as it respects the good things of it, as yet absent, future, unenjoyed. 2. The Use and Operation of this Hope, the Apostle expresseth by a double metaphor, the one taken from things Natural, the other from things instituted and Typical. Its Use he sets forth by a Metaphor taken from things natural; it is the Anchor of the Soul, firm and stable; and its Operation by a Metaphor taken from things Typical, it entereth into that within the Vail. 1. In it self and as unto its Use He compareth it unto an Anchor; It is the [non-Latin text not transcribed]. Anchor of the Soul. For the Souls of Believers it seems have need of an Anchor. And there is much instructive efficacy in such similitudes They are the only lawful Images in things sacred. For that which in its self is invisible, is by a suitable Representation proposed unto the Reason of the mind, and even objected unto sense it self. Hence as used in the Scripture, they are eminently communicative of spiritual Light and Experience unto the Soul. And this Instructive Allusion is to be taken from the principal Ends of the things compared, and ought not to be extended unto other Circumstances which belong not thereunto. Yea a dissimilitude is allowed in them all. Wherefore our Hope, as before described, is compared unto an Anchor. (1) With respect unto its Use. (2) With respect unto its Adjuncts and Properties. As the Nature and Use of an Anchor is to hold fast the Ship whereunto it doth belong, and to keep it steady. And it is principally of use at two seasons. (1) In Storms and Tempests, when the Art and Skill of the Mariners are overcome by the fierceness of the Wind and Sea that they cannot steer the Ship in its right course, nor preserve it from Rocks or Shelves. Then is an Anchor cast out, which if it have the Properties here mentioned, will hold fast and retain the Ship in safety against all outward violence. (2) When Ships are in their Harbour that they may not be tossed up and down at uncertainty, that men may attend their occasions and not be driven to and fro with every Wind, which our Apostle alludes unto, Ephes. 4. 13, 14. An Anchor is cast to keep the Vessel steady unto its posture. There are therefore two things supposed in this Allusion. (1) That the Souls of Believers are sometimes exposed unto Storms; and a stress of spiritual Dangers, Persecutions, Afflictions, Temptations, Fears, Sin, Death, and the Law, do make up these Storms that oft-times beat upon them. And they are compared here unto Storms; (1) Because of their Violence. There are Degrees in them, and some are far more urgent than other, as Storms are of various sorts; but generally all of them have one degree or other of Fierceness and Violence. (2) Because of their Tendency; they tend in their own Nature unto Ruine and Destruction. It falls out indeed sometimes that a Storm at Sea, although it terrifie the Passengers, and discompose the Ship, yet accidentally falling in with its course for a season doth speed it in its Voyage. But in their own Nature all Storms tend unto Ruine and Destruction. So likewise do all the ways and means whereby the state of Believers with their Interest in the Promise are assaulted. They all tend unto the Ruine of their Souls. It is true through the holy, wise disposal of all things by the Lord Jesus Christ, they do for the most part issue in the growth of their Faith and furtherance of their Salvation. But this they have not of themselves, their work and tendency is of another Nature. Our Apostle gives us a Description of these Storms, with the use of this Anchor in them, and the success thereof in the safety of the Souls of Believers, Rom. 8. 33, 36, 38, &c. (2) The ordinary occasions of this Life and our Duties towards God and Men therein are like the tradings of Ships in their Harbour. For therein also a good and sure Anchor is necessary for them, the neglect of the use whereof hath proved ruinous to many. And without that which spiritually answers thereunto we shall fluctuate up and down in all that we do, and be in continual hazard of Ruine. In these seasons Hope, as before described, is the Anchor of the Soul; and as that is let down through the Waves and Darkness of the Ocean, by its Cable, until it comes to fix it self in the bottom; so our Hope let out as it were by the sure Word of God, entreth into that wherein it fasteneth it self and fixeth the Soul. 2. The Allusion respects the Properties of an Anchor, which