Commentary on Hebrews

§. 30. Of declaring before hand the utmost danger.

IN these three verses a strong reason is rendered to press the Hebrews on 〈◊〉 in their progress of Religion. This causal particle, FOR, implieth as much.

It may have reference either to the Apostles promise, v. 3. or to his exhortati •… , v. 1. Both tend to the same end: for his promise is to help them on in that where 〈◊〉 he exhorted them. Applyed to his exhortation, it implieth thus much, be yo •… careful to go on unto perfection, lest you fall into the fearful estate of Apo •… Applyed to his promise, it implieth that he would not fail to do his best 〈◊〉 to help them on to perfection, lest they should fall backward so far as to pro •… ▪ postates.

The reason then is taken from the danger which they may fall into, who, 〈◊〉 well begun, go not on forward, till they come to perfection. That da •… ger 〈◊〉 out in the estate of Apostates; which is a most desperate estate.

The Apostles argument may be thus framed.

Whatsoever may bring professors unto Apostasy is carefully to be avoided.

But negligence in going on unto perfection, may bring professors unto Apo •… . Therefore such negligence is to be avoided.

To enforce this argument the further, he describeth the woeful estate of Apostates: and that in such a manner, as the very hearing thereof may well woe •… 〈◊〉 men Belshazzar's passion, Dan. 5. 6.

By this it is evident that the utmost danger, where into professors may fall, 〈◊〉 be laid before them. This did God, when he said to man, In the day that 〈◊〉 •… est of such a tree, thou shalt surely die, Gen. 2. 17. so did Moses in those 〈◊〉 curses that he denounced against God's people for their transgressions, Lev. 〈◊〉 〈◊〉 Deut. 28. 15. This was usual with the Prophets ( Isai. 5. 5. Hos. 1. 9.) with the 〈◊〉 ▪ runner of Christ ( Mat. 3. 10.) with Christ himself ( Mat. 23. 35.) Rev. 25. 〈◊〉 3. 16.) and with his Apostles, Rom. 11. 21.

This may be an especial means to make men circumspect in avoiding all thi •… which may bring us into that danger. Sea-faring men, that are before hand 〈◊〉 such and such quick-sands, Rocks, Pirates, or other like dangers, will, as 〈◊〉 〈◊〉 they can, avoid them all. Of the great need wherein we do stand of circum •… on in avoiding spiritual dangers, and particularly in doing all we can to p •… Apostasy. See Chap. 3. v. 12. §. 122.

• 1. This is a good warrant, yea, and a motive also for Ministers prudently to •… serve the danger whereunto people are subject, and plainly to declare as much •… to them. Cry aloud, spare not, &c. saith the Lord to a Prophet in such a case ( 〈◊〉 58. 1.) If Ministers in this case hold their peace, their people may fall into that •… ger, and the blood of people be required at the Ministers hand, Ezek. 3. 18.
• 2. This should make people patient in hearing such kind of doctrine: and 〈◊〉 think and say, as many use to do, our Preachers are more terrible then God: 〈◊〉 God were not more merciful then they, we should all be damned. To remove 〈◊〉 scandal, let these considerations be duly observed.
  • 1. As Prophets and Apostles of old denounced such judgments as God's Sp •… suggested to them, so we their successors denounce such as they have 〈◊〉 •… corded for all ages.
  • 2. This is but an ancient cavil, which was made against God's own Proph •… 〈◊〉 Jeremiah they said, he is mad, Jer. 29. 26. and of Paul, he was beside •… self, Acts 26. 24. yea Jeremiah was further charged that he sought 〈◊〉 welfare of the people, but the hurt, Ier. 38. 4. and that the Lord had not sent him, Ier. 43. 2.
  • 3. Such Preachers as are counted Boanerges, sons of thunder ( Mark. 3. 17.) may be most earnest with God for their people's good. Instance Moses. Exod. 32. 32. who more grieved for the people's running on to destruction then Jeremiah, Jer. 4. 19. and 9. 1. who more earnestly called upon God for them, Ier. 14. 7, 8. who more expostulated the people's case with God, Ier. 12. 1.
  • 4. Ministers declaration of danger before hand, may be a means of preventing the danger: witness the case of Nineveh. Jonah. 3. 10. and this is the end which good Ministers do aim at. He that wisheth another's destruction, will hold his peace, and not make known the danger whereunto he is subject.

§. 31. Of Five Steps on which Apostates may ascend towards Salvation.

IN setting forth the danger, whereunto Professors are subject, the Apostle showeth how far such as fall, may ascend upon the ladder to Salvation; and withal how far they may fall from thence.

There are Five Steps, each higher then other, whereon he that falleth clean away, may ascend. Some refer those Five Steps to the forementioned principles of the Doctrine of Christ: as,

• 1. Illumination, to repentance from dead works. For till a man be enlightened, he cannot know his natural, miserable condition: but being enlightened, he well discemeth the same: so as he is brought to think of repentance from dead works.
• 2. The taste of the heavenly gift, to saith towards God. For faith is an heavenly gift: and the means whereby we partake of such gifts as come from God, who is in heaven.
• 3. Participation of the holy Ghost, to the Doctrine of Baptismes: for they who having heard the word were Baptized, had gifts of the Holy Ghost bestowed upon them, as a Seal of God's accepting them Acts 2. 38.
• 4. A taste of the good word of God, to the laying on of hands: for they, who haing given evidence of their faith, were Baptized, were further by imposition of hands confirmed. Thus the Gospel, which is here called the good word of God, was of use to build them up further, 1 Pet. 2. 2. Acts 20. 32.
• 5. A taste of the powers of the world to come, to resurrection of the dead, and eternal judgment: which are the two last principles: and they are the very beginning of that full happiness and glory, whereof here we have a taste.

By this comparing of these things together, some light is brought to a more full opening of them.

We will further proceed in handling the foresaid five steps distinctly by themselves.

§. 32. Of the illumination of Hypocrites.

THe first step is thus expressed, once enlightened. The Greek word translated enlightened is Metaphoricall. The noun whence it is derived, signifieth, light. The active verb, to give light, Luk 11. 36. Metaphorically to give knowledge or understanding. Thus it is attributed to Christ, John. 1. 9. The passive signifieth to be endued with knowledge, or understanding. Eph. 1. 18. So it is here taken.

Illumination then is a work of the Holy Ghost, whereby man's mind is made capable of understanding the things of God, and able to discern divine mysteries. In one word the grace or gift of a mind enlightened, is knowledge: not such knowledge as heathen had, who by the heavens and other works of God might somewhat conceive many invisible things of God, Rom. 1. 20. Psal. 19. 1. but such as the word of God revealed concerning the mysteries of godliness. This is that knowledge whereof Christ speaketh, Luk. 12. 47. and his Apostle, 2 Pet. 2. 21.

This knowledge may make men acknowledge, profess, maintain, and instruct others in the mysteries of Godliness, though they themselves be but hypocrites, and reprobates. Judas did all these: for he was ordained an Apostle, (Luk. 6. 13, 16.) and therein so carried himself, as none of the other Apostles could judge of him amiss, till Christ manifested his hypocrisy.

This kind of illumination is here said to be, once, in two especial respects,

• 1. Because there was a time, when they were not enlightened; forthey were, 〈◊〉 darkness, Eph. 5. 8. By nature men are blind in regard of spiritual matt •… , 2 Pet. 1. 9. Rev. 3. 17. That desire which man had to know more th •… God would have him know, ( Gen. 3. 5, 7.) brake his eye-strings: so 〈◊〉 man is not now capable of understanding the things of God, 1 Cor. 2. 14.

  Though the word be a bright light, yet to a natural man, it is but as the brightsun to a blindman. He must be enlightened before he can understand the mysteries of Godliness.

• 2. Because, if after they are enlightened, they grow blind again, th •… is no recovery of their illumination. In such a sense the faith i •… said to be, once delivered unto the Saints Jude v. 3. In this sense also Ch •… is said to be once offered up. And we are said, once to die, Heb. 9. 27, 〈◊〉 Therefore, it had been better for them not to have known the way of righteous •… ▪ 2 Pet. 2. 21.

This gift of illumination is fitly set in the first place, because the Spirit firstwodeth this gift in a man. For it is the ground of all other spiritual 〈◊〉 Though it be not sufficient, yet is it of absolute necessity: a gift to be •… boured after, 2 Pet. 1. 5. Prov. 4. 5. Yea we must seek to be filled 〈◊〉 knowledge. (Col. 1. 9.) and to abound therein, 2 Cor. 8. 7.

Quest. Wherein lieth the difference betwixt this knowledge, and the knowledge of them that are effectually called, which doth not thus vanish away?

Answ.

• 1. The knowledge of hypocrites is only a general knowledge of the word, and the mysteries thereof, that they are all true, but it is not an experi •… knowledge of them in themselves. The power, wisdom, mercy, and other 〈◊〉 attributes of God are not experimentally known in themselves: nor the 〈◊〉 o •… Christ's death: nor the misery of man, nor other like points. But this experimental knowledge is in those that are effectually called. Eph. 1. 18, 19. Phil. 3. 1▪ Rom. 7. 24.
• 2. It swimmeth only in the brain of hypocrites: it diveth not into their heart▪ 〈◊〉 make them fear, and love God, and trust in him: to make them carry themselves according to that which they know of God's word, of God, and of themselves▪ 〈◊〉 the knowledge of them, who are effectually called, doth so affect them, as it is acompanied with other saving graces. This knowledge is said to be life eternal John. 17. 3.
• 3. The knowledge which hypocrites have, is as a wind that puffeth them 〈◊〉 1 Cor. 8. 1. it makes them cast their eyes on their own parts, and to be too 〈◊〉 conceited therein, John. 9. 40. Rev. 3. 17. but the knowledge of them that are effectually called, maketh them abhor themselves, Job. 42. 6.

This as it may be a trial of our knowledge, whether we may rest in it or no •… so it may be an admonition unto such as know much, not to be proud thereof, in 〈◊〉 it may be no other gift then that which an hypocrite, and reprobate may have, 〈◊〉 which may aggravate thy damnation, Luk. 12. 47. Use all thy good means 〈◊〉 canst to get that eye salve of the Spirit, whereunto Christ adviseth, Rev. 1. 18. which may sharpen thy eye-light, and make thee fully, and distinctly know the word of Salvation, and the mysteries thereof to thy eternal happiness.

§. 33. Of tasting the heavenly Gift.

THe second step whereon hypocrites may ascend towards salvation, is thus 〈◊〉 down, and have tasted of the heavenly Gift.

Of the meaning of this word, tasted, See Chap. 2. v. 9. §. 79.

Tasting is properly an effect of that sense which we call Taste.

It is here Metaphorically taken. Applyed to the Soul, it intendeth two things.

• 1. The beginning of true sound grace. For by taste, the sweetness, and goodness of a thing is discerned: and an appetite after it provoked: yea and much comfort received thereby, 1 Sam. 14. 29. In this sense it is said, O taste, and see that the Lord is good, Psal. 34. 8.
• 2. A shallow apprehension of the good, and benefit of a thing. For by tasting only, and not eating, some sweet smack, and relish may be in a man's mouth: but 〈◊〉 , or no nourishment received thereby. By this kind of taste, the benefit of a things is lost. A man may starve, though after this manner he taste the most nourishing meat that can be. In this sense this Metaphor is here twice used. Once in this verse, and again in the next verse.

In the former sense tasting is a preparation to eating, and it is opposed to an utter 〈◊〉 , and rejection of a thing; and implies a participation thereof.

In this sense Christ saith of those that refused to come, None of them shall taste of 〈◊〉 Supper (Luk. 14. 24.) that is, none of them shall any way partake thereof.

In the latter sense, tasting is opposed to eating, and implieth no true, and real participation of a thing; As they who being at a Feast, do only taste of that which is set before them, lose the benefit of that meat.

To follow this Metaphor: Christ is set before all that are in the Church, as dainty, wholesome meat.

They who are effectually called, being as guests bidden to the Table, do by a true justifying faith so eat, and digest this spiritual meat, as they are refreshed, nourished, strengthened, and preserved thereby unto everlasting life. But they who a •… e only outwardly called, do only see, touch, and taste, how comfortable and profitable a meat it is: yet in that they eat not thereof, the sweet taste in time vanisheth without any good, or benefit thereby.

By tasting faith is here meant. For faith is that gift, whereby we do in any kind receive, or apply Christ.

Of the nature of faith in general, and of the different kinds thereof. See, The W •… de Armor of God. Treat. 2. Part. 6. on Eph. 6. 16. §. 11, 12, &c.

Hypocriticall and temporary faith is set out by tasting only, as opposed to eating; and this is the faith here meant. But justifying, and saving Faith is set forth by tasting, as it implieth participation of a thing. This cannot be here meant, because this kind of faith never falleth away.

The object of this faith is here styled, The heavenly Gift. Hereby Christ himself is meant, together with all those blessings, which in him, and with him are received. Eph. 1. 3.

Christ is called a Gift, because he is given to us of God, John. 3. 16. and 4. 10. so are all manner of spiritual graces; they are given of God. In this respect they are to be sought of God: and those means are to be used for partaking thereof, which God hath appointed, and sanctified. And the praise, and glory of this Gift is to be ascribed to God, by those that are made partakers thereof, Rom. 11. 35, 36.

This Gift is called, heavenly.

• 1. In general, by reason of the excellency thereof: for excellent things are styled heavenly. See Chap. 3. v. 1. §. 15.
• 2. In a particular reference to the prime author, who is above in heaven ( I am. 1. 17.) And to the kind of Gift, which is sent down from heaven ( Col. 3. 1.) and worketh in us an heavenly disposition, Phil. 3. 20. Col. 3. 2. and also is a means to bring us to heaven, 2 Thos. 2. 12.

The description of the object of Faith doth,

• 1. Aggravate the wretched disposition of Apostates, who content themselves with a bare taste of such an heavenly Gift.
• 2. It putteth us on more earnestly to seek after this Gift: and not to rest till we •… nd that we are truly and really made partakers thereof.
• 3. It should make us careful in proving our faith, whether it be a true justifying faith, or merely hypocritical, and temporal. Hereof see, The Whole Armor of God on Eph. 6. 16. §. 12, 35. &c.

§. 34. Of being made partakers of the Holy Ghost.

THe third step whereupon Apostates are here said to ascend, is in these word •… , 〈◊〉 were made partakers of the Holy-Ghost.

Of the meaning of this word partakers. See Chap. 3. v. 1. §. 17.

Of this title Holy-Ghost. See Chap. •… . v. 4. §. 35.

The Holy Ghost is here metonymically put for the gifts and operations of 〈◊〉 Spirit of God, which he worketh in men. In this sense this title Holy-Gho •… t is f •… equently used, as Act. 8. 15. and 19. 6. This is evident by joining of the gil •… s •… selves to the Spirit; thus, The Spirit of wisdom, the Spirit of counsel, the 〈◊〉 knowledge, &c. Isa. 11. 2. So the Spirit of Faith, 2 Cor. 4. 13.

They properly are said to be made partakers of the Holy-Ghost, in whom the •… fying Spirit hath wrought special spiritual Gifts, such as are above nature; 〈◊〉 such as cannot be attained either by the instinct of nature, or by any help of 〈◊〉 , without an especial work of the Holy-Ghost. Such were those moral 〈◊〉 which were wrought in him, of whom it is said, Jesus loved him, Mark 10. 2 •… , 〈◊〉 . such was that counsel wherewith Achitophel was endued, 2 Sam. 16. 23. and 〈◊〉 •… bility which Saul had to govern the Kingdom. 1 Sam. 10. 9. and 11. 6. and 〈◊〉 gift of prophecy, and working of miracles that was bestowed on them 〈◊〉 Christ would not acknowledge, Matth. 7. 22, 23. and that▪ obedience which 〈◊〉 yielded to John's Ministry, Mark. 6. 20. and that rejoicing which the Jews h •… d 〈◊〉 that light which John held forth, John. 5. 35.

Quest. Can hypocrites, and reprobates partake of the gifts of the sanctifying 〈◊〉 ?

Answ. Yes, they may partake of such gifts as the sanctifying Spirit 〈◊〉 , though not of his sanctifying gifts. They are said to be made 〈◊〉 of the Holy-Ghost, because that Spirit which sanctifieth others, doth work 〈◊〉 gifts in them: and because many of those gifts which arewrought in them, 〈◊〉 in others to be sanctifying gifts: as knowledge, wisdom, faith, repentance, 〈◊〉 God, temperance, and such like.

The difference betwixt that participation of the Holy-Ghost, which they 〈◊〉 are effectually called, and they, who are only formally called, have, lieth in 〈◊〉 things especially.

• 1. In the kind of them. For the former are altered, and renewed in their 〈◊〉 . In this sense saith David, Create in me a clean heart O God: and renew a right Spirit within me, Psal. 51. 10. The other are only restrained; As Saul, and 〈◊〉 were.

