Commentary on Hebrews

§. 61. Of observations raised out of, Heb. 10. v. 19, 20, 21.

Vers. 19. I. PRiviledges must make men walk worthy of them. This is the intendment of this particle of inference, therefore.

II. Ministers and people are all as brethren. This title, brethren, declares as much.

III. Ministers must seek to insinuate themselves into the hearts of their hearers. By the title, brethren, and by declaring unto them their privileges in this word, having, the Apostle doth so.

IV. Believers have liberty boldly to approach to God. The word translated, boldness, in reference to that which follows, intends as much.

V. Heaven was typified by the most holy place in the Tabernacle. For heaven is here called the holiest.

VI. Believers have access to heaven. They may enter into it.

VII. The means of purchasing access to God is blood. We have boldness to enter through blood.

VIII. The blood whereby that privilege is obtained is the blood of Jesus. So much is here plainly expressed.

Vers. 20. IX. There is a way for Saints to enter into heaven. This is the intend •… nt of the way here mentioned.

X. That way is consecrated. So much is here expressed.

XI. The way is consecrated for us Christians. Such are they who are comprised under this phrase, for us.

XII. The way to heaven in a new way.

XIII. The way to heaven is a living way. These two last doctrines are expressly set down.

XIV. Legal types set out spiritual truths. This is here exemplified under the type of a veil.

XV. Types are to be applied to their truths. This general phrase, that is to say, intends as much.

XVI. Christ's flesh was typified by the veil, entering into the most holy place.

Vers. 21. XVII. Christ is a true Priest. He is here called a Priest.

XVIII. Christ is a great Priest. So he is also styled.

XIX. Christ hath a dominion. He is over.

XX. Christ's special dominion is over the house of God. The Church is God's house, that is here intended.

XXI. By Christ a Priest and Lord, we have access to God. This is gathered from the immediate inference of drawing near, v. 22. upon this description of Christ in this verse.

§. 62 Of drawing near to God.

HEre beginneth the practical part of this Epistle. It consisteth of sundry exhortations.

The first is in regard of ourselves which is in general to seek what we want. This is thus▪ expressed, Let us draw near Though it be not here expressed to whom we should draw near▪ yet it is implied in this phrase v. 19. To enter into the 〈◊〉 , namely, to him that dwelleth in the most holy place. So much also is intended in this phrase, Let us come boldly to the throne of Grace, (Chap. 4. v. 16.) That i •… , to him that sitteth on that throne. Yet more plainly is it expressed to be God, in this phrase, come unto God, Chap. 7. 25. and in this, he that cometh unto God, Chap. 11. 6. The Greek word is the very same that was used, Chap. 4. v. 16. §. 92. It is made the means of partaking of salvation by Christ, and an evidence thereof. See Chap. 7. v. 25. §. 104. Of setting down the exhortation in the plural number and first person, See Chap. 2. v. 1. §. 4.

This exhortation showeth that the privilege of approaching to God must be used by them for whom it is procured. In the former verses it was shown that this privilege was procured, See v. 19. §. 53. Here he exhorteth to use it.

To stir us up the more carefully to use it, we have

• 1. Christ's invitation: thus expressed, Come unto me, Matth. 11. 28.

  To refuse so gracious an invitation