as here expressed are two, the one respecting its Nature, the other its Use. (1) It is [non-Latin text not transcribed], sure; [non-Latin text not transcribed]. that will not fail; it may be safely trusted unto. The substance of it is firm, the proportion of it is suited unto the Burden of the Ship; and it is no fair promising and yet deceitful Engine. (2) In its Use it is [non-Latin text not transcribed], firm and stedfast, which no [non-Latin text not transcribed]. violence of Winds or Storms can either break or move from its hold. Such is Hope unto the Soul. (1) In its Nature it is [non-Latin text not transcribed], sure, and not a deceiving Imagination. It maketh not ashamed, Rom. 5. 5. by any failure or disappointment. Groundless Presumptions are the deceitful Engines, whereby the Souls of multitudes are ruined every day; of no more use than if the Mariners should cast out a Logg, or a burden of Straw, to stay their Vessel in a Storm. But Hope proceeding on and built on Faith, is infallible and will not deceive. (2) In its Use it is [non-Latin text not transcribed], firm and invincible, against all oppositions, not indeed from its self, but from the ground which it fixeth upon, namely, Christ in the Promise, as the next words declare. For, Secondly, The way or means whereby this spiritual Anchor secures our Souls is [non-Latin text not transcribed]. expressed in the words following, and which entereth into that within the Vail. And herein there is a dissimilitude in the comparates. For an Anchor is cast downwards and fixeth it self in the Earth at the bottom of the Sea; but Hope ascendeth upwards, and fixeth it self in Heaven, or in that which is therein. And we must enquire, (1) What is this Vail. (2) How Hope entreth it. (3.) What is that within it, that Hope entreth into. (1) For the Vail it self, the Apostle unto that natural Allusion which he insists upon, adds also one that is Typical, which renders the whole context figurative, as we shewed before. The Vail therefore here alluded unto, was that which parted the most holy place from the Sanctuary or Body of the Temple. This our Apostle calls the second Vail, chap. 9. 3. and here the Vail absolutely. For the Body of the Temple whereinto the Priests only entred to offer Incense, was separated from the People by the first Vail, as the most Holy place was from that, by the second Vail. Through the former the ordinary Priests passed every day to offer Incense; through the latter the High Priest passed, and that once a year. Now that which was denoted hereby with respect unto Christ and his Priesthood, were these aspectable Heavens through which he passed in his Ascension into the glorious Presence of God. See our Exposition on chap. 4. ver. 14. Within the Vail therefore, is within and above these visible Heavens, the place of Gods glorious Residence, the Holy Tabernacle not made with hands, where the Lord Christ continueth to administer for his Church. (2) This Hope entreth into, or passeth through. The Heavens are as a Vail unto the sense and reason of man; there, their sight and their thoughts are bounded; they can neither discern nor judge of any thing that is above or within that Vail. But Faith with Hope pierceth through it; no created thing can keep them at a distance from God himself. As an Anchor stays not in the Waves of the Sea, as it cannot fix it self in the Waters, but pierceth through them until it come unto solid Earth in the bottom; no more doth or can the Hope of a Believer fix it self on any thing under these Heavens, but it pierceth through all till it come within the Vail. And this it doth (1) under the conduct of Faith, which goes before it, and presents unto it the things hoped for, Heb. 11. 1. (2) By the Rule and Line of the Word which on no occasion it will vary from. And (3) this it doth [non-Latin text not transcribed]; to that which is within. And what is it that is within this Vail? not an Ark and a mercy-seat, not Tables of Stone and Cherubims, the work of mens hands; but the things signified by them; God himself on a Throne of Grace, and the Lord Christ as the High priest of the Church standing at his Right Hand. God the Father as the Author of the Promise of Grace, Christ as the Purchaser of all Mercy, the Counsel of Peace being between them both. Here Hope fixeth it self to hold the Soul stedfast in all the Storms and Tempests that may befall it. Wherefore that which Hope fixeth on