  This difference is herein discerned, in that they who are effectually called, 〈◊〉 wrought upon throughout, as David who is said to have a perfect heart: but the other in some respects only, as Abijam 1 Kin. 15. 3. and Herod, Mar. 6. 20.

• 2. In the use of them. Renewing gifts are for the good of the parties themselves, even their own Salvation. Eph. 2. 8. 1 Pet. 1. 9. Restraining gifts are for the good of others; in which respect the Apostle saith that they are given to pr •… fit 〈◊〉 , 1 Cor. 12. 7. such was Ahithophel's prudence. 2 Sam. 16. 23. These gifts are, as the Lanthorn in the Admiralls Ship, for the good of the whole Navy.
• 3. In the continuance of them. Renewing gifts are permanent, they never 〈◊〉 , Rom. 11. 29.

The other are like the corn sown in stony ground, which endureth but for a while, 〈◊〉 . 13. 21. If they continue the whole time of a man's life, yet then they clean fall away. For when a wicked man dieth, his expectation shall perish, Prov. 11. 7.

Quest. What difference is there betwixt the second, and third step: namely betwixt tasting the heavenly gift, and being made partakers of the Holy-Ghost.

Answ. Though the second may be comprised under the third: for the 〈◊〉 〈◊〉 the heavenly gift is wrought by the Holy-Ghost: yet by the latter, such effects as follow upon the former, and are extraordinary evidences of the work of God •… Spirit in men, are meant. The effects are such as make a difference betwixt a di •… bolicall, and hypocritical faith. For the Devil believes and trembles, Ia •… . 〈◊〉 . but many hypocrites who are outwardly called, believe, and rejoice, as the Je •… es did, John 5. 35. and Herod, Mark. 6. 20. This joy presupposeth comfort, and con •… ; and restraineth from many sins, and putteth upon the practice of many duties. Extraordinary evidences of God's Spirit are those gifts, which the Apostle 〈◊〉 up, 1 Cor. 12. 8, 9, 10. These confirm the truth of God's word to themselves, and others. Thus they prove the more useful: in which respect they who f •… ll from them, are the more inexcusable.

That which is here said of hypocrites being made partakers of the Holy-Ghost, should work care, and diligence about trying and proving those gifts of the Spirit, which we think we have: and not upon every work of the Spirit too rashly infer, that we are certainly sanctified, and shall undoubtedly be saved.

§. 35. Of tasting of the good word of God. Verse V.

THe fourth step whereon hypocrites ascend towards salvation is thus expressed, And have tasted the good word of God.

This Metaphor taste, is here used in the same sense, wherein it was before §. 33.

Of this phrase, Word of God. See Chap. 4. v. 12. §. 69.

By the good word of God, he meaneth the Gospel, which according to the Greek, and our English notation, also signifieth a good word, a good speech, or good message and tidings. Hereof see more Chap. 4. v. 2. §. 16.

The Gospel brought the best tidings that ever was brought to any. The sum thereof is expressed, John. 3. 16.

The law also is called good, Rom. 7. 12. but a thing may be styled good two ways.

• 1. In the matter of it.
• 2. In the effect that proceedeth from it.

The law in regard of the matter of it is most pure and perfect, no corruption, no fall •… hood therein: and in this respect, it is also styled, holy and just, Rom. 7. 12.

The Gospel is not only good in the matter of it: but also in the profit, and benefit of it. The law to a sinner in and by itself brings no profit: but the Gospel doth, by making known a Savior, and the means of attaining to salvation by him: yea, further the Gospel is a word of power, enabling sinners to observe the condition which it requireth of them. In this respect it is styled, the power of God unto sal •… , Rom. 1. 16. for want of this power the law is said to be a killing letter, a ministration of death, 1 Cor. 3. 6, 7. but the Gospel the word of life.

To taste of the good word, is not only to be enlightened in the truth thereof: which was comprised under the first step, §. 32. but also to have an apprehension and sense of the benefit of it: namely of God's love to man, and of his gracious offer of Jesus Christ, and of pardon of sin and eternal salvation, in and with Christ, such a taste this may be, as for the time to work a sweet smack: but yet to bring no true fruit nor lasting benefit to him that hath it.

This degree exceeds the other three, in two especial respects.

• 1. In that it followeth after them, and presupposeth them to be first wrought in a man; for upon enlightening, and tasting of the heavenly gift, and partaking of the Holy Ghost, a man feels such sweetness in the means whereby those gifts were wrought, as he doth exercise himself the more therein: he reads the word, and performs other duties of piety privately: and frequents the public Ordinances of God, and that with some joy, in that he feels a smack of sweetness in them, Mark. 6. 20. Matth. 13. 20. John. 5. 35.
• 2. In that this good word is a means further to build up them who have been enlightened, and tasted of the heavenly gift, to build them up further in grace: and more and more to assure them of God's love, and of all those good and precious things, which Christ by his blood hath purchased, Acts 20. 32.

The difference in tasting the good word of God betwixt the upright and hypocrites, consisteth especially in this, that the upright do not only taste the sweetness of it, but also feel the power of it in their souls. There is such a difference between these, as is betwixt the Corn sown in the stony ground, and in the good ground, Matth. 13. 20. 23. Hypocrites only taste it. The upright eat it also, Ezek. 3. 3. Da •… id hid God's word in his heart, Psal. 119. 11. The Gospel came unto the Thessalonians not in word only, but also in power, &c. 1 Thes. 1. 5. The Romans obeyed from 〈◊〉 heart that form of Doctrine which was delivered to them, Rom. 6. 17. This is that hearing, and keeping of the word, whereupon Christ pronounceth a man blessed.

This nearly concerns us, who have any way tasted the sweetness of this good word of God, not to content ourselves with a mere taste: but so to eat it, so to believe it, so to conform ourselves thereby, as we may live thereby, both here, and hereafter, Isa. 55. 3.

§. 36. Of tasting the powers of the World to come.

THe fifth, and last step whereon hypocrites ascend toward salvation, is in th •… e words, and the powers of the World to come. The verb in the former clause, thus translated, have tasted, is here understood, and that in the same sense wh •… it was there used.

Many expositors do here understand the Militant Church under the Gospel, to be meant by this phrase, World to come, as it was, Chap. 2. v. 5. §. 41. But,

• 1. There is not the same Greek word here put for the World, as was there. The word there used, signifieth a place of habitation: and is frequently put for the earth. But the word here used, signifieth a perpetual duration of time. 〈◊〉 see Chap. 1. v. 2. §. 18.
• 2. This Text doth not so well bear the interpretation of the Militant Church, 〈◊〉 that; here the triumphant Church is meant. For this clause hath reference to 〈◊〉 two last principles before mentioned, of the resurrection, and eternal judge •… . Besides it is the highest step, and degree that an hypocrite can attain unto.
• 3. The things which they intend, who take the World to come, in this place, 〈◊〉 the Militant Church, are gifts conferred on the Church of the new Test •… : which are comprised under the third step, namely, partaking of the Holy Gh •… .

I take the state of the triumphant Church in heaven to be here meant by 〈◊〉 World to come.

Thus is this phrase most properly, and frequently used. Thus it is opposed 〈◊〉 the World, where here we live. For everyone hath two Worlds, one here •… sent, the other to come. The World to come is indefinitely put for the future glorious estate of Saints: though to the reprobate, the World to come, is a time, 〈◊〉 place of horror, and torment. Thus resurrection is indefinitely put for resurrection to life; because resurrection to condemnation is as no resurrection: for such as are raised thereto, were better not be raised at all.

By the powers of this world to come, those excellent privilege▪ whereof S •… are made partakers in heaven, are meant. These are Communion with God, •… there, Son, and holy Spirit: with glorious Angels, and glorified Saints: the per •… on, and glory of their Souls, and Bodies, and of all the powers, and parts of th •… : Immunity from all evil: Fulness, and Satlety of all happiness: and these unch •… able, everlasting.

These privileges are called, powers.

• 1. Because they are evident effects of God's mighty power.
• 2. Because they are ensigns, and trophees of power, victory, and triumph 〈◊〉 all our enemies.
• 3. Because no adverse power can ever prevail against them that are in 〈◊〉 world to come. They are firmly established in Christ.

Hypocrites are said to taste of these powers, in that they have such an appre •… sion of that surpassing glory as to be enamored, and affected there with: as he 〈◊〉 said, Blessed is he that shall eat bread in the kingdom of God, Luk. 14. 15. Balaa •… 〈◊〉 a taste hereof: which moved him to say, Let me die the death of the righteous, 〈◊〉 let my last end be like his, Num. 23. 10. Though that glory, and happiness be 〈◊〉 concealed from our sight, and sense, yet by faith, and that a temporary fai •… , it may be discerned, and tasted. Thus they who are enlightened, and have 〈◊〉 of the heavenly gift, and have been made partakers of the Holy Ghost, and 〈◊〉 : tasted the good word of God, may also taste the powers of the world to come.

This step, of an hypocrites ascending towards heaven, is apparently high •… 〈◊〉 all the rest. The things themselves are the greatest privileges of Saints; and a 〈◊〉 of them far surpasseth all the former tastes. Hereby an hypocrite in conceit may be, as it were, wrapped out of his body, and out of this world into heaven; and he may be brought lightly to esteem all this world, in comparison of the world to come.

It was the greatest prerogative that any had, who died in the wilderness, to se •… the Land of Canaan, which was vouchsafed to Moses alone, Deut. 34. 1. Even so, it is the greatest privilege of any that never enter into that glory, to have this taste of the powers of the world to come.

In this privilege there is a great difference betwixt the hypocrite, and upright: in that the hypocrite contents himself with a bare apprehension of such excellencies, and a presumptuous conceit of some right that he may have thereunto: but he doth not thoroughly examine himself, whether he be fitly qualified for the same: nor is •… e careful to get true, and sure evidences thereof: which the upright with the utter-most of his power indevoureth to do. Briefly to sum up all: these are the steps whereupon such as miss of salvation may ascend towards it.

• 1. Their mind may be supernaturally enlightened in the mysteries of the word.
• 2. They may have Faith in those heavenly promises, which by the word of God are revealed.
• 3. They may have spiritual fruits of faith wrought in them by the Holy Ghost: as outward restraint from sin, practice of many good things, inward joy, &c.
• 4. A sweet apprehension of the Gospel, to be that good word of grace, which bringeth salvation unto all men.
• 5. An inward sight, and sense in spirit of that eternal glory, and happiness which is provided for the Saints.

Seeing that an hypocrite may go thus far, and yet come short of heaven, how diligent ought we to be in the trial of the truth of grace. We have before shown in every branch, differences betwixt the upright, and hypocrite. In brief, the knowledge of the upright is experimental: their faith un •… ained: the work of the Holy Ghost renewing: the good word abideth ever in them, and they have assured evidence of their future happiness.

§. 37. Of an Hypocrites fall. Verse 6.

THe Apostle having declared in the two former verses, how far an hypocrite may ascend on the ladder of salvation; In this sixth verse, he declareth how far he may fall down. The main point is expressed in this phrase, If they shall fall away. In Greek thus, and falling away; For it depends on the former, thus, It is impossible, that person enlightened, &c. And falling away, &c.

The Greek participle, is a compound; and here only used: and nowhere else throughout the New Testament. The simple verb signifieth, to fall; Of it see Chap. 3. v. 17. §. 168. The preposition with which it is compounded signifieth, from. The compound verb to fall from a thing; or to fall clean away. The Metaphor may be taken from an house that is fairly built above ground, but the foundation thereof not found. The fall of such an house useth to be a total, or universal fall, not of this, or that part alone. Christ speaking of the fall of such an house, saith, Great was the fall of it, Matth. 7. 27.

This Metaphor may also be taken from a man that having ascended high on a ladder, falleth down to the bottom, and so bruiseth his body, and breaketh his bones, as he is not able to rise up again. Thus the falling here spoken of, is not a falling away, only from some particular graces and gifts received, nor from some measure of them; but a total and universal falling from them all: as in the Angels which kept not their first estate, but left their own habitation, Jude v. 6.

That the fall here spoken of, may the better be discerned. I will here more distinctly show how far such as profess the Gospel, (for the description before mentioned, v. 4, 5. is of such) may fall.

Falling away may have respect to the measure, or continuance of grace.

In regard of the measure, some fall away in part, some in whole.

In regard of continuance, some so fall, as they recover themselves again: so •… e so as they can never be recovered.

Both the degrees of the measure, namely, partial, and total, have respect to the outward profession, and to the inward disposition of him that falleth away.

In profession he falleth away in part, who denieth some of those principles 〈◊〉 Religion, which formerly he professed, as Peter, and Barnabas, Gal. 2. 12.

In disposition he falleth away in part, who thorough his own weakness, carelesn •… or temptations, decayeth in those graces which once he had: at least in the measure, power, and comfort of them. Hereof see Chap. 3. v. 12. §. 136.

In profession, he wholly falleth away, who renounceth all his Religion, even 〈◊〉 whole saith, which once he professed: as those Levites in the captivity, whom God afterwards (though they repented) would not admit to offer sacrifice before 〈◊〉 , ( Ezek. 44. 9, 10.) and many Christians in the ten fiery persecutions: and many 〈◊〉 our Countrymen in Queen Mary's days.

They in disposition wholly fall away, who do not only deny the saith, but 〈◊〉 clean put away a good conscience, 1 Tim. 1. 19. and 4. 1, 2. Hence followeth, •… tread of the truth, persecution against the Preachers, and professors thereof, and •… sphemy against Christ himself. Such were many of the Pharisees, Mark. 3. 30. H •… meneus, and Alexander, 1 Tim. 1. 20. and Julian. These, and such other fall awe •… wholly: in outward profession, and inward disposition: in tongue and 〈◊〉 And from the whole: even from all the Articles of Christian Religion, 〈◊〉 the whole, or forever: even with a settled peremptory resolution never to •… turn to the Religion again.—

They that fall away in these last respects, are such as are here meant.

Seeing there are such degrees of falling away, let us take heed of proc •… from one degree to another. Let us carefully look both to our profession and d •… position. If by our own weakness, or any temptation we be brought any way to d •… cay in grace, let us not renounce the faith. If by fear, or other temptation w •… Word •… brought to deny it, let us not put away a good conscience. If in part we be bro •… to do it, let us not still go on to add one degree to another: so as we should 〈◊〉 fall, from the whole, forever; which is a most fearful case.

The forementioned degrees of falling away are to be noted against the err •… 〈◊〉 Novatus. He lived in the year of our Lord 253. He came from Africa •… o 〈◊〉 . There fell an e •… lation betwixt him, and Cornelius Bishop of Rome, That C •… had admitted into the Church, upon their repentance, some that had fallen away▪ in the seventh persecution under Decius. Hereupon Novatus published, that none 〈◊〉 had offered sacrifice to the heathen gods were to be admitted to repentance. He pressed this Text to justify his error.

Some of the Latin Fathers, and others, Papists and Lutheran •… , 〈◊〉 upon a misinterpretation of this Text, and other passages in this Epistle, d •… the canonical authority thereof.

Concerning the point in question, to deny this Epistle to be canonical, because it avoucheth that it is impossible to renew again unto repentance, such as are there described, is to cut, not to untie the knot.

That which the Apostle here speaketh of, is the sin unto death (1 Joh. 5. 16.) which is the sin against the Holy Ghost: but every outward denying of the faith •… fear of persecution, is not the sin against the Holy Ghost. For Peter, did as 〈◊〉 ( Matth. 26. 70, &c.) yet upon his repentance, was continued and confirmed in 〈◊〉 Apostleship, John. 21. 15. &c.

It is said of Novatus, that he was so pu •… ed up against those that fell, as if 〈◊〉 •… mained no hope of salvation for them.

The Novatians affirm that not only sacrificing to idols, but also many other 〈◊〉 sins unto death. Thus they left no place for repentance, nor for the grace of God: 〈◊〉 to such as in times of persecution yielded to Idolatry.

Hereby we see, how dangerous it is to mistake, and misapply the sense of sacred Scripture.

§. 38. Of the impossibility of Apostates renovation.

OF those who totally fall away, it is here said, that it is impossible to renew 〈◊〉 . This word impossible, is a compound. The simple verb whence it is derived signifieth to be able: so as it intendeth a power, but the privative preposition taketh away all power.

A thing is said to be impossible, two ways. 1. Improperly. 2. Properly. That improperly is said to be impossible, which can hardly be done. Thus doth Christ himself use the word. For where he had said, How hardly shall they that have riches, enter into the kingdom of God? he addeth concerning the very same point, Wit •… men it is impossible, Mar. 10. 23, 27.

A thing properly, is said to be impossible, simply, or upon condition.

That is simply impossible, which never was, is, or can be. Thus it is said, that it is impossible for God to lie. v. 18. See §. 141.