within the Vail; is (1) The Father as the Author. (2) The Lord Christ as the Purchaser. (3) The Covenant as the Conveyance of all Grace; which were all Typically represented by the things within the Vail of Old. And the Apostle makes use of this Expression for two Reasons. (1) Because our Hope and Faith are not now fixed and bounded on Types, Shadows, and obscure Representations of the good things of the Promise, as things were under the Old Testament. All these things are now passed away, and we have immediately to deal with God and Christ Jesus. (2) To instruct the Hebrews in the Nature and Use of the Old Tabernacle Institutions, and from thence in the true Nature of the Priesthood of Christ which he is now returning unto. And we may observe from these words, That all true Believers are exposed to Storms and Tempests in this world. This makes Anchors so necessary for them. The wise God would not have provided Obser. 1. an Anchor for them and enjoyned its use, if he had not known they would be exposed unto Storms. He that dwells at peace in his House, of all things thinks least of an Anchor. But we are to look for Storms. Suppose we might pass our time of sojourning here without outward Troubles, which yet he is exceedingly unwise who promiseth unto himself any such thing, whilst we are in the Flesh, and accompanied with so many occasions of Distress on every hand; yet who can escape from those inward Trials, Exercises and Troubles, from Temptations, Darkness, Sin, and the Law, wherewith we are often tossed and afflicted, and it may be for a season not comforted? For, These Storms would prove ruinous unto the Souls of Believers, were they not indefeasibly Obser. 2. interested by Faith and Hope in the Promise of the Gospel. Every Storm almost will be too hard for Ships without Cables or Anchors. And as little security have we in a time of Trial from any thing in our selves, if Hope hold not fast on the Promise which is the Anchor of the Soul. And this it will do if it be genuine. For, No distance of place, no Interposition of difficulties can hinder the Hope of Believers, Obser. 3. from entring into the Presence of, and fixing it self on God in Christ. It pierceth through the Clouds, passeth through the Heavens, stops not at their glorious Vail, until it comes unto the Eternal Fountain and Spring of all Grace and Mercy. And therefore, The strength and assurance of the Faith and Hope of Believers is invisible unto Obser. 4. the world. They enter in within the Vail where no Eye of Reason can pursue them. There all their concerns are hid, and the secret Influence which unto all purposes they have from thence is sometimes admired, sometimes derided by the blind and wicked world. However it is effectual to their good. For, Hope firmly fixed on God in Christ by the Promise will hold steady and preserve the Soul in all the Storms and Trials that may befall it. It is an Anchor both sure Obser. 5. and stedfast. Wherefore, It is our Wisdom at all times, but especially in times of Trial, to be sure that our Anchor Obser. 6. have a good hold-fast in Heaven. This alone will be our Preservation and Security; if we are fixed on that within the Vail.

Verse 20. Whither the forerunner is for us entred, Jesus made an High Priest for ever after the order of Melchisedec. The Apostle issueth this long digression as he doth all his other Discourses, in the Person of Christ; who being the Author and Finisher of our Faith, with him he begins, and in him he ends continually. And three things he aims at in this Verse. 1. To give new Assurance unto the efficacy and prevalency of Hope fixed on the Promise as it enters in unto that within the Vail; namely, because Christ our High Priest is there. It enters there, [non-Latin text not transcribed], whither Christ is gone. Even Heaven it self would be no safe place for us to fix the Anchor of our Trust and [non-Latin text not transcribed]. Hope in, if Christ were not there. For without him there would be no Throne of Grace in Heaven, as there could have been no Typical Throne in the Sanctuary, without the Mercy-seat. And this contains the relation between the two Verses; wherein we see that, After the most sincere performance of the best of our Duties, our Comforts and Securities Obser. 1. are centred in Christ alone. Our Hope entring within the Vail is a safe Anchor, because Christ is there. 