Upon supposition a thing is said to be impossible, either in regard of some present impediment, or of a perpetual impotency in nature.

It was a present impediment, in that course which Christ had set down to work miracles amongst those that did believe, that Christ could do no mighty work among his own Kin, Mark. 6. 4, 5. Matth. 13. 58:

In regard of a perpetual impotency in nature, it is not possible that the blood of Bu •… s and Goats should take away sins, Heb. 10. 4.

Some take impossible in this Text in the first sense, for hardly.

Others for a present supposition, which may be taken away. But the reasons following do evidently demonstrate, that a permanent, and perpetual impossibility is here meant: and that in regard of the course which God hath set down to bring m •… n to repentance.

In this impossibility lieth a main difference betwixt the sin here meant, and all other sins. For there are many sins, which in the event are not pardoned, yet are pardonable. In which respect Christ saith in opposition to this Sin, All sins shall be forgiven, (Mar. 3. 28.) that is, may be forgiven, or are pardonable.

§. 39. Of Renewing again.

THat which is here said to be, impossible, is thus expressed, to renew them again unto repentance.

The Greek word translated to renew is a compound. The root whence the simple verb is derived signifieth, new. Thence a verb to make new. The preposition with which the verb is here compounded signifieth, again. The verb compounded herewith, to renew. This hath reference to man's corrupt estate, into which he fell by Adams first sin. Mans first estate was after God's Image, Gen. 1. 27. It was a new, fresh, flourishing, glorious estate. Mans corrupt estate is resembled to an old man, Eph. 4. 22. Rom. 6. 6. To have this old estate altered, is to be renewed. Col. 3. 10. And the grace itself is styled renewing, Rom. 12. 2 Tit. 3. 5.

The conjunction added hereunto, and translated again, hath reference to the falling away of those who were once before renewed, at least in appearance. And it intendeth a renewing again of him that had been before renewed▪ For it presupposeth a man to have cast off the old man, and to have purged out the old leaven: and so after a sort to have been made a new man, a new lump: so as having escaped the pollutions of the world, through the knowledge of the Lord and Savior Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them then the beginning, 2 Pet. 2. 20. Such an one, if he be recovered, must have a second new birth, a second renovation▪ and this is it which the Apostle saith is impossible.

That which is here said of the new lump, and new man, from which they fall, is to be understood of one so taken to be in the judgment of charity.

The word translated to renew them, is of the active voice. In this respect, it is diversely applied.

Some refer it to Apostates themselves: some to Ministers: some to the word: some to God. I suppose that without any contradiction, it may be referred to 〈◊〉 and every of them: for,

• 1. It being applied to the Apostates themselves, it implieth, that they 〈◊〉 rise again, repent, and turn to God: in that they have deprived themselves of 〈◊〉 that spiritual ability, which was before wrought in them.
• 2. Applyed to Ministers, it implieth, that they, though by virtue of their •… ction and Ministry, they did formerly work upon these Apostates, and still continue to work upon others, yet now to these their labor is altogether in vain: they can no more work upon them.
• 3. Applyed to the word, it implieth, that that which is a savor of life to others, is to such Apostates, a savor of death, and a killing letter.
• 4. Applyed to God, it hath respect to his will, his determined purpose and unchangeable truth: and so proves to be impossible. For as it is impossible that God should lie, so it is impossible that God should alter his determined purpose 〈◊〉 resolution. v. 18.

But to take away all dispute about this point, it may indefinitely, without respect to any particular person or means, be thus translated, It is impossible to re •… 〈◊〉 ▪ or it may be taken in sense passively, thus, It is impossible that they should •… e •… ed again. Thus some interpret it.

§. 40. Of Repentance the way to salvation.

THat, whereunto Apostates cannot be renewed again, is here said to be •… pentance. Of the notation of the Greek word translated Repentance, and 〈◊〉 the general nature thereof▪ see §. 8

Some of the ancient Fathers understand by this word Repentance, that so •… form of repentance, which was used in the Primitive Church, for admitting 〈◊〉 into the Church again, who for fear of persecution had denied the Christian 〈◊〉 or otherwise had committed some fowl and scandalous sin.

But surely that cannot be here intended, for,

• 1. We do not read of any such form in the Apostles time.
• 2. There is no impossibility of bringing men to such a form. The greatest •… state that ever was confessed his sin, and outwardly repented himself, (Mat. 27. 3, 4.) and probably might have been brought to such a form.
• 3. To bring sinners to a public form of repentance, doth not sufficiently exp the emphasis of this phrase, to renew unto Repentance or by repentance.
• 4. This phrase, whose end is to be burned, v. 8. will hardly admit such an •… pretation..

Repentance therefore must here properly be taken for a change of the heart▪ 〈◊〉 for such an alteration of mind and disposition, as may produce a new life and •… versation. It is impossible that the Apostate before mentioned, should have a 〈◊〉 heart.

Mention is here made of Repentance, because it is the only means of recovery, and the way to salvation, Luk. 13. 3, 5. So as the Apostle here implieth, th •… i •… i •… impossible they should be saved; and that upon this ground, because they 〈◊〉 repent. For repentance is necassary to salvation. This is the doctrine of the Prophets ( Isa, 1. 16, 17. Ier. 3. 1. Ezek. 33. 11.) of the Fore-runner of Christ ( 〈◊〉 3. 7.) of Christ himself ( Mat. 4. 17.) and of his Apostles, Mar. 6. 12. Act. 〈◊〉 . 3 •… .

• 1. Repentance is necessary for justifying God's mercy: that it may appear th •… 〈◊〉 free grace in pardoning sin giveth no occasion to continue in sin: but rather •… o break off sin. For by Repentance sin is broken off.
• 2. Hereby the elamour of the Law against the Gospel is answered: in that they whose sins are pardoned, do not continue in sin, but rather repent thereof 〈◊〉 Christ came to call sinners to Repentance, Matth. 9. 13.
• 3. The mouth of the damned is stopped: in that such sinners as are saved, re •… ed; which the damned did not, Luk. 16. 25.
• 4. By Repentance men are made fit members for Christ, yea, and a fit spouse for him, Eph. 5. 26. They are also fitted hereby for that place whereinto nothing that 〈◊〉 can enter, Rev. 21. 27.

• 1. This discovereth the vain hopes of them, who going on in sin look for mercy. These are the ungodly men who turn the grace of our God into lasciviousness, Jud. v. 4. The 〈◊〉 of God, that bringeth salvation, teacheth, that denying ungodliness, and worldly lusts, 〈◊〉 should live soberly, righteously, and godly, &c. Tit. 2. 11, 12.
• 2. This is a strong motive to such as have fallen away, and desire recovery, and to be freed from wrath, vengeance, and damnation, to repent; otherwise they cannot 〈◊〉 perish, Luk. 13. 3, 5. Whensoever therefore thou goest to God for mercy, renew thy repentance. 1 Tim. 2. 8. Psal. 26. 6. Otherwise thy Prayer may be rejected: 〈◊〉 , and prove an abomination, Psa: 66. 18. John. 9. 31. Isai. 1. 13, &c. Take heed lest continuance in sin harden thy heart, and make it impenitent, Rom. 2. 5.

We ought the rather to take the opportunities which God affordeth of Repentance, because Repentance is not in man's power. No man can come to Christ except the Father draw him, Joh. 6. 44. It is God which worketh in men both to will, and to 〈◊〉 , of his good pleasure, Phil. 2. 13. Therefore Saints have ever called upon God, to tum them, Ier. 31. 18. Lam. 5. •… 1. Psal. 51. 10.

Men are wholly prone to evil by nature: as heavy things to fall downward.

It is therefore a very vain conceit to think that a man can repent when he will. Sa •… an doth exceedingly beguile men herein. This makes many to lead all their life in sin, upon conceit, that at their death they may repent. Hereof see more in the Wh •… le Armor of God, Treat. 2. Part. 4. Of righteousness, on Eph. 6. 14. §. 12.

§. 41. Of Apostates crucifying to themselves the Son of God afresh.

THe Apostle having denounced a most fearful doom against Apostates, in the latter part of the sixth verse, demonstrateth the equity thereof, in these words, Seei •… g t •… ey crucified to themselves, the Son of God afresh, &c.

These words, seeing they crucify afresh, are the interpretation of one Greek compound participle: which word for word may thus be translated, Crucifying again. O •… r English hath well set out the sense, and emphasis of the word.

The root, from whence the simple verb is derived, signifieth a Cross, Matth. 27. 32. Thence is derived a verb, which signifieth, to crucify. Matth. 27. 28. To crucify is properly to nail to a Cross, or to hang upon a Cross. This was the death, whereunto Christ was put, Matth. 27. 35.

In reference hereunto the Apostle here useth this compound, crucifying again. For the adverb with which it is compounded signifieth again. This compound is here only used, and nowhere else in the New Testament. It implieth two things.

• 1. That the aforesaid Apostates did so obstinately reject all the benefit of Christ's so •… er death upon the Cross, that if they should receive any benefit from Christ, and his Sacrifice, Christ must be crucified again.
• 2. That they made themselves like to the bitterest and deadliest enemies that ever Christ had: who were those Jews, whom nothing would satisfy, but the death of Christ, even that ignominious, painful, and cursed death of the Cross, For when the Judge asked what he should do with Jesus, they answered, let him be crucified, Matth. 2 •… . 〈◊〉 . Such is that hatred and malice of Apostates, that they would, if they could, have him crucified again. Not unfitly therefore do our last English •… slators use this word, afresh: For when the wounds, of him that hath been healed, are opened, and bleed again, we use to say, they bleed afresh. This then implieth, that though Christ hath finished to the uttermost whatsoever was to be endured on earth, and is now in rest, and glory in heaven, yet they would have all hi •… suff •… ings afresh: all anew. They would have him suffer, and endure as much, as 〈◊〉 he did before.

To meet with an objection that might be made against this crucifying of Christ again: that it is a matter simply impossible for all the men in the world to do; Christ being now settled a supreme Sovereign in heaven: so as they may sooner 〈◊〉 the Sun out of his sphere, then Christ from his throne: the Apostle addeth this •… striction, to themselves, which implieth two things.

• 1. That in their own imaginations, and conceits they would do such a thing: they would do as much as in them lieth to crucify Christ again.
• 2. That they do so wholly, willfully, and maliciously reject all the former suf •… ings of Christ, as to them themselves he must be crucified again. For they can have no benefit by his former sacrifice: Though others may, yet not they.

The person, whom they so disrespect, and reject, is here styled, the Son of G •… d. Of this title Son of God, and of that excellency which belongs to Christ •… on. See Chap. 1. v. 2. §. 15. and v. 4. §. 41.

There is no other title, whereby the excellency of Christ could more be set son •… , then this. It shows him to be not only true God, but also, in such a respect God, as he might also become man, and be given for man. As Son of man he died, 〈◊〉 shed his blood; as the Son of God, that blood which he shed, was the blood of God, Act. 20. 28. To disrespect such a Son of man, as by his blood purchased their •… demption, is more then monstrous ingratitude: but to do this against him that is also the Son of God, is the highest pitch of impiety that can be. These four 〈◊〉 ▪

• 1. To crucify.
• 2. To crucify again.
• 3. To crucify again to themselves.
• 4. To do all this to the Son of God, do manifest a wonderful great aggravation of the 〈◊〉 of Apostates, that they make the invaluable sacrifice of the Son of God, which 〈◊〉 been offered up, and the inestimable price, even the precious blood of God •… self, which hath been paid for man's redemption, and is of sufficient worth to p •… chase a thousand worlds, to be of no worth to them. Another sacrifice mu •… be offered up, and more blood shed, if such be redeemed. Is not this to tread 〈◊〉 •… oot the blood of the Covenant: and to account it an unholy thing? Heb. 10. 29.

§. 42. Of Apostates putting the Son of God to an open shame.

YEt further to aggravate this sin of Apostates, the Apostle addeth another woe •… ▪ thus translated, put to an open shame. This is a compound word. T •… simple signifieth to show, Matth. 4. 7. Thence a noun; which signi •… •… spectacle, or an example, ( Iud. v. 7.) and a verb which signifieth to make 〈◊〉 of, and thereupon to make an example. From thence ariseth the come •… here used: which for the most part is taken in the worst sense; namely to ma •… e 〈◊〉 an example of disgrace, to expose one to ignominy and open shame. It is used •… gatively of Joseph's mind to the Virgin Mary, He was not willing to make 〈◊〉 public example, Matth. 1. 19.

This compound verb is here fitly and fully thus translated, put him to an 〈◊〉 shame. This is an evidence of Apostates excessive envy, hatred and malice agai •… Christ: and it hath reference to their malicious handling of Christ, at the time of his death. For they sent men to apprehend him as a thief. When they had bro •… him to the High Priest, they suborn false witness against him. The High-Prie •… servants spit in his face, smite him with their hands and staves. They deliver 〈◊〉 up to an heathen Judge. They choose him rather to be put to death, then a •… rious murderer. They all cry out to the Judge, to have him crucified. Soldiers, after he was whipped and condemned, in derision, put a purple robe up •… him; plat a Crown of Thorns upon his head, and put a reed for a Scepter into 〈◊〉 hand. They lead him out to the common place of execution, making him to 〈◊〉 his own Cross. They nail him to a Cross, and so lift him up: and that 〈◊〉 two thieves, for the greater ignominy. They deride him so hanging upon the Cross. They give him Gall and Vinegar to drink. These and sundry 〈◊〉 ways did they, who first crucified Christ, put him to open shame.

In like manner do Apostates deal with the Lord Jesus Christ. They blasp •… his name: they disgrace his Gospel: they persecute his members, and that in the •… orest, and rigourest manner that they can. If they could, they would pull 〈◊〉 himself out of heaven, and handle him as shamefully as he was before handled: 〈◊〉 all on mere malice: and that after they have been enlightened, tasted of the heavenly 〈◊〉 ▪ •… ade partakers of the Holy Ghost, tasted of the good word of God, and of the powers of the 〈◊〉 to come. The fore-mentioned spiteful acts, after such mercies received, do manifestly demonstrate, that the sin here spoken of, is the sin against the Holy Ghost: so as the Apostle might well say, that it is impossible to renew them again unto repen •… nce. Of the nature of this sin, and of the reason, why this above other sins shall •… ver be pardoned, see my Treatise of the sin against the Holy Ghost. §. 15, &c. and §. 27, &c.

§. 43. Of the Resolution of Heb. 6. 4, 5, 6.

Vers. 4. THe main scope of these three verses, is, to set out the state of Apostates. In them observe

• 1. The inference, in this causal particle FOR.
• 2. The substance, whereof are two parts.
  • 1. The Ascent.
  • 2. The Downfall of Apostates.

• 1. Their ascent consisteth of five degrees.
  • 1. Their enlightening, amplified by the time, Once.
  • 2. Their taste of the heavenly gift. In this is set down▪
    • 1. An Act, Taste.
    • 2. The object gift, amplified by the excellency of it, Heavenly.
  • 3. Made partakers of the Holy Ghost. Here observe,
    • 1. With what they are endowed, The Holy Ghost.
    • 2. How they are endowed therewith, Made partakers.

    Vers. 5.

  • 4. Have tasted the good word of God. Here again is expressed,
    • 1. The former act, have tasted.
    • 2. Another object. The Gospel, styled the word: and amplified.
      • 1. By the Author, God.
      • 2. By the quality, Good.
  • 5. The powers of the world to come. Here,
    • 1. The act is understood.
    • 2. The object is
      • 1. expressed, powers.
      • 2. Amplified by the place where they are, world to come.

  Vers. 6. 2. Their downfall is,

  • 1. Propounded.
  • 2. Proved. In propounding it, there is
    • 1. A supposition: under which the kind of fall is comprised, If they shall fall away.
    • 2. An inference: wherein is noted an impossibility of recovery. This is,
      • 1. Generally expressed, It is impossible.
      • 2. Particularly exemplified in two branches.
        • 1. The kind of recovery, To renew.
        • 2. The means thereof, unto repentance.

• 2. The proof of the foresaid point is taken from two effects.

  The first effect is described,

  • 1. By the kind of act, They crucify.
  • 2. By the reiteration thereof, afresh.
  • 3. By the person crucified, The Son of God.
  • 4. By their own damage. To themselves.

The second effect is thus set out, And put him to an open shame.

§. 44. Of Observations gathered out of Heb. 6. 4, 5. 6.

Vers. 4.

I. THe utmost danger is to be declared. As the note of inference, FOR, So the general scope of these verses, afford this observation. See §. 30.

II. Hypocrites may be enlightened. This is here taken for granted. See §. 3 •… .

III. One can be but once enlightened. This also is taken for granted. See §. 3 •… .

IV. God bestoweth gifts on hypocrites. The word gift intends as much. See §. 3 •…

V. Hypocrites may partake of heavenly gifts. This Epithite, Heavenly, gives proof hereunto. See §. 33.

VI. Hypocrites have but a smack of the gifts they have. This Metaphor 〈◊〉 implies as much. See §. 33.

VII. The Holy Ghost is the worker of those gifts that any have. He is therefore metonymically here put for the gifts themselves. See §. 34.

VIII. Hypocrites may be made partakers of the Holy Ghost. This is here expressly set down. See §. 34.

Verse 5.

IX. God's word is common to all of all sorts. For hypocrites are here said to taste hereof, See §. 35.

X. Hypocrites do but sip on God's word. They do but taste it. See §. 35.

XI. The Gospel is a good word. For by this phrase, good word, the Gospel is meant. See §. 35.

XII. There is a world yet to come. This is here taken for granted. See §. 36.

XIII. The things of the world to come may be here discerned. This also is here •… ken for granted. See §. 36.

XIV. The things of the world to come, are as glorious trophies. This is intended under this word powers. See §. 36.

XV. Hypocrites may have a sweet apprehension of heavenly happiness. They 〈◊〉 taste the same. See §. 36.

Verse 6.

XVI. Hypocrites may totally fall away. The emphasis of the Greek 〈◊〉 translated fall away implies as much. See §. 37.

XVII. The fall of Apostates is irrecoverable. This word impossible proves as 〈◊〉 See §. 38.

XVIII. There is not a second renovation. This particle again, intends this poi •… . See §. 39.

XIX. Apostates are not capable of Repentance. They cannot be renewed 〈◊〉 ▪ unto. See §. 40.

XX. Repentance is the way to recovery. Thus much is intended by the 〈◊〉 of Repentance about recovery. See §. 40.

XXI. Apostates reject the Son of God. This is plainly expressed. See §. 41.

XXII. Apostates crucify afresh the Son of God. This is in words expressed. See §. 41.

XXIII. Apostates put the Son of God to open shame. This also is in words expressed. See §. 42.

§. 45. Of instructing by comparisons.

THese two verses are an amplification of the fore-mentioned estate of Apostates▪ 〈◊〉 that by a comparison, whereby the equity of God's proceeding against them is demonstrated: in which respect this comparison is brought in as a confirmation of the point; and knit to the former verses with this causal particle FOR.

The proof is from the less to the greater. If the senseless earth, which 〈◊〉 rain, and tillage beareth Thorns, and Briars, be rejected, cursed, and bu •… : much more shall reasonable men, who after illumination, and other good gifts, crucify the Son of God, and put him to open shame, be rejected, not rene •… again, but forever accursed.

This argument is amplified by the contrary event of good, and fertile ground. For as that earth receiveth blessing from God; so they, who having means of 〈◊〉 〈◊〉 afforded unto them, go on to perfection, shall be blessed of God.

Th •… this comparison that is here set down by the Apostle, hath reference to 〈◊〉 that well use the means of grace: to encourage them to hold on in so doing; 〈◊〉 also to Apostates, who pervert the means of grace; to keep men from Apo •… .

This manner of the Apostles setting forth his mind under a comparison, mani •… his prudence in laying before his people the equity of what he had delivered; and that so, as they might the better discern the same, and be the more thoroughly convinced thereof.

Thus might they be the more moved therewith, and the better edified thereby.

This is it which Ministers ought especially to aim at. Seek, saith the Apostle, Seek that ye may excel to the edifying of the Church, 1 Cor. 14. 12. This will be best done, by descending to the capacity of people: and by delivering the word after such a manner, as it may best be conceived, relished, retained, and yielded unto.

For the foresaid end comparisons are a singular help. As they are warrantable, so they are profitable to edification. They have been much used by the Prophets, and by Christ himself. Comparisons are of use,

• 1. To help understanding, and that by comparing things not so well known, with such things as we are well acquainted withal.
• 2. To strengthen memory. For earthly things, from which comparisons use to be taken, are as course thread, or wire, on which Pearls use to be put, and thereby kept from scattering.
• 3. To work upon affection. For visible and sensible things do use most to work upon men; whether in matters pleasing and joyous, or displeasing and grievous.

Quest. How is it then that Christ taught people in parables, because they seeing see •… , Matth. 13. 13.

Answ. 1. When the understanding of hearers is closed, then they can reap no good by those means which are useful to others; as a blind man can reap no benefit by light.

Secondly, Christ opened not his parables to them, as he did to his Disciples, Mat. 13. 18, &c. Parables are in this respect useful for instruction, because they may be applied to all sorts of cases. They have herein a fitness of teaching above true Histories: it is not lawful to turn from the truth of an History upon any occasion. But in a parable there is no swerving from truth, because nothing is delivered for truth.

For well ordering comparisons, observe these rules.

First, take them from common, ordinary matters, well known and familiar to all of all sorts: especially to those for whose sake the Parables are used.

Secondly, let not the matter of them be of matters impossible, no nor improbable. So will they be taken to be untrue, and the use of them lost.

Thirdly, Let them be fitly applied: at least to the main point in hand, otherwise it cannot be well discerned what they aim at.

Fourthly, Let them be expounded, when they are not conceived, or may be misapplied.

All those rules may be gathered out of Christ's Parables, and his manner of using them. For

First, They were taken from ordinary matters, such as everyone knew: as from Corn, Mustardseed, Leaven, and such other things: or else from familiar stories, Luk. 15. 3, 8, 11.

Secondly, They were all carried with great likelihood of matters to be so, as he set them out to be.

Thirdly, Christ in all his Parables had an especial eye upon the main occasion for which he produced them; to make that most clear.

Fourthly, Christ was careful to expound his Parables to his Disciples: Sometimes when they desired him to expound them, Matt. 15. 15, &c. And sometimes of his own motion, when he was not desired, Mar. 4. 34.

§. 46. Of the earths drinking in the rain that oft cometh upon it.

IF the particular branches of the comparison be duly applied, the mind of the Apostle will be better discerned.

I conceive that it may be thus fitly applied.

• 1. The earth may set out children of men. For the heart of man is as the ground, dry of itself; prone to bring forth all manner of sins: which are as weed •… , briars, and thorns: but by good tillage, and sowing it with good seed, and rai •… seasonably falling upon it, it may be made fruitful.

  Men's hearts therefore must be dealt withal, as the ground is, out of which 〈◊〉 expect a good crop. If the ground be not plowed, the seed may lie upon it, as upon a path, and the fowls eat it. If it be not plowed deep enough, it may be like the stony ground, in which that which quickly sprouteth up, may quickly with •… r away. If Briars, and thorns be suffered to grow, where the word is sown, the word may be choked, Matth. 13. 19, &c.

• 2. By dressing the ground, the Ministry of the word may be meant. For Ministers are God's laborers, and husbandmen, 1 Cor. 3. 9. By preaching the 〈◊〉 men's hearts are plowed, and harrowed. By preaching the Gospel they are 〈◊〉 dunged, and softened.

  Ministers by well observing the disposition of their people, and answerably •… dering their Ministry, by instruction, refutation, exhortation, consolation, and •… rection, may well manure the heart of their people.

• 3. By rain may be understood both the word of God, and also the operation of God's Spirit: without which all man's labor is in vain, 1 Cor. 3. 6. For 〈◊〉 heart is as the dry earth.

  In the use of all means, Ministers and people must look to God, pray to him, and depend on him. Behold the husbandman waiteth for the precious fruit of the ear •… , 〈◊〉 hath long patience for it, until he receive the early, and latter rain, Jam. 5. 7.

• 4. This Metaphor of drinking, takes it for granted, that the earth is a dry •… meant: and Philosophy teacheth us, that dryness is the predominant quality in the earth. Wherefore as a man, or beast that is dry, readily drinketh down beer▪ or water: and is thereby refreshed and satisfied: so the earth. This Metaphor 〈◊〉 implieth a receiving and applying the means of grace (whereby they are refreshed) to men's selves. The Metaphor further implieth a capacity in the earth to receive the rain, and to be bettered by it. Hard things receive not any rain into then, nor can they be mollified thereby. They therefore cannot be said to drink it.

  God's word, as here understood by rain, is drunk in, when it is applied to 〈◊〉 soul by faith. Hereupon faith is oft set forth under drinking, John. 4. 14. and 6. 53, 54. and 7. 37.

  Let us therefore, who have the spiritual rain of God's word afforded unto 〈◊〉 be like the earth; and drink it in: and that by applying it to our own souls.

• 5. This phrase, that cometh oft upon it, setteth out the divine provid •… , which is ordered according to the need of creatures: and that in two respects.
  • 1. In causing rain to come upon the earth. For the earth hath not rain in itself God giveth rain from heaven, Act. 14. 17. So doth God cause his word to come to us, and poureth his Spirit upon us.
  • 2. In that rain cometh oft upon the earth. Though the earth be once •… rowly watered, yet it will soon be dry again: as Christ saith of men in reference to the ordinary water which they use, Whosoever drinketh of this water shall 〈◊〉 again, Joh 4. 13. Therefore God gives early and latter rain, (Jam. 5. 7.) and 〈◊〉 time after time. Thus doth he afford us his word frequently and plentifully, 〈◊〉 a sweet rain that cometh oft upon us. The earth doth not more need this 〈◊〉 coming of the rain, than we the oft preaching of the word.

Let us not therefore lightly esteem this evidence of the divine providence, by reason of the frequency thereof, as the Israelites did lightly esteem and even loath M •… na, that daily fell among them, Numb. 11. 6. and 21. 5. Let us rather well 〈◊〉 our continual need of the word, and the great benefit that we may reap the •… ▪ and in that respect be thankful for this plentiful provision.

§. 47. Of God's blessing on bringing forth Herbs meet for them, by whom the earth is dressed.

• 6. BRinging forth Herbs declareth the end of sending rain: and showeth what is thereupon expected.

  By Herbs are meant all manner of good fruit: whereunto briars and thorns are opposed. Thus here it is to be taken of those, who enjoying God's Ordinances do bring forth good fruit.

  The verb translated, bringeth forth, is properly used of women's bringing forth children, Mat. 1. 23, 25. Now the seed or root of herbs lieth in the earth, as a child in the womb of a woman, and when it sprouteth up, it is as it were brought 〈◊〉 of the womb.

  The Greek word translated herb, according to the notation of it, signifieth such a kind of herb as may be fed upon, which we call, from the latin notation; pasture. It implieth therefore such fruit as is pleasant and profitable.

  Hereupon it becomes us to prove what is the good, acceptable and perfect will of God, (Rom. 12. 2.) that we may bring forth such fruit, and do such works as are intended under this Metaphor, herbs.

• 7. That we may be the better directed about that good fruit, the Apostle thus describes the foresaid herbs, meet for them by whom it is dressed.

  The verb translated dressed, is a compound of two nounes, which signify earth and labor.

  The compound noun is translated an husbandman, Mat. 2 •… . 33. Tim. 2. 6. Jam. 5. 7. This title in English we give to such as till land.

  The verb here compounded, compriseth under it all that skill and pains, which useth to be taken, by such as till Land.

  By them that dress the earth, are here meant Ministers of the word. So as fruit meet for them, is such fruit, as giveth proof of a Ministers prudence, diligence, skill and faithfulness: and so be fit for him.

  The Epithite, meet is in Greek a compound. According to the composition it signifieth, well set, or fit, Luk. 9. 62, and 14. 35. Here it signifieth such fruit as is answerable to the means, which hath been used to produce it: and that in the kind, quantity and quality that is expected. Such fruit is expected of such as enjoy a faithful, painful and powerful pastor. It is said of the husbandman, that he waiteth for the precious fruit of the earth, Jam. 5. 7. So the Lord where he affordeth means looketh that fruit should be brought forth, Isaiah 5. 2. Luk. 13. 6.

  Such fruit is the end of tillage.

  All ye to whom the Lord affords means, take notice of this end. To be bred and brought up where the word is Preached, Sacraments administered, name of God called upon, and other holy Ordinances observed, is a great privilege. God who affordeth this privilege, expects this duty, that fruit answerably be brought forth▪ Let us therefore, according to our duty, with the uttermost of our power endeavor to satisfy the expectation of the Lord: that he may not repent of the goodness that he hath done unto us; as he repented his making of Saul King, 1 Sam: 15. 11.

• 8. The recompense of all is thus set out, receiveth blessing from God.

Blessing, according to the notation of the Greek word, yea, and of the Latin too, signifieth a speaking well. It is translated, fair speech, Rom. 16. 18. Thus it is opposed to cursing, which is a fowl speech (Jam. 3. 10.) Where it is attributed to us in reference to God, it can imply nothing but speaking well of him, Rev. 5. 12, 13. For that is all the blessing that we can yield to God.

But where it is attributed to God in reference to us, it compriseth under it every good thing, that may make us happy: so as all that see it, or hear of it, may speak well of us. Eph. 1. 3. See §. 102.

This blessing, a fruitful hearer of the word is said to receive, in that he hath it not in himself, or of himself: he must receive it from another.

This act of receiving is set down in the present tense, to set out the certainty of it. He may be as sure of it as if he had it in his hand, and did actually enjoy it. To this purpose the Prophets do usually set forth promises of things to come in the time present, Zech. 9. 9.

The time present may also be here used in regard of an actual and present possession of the blessing here promised. For that blessing may comprise under it both such gifts and graces, as God here in this world giveth, together with a continual increase of them: and also eternal glory in the world to come.

This blessing is here said to be from God: God blesseth with all blessing. Eph. 1. 3. I am. 1. 17. This God undertaketh to do.

• 1. That everyone might have reward: for no creature can be too great to be rewarded of God: and the greatest that be need his reward, and he is able to reward the greatest. Yea he can reward whole Families, Churches, and Kingdoms. On the other side, God is so gracious, as he accounteth none too mean to be rewarded of him. He raiseth up the poor out of the dust, and listeth up the beggar from the 〈◊〉 •… ill, 1 Sam. 2. 8. When Dives, and all his house scorned Lazarus, the Lord look •… d on him, and gave his Angels charge over him, Luk. 16. 20.
• 2. That they might be sure of their reward. That which God taketh upon him to do, he will not fail to do, The Lord is faithful, and will do it, 1 Thes. 5. 24
• 3. That the reward might be worth the having. God in bestowing his reward •… , respecteth what is meet for his excellency to give, and accordingly proporti •… his reward. As a King, when he would reward a faithful servant, conte •… th 〈◊〉 himself, to give him a little money, but gives him, high honors and dig •… great Lordships, fair possessions, many immunities, and privileges, gainful offices, and other like royal rewards. Pharaoh set Joseph over all the Land of Eg •… Gen. 41. 41. Such a reward did Darius give to Daniel, Dan. 6. 2. And A •… erus to Mordecai. Hest. 8. 15. As God exceedeth these, and all other Monarchs i •… greatness, so will his reward be greater.

• 1. A great encouragement this is, for us to do our best in bringing forth 〈◊〉 answerable to the means that God affordeth to us: knowing that our labor 〈◊〉 be in vain in the Lord, 1 Cor. 15. 58. Men may be ignorant of the good fruit which we bring forth, as Joseph's Master, Gen. 39. 19. Or forgetful, as Phara •… s 〈◊〉 , Gen. 40. 23. or wittingly wink thereat, as Nabal, 1 Sam. 25. 10. or miscons •… , as Saul, 1 Sam. 22. 7, 8. or envy at it: as Joshua. Num. 11. 29. or slander it, as the Pharisees, Mark. 3. 22. or persecute for it, as the Jews did, John. 10. 32. 〈◊〉 these and all other like discouragements, our eyes must be lift up to the Lord, 〈◊〉 whom we may be sure to receive blessing.
• 2. This directeth us whither to go for blessing: even to God the Author and fountain thereof. Be not like Israelites, Ier. 2. 13. Isa. 30. 1. &c. Observe the means which God hath sanctified for receiving blessing: and in a conscionable 〈◊〉 of them depend on God for his blessing.
• 3. Return the praise and glory to God. This is, to bless him who blesseth 〈◊〉 , Eph. 1. 3. Rom. 11. 36.

§. 48. Of rejecting that which beareth Thorns and Briars.

Heb. 6. 8.

THe Apostle having declared the happy condition of such, as well use the 〈◊〉 of grace, addeth thereunto the woeful plight of such as pervert those mean •… . This particle of opposition, BUT, showeth that these two verses set down co •… ry subjects.

In this verse the Apostle followeth the former comparison. The principal s •… ject mentioned in the beginning of the former verse, which is, earth, must 〈◊〉 be understood, thus, But the earth which bearing thorns, &c.

As in our English, so in the Greek, there are different words used in the 〈◊〉 and this verse; For he doth not say as he did before, the earth which bring •… forth: but which beareth. This latter word in Greek is a compound: and •… cording to the composition, it signifieth to carry out, as men carry out a dead 〈◊〉 Acts 5. 6, 9, 10. It implieth a thrusting out of that which it is not willing to •… tain.