2. The Apostle in these words by an Artificial Transition, lands us on that [non-Latin text not transcribed]. Coast which he all this while steered towards; and this is the Priesthood of Christ as represented in that of Melchisedec. This he had asserted chap. 5. 12. But upon the consideration of the depth of this Mystery, the Importance of the subject matter of it, with the present state of the most of these Hebrews, he engageth into that long digression for their due preparation unto the hearing and receiving of it, which we have now passed through. Wherefore having discharged his Conscience and Duty towards them in various Admonitions, he returns again in these words unto that design and discourse, which there he had broken off. And from the Nature of his Digression we may learn that, As the minds of men are greatly to be prepared for the Communication of spiritual mysteries unto them, so the best preparation is by the cure of their sinful and corrupt Affections, with the removal of their Barrenness under what they have before learned and been instructed in. It is to no purpose, yea it is but the putting of New Wine into Old Bottles to the loss of all, to be daily leading men into the knowledge of higher mysteries, whilst they live in a neglect of the Practice of what they have been taught already. 3. He gives an account of the Lord Christ unto whom he hath now reduced his Discourse, in sundry particulars; As, 1. He expresseth him by his Name [non-Latin text not transcribed]; Jesus. And by the Interposition of [non-Latin text not transcribed]. this name here the Apostle may design two things. (1) To mind us of the signification of it, whence the reason of his Assumption of it was taken. Jesus signifies a Saviour; And he was called Jesus, because he was to save his People from their sins, Matth. 1. 21. He therefore concerning whom all these things are affirmed, is to be considered as our Saviour; who had the name of a Saviour given him by God himself, with respect unto the work which he was to do, 1 Thes. 1. 10. and he is Jesus still, able to save to the uttermost them that come unto God by him. (2) To reflect on the common use of that name in the world. This was the Name under which he was reproached, reviled, crucified and slain as a Malefactor, They crucified Jesus. Wherefore the Apostle treating here of the glorious Exaltation of the Son of God, that none might pretend or fancy to themselves that it was any other thing or person that he intended, he expresseth him by that Name, whereby he was known in the world, under which he was reproached and suffered. And this all the Apostles were careful to inculcate in the first preaching of the Gospel; Jesus of Nazareth, Acts 2. 22. This Jesus hath God raised up, ver. 32. His Son Jesus whom ye delivered up and denied in the presence of Pilate, chap. 3. 13. Jesus of Nazareth whom ye crucified; chap. 4. 10. Jesus whom ye slew and hanged on a Tree, chap. 5. 30. For as they testified hereby that they were not ashamed of his Cross, so they laid in security for Faith, against all those fond Imaginations which have been since vented, that Christ in Heaven and in us is somewhat else than that Jesus who was crucified on the Earth. This is that which by the use of this Name he calls our Faith unto, namely, that it is one and the same Jesus, who was humbled and is exalted, who died ignominiously and lives for ever in Glory. This same Jesus is our Saviour in every state and condition, the same on the Cross and the same at the right hand of the Majesty on high. Hence he is still represented in Heaven as a Lamb slain, Rev. 5. 6. And all apprehensions unto the contrary are destructive unto the whole Foundation of the Gospel. 2. He describes him by that Office and Action whence our Hope receives its [non-Latin text not transcribed]. great encouragement to enter within the Vail; namely, that he is [non-Latin text not transcribed], a Forerunner for us, and as such is entred in thither. In this place alone is this Title assigned unto the Lord Christ, though the things intended in it are elsewhere expressed. And so it must be said concerning the name of a surety, which our Apostle makes use of in the next Chapter, ver. 22. Great mysterious Truths may often be comprised in one word, used and employed by the Holy Ghost for our Instruction; and therefore every word of the Scripture is diligently to be searched into. It is indifferent whether we render the words, the Forerunner for us, that is, our Forerunner