The things so brought out, are here said to be Thorns and Briars. These are •… only unprofitable plants, but hurtful also, by reason of their prickles.

The notation of both Greek words imply a sharpness, and prickleness. They are oft joined together, as here, and Mat. 7. 16. So Isai. 5. 6. and 7. 23, 24, 25.

Thorns were wreathed together, and platted as a Crown on Christ's head, to •… ick and gall him. With Briars and Thorns both, Gideon did tear the flesh of the Princes of Succoth. Judge. 8. 7. Both of them use to grow in the Wilderness ( Judge. 8. 16.) and grounds untilled, Isai. 32. 13.

Under these Metaphors are here understood such sins as most grieve God's Spirit: and are most hurtful to men: as a renouncing of the Christian Faith, blasphemy, opp •… ession, persecution, and such other sins.

The Land, that after good Tillage putteth forth such Thorns and Briars, is said to be rejected.

The Greek word translated, rejected is a compound. The simple, signifieth that which upon experience and good proof is approved, Rom. 16. 10. 2 Tim. •… . 15. The preposition with which it is compounded is privative: so as it setteth forth such a thing, or person, as can no way be approved: and thereupon to be utterly rejected. It is oft translated reprobate, 2 Cor. 13. 5, 6, 7.

Hereby is evidently demonstrated, that they who despise the means of grace shall be utterly rejected of God: even as that Land, which after much and long Tillage, is so far from bringing forth a good crop, as it beareth Thorns and Briars. This name 〈◊〉 is a title of rejection, Hos. 1. 9. God's taking away the hedge of his Vineyard, and breaking down the wall thereof, proves as much, ( Isai. 5. 5.) So doth his cutting down the Fig-tree ( Luk. 13. 7.) and the putting of the Ax to the root of the Tree ( Matth. 3. 10.) And leaving Jerusalem desolate, Mat. 23. 38. All these threatenings are actually accomplished upon the Jews. And to show that this case is not proper to the Jews only, the like is threatened to Christians, Rom. 11. 21. This may be exemplified in all the Churches planted by the Apostles. Where now is Ephesus? Where Smyrna? and the other Golden Candlesticks of Asia? Where Corinth? Where Galatia and the rests. Are they not all rejected? Where is Reme? is it not a foul nest of unclean birds?

Common justice requires as much: whereupon Parents, Masters, all sorts of Go •… emors, use to do the like.

Besides, this makes much to the honor of God: lest otherwise he might seem to patronise such as are past hope.

Yea, further this makes to the advantage of such as are faithful, for they are hereby admonished to be more careful in improving the means of grace afforded unto them: lest otherwise this great mischief should befall them.

Que •… . How may men be said to be rejected.

Answ.

• 1. A Nation is rejected, when the Gospel is taken away from them, and given to another Nation, Mat. 21. 43.
• 2. A particular assembly is rejected, when good pastors are taken away: and instead of them, idle and idol Shepherds are set over them: whereby they fall from that which before they seemed to have.
• 3. Particular persons are rejected, when they are given over to hardness of heart, as the Jews were, Isai. 6. 10. Thus they may stand as dead Trees in an Orchard: but at length they shall be cut down. All particular impenitent persons are utterly rejected by death.

Object. So all may be rejected.

Answ. Not so; for such as bring forth good fruit, are by death transplanted from the nursery of God's Militant Church, to his glorious Orchard of the Triumphant Church.

Take heed that you provoke not God to complain and say, What could have been done more to my vineyard that I have not done in its Isa. 5. 4. God hath sent us many Ministers time after time: and they have taken great pains in plowing, digging, dunging: and God hath sent down rain, time after time: what then can be expected, if, instead of herbs, we bear Briers and Thorns.

§. 49. Of being nigh unto Cursing.

TO add the greater terror, the Apostle thus aggravateth the fearful case of the fore-mentioned sinners, in this phrase, And is nigh unto Cursing.

The Greek word translated, Cursing, is a compound. The simple nou •… , signifieth Cursing: namely such cursed speech as proceedeth out of the bittered spirit of corrupt man, Rom. 3. 14. It seemeth to be derived from an Hebrew 〈◊〉 which signifieth to curse. The simple noun is but once used in the New Testa •… .

The preposition with which the word of my Text is compounded, add •… a kind of aggravation. It is put for the curse of the Law, Gal. 3. 10, 13. And t •… participle compounded with this preposition is applied to such as are devoted to hell-fire, Mat. 25. 41.

The word here signifieth that the curse which God will inflict, is not only by word of mouth, but also in act and deed.

Yet by way of mitigation this word nigh, is added. Where he spake of good ground he absolutely said in the time present, It receiveth blessing: but here, as p •… ting off revenge for a time, he saith is nigh cursing. This gives proof of God's P •… tience, whereof see Chap. 3. v. 9. §. 101.

The connection of this cursing, upon the forementioned rejecting, is an evid •… 〈◊〉 God's curse following such as are rejected of him; Instance Saul, the nation of t •… Jews, and other Churches before mentioned.

Such seem to be past hope. They have deprived themselves of blessing, and so made themselves liable to Cursing.

This is a further aggravation.

§. 50. Of Apostates end to be burned.

THe last clause of this verse in these words, whose end is to be burned, is a farther prosecution of the foresaid Metaphor: for of old men were wont to burn 〈◊〉 fields, which after much and long Tillage would bring forth nothing but B •… and Thorns.

That which the Apostle here especially intendeth is, that such as are rejected 〈◊〉 God and cursed, shall assuredly be cast into hell fire: This is that unquench •… 〈◊〉 whereof the Baptist speaketh, Mat. 3. 12. And which Christ intendeth, M •… . •… . 43, &c.

This is thus made known, lest men should lightly esteem that which wa •… b •… fore spoken of rejecting and cursing. When God is not seen in showing mercy, 〈◊〉 will show himself the more terrible in his judgment.

Many think it is no great matter to be rejected and cursed. They will say: 〈◊〉 if we be deprived of our Ministers? what if the Gospel be taken away, so long as 〈◊〉 ▪ enjoy peace and plenty? But if the burning here intended, were well known 〈◊〉 believed, those forerunners thereof would not be so lightly esteemed.

The Greek noun translated burning, is not elsewhere used in the New •… stament. It is here applied to the earth: for this relative, whose, hath •… rence to the earth, v. 7. Yet the verb from whence it is derived, is used to 〈◊〉 out the burning of hell-fire, Rev. 19. 20. and 21. 8. And this word is here inten •… to set out, under this comparison, the torment of hell, for there is no greater •… meant, then that which cometh by burning.

The burning here meant is made the end of Apostates. For many are prone •… on present prosperity to put off the fear of this burning. The Apostle therefore 〈◊〉 them in mind of their latter end. Though God in his patience, and long suff •… ▪ may bear with them some time, as he did with the Fig-tree, ( Luk. 13. 7.) Yet •… ing and that in hell shall be their end. Their end is to burning, (as the G •… eek phrase soundeth. Burning is the Goale, whereunto at last they shall come. 〈◊〉 〈◊〉 of the wicked shall be cut off, Psal. 37. 38. This is exemplified in sundry Pa •… , Matth. 3. 10. and 13. 42, 50.

Fret not thyself therefore, because of evil doers ( Psal. 37. 1.) though they 〈◊〉 •… lie to prosper. Consider their end. Read to this purpose, Psal. 73.

§. 51. Of the resolution of Heb. Chap. 6. v. 7, 8.

IN these two verses, the difference between persevering and revolting professors is laid down: both of them in a comparison taken from the earth. One from good land, v. 7. the other from bad, v. 8. In setting down this comparison we may observe.

• 1. The occasion of bringing in this comparison, in this particle FOR.
• 2. The expression of the point itself. Hereof are two parts.
  • 1. The state of persevering Professors.
  • 2. The state of Apostates.

• 1. About the state of the former, four branches are expressed,
  • 1. The condition of professors. They are as earth.
  • 2. The means afforded for their growth, rain. This is amplified two ways▪
    • 1. By the coming of it upon the earth.
    • 2. By the frequency of that coming, oft.
  • 3. Their entertaining the means. This is manifested two ways.
    • 1. They drink it in.
    • 2. They bring forth fruit. This is amplified,
      • 1. By the kind of fruit, herbs.
      • 2. By the qualification thereof. Meet for them by whom, &c.
  • 4. The issue. This is set down,
    • 1. By their act; they receive.
    • 2. By the subject matter, which they receive, amplified,
      • 1. By the kind of it, blessing.
      • 2. By the Author of it, from God.
• Vers. 8. 2. About the state of the latter who are Apostates, is set down,
  • 1. The opposition betwixt them and such as persevere, in this particle, BUT.
  • 2. A Declaration of their condition. This is set down
    • 1. By their effect, which is,
      • 1. Generally propounded, they bear,
      • 2. Particularly exemplified, in two kinds of fruit, Thorns, Briars.
    • 2. By the issue, and that in two branches.
      • 1. They are rejected,
      • 2. They are nigh unto cursing. Here observe,
        • 1. The kind of Judgment, cursing,
        • 2. The limitation thereof, nigh unto.
  • 3. Their end, which is, to be burned.

§. 52. Observations raised out of Heb. 6. v. 7, 8.

I. REasonable men may make God's dealing with senseless creatures, a looking▪ glass to them. They may thereby see what to expect from God. This ariseth from the inference of this comparison, as a proof of what he had before delivered▪ See §. 45.

II. Comparisons are useful means of teaching. This ariseth from the general matter of these two verses. See §. 45.

III. Mans disposition is like the earth. This is it that is here resembled to the earth. See §. 46.

IV. God's word and Spirit are as rain. They mollify men's hearts, and make them fruitful. See §. 46.

V. A good heart receiveth God's word, and Spirit into it, even as the earth received the rain. See §. 46.

VI. The word and Spirit, are given to man. This word cometh intendeth as much. See §. 46.

VII. Frequent Preaching is needful. Even as it is needful that rain oft come upon the earth. See §. 46.

VIII. Fruit is expected of those, who enjoy means. This is here taken for granted. See §. 47.

IX. Fruit must be wholesome, and pleasant. So is the herb here mentioned. See §. 47.

X. Fruit must be answerable to the means afforded. This is meet fruit. See §. 47.

XI. Ministers are God's husbandmen. These are they that dress his ground. See §. 47.

XII. Fruit-bearers are blessed. So they are expressly said to be. See §. 47.

XIII. Blessing is received. This also is plainly expessed. See §. 47.

XIV. God is the Author of blessing. It is received from him. See §. 47.

Verse 8. XV. The state of perseverers, and revolters are contrary. This is implied under this particle of opposition. BUT. See §. 48.

XVI. Apostates thrust out their fruit. The notation of this word, 〈◊〉 , declareth as much. See §. 48.

XVII. The fruit of Apostates is very pernicious. It is as Thorns, and Briar •… . See §. 48.

XVIII. Perverters of good means shall be rejected. So much is here denounced. See §. 48.

XIX. The rejected are accursed. These two judgments are here knit together. See §. 49.

XX. God oft forbears instantly to execute the deserved curse. This word, 〈◊〉 , implieth as much, See §. 49.

XXI. Everlasting burning will be the end of Apostates. Their end is to be 〈◊〉 . See §. 50.

§. 53. Of preventing a prejudicate opinion.

IT was a terrible doom, that the Apostle denounced in the former verses aga •… back-sliders. Now that these Hebrews might not thereby be induced to th •… that he judged them to be Apostates, by a sweet insinuation, he plainly and expressly declareth his own good opinion of them, and entire affection toward them: that so he might make the better way to his exhortation following, v. 11. &c.

The first particle, BUT, as our English hath set it, gives evidence of the co •… trary, namely that he had no such opinion of them; and it implieth a preventi •… of a prejudicate conceit, which they might have entertained thereabout. The Apostles meaning may thus be more fully expressed; You may happily think by 〈◊〉 which I have delivered about the case of Apostates, that I have reference to you 〈◊〉 , as if I judged you to be such. But know, that what I spake before, I spake indefini •… 〈◊〉 that estate, whereinto professors of the Gospel may fall. I did not say, that you 〈◊〉 •… len into such an estate; neither have I cause so to think, but rather the contrary. •… leeve me, I account you my beloved brethren, and I verily believe that your estate 〈◊〉 better then that whereof I spake: yea, that it is such an estate, as will in the end, 〈◊〉 you to eternal salvation.

The Apostle doth hereby give us to understand, that conceits, which may alie •… •… e hearts of hearers from their Ministers, are as much as may be, to be prevented. This doth the Apostle much endeavor to do in the case of the Galatians. He had in the beginning of 〈◊〉 Epistle, •… hundred out a dreadful curse against all that •… uld preach any other Gospel. He wondered that they should hearken to any 〈◊〉 , and styled them fooli •… 〈◊〉 ; asking them, who had bewitched them? all which might ex •… sperate them, and alienate their hearts from him; Therefore to prevent that mischief, he doth thus sweetly insinuate himself into them, Brethren, I 〈◊〉 you, be as I am, for I am as ye a •… e, &c G •… at. 4. 12. &c.

So long as a prejudicate opinion of a Minister remains in his people's mind, his Ministry cannot well relish: it cannot edify them. It is as chol •… r in the stomach, which imbittereth the most wholesome and pleasing food that can be put into it. This made Jeremiah's prophesy to be so little regarded, as it was: for thus they say of him, This man seeketh not the welfare of this people, but the hurt, Ier. 38. 4 So A •… ab of Micaiah, He doth not prophecy good concerning me, but evil. 1 King. 2 •… . 8.

This course of the Apostle in seeking to root out such roots of bitterness, before they spring up, and trouble us, is an especial point of wisdom, and worthy to be endeavored after.

§. 54. Of sweet insinuations.

THe general, and principal intendment of the Apostle is, to insinuate himself into his people's heart, that they might retain a good opinion of him, as he did of them. The dependence of these verses upon the former, the main scope of them, this particle of opposition BUT, this loving title, Beloved, the good persuasion he had of them, and hope of their salvation, the testimony which he gives of their love to God, and man, and the remembrance which he is confident God had thereof, do all prove as much: they are all evident demonstrations of his sweet disposition: and of his desire to preserve in them such an affection towards him, as he had towards them. See v. 11. § 76.

Of sweetening reproofs with mild insinuations, See Chap. 3. v. 12. §. 121.

§. 55. Of Ministers loving respect to their people.

THis Title Beloved, wherein and whereby the Apostle expresseth his affection, is very observable. It is that whereby God the Father expresseth his entire affection to his only begotten Son. Math 3. 17. and 17. 5. and 12. 18. It is translated, Beloved, (1 Pet. 4. 12.) Wellbeloved, (Mar. 12. 6) Dear. (Eph. 5. 1.) Dearly beloved. (Phil. 4. 1.) This title is most frequently applied to a Son, Matth. 17. 5. 1 Cor. 4. 17. Yet also to a brother. Eph. 6. 21. And to a fellow-servant. Col. 1. 7.

Of the emphasis of this title, see Chap. 3. v 1. §. 17.

Here it showeth that Ministers must bear a loving respect to their people: even as a Parent to his only child, or a husband to his wife, or a friend to his dearest friend: yea, and 〈◊〉 as much also as the Apostle here doth. Sundry like expressions are else-where used to give further proof hereof: as brethren (1 Cor. 1. 10) My brethren (Rom. 15. 14.) My beloved brethren (Jam. 1. 16.) My brethren, dearly beloved, and 〈◊〉 •… or (Phil. 4. 1.) Children. (Joh. 21. 5.) Little Children, My little Children, (1 Joh. 2. 1 •… . and 3. 18.) My little Children of whom I travel in birth again. Gal. 4. 19. These and other like insinuations of love, do give people to understand, that their Ministers do what they do in love: that they instruct in love, that they exhort in love, that they reprove in love, that they d •… nounce God's judgments in love; and thereupon will say, Let him smite me, it shall be a kindness; and let him reprove me, it shall be as an excellent oil, which shall not break my head. Psal. 141. 5. In this respect the caveat which the Apostle giveth to Fathers, ( Eph. 6. 4.) Provok •… 〈◊〉 to wrath: and to husbands ( Colos. 3. 19.) Be not bitter, is to be observed of all that have an occasion, and calling to reprove others. Provocations are as scalding hot potions, which no patient can endure to drink down: and bitterness in reproof, is like gall in the stomach which it cannot retain, but will soon vomit it up. Indeed all reproofs and denunciations of judgment seem hot and bitter: but testimonies of love cool the heat, and sweeten the bitterness of them. There must therefore 〈◊〉 manifested good evidences of love, by those who desire to do good by denun •… ons of judgments, reprehensions of vices, and other like sharp kinds of teachin •… .

§. 56. Of judging the best of others.

THat the Apostle might not seem to flatter those to whom he gave this title, •… loved, he plainly declares his opinion of them in these words, We are persua •… better things of you. &c.

Of this manner of expressing his mind in the plural number thus, We are p •… swaded, see v. 3. §. 24.

The Greek word implieth such an opinion, as makes one confident that it i •… so, as he conceives it to be. Thus it is said, They be persuaded that John 〈◊〉 Prophet, (Luk. 20. 6) Matthew speaking of the same thing, thus expresseth it, 〈◊〉 held John as a Prophet, (Matth. 21. 26.) and Mark thus, They counted John that 〈◊〉 was a Prophet indeed, Mark 11. 32. By comparing these Evangelists together, 〈◊〉 see, that to hold, or to account a thing to be indeed so and so, is to be persuaded, 〈◊〉 it is so. Thus is this word frequently used, as Romans 15. 14. 2 Tim. 1. 5. It i •… translated to have confidence (Galat. 5. 10.) and to be confident. Phil. 1. 6. and 〈◊〉 assure, 1 John. 3. 19. In this respect this word is joined with another that •… eth to know, as Rom. 14. 14. Philip. 1. 25.

This comparative, better, which implieth the things that he was persuaded of, hath reference to the forementioned case of Apostates; as if he had thus expr •… sed his mind, better then to be once onlightned, better then to have only tasted of 〈◊〉 heavenly gift, better then to be made partakers of the common gifts of the Holy 〈◊〉 better then to have only tasted the good word of God, and the powers of the world to 〈◊〉 and after all to fall clean away. We are persuaded, that you are better princip •… then so: and that you have laid a better and surer foundation, which will 〈◊〉 sail.

By this pattern we learn in general, to take heed of judging others over 〈◊〉 : And particularly, of judging Professors to be Hypocrites, and such as will 〈◊〉 Apostates. This is that judging which Christ expressly forbids, Matth. 7. 1. And therefore another Evangelist adds this inhibition to us, condemn not, Luke 6. 37.

Rash judging, especially in this kind, is first against Christ's prerogative, 〈◊〉 14. 10, 11. 2. Against the rule of charity, 1 Corinth 13. 7. 3. It is a means to 〈◊〉 the like judgment upon ourselves, Matth. 7. 1, 2.

Yet notwithstanding it is too common in these our days thus to judge Pro •… sors. Many put no difference betwixt a Professor and an Hypocrite: for they 〈◊〉 no mean betwixt profaneness and Hypocrisy: if a man be not openly profane, 〈◊〉 〈◊〉 then counted an Hypocrite. Oh the subtlety of Satan! never had he any strat •… , whereby he got greater advantage then this. There is hardly anything, where •… true piety is sooner nipped in the head, then by this. Many seem to be more prof •… then their conscience tells them they should be, to avoid this brand of Hypocri •… . That we be no instruments of Satan in this kind, let us learn of our Apostle to 〈◊〉 , and think, to judge and speak the best of professors. It is necessary for Minist •… 〈◊〉 show some good hope of their people. If they have not some hope, what •… rage can they have to Preach unto them? and if people conceive they have no 〈◊〉 , what comfort can they have to hear them?

Of the two it is better to have a good persuasion of those, who inwardly are 〈◊〉 sound (at least if we do not wittingly wink at the evil which is apparent and evident to all) then unjustly to censure, and condemn the upright. In the 〈◊〉 , the rule of charity is expressly violated: but not so in the former.

§. 57. Of salvation accompanying good works.

WHat those better things are, the Apostle doth thus express, Things that 〈◊〉 company salvation. That these are the better things meant, is evident by 〈◊〉 copulative conjunction, AND; For it joins this latter, as an exposition of the former.

Of salvation see Chap. 1. v. 14. §. 159.

The Greek word is of the genetive case, whereby is implied that the things here intended, do as it were, cleave to salvation: salvation cannot be separated, nor taken away from them: it necessarily followeth upon them.

To express more distinctly, what these things are, the Apostle himself mentioneth these particulars: their work, their labor of love, their respect to God's name, that is, to his glory. Their Ministring to Saints, and their continuance therein. To these may be added, saving knowledge, justifying faith, patient hope, sound repentance, new obedience, humility, sincerity, constancy, and all other sanctifying graces, and perseverance in them.

This phrase, such things as accompany salvation, doth hereupon clearly demonstrate, that salvation is the recompense of good works. In this respect hope is styled the helmet of salvation. (Ephes. 6. 17.) Salvation is as an helmet upon the head of him that is possessed with hope: salvation is also said to be the end of our faith, 1 Pet. 1. 9. More generally it is said that to them who continue in well doing shall be etern •… l life. Rom. 2. 7. And he that endureth to the end shall be saved. Matth. 10. 22. And be that soweth to the Spirit shall of the Spirit reap life everlasting. Gal. 6. 8.

The special & only ground hereof is God's high account and good approbation of those things. Hereupon he promiseth salvation: now faithful is he that hath promised. Heb. 10. 23. salvation therefore must needs follow upon such graces as have been before mentioned, and others like unto them.

Herein lieth a main difference betwixt common and renewing graces. They who are endued with the former may perish, Matth. 7. 22, 23. The other shall assuredly be saved, Rom. 10. 9, 11.

This is a strong motive to stir us up to use all good means, whereby we may attain unto those graces; and to give no rest to our souls, till we have some assurance thereof: and in this assurance to rest quiet, in that salvation will be the end thereof. If salvation be worth the having, our endeavor after those graces will not be in vain. To enforce this motive, see the excellency of this salvation set out Chap. 1. v. 14. §. 159. And the eternity of it, cap. 5. v. 9. §. 51.

§. 58. Of ones persuasion of another's Salvation.

THe copulative particle, AND, which joineth these two clauses, better things of you, AND things that accompany Salvation, giveth proof, that the Apostle was persuaded of the one, as well as of the other, namely that the things that brought Salvation, as well as of the better things intended: so as Christians may be well persuaded of others Salvation. So was he who saith, I am confident of this very thing, that he which hath begun a good work in you, will perform it unto the day of Jesus Christ, Phil. 1. 6. Who also saith of others, Christ shall confirm you unto the end, &c. 1 Cor. 1. 8. And of others thus, We are bound to give thanks always to God for you, because God hath from the beginning chosen you to Salvation, 2 Thes. 2. 13.

Sanctifying graces are the work of the Spirit of Christ in men: which giveth evidence that they belong to Christ, who hath purchased Salvation for them.

Object. What man knoweth the things of a man. 1 Cor. 2. 11. The heart is deceitful above all things, who can know it, Jer. 17. 9. Many Hypocrites have long carried a fair show, and thereby deceived many: instance Demas, 2 Tim. 4. 10.

Answ. There is a double persuasion: one of certainty: which a Christian may have of himself. The other of charity: which is all which we can have of others: but evidences of others truth, may be such as may give good ground of a good persuasion.

The evidences we ought to take due notice of, that we may conceive the better hope of Professors, while they live: and receive the more comfort in their departure out of this world; for there is nothing that can give more sound comfort then persuasion of ones Salvation.

§. 59. Of threats and hope standing together.

THis conjunction, though, in this clause, though we thus speak, is the 〈◊〉 such disagreeing matters, as may agree together: but in some particular respec •… are diverse: as 2 Cor. 4. 16. and 11. 6. Of this kind of argument, see Chap. •… . v. 8. §. 46.

To denounce judgments, and to suppose them, against whom they are denounced, to be liable to those judgments, may stand together: but in this Apostle they 〈◊〉 diverse: for he denounced a terrible judgment: yet did not think these Heb •… to be guilty thereof.

This clause though we thus speak, is therefore a kind of correction; and th •… by we may see that denunciation of judgment, doth not necessarily imply a g •… tiness in those to whom the denunciation is manifested: much less an utter 〈◊〉 of them.

The Apostle doth much aggravate God's severity about rejecting the Jew •… 〈◊〉 writing to the Romans, and withal bids them take heed lest God spare not 〈◊〉 : Yet thus he manifesteth his hope of them, I am persuaded of you, that you are 〈◊〉 of goodness, Rom. 11. 20. &c. and 15. 14.

Denunciations of judgment have especial respect to the future time, in 〈◊〉 their use: namely, to prevent such things, as cause such and such judgments. F •… dangers before hand declared, make men circumspect and watchful. If one 〈◊〉 traveler, that thieves in such and such places have robbed and killed other •… lers: or tell Mariners, that Pirates have in such places surprised other ships, 〈◊〉 make them the more wary in avoiding the like dangers.

People have on this ground just cause to bear with their Ministers in like 〈◊〉 : and not to think that they account them as reprobates, and past all hope, 〈◊〉 they take occasion to lay forth the severity of God before them. They may be •… ter persuaded of them, though they speak such and such things. As Mini •… therefore are persuaded better things of their people, so must people be persw •… better things of their Minister. Denunciations may be used with as tender 〈◊〉 , hearty affection, and true love as the sweetest persuasions. But as Physic is •… times, as needful for the body as food; so this kind of teaching, is as needful and useful as that which is more mild and pleasing.

This mind of a Minister, is to be noted by two sorts of people.

• 1. By such as are of tender consciences: it cannot but much support them, to believe that Ministers in their threatening Doctrines, are persuaded better things 〈◊〉 them.
• 2. By men of hard hearts. For such to believe, that the desire and endeavo •… their Minister, is to pull them out of the fire, cannot but somewhat work upon th •… ▪

Happy are they, who rightly and wisely apply all to themselves.

§. 60. Of God's perfect righteousness.

Vers. 10. IN the tenth verse is laid down the reason of that good perswa •… which the Apostle had of these Hebrews. The causal conjunc •… , For, doth import as much. The reason is taken from God's righteousness or j •… stice, which is set down negatively, thus, not unrighteous. Here are two n •… tives, one a simple conjunction: the other a privative composition ( •… ous. ) These make the stronger affirmation. See Chap. 4. v. 13. §. 76.

This negative carrieth the greater emphasis, in that to do otherwise then is 〈◊〉 noted of God, would be a part of injustice. But to conceive any matter 〈◊〉 injustice in God, is apparent blasphemy.

We may therefore from this negative expression of God's righteousness ( 〈◊〉 〈◊〉 not unrighteous ) infer, that God is for certain most perfectly righteous. There is no unrighteousness in him: The Apostle with a kind of indignation, and d •… on, removeth this blasphemous conceit. For where he had propounded this •… jection, Is God unrighteous? And this: Is there unrighteousness with God? He 〈◊〉 •… lleth it, God forbid, Rom. 3. 5, 6. and 9. 14. His answer implieth, that no such •… eight should enter into a Christians mind.

God's righteousness is his essence. He were not God, if he were not perfectly righteous; neither could he judge the world, Rom. 3. 6. Gen. 18. 25.

• 1. This should make us take heed of a thought to enter into our hearts, or of a •… d to slip out of our mouths against God's righteousness. If anything be done by God, whereof we cannot see the reason, we must lay our hand upon our mouth, •… d acknowledge that notwithstanding, God is righteous therein. When Jer •… stood amazed in such a case, he thus saith, Righteous art thou, O Lord, when I 〈◊〉 with thee, Jer. 12. 1. God's will is the rule of righteousness. It is impossible that anything done by him should be unrighteous. It is therefore righteous, because it is done by him.
• 2. This should move us in all things that fall out, whether losses or any other •… osses, to submit ourselves, as to that which is just and righteous. If the wicked flourish, if the godly be oppressed, acknowledge it to be just and righteous, in re •… ce to God, by whose righteous providence all things are ordered. Such things as are unrighteously done by men, are righteously ordered by God, Acts 2. 23.
• 3. This should incite us to follow after righteousness, and therein to show our selves the children of God. The righteous Lord loveth righteousness, both in himself, and in the children of men. Psal. 11. 7. Be righteous therefore in the whole course of thy life: righteous in all thy dealings with others. Thy righteousness will be an evidence that God's Spirit, the Spirit of righteousness, is in thee.
• 4. This cannot be but terror to unrighteous persons. The Lord trieth the righte •… us: but the wicked and him that loveth violence his soul hateth. Psal. 11. 5.

§. 61. Of the kinds of God's righteousness.

THe word here translated, unrighteous, is in other places translated unjust, as Matth. 5. 45. Luk. 16. 11. 1 Cor. 6. 1. For righteousness and justice are ordinarily taken for the same thing.

The notation of the Greek word is taken from right, in that righteousness or justice, consisteth in giving to everyone that which is his right: The Philosopher taketh the notation from a word that signifieth two parts, or a dividing of things in two parts: whereby is intended the same thing, that there should be given to one, that part which belongeth to him, and to the other, that which of right he ought to have. See more hereof Chap. 1. verse. 9. §. 114.

From this notation, we may infer that righteousness or justice is an equal dealing. In reference to God, his righteousness is the integrity, or equity of all his counsels, words and actions.

This is manifested two ways.

• 1. Generally, in ordering all things most equally. In this respect Moses thus saith of him, His work is perfect: for all his ways are judgment: a God of truth, and without iniquity: just and right is l. e, Deut. 32. 4. This may be called God's disposing justice, or righteousness.
• 2. Particularly, in giving reward, or taking revenge; and this may be called distributive justice. Of both these it is thus said, God will render to every man according to his deeds, Rom. 2. 6. This the Apostle saith, is a righteous thing with God, •… Thes. 1. 6. This kind of righteousness is most agreeable to the foresaid notation.

That kind of God's righteousness which consisteth in giving reward, is here especially meant.

The ground and cause of God's giving reward, is not only grace and mercy, but also justice and righteousness: but that in reference to his promise, whereby he hath bound himself. For it is a point of justice or righteousness to keep ones word. Thus God's righteousness is his faithfulness. Therefore these two Epithites, faithful, just, are joined together, as they are applied to God, 1 John 1. 9.

This then is the intent of the Apostle, that he may be well persuaded of these Hebrews in regard of their love to God and man, because God, who hath promised to recompense such, is faithful and righteous.

§. 62. Of God's righteousness as it implies faithfulness.

BY the argument of the Apostle, as righteousness is put for faithfulness, it is manifest that God's righteousness is a prop to man's faith and hope. Man may and must believe and expect a reward of every good thing from the righteousness of God: even because he is righteous, and will not fail to do what he hath promised▪ Herewith the Apostle supporteth his own faith and hope, 2 Tim. 4. 8. And herew •… he labors to support the faith and hope of those to whom he wrote, 2 Thes. 1. 5, 7. On this ground saith the Psalmist, Judge me, O Lord, my God, according to t •… y •… teousness, Psa. 35. 24.

This righteousness of God assureth us of the continuance of his favor, and mercy. What grace moved him to begin, righteousness will move him to con •… , and finish.

Of appealing to God's righteousness, see the Saints Sacrifice on Psal. 116. 5. §. 28.

• 1. This informs us in the wonderful great condescension of God to man: 〈◊〉 so low, as to bind himself to man, and that so far, as if he failed in what •… e 〈◊〉 promised, he is willing to be accounted unrighteous. What is man O Lord, 〈◊〉 shouldst be thus mindful of him? God's grace, pity, mercy, truth, power, wisd •… , and righteousness are all props to our faith. The Psalmist might well say, 〈◊〉 praise the Lord according to his righteousness, Psal. 7. 17.
• 2. This doth much aggravate the sin of infidelity; which is not only aga •… the grace, and mercy of God; but also against his truth and righteousness. 〈◊〉 that believeth not God, hath made him a liar, 1 Joh. 5. 10. Infidelity doth, as 〈◊〉 as in man lieth, make him that is not unrighteous, to be unrighteous, and unfaithful. Great dishonor is done unto God hereby, and great wrong to the undeliever himself.
• 3. This teacheth us how to trust to God's mercy: even so as God may be 〈◊〉 , and righteous in showing mercy. God's righteousness is manifested by perfo •… his word, as he hath declared it. God's promise of rewarding men, is made to 〈◊〉 as are upright, and faithful, as fear, and obey him, as turn from sin, and per •… in grace. These are means, in reference to God's righteousness, of sharpening o •… prayers, and strengthening our faith: in which respect Saints have pleaded them before God: as he that said, Remember now, O Lord, I beseech thee, how I have 〈◊〉 before thee in truth, and with a perfect heart, and have done that which is g •… i •… 〈◊〉 sight. Isa. 38. 3. On this ground the Psalmist thus prayeth to God, In t •… •… fullness answer me, and in thy righteousness, Psal. 143. 1.

§. 63. Of God's remembering good.

THe manifestation, evidence or effect of God's being not unrighteous, is thus set 〈◊〉 , To forget your work, &c.

To forget is directly contrary to remember. He therefore that is not 〈◊〉 forget, is righteous to remember: his righteousness will move him to remem •… such and such persons or things.