is entred; or the Forerunner is entred for us. In the first way the Qualification of his Person, a Forerunner for us; in the latter the design of his Action, the Forerunner acting for us, is intended. Both come to the same purpose; and our Translators so place the words as if they enclined unto the latter sense. Two things we are to enquire into. (1) What is a Forerunner. (2) What the Holy Ghost would instruct us in by this Ascription unto Christ, or he is a Forerunner entring within the Vail for us. (1) [non-Latin text not transcribed], Praecursor; is one who in an affair of publick concern, makes speed by himself unto the place whereunto the Affair belongs, to give an Account of it, and to dispose of all things needful and suited unto the disposal of the Affair that he reports. Commonly indeed such a publick Harbinger is inferiour unto those who come after, under whose conduct the main of the affair doth abide. But this is only where he who is the Forerunner or Harbinger is so and no more. But now although the Lord Christ be a Forerunner also, yet he is more; He is the Person in whose hand lyeth the whole affair and its conduct. And he was himself the Forerunner, because of the greatness of the matter he had in hand, not manageable by any other. And we may consider the words distinctly. (1) His being a Forerunner. (2) For us. (3) Where he is so, within the Vail. (1) He is in his entrance into Heaven, or the Holy place, [non-Latin text not transcribed], [non-Latin text not transcribed]. a Forerunner. This the High Priest of Old when he entred once a year into the Holy place was not. He entred thereinto himself, but he made no way for any to follow after. He did not go before the People to give them an entrance into the Holy place; but both by his entrance and his return signified their exclusion for ever. We have then herein another Instance of the excellency of our High Priest and his Office. When he entred into the Holy place, he did it not meerly for himself, but to go before, to lead and conduct the whole Church into the same Glory. (2) He is a Forerunner [non-Latin text not transcribed], for us; that is, for all Believers, for the whole Church in all Times, Ages and Places. And this he is three ways. [non-Latin text not transcribed]. 1. By way of Declaration. It belongs unto a Forerunner to carry Tidings, and to declare what is the success that hath been obtained in the Affair which he giveth an account of. The Lord Christ entring into Heaven makes an open declaration, that he hath led Captivity Captive, spoiled Principalities and Powers, triumphed over them, that he hath obtained his Portion, and divided the spoil with the strong, Isa. 53. 12. that he hath rescued his Church from the Power of Sin, Sathan, Death and Law. And there were two parts of the Triumphant Declaration made by this Forerunner of the Church. (1) That he had discharged his Original Engagement for the Salvation of Believers under the Old Testament, on the Faith whereof they were accepted with God, and saved. Hence upon his entrance within the Vail, they also joyn in that doxologie, Rev. 5. 9, 10, 11, 12. And he was their Forerunner also. For although I have no apprehension of the Limbus Patrum fancied by the Papists, yet I think the Fathers that died under the Old Testament had a nearer Admission into the Presence of God, upon the Ascension of Christ, than what they enjoyed before. They were in Heaven before, the Sanctuary of God; but were not admitted within the Vail, into the most holy place, where all the Counsels of God in Christ are displayed and represented. There was no entrance before either as to Grace or Glory within the Vail, Heb. 9. 8. For as I said, within the Vail are all the Counsels of God in Christ laid open, as they were typed in the Holy place. This none could or were to behold, before his own entrance thither. Wherefore he was their Forerunner also. (2) To declare the Redemption of all the Elect that were to follow him in their several Generations. This is Triumphantly declared in Heaven, Psal. 47. 5, 6, 7. Psal. 68. 18, 24, 25, 26. 2. By way of Preparation. And this is twofold. (1) With respect unto our present gracious entrance into the Holiest, by Faith and Prayer. This way was not made for us whilst the Old Tabernacle was standing, chap. 9. 8. But this way is now prepared for us by our Forerunner, Chap. 10. 