These acts, not to forget, or to remember, are attributed to God metaphoric •… , 〈◊〉 way of resemblance, after the manner of man. They imply that God is ever mi •… full of such and such persons to support, to succor, and every way to do 〈◊〉 good: and withal to recompense all the good they do. He that forgets no •… , 〈◊〉 ever remember. Hereupon the Psalmist professeth, that the righteous shall be in •… lasting remembrance, Psal. 112. 6. So faithful is God's remembrance of his Saints, as a Prophet herein prefers him before all parents, who use to be most mindful of their children, thus, Can a woman forget her sucking child, &c. yea, they may 〈◊〉 , yet will I not forget thee, Isai. 49. 15. On this ground doth the Psalmist with 〈◊〉 emphasis expostulate this case, Hath God forgotten to be gracious? hath he is 〈◊〉 shut up his tender mercy? Psal. 77. 9. These interrogations are strong negatio •… : they imply that God neither doth, nor will, nor can forget. To assure us the 〈◊〉 •… of, the Holy Ghost mentioneth certain Books or Roles. of remembrance 〈◊〉 before God, wherein the righteous deeds of his servants are recorded. How this righteousness of God is a prop to man's faith, was shown, §. 6 •… .

• 1. This is a great inducement to labor after such things as God approveth. If 〈◊〉 God like such a thing, he will never forget it; we may rest upon it, that what G •… hath in everlasting remembrance shall be abundantly recompensed. If a sub •… were sure that his Prince would never forget what he doth for his sake, what •… ld he not readily do? This is it, that Saints have in all ages trusted to, and accordingly desired: namely, that God would remember them, Nehem. 5. 19. and 13. 14. Psal. 106. 4. Isai. 38. 3. For well they knew that upon God's remembrance, they •… ght confidently expect an abundant recompense.
• 2. This may be an encouragement against man's ungrateful forgetfulness. Many are •… dy to forget all manner of kindness and goodness done to them, as Pharaohs But •… , Gen. 40. 23. Hereby it comes to pass, that many repent of the good they have done, and wax weary in doing more. But is such would raise their eyes from man to God, and duly consider this evidence of his righteousness, certainly they would not, I am sure they need not, repent of any good thing they have done: for he that can most abundantly, and will most assuredly recompense every good thing, nor can, nor will forget any. He is not unrighteous to forget them.

§. 64. Of unrighteousness in forgetting Kindness.

IN that this evidence is given of God's not being unjust, because he forgetteth not that which is good, it followeth that to forget a good work is a point of unrighteousness. Surely Ahasuerus by the light of nature discerned thus much, who, when by reading of the Chronicles, he was put in mind of a great good thing that Mordecai had done for him, thus said, What honor and dignity hath been done to Mordecai for this? Ester. 6. 3. For hereby that which is due to a good deed is not rendered: which is app •… r injustice and unrighteousness.

• 1. Hereby is discovered that palpable unrighteousness which is done by all sorts to God. How are his kindnesses forgotten? Moses and other Prophets have much complained hereof. Of the Rock that beg at thee, thou art unmindful, and hast forgotten God that formed thee, Deut. 32. 18. Israel is oft taxed for forgetting the Lord their God, Judges 3. 7. 1 Sam. 12. 9. Psal. 78 11. Isai. 17. 10. Who hath not cause to be humbled for this point of unrighteousness? and that both in regard of the people among whom he liveth, and also in regard of himself. Let this be the rather well noted, that we may hereafter be more righteous in this kind.
• 2. The unrighteousness of man to man, is also hereby discovered. Both superiors, and in •… eriors in Common-wealth, Church and State, are too prone to forge •… kindnesses done to them, and therein to prove unrighteous. If this were known to be a part of injustice and unrighteousness, it would assuredly be more amended then it is.

§. 65. Of that work which God will not forget.

THe first particular which God is here said not to forget, is thus expressed, Your work. Some would have this to be joined to the next clause as a property of their love, as the next word, labor, is: as if he had thus said, your working and laborious love: but this cannot well stand, in two respects.

• 1. Because the pronoun, Your, is interposed: for if these two words, work, labor, were two Epithites, this relative, your, should be referred to love thus, the work and labor of your love.
• 2. Because labor compriseth work under it: in which respect, the word, work▪ would be to little purpose. I rather take these words, your work, to be a distinct clause by itself.

Qu •… . What kind of work may be here meant?

Answ. Most interpreters take faith to be the work here intended. Indeed faith is a work: and this Epithite may be given unto it, to set out the life and efficacy of it: but I do not find it simply still •… d a work; only this phrase, the work of faith, is used, 1 Thes. 1. 3. 2 Thes. 1. 11. and this, This is the work of God, that ye believe 〈◊〉 〈◊〉 whom he hath sen •… , Joh. 6. 29.

I will not deny, but that faith taken in a large sense, for a mother grace, accompanied with all her children, which are all manner of fruits of faith, may •… e 〈◊〉 understood: for so it is all one, as the general work of grace, which I take to be here meant. Work therefore is here the same, which the Apostle in another place calleth, a good work, Phil. 1. 6.

Object. Thus it should rather be called, the work of God, then your work.

Answ. It may well be called both.

The work of God originally: because God is the author of it: but your work i •… strumentally, because men, assisted by God's Spirit, bring forth this fruit. Both 〈◊〉 , God and Man, are joined together in this work, God hath begun a good work i •… 〈◊〉 , Phil. 1. 6. God worketh in you both to will and to do, Phil. 2. 13.

This phrase, your work, generally taken, excludeth not faith, hope, reap •… , or, any other good grace; but compriseth all under it. Grace is expressed 〈◊〉 this word, work, to show that it is operative and effectual: yea, also to show, th •… is a working grace which God forgets not. So as this is the point here especially intended, God will not forget the good work of grace. I know thy work •… , 〈◊〉 Christ to the Church at Eph •… sus, Rev. 2. 2. Well mark such places of Scrip •… mention God's approving remembrance of a grace, and you shall find the 〈◊〉 evidence thereof to be set down: as Nehem. 5. 19. Isai. 38. 3.

• 1. Such a work is God's own work. Every good gift, and every perfect gift is 〈◊〉 above, and cometh down from the Father of lights, Jam. 1. 17. So as God is the •… thor and efficient cause of it.
• 2. In regard of the matter of it, it is agreeable to God's will. Where the Apos •… prayeth, that God would make them perfect in every good work, he addeth this 〈◊〉 to set out the matter thereof, to do his will, Heb. 13. 21.
• 3. In regard of the form, it carrieth God's Image, this is that new man, which •… ter God is created in righteousness and true holiness, Eph. 4. 24.
• 4. Thus it makes most to God's glory, which is the highest end of all; 〈◊〉 Christ gives this advice, Let your light so shine before men, that they may see 〈◊〉 〈◊〉 works, and glorify your Father which is in heaven, Matth. 5. 16.

• 1. This showeth the prerogative of grace, and the work thereof, above 〈◊〉 , honor, beauty, or any other outward dignities, worldly desires, or excellent 〈◊〉 God is not so taken with any of these, as to have them in continual rememb •… , and not to forget them. Hath God eyes of flesh? or seeth he as man seeth? Jo •… . 1 •… . •… . Grace and the work thereof, is that which maketh a man most precious in G •… eyes and best remembered by him.
• 2. This should teach us to labor for this work, to nourish and cherish it, and 〈◊〉 show it forth: for this is it that will make us happy: for in God's remembrance 〈◊〉 our happiness consist. He will remember us, to give us more and more grace 〈◊〉 in this world, ( Matth. 13 12. Phil. 1. 6.) and to give us eternal life in the 〈◊〉 to come, Rom. 2. 7. Therefore be ye steadfast, immovable, always abounding i •… the work of the Lord, for as much as you know, that your labor is not in vain in the 〈◊〉 , 1 Cor. 15. 58.

§. 66. Of the Rhemists collection about merit answered.

TH •… Rhemists in their annotations on this place, thus vain-gloriously in •… against Protestants, It is a world to see what wringing and writhing Pr •… make to shift themselves from the evidence of these words, which make it most 〈◊〉 all, that are not blind in pride and contention, that good works be meritorious, and •… e very cause of Salvation, so far as God should be unjust, if he rendered not he •… n 〈◊〉 the same: A blasphemous assertion against God, and slanderous against the Profes •… rs of the true faith

But distinctly to answer the several branches thereof,

• 1. Is it wringing, writhing and shifting to deliver that which is not only the general tenant of the word, but also the particular intent of this place; which the words do not only imply but also express. For wherein is God here said to be just? is it not in remembering? what hath remembrance relation to? hath it not re •… tion to God's word and promise?
• 2. Consider how in the verses following the Apostle labors to assure us of eternal life. Is there any title of merit in all his discourse? to establish our saith, doth he not set forth two immutable things, God's promise and oath?
• 3. Do we writhe this point of God's justice otherwise then the Holy Ghost hath •… aught us? doth not an Apostle link these two Epithites, faithful and just together? and that in forgiving sin, 1 John 1. 9.
• 4. Our wringing and writhing is like to skillful Musicians, winding up the s •… ings of their instrument to a congruous Harmony.
• 5. Where they charge us with blindness through pride, let this very question decide the point, whether they or we are the prouder: they labor to find something in themselves to trust unto to advance and puff up man: we do all we can to cast down man, and to advance God and his free grace.
• 6. For their position of merit, let the nature of merit be duly weighed, and any of mean capacity may perceive that it is not possible for any mere creature, much less for sinful man, to merit anything of God. See more hereof in the whole Armor of God, Treat. •… . Part. 4. of Righteousness, on Eph. 6. 14. §. 7. How good works may be necessary to salvation, though not cause thereof, is shown in the Saints Sacrifice, on Psalm. 116. 9. §. 59.

§. 67. Of Christian love.

THe next thing that God is here said, not to forget, is labor of love. Love according to the notation of the Greek word signifieth a kind of complacency, a quieting, or pleasing ones self in such a person, or such a thing. The verb whence it is derived, is compounded of an adverb that signifieth greatly, and a simple verb which signifieth to rest. These joined, signify greatly to rest in a thing. Men use to rest in what they love, and so much to rest therein, as they are loath to part with it.

Love is attributed to God and man. It is so eminently, and transcendently in God, as he is said to be love: even love itself. God is love, 1 Joh. 4. 16.

Love is attributed to men in reference to God, and other men, as the object thereof: Thou shalt love the Lord. Thou shalt love thy neighbor. Matth. 22. 37, 39.

In reference to other men, it is indefinitely taken without exception of any, Matth. 5. 44.

Or determinately, and in a special respect to Professors of the true faith: in which respect it is styled brotherly love, 1 Thes. 4. 9.

This general word love is apparently distinguished from that particular brotherly love, both in name and thing, 2 Pet. 1. 7. Yet that general is also put for this particular, as John. 13. 35. So here in this place: for it is exemplified by ministering to the Saints; which is a special fruit of brotherly love. It is therefore brotherly love, which God cannot forget, but hath in perpetual remembrance. Thine alms, saith an Angel to Cornelius, are come up for a memorial before God, (Acts 10. 4.) By alms he meaneth such a ministering to Saints as in this Text is intended: and those were a fruit of such love as is here intended.

• 1. This love is the truest evidence that can be given of our love to God, 1 John. 3. 17. and 4. 20. It is also a fruit of our faith in God, Gal. 5. 6.
• 2. This love, of all other graces, maketh us most like to God, 1 John. 4. 16. Mat. 5. 45.
• 3. This love is a mother grace: it comprises all other graces under it, Gal. 5. 14. Rom. 13. 9.
• 4. This love seasoneth all things that we take in hand, 1. Cor. 16. 14. and 13. 2.

We have hereupon great and just cause to get this grace to be well rooted in our hearts: to nourish and cherish it: and on all occasions to show forth the fruits of it. Hereof see more Chap. 13. v. 1. §. 2. &c.

§. 68. Of labor of Love.

THe aforesaid grace of love is much amplified by this Epithite labor; which the Apostle thus expresseth, labor of Love.

The Greek noun is derived from a verb which signifieth to be pressed, namely, with pains. The verb which in the New Testament is ordinarily translated to labor, and cometh from the same root, is frequently applied to such as 〈◊〉 great pains: as to Fisher-men, and thus translated, we have toiled, Luk. 5. 5. And to husbandmen, 2 Tim. 2. 6. And to such as labor in harvest, John. 4. 38. And 〈◊〉 travellers, wearied in their journey, John. 4. 6. And to Handicrafts-men, Eph. 4▪ 〈◊〉 All these show that the word implieth a diligent, and hard labor, so as it 〈◊〉 intendeth, that love is industrious. It is not slothful or idle. It will make a 〈◊〉 take any pains, endure any toil, be at any cost. Thus is this phrase, labor of love, used, 1 Thes. 1. 3. And love is said to endure all things, 1 Cor. 13. 7. Lo •… makes men strive to overcome evil with goodness: it makes men to bear much. 〈◊〉 was love that moved Christ to travel till he was weary, and to forbear to re •… himself, John. 4. 6, 32. It made him to watch all night in prayer, Luk. 6. 1 •… . 〈◊〉 made him endure the greatest burden, that could be laid upon any, witness 〈◊〉 agony, Luk. 22. 44. It was love that moved the Apostles to take the great pains they did. Of Saint Paul's pains, labors, travels, and sufferings, read, 2 Cor. 11. 23 〈◊〉 .

It was love that put him upon all, 2 Cor. 12. 15.

Love works upon the heart of men within: it moves the bowels: it puts li •… 〈◊〉 their soul: it adds feet and wings to their body: it makes them readily run to 〈◊〉 good to those whom they love. If they cannot run or go, yet it will make them creep, as we say in the Proverb: it makes them willing, yea, and desirous to do wh •… they can: it makes them spare nor pains nor cost: it will not suffer them easily to be hindered.

This is a matter of trial whether true love possess our souls or no. If all ou •… love consist in pitiful affections, and kind words, but fail in deeds (especially i •… 〈◊〉 be to be taken, and cost laid out thereabout) surely the love that we pretend, i •… 〈◊〉 a mere show of love. If a brother or sister be naked, and destitute of daily f •… d, 〈◊〉 one of you say unto them depart in peace, be ye warmed and filled: notwithstanding, ye give them not those things which are needful to the body, what doth it profit? James 1. 15, 16. 1 John 3. 18. Nay, if pains or difficulties keep us from exercising love, 〈◊〉 love is not well rooted in our soul. Why do men take so much pains as they do 〈◊〉 themselves? surely love of themselves doth abound. It is abundance of love 〈◊〉 makes parents so careful and diligent for the love of their children as they are. The like may be said of diligent, faithful, and painful Ministers, Magistrates, Ser •… and all others: love abounds in them. On the other side, where Magistrates, •… nisters, Neighbors, or any others are kept from doing good by the pains and l •… bour that is to be taken about that good, they do hereby declare, that they w •… true Christian love. Let us therefore in what place, of what rank or degree 〈◊〉 we are, testify the truth of our love: let not pains, travel, cost, or any like th •… hinder us from doing of good, which we might and ought to do. We here 〈◊〉 that God will not forget labor of love: why should anything hinder us from th •… which God will not forget?

§. 69. Of love to man for the Lord's sake.

THe love of the Hebrews is much commended in this phrase, Which ye ha •… e •… ed toward his Name.

This relative, which, hath apparent reference to love, the word •… ately preceding: for they are both of the same gender, number, and person.

The other relative, His, hath as an apparent reference to God, mentioned in the beginning of the verse. If the sentence here ended, the love before spoken of▪ might be taken for their love of God: but because it is thus exemplified, in that 〈◊〉 have ministered to the Saints, their love must needs be applied to Saints; and 〈◊〉 clause, which ye have shown toward his name, be inserted as an amplification of their love of man.

By the name of God is indefinitely meant, that whereby God doth make himself known unto us: Hereof see Chap. 2. v. 12. §. 112.

Here, as in sundry other places, it is put for God himself: or for his glory: as Psal. 76. 1.

The verb translated, shown, is a compound. The simple verb signifieth to show, and manifest a thing, as Matth. 16. 21. The compound carrieth emphasis, and implieth a clear, and evident showing of a thing. There are two nounes, thence derived, which we interpret a manifest token, 2 Thes. 1. 5. And an evident token, Phil. 1. 28. and a proof, 2. Cor. 8. 24.

Thus by that love, which they did bear to the Saints, they evidently declared, that they eyed God therein, and aimed at his glory, and the praise of his name.

This clause, which ye have shown towards his name, intendeth the end, and manner of their loving the Saints, namely for the Lord's sake: because God commanded them so to do: because God approved them that so did: because God himself loved the Saints: and because God accepted, as done to himself, what was done to the Saints. Yea, hereby also is intended the effect, and fruit that followed thereon: which was God's praise, and glory. This the Apostle in a like case thus expressly affirmeth, Which causeth through us thanksgiving to God. For the administration of this service, not only supplieth the want of the Saints, but is abundant also by many thankesgivings unto God, 2 Cor. 9. 11, 12.

The general intendment of the Apostle is this, that, respect must be had to God in the duties of love, which we perform to man. Do all to the glory of God, 1 Cor. 10. 31. Honor the Lord with thy substance, Prov. 3. 9. The Apostle speaking of ministering to the Saints saith, that it was administered to the glory of the Lord, 2 Cor. 8. 9. He that, upon a work of mercy done to men, rendered this reason thereof, I fear God, (Gen. 42. 18.) had respect to God in what he did to men: so he that in a like case said, I thy servant fear the Lord from my youth, 1 Kings 18. 12. And he also who forbearing to oppress subjects, as other Governors had done, said, so did not I, because of the fear of God, Neh. 5. 15.

• 1. God is that high supreme Judge, to whom we are to give an account of all things that we do, whether to God or man: whether they be works of piety, justice, or charity.
• 2. God's glory is the most high supreme end, at which we ought to aim in all things, and whereunto all other ends ought to be subordinate. Whatsoever is not directed thereto, cannot be but odious and detestable before God.
• 3. It doth much amplify the comfort of doing good to men, when therein we show respect towards the name of God.

• 1. Such works of mercy as are done to other ends do lose much of their glory, comfort and reward. False ends which many propound to themselves are such as these,
  • 1. Praise of men, Matth. 6. 2.
  • 2. Advantage to them themselves, who seem to show mercy: as they who invite such to dinner or supper, as may bid them again, and a recompense be made them, Luke 14. 12. Matth. 5. 46.
  • 3. Example of others: as they who otherwise would not show the mercy that they do. They think it a disgrace to forbear that good, which they see others do: Hereupon they ordinarily ask what do such & such in this case. These and other like them may do good to others; but cannot expect to receive good to themselves, especially from the Lord.
• 2. Let our eye be on God, in all the good we do to men: that it may be said thereof, which you have shown toward God's name. Set therefore God before thine eyes: do thou look to him, and believe that he looks on thee: Let his charge set thee on work: aim at his honor: rest upon his approbation and remuneration: yea, in showing mercy to Saints, do it as to the members of Christ: and thus thou shalt do it to Christ himself: then Christ will so accept it and reward it, Matth. 25. 34, 35, &c. Who would not show mercy to Christ? who would not do good to him?
• 3. In showing mercy to man for the Lord's sake, even towards his name, resteth a main difference betwixt restraining and renewing grace: betwixt that love which a natural man showeth, and a man regenerate. For renewing grace moveth a man regenerate to do the things that he doth to man, toward the name of God.
• 4. Respect to God in showing mercy to man, will take away all vain prete •… , and excuses; such as these, He never did any good to me, nor can I expect hereafter 〈◊〉 good from him: The good I do, may soon be forgotten: I may want myself, and 〈◊〉 〈◊〉 good to me. But if thou hast respect to God, thy conscience will tell thee, that he hath done thee much good, and may do thee much more: that he will never forget any kindness done for his sake; that he will supply the wants of all that trust in him.

§. 70. Of Ministring to such as are in need.

THe particular instance of that love which God is here said, not to forget, is th •… set down, in that ye have ministered to the Saints. The effect it sel •… is in this phrase, ye have ministered. And the special object thereof, in this word, Sai •… .

The Greek word, translated, Ministred, is a compound. The simple signifieth to serve. The compound implieth readiness and diligence therein. It is indefinitely used for any kind of service. It setteth out that service which Angels performed to Christ, ( Matth. 4. 11.) and which Martha did to him, Luk. 10. •… 0. It is oft applied to ecclesiastical performances; as to preaching the word, 2 Cor. 3. 3. But especially to showing mercy to the poor, and ministering to their necessities Rom. 15. 25. In this respect it is translated, to use the office of a Deaco •… , 1 Tim. 3 10, 13. A noun that in general signifieth any kind of Ministry or se •… , is thence derived, Luk. 10. 40. In special it setteth out the Ministry of the woe •… , Act. 6. 4. More particularly, distributing alms of the Church, 2 Cor. 9. 1. Hereupon such persons as are deputed to that function, are called Deac •… ns, 1 Tim. 3. 8, 12. Of this word see more Chap. 1. v. 14. §. 156.

Here it is taken in a particular respect, for the relieving of such as are in need; whereby it appeareth, that it is an especial fruit of love to succor such as are in need▪ for it is here set down as a special instance and fruit of love, Christ sets it down as a fruit of love, to give to him that asketh, (Matth. 5. 42.) meaning such as are in need. Where the Apostle saith, love is bountiful, (1 Cor. 13. 4.) he meaneth, in distributing to such as are in need.

Love is compounded of pity and mercy: which are so moved with misery, as they cannot but afford succor.

This affords a good trial about the labor which we take, whether it be the labor of love or no. If it be simply for ourselves, & our own advantage, it may 〈◊〉 rank of self-love, but little of brotherly-love. But if it be to do good to others, and to succor such as are in distress and need, then it may well be judged a fruit of love.

Behold then what love especially it is that God hath in remembrance: which his righteousness will not suffer him to forget: which argueth true love to be in our hearts, and giveth e •… 〈◊〉 that we it to the name of God. All these being here couched in my Text, are a strong motive to stir us up herein to testify 〈◊〉 labor of love.

Of distributing to such as are in need, see Chap. 13. 16.

§. 71. Of charity to Saints.

THe particular object of the foresaid Ministring, are here said to be ( a) Sai •… . The Greek word is the same that was used Chap. 3. v. i. §. 5, 6. and translated •… lie. There it was used as an adjective, here as a substantive: but in both places, the same persons are intended; namely, such as in the judgment of charity may be accounted holy ones; and that by reason of their profession of the true faith, and their answerable conversation.

〈◊〉 . Are Saints the only object of charity? are they only to be ministered to in 〈◊〉 necessity?

〈◊〉 . No, for the law saith, thou shalt love thy neighbor, and our Lord by a 〈◊〉 demonstrateth, that any one that is in need, is to be accounted our •… bour, Luk. 10. 27, 29, 30. &c. Yea he expressly commandeth to give to every 〈◊〉 〈◊〉 asketh, (Luk. 6. 30.) meaning everyone whom we have cause to think to 〈◊〉 in need. The Apostle doth expressly clear this doubt in these words, Let us do 〈◊〉 〈◊〉 all men, especially unto them who are of the household of faith, Gal. 6. 10. So 〈◊〉 this object of charity, Saints, is not to be taken here exclusively, but by way of 〈◊〉 and preferment. So much doth this word, especially, (Gal. 6. 10.) 〈◊〉 . We are expressly enjoined to show mercy to a stranger, Lev. 19. 34. Yea, to 〈◊〉 , to such as curse us and hate us, and to such as are evil and unjust, Matth. 5. 〈◊〉 45.

• 1. The ground of charity is another's need, 1 John. 3. 17.
• 2. All of all sorts are of our own flesh, Isa. 58. 7.
• 3. God in this extent doth make himself a pattern to us, Matth. 5. 45. Yet notwithstanding we may well infer from this particular instance of the Apostle in this place, that Saints are the most principal object of our love and mercy: they are especially, before and above others, with more readiness, and cheerfullness to be ministered unto. For they are of the household of faith, Gal. 6. 10. As here, so in other places, they are by a kind of excellency, in this case named. The Apostle saith, that he 〈◊〉 to minister unto the Saints, Rom. 15. 25. And he was desired to take up •… 〈◊〉 the ministering to the Saints, 2 Cor. 8. 4. The Psalmist professeth that his 〈◊〉 extended to the Saints, Psal. 16. 2.

• 1. God is the most proper object of love, Matth. 22. 37. And the nearer that any come to God, and are liker to him, the more they are to be preferred in love before others▪
• 2. God himself doth prefer such, for he is said to be, the Savior of a •… men, especially of 〈◊〉 that believe, 1 Tim. 4. 10.
• 3. Saints are knit to us by the nearest bond that can be, which is the bond of the Spirit, in which respect we are said to be, by one Spirit baptized into one body, 1 Cor. 12. 13.
• 4. Christ is most properly ministered unto in Saints, Matth. 25. 40.
• 5. Charity to Saints is best accepted, and shall be most rewarded. For he that shall 〈◊〉 a righteous man in the name of a righteous man, shall receive a righteous man's r •… ard, Matth. 10. 41.

Quest. Are Saints to be ministered unto before our kindred?

Answ. In the same degree, Saints are to be preferred; as if a man have divers children, and among them he observe some holy, some profane, he ought to prefer the holy; so a brother ought to prefer pious brethren and sisters before such as are impious. The opposition which the Holy Ghost maketh, is not betwixt spi •… all and car •… all kindred; for kindred in the flesh may also be kindred in the Spi •… : but betwixt such as are Saints, and non-Saints: There is a double bond whereby we are •… yed to minister to our kindred; one general, which is the bond of charity and mercy, which is comprised under the sixth commandment. The other particular, which is a particular charge which God hath committed to us, comprised under the fifth commandment. Hereupon the Apostle pronounceth him worse then 〈◊〉 〈◊〉 that provideth not for his own, 1 Tim. 5. 8. And Christ condemneth such as upon pretence of religion, neglect their parents, Matth. 15. 5, 6. If to the forementioned bonds, this of an holy profession shall be added, it will make a treble bond to tie us to this duty, and a threefold cord is not quickly broken, Eccl. 4. 12.

The order about using charity, so far as out of Scripture it may be gathered, is this.

• 1. Charity is to be shown to a man's self: for this is the rule of love, thou shalt love 〈◊〉 neighbor as thyself, Matth. 22. 39. In this respect, the Apostle saith, No man ever yet •… ed his own flesh: but nourisheth and cherisheth it. Hereupon the Apostle presseth husbands to love their wives, because he that loveth his wife loveth himself, Eph. 5. 28, 29.
• 2. It is to be shown to his family. If any provide not for his own, and especially for those of his own house, he hath denied the faith, &c. 1 Tim. 5. 8.
• 3. To parents and progenitors out of the family. Children or Nephews must learn, First to show piety at home, and to requite their parents, 1 Tim. 5. 4.
• 4. To other kindred, Act. 7. 14. Esth. 8. 6.
• 5. To strangers, Deut. 10. 19.
• 6. To enemies, Prov. 25. 21.

Among these if any be Saints, charity is especially to be shown to them. How greatly is their heart hardened, whose bowels are closed against Saints, especially in this respect that they are Saints? The persecution of Saul, (who was afterward Paul ) is herein aggravated, that it was against the Disciples of the Lord, and against those that called on his name, Act. 9. 1, 14. Yet too many, not only Turks, Jewet, Pagans and Papists; but also such as profess the faith, much wrong and oppress other professors, who it may be are more sincere then themselves, in this respect, because their profession keeps them from revenge. Thus Julian-like they smite them on the right cheek, because Christ bids them in that case turn the other, Matth. 5. 39. Many have these and such like scornful speeches in their mouths, such professors can •… want; they have brothers and sisters enough; who can believe them? they are egregious dissemblers. Here in they show themselves mere formal professors. Many that gi •… thousands to outward pompous works, as Alms-houses, Hospitals, and the like, will deny all succor to Saints. As those show little love to the name of God, so God will show as little love to them, and refuse to hear them when they call.

Let us for our parts have our bowels most moved in the necessities of Saints; and be most forward to succor them. Thus may we have the greater assurance of God's love to us, and of our love to God: yea, and of our fellowship in the mystical body: for members of a body are most moved with the distress and need of fellow members.

Of rules and motives to love of Saints. See Chap. 13. v. 1. §. 7. &c.

§. 72. Of continuance in charity.

THe aforesaid charity towards Saints is further enlarged by continuance therein, thus set down, And do minister. As in our English, so in the Greek, the former and latter word is the same for substance, ministered minister. The difference only is in time. The former hath reference to the time past. Showing what they had done: the latter, to the time present, showing what they continued to do. This latter giveth proof, that Christians must continue in doing good. 〈◊〉 not weary in well doing, Gal. 6. 9. 2 Thes. 3. 13. This phrase, ye sent once and again unto my necessity, (Phil. 4. 16.) intendeth continuance in charity: So doth this phrase, see that you abound in this grace, 2 Cor. 8. 7. Abundance is manifested both in present bounty, and also in continuing time after time, to do the same thing. This phrase his righteousness endureth forever, (Psal. 112. 9.) is by the Apostle applied to mercifulness, (2 Cor. 9. 9.) and extended to continuance therein.

This circumstance of continuance is requisite.

• 1. In regard of our brethren in need. They may long continue to be in want. He whose hunger is once satisfied may be hungry again: and he whose thirst is quenched, may thirst again, John. 4. 13. Besides others after them, may stand in need of our charity. For you have the poor always with you, Matth. 26. 11. But charity is not tied to once relieving of the same man: nor to relieving of one alone.
• 2. In regard of ourselves: for the reward is promised to such as continue in well-doing, Rom. 2. 7.
• 1. They certainly lose the glory and recompense of the good, which they formerly have done, who know that there is need of continuing therein; and have both opportunity and ability, yet clean cease to do anymore. Some who in their younger years, yea, and when their means was but small, have been very charitable, in their elder years, after that their wealth hath much increased, have grown hardhearted, and close handed. There are too many, who in this kind, out-live their good days, and their good deeds: yea, even such as have continued under the •… ng of a powerful Ministry, and under God's blessing on their outward affairs. •… in appears the corruption of nature, the deceitfulness of sin, and subtlety of 〈◊〉 , that men should be made worse by the means and helps which God afford •… to make them better. What assurance can such have that they are plants of •… d▪ of God's plants it is said, that they shall still bring forth fruit in old age, 〈◊〉 . 92. 14.
• •… . Let such as have begun well, be exhorted to hold on: and as their means en •… , let their charity increase. Let not former good deeds hinder latter; so long •… God affordeth opportunity, improve the ability which God giveth thee in this 〈◊〉 , and let thy Stock for the poor be increased according to the increase of the 〈◊〉 of thy wealth. God by continuing occasion of charity, trieth the continue •… of thy charity. Wilt thou then faint, and shrink when God expecteth imp •… ement. Of perseverance in well-doing. See Chap. 3. v. 6. §. 68. &c.

§. 73. Of the resolution of Heb. 6. v. 9, 10.

Vers. 9. THe sum of these two verses, is a Ministers insinuation into his people's heart. Hereabout observe,

• 1. The inference, in this particle BUT,
• 2. The substance: wherein is contained,
  • 1. A friendly compellation, Beloved,
  • 2. A good opinion. Hereof are two parts,
    • 1. The point itself, what he thought of them.
    • 2. The proof, why he thought so of them as he did, v. 10.

In propounding the point, we may observe,

• 1. The manner of propounding it.
• 2. The matter of which it consisteth. The manner is manifested two ways,
  • 1. By using the plural number, we are: intimating a consent of others.
  • 2. By his confident expressing of his opinion, in this word, Perswaded.

The matter is set down two ways,

• 1. By way of asseveration.
• 2. By way of correction.

The asseveration sets down the matter two ways,

• 1. Comparatively, better things,
• 2. Simply, in this phrase, things that accompany Salvation. This showeth the height of his good opinion of them.

The correction is in this phrase, though we thus speak.

Vers. 10. The motive or reason of the Apostles foresaid opinion is taken from the s •… its of their profession: amplified by God's remembrance of them.

The amplification is first set down.

In the reason therefore, we may observe two effects;

One on God's part. The other on Mans.

In the former is expressed,

• 1. The kind of effect.
• 2. The ground thereof: both set down by their contraries.

The kind of effect thus, not forget. The ground, thus, not unrighteous.

The effects on Mans part, are set down under two heads.

One general, work. The other particular, love.

Their love is first illustrated. Secondly, exemplified.

In the illustration is shown,

• 1. The eamestness of their love, in this Epithite, labor.
• 2. The end of it: which is commended,
  • 1. By the excellency of it, God's name.
  • 2. By the manifestation of it, in that ye have shown.

The exemplification hath reference to the time present and past.

Here we are to observe.

• 1. Their act, Ministring.
• 2. Their object, Saints.

The different tenses, ( ye have ministered and do minister ) imply divers times.

The object Saints, is expressed in the former, understood in the latter.

§. 74. Of Observations raised out of Heb. 6. 9, 10.

I. MIsconceipts must be prevented. This is the main end of the Apostles declaration of his opinion of these Hebrews. See §. 53.

II. Ministers may insinuate themselves into their people's hearts. This is the general scope of these two verses. See §. 54.

III. Testifications of love are commendable. Such an one was this title, Bel •… . See §. 55.

IIII. The best things are to be judged of people. So doth the Apostle here. See §. 56.

V. Salvation is the reward of good works. These are such as accompany Salva •… ition. See §. 57.

VI. Christians may be persuaded of others Salvation. So was the Apostle here. See §. 58.

VII. Denuntiation of judgment may stand with good hope. This phrase of correction, Though we thus speak, imports as much. See §. 59.