19, 20, 21, 22. We have an entrance into Heaven even whilst we are here on the Earth. An entrance is made for our Faith, for our Hope, for our Prayer; wherever they enter, our Souls do enter, and are present. And this entrance we make daily, and that with boldness and assurance on the account of our Forerunner. (2) As unto our future entrance into Glory. Under this capacity as a Forerunner, it belongs unto him to prepare Mansions for us in his Fathers House, whither he is gone, and which he hath promised to do, Joh. 14. 23. He prepares Mansions for us, and he prepares us for those Mansions, suiting Grace and Glory unto each other. Heaven indeed is ready for us, whenever we are meet and ready for Heaven. 3. By the way of Possession. He had now obtained for the Church Eternal Redemption, and purchased for them and in their Name an Everlasting Inheritance, Acts 26. 18. This he went, for them and in their Name to take possession of, and to reserve it in the Heavens for them, 1 Pet. 1. 4. Hereon being by Adoption made Heirs of God, they become to be Coheirs with Christ, Rom. 8. 17. and are at last admitted into the same Glory with him. So is he a Forerunner for us. 3. As a Forerunner he is entred within the Vail; that is, into Heaven it self, the place of the glorious Presence of God. And this also may be considered two ways. 1. With respect unto what he hath already done for us; and two things are included therein. (1) That he had compleatly finished the work he had to do upon the Earth. He had absolutely won the Victory, and secured the Church from all its spiritual Adversaries. Without this a Triumphant Entrance into Heaven had not been granted unto him. (2) Gods blessed Approbation of all that he had done here below, Isa. 53. 11, 12. Phil. 2. 7, 8, 9, 10, 11. 2. With respect unto what he hath yet to do for us. Hence it is that he is not said absolutely to enter into his Glory; but to enter as a Priest, as through a Vail, as into the Holy place; where he continues as our Forerunner in the exercise of that Office; as the Apostle declares in the close of the Verse; made an High Priest after the order of Melchisedec, whereof we must treat in the next Chapter. Now the Lord Jesus being thus entred into Heaven as our Forerunner, gives us manifold security of our entrance thither also, in the appointed season. This he assures us of, Joh. 14. 3, 19. For (1) He passed through all the Storms of Trials, Temptations, Persecutions, and Death it self, that we are exposed unto; and yet is landed safely in Eternal Glory. His Anchor was Trust and Hope in all his Storms, chap. 2. 13. Isa. 50. 7, 8, 9. And it was tried to the utmost, Psal. 22. 8, 9, 10. It preserved him in them all, and will be no less Faithful unto the whole Church. As he hath thus gone before us, he is able to succour us, and hath given us in himself a Pledge of success. (2) He is now where our Hope is fixed, namely, within the Vail, where he takes care of it and will preserve it unto the end. Again, If the Lord Christ be entred in Heaven as our Forerunner, it is our Duty to be following of him with all the speed we can. And it is required hereunto. (1) That we be willing to follow him, in the way wherein he went, as well as unto the place whither he is gone. And the way he went was, (1) The way of Obedience, chap. 5. 8, 9. (2) The way of suffering, chap. 12. 2. Holiness and the Cross are the two Essential parts of the way whereby our Forerunner entred into Glory. (2) That we burden not our selves with any thing that will retard us, chap. 12. 1. And we may see whereon the security of the Church doth depend as to the Trials and Storms which it undergoes in this world. He that can consider the Opposition that is made unto it in the world, the Counsel, the Power, and the Malice which are ingaged unto its Ruine on the one hand; and its own weakness, solitariness, helplesness on the other, cannot but admire whence it is that it is preserved one moment from destruction. There is no proportion between its visible defence and the visible opposition that is made unto it. It is Jesus our Forerunner who is within the Vail, taking care of all our concerns, that is alone our security. And what will he not do for us, who in the height of his Glory is not ashamed to be esteemed our Forerunner? What Love, what Grace, what Mercy may we not expect from him? And, When our Hope and Trust enter within the Vail, it is Christ as our Forerunner that in opeculiar manner they are to fix and fasten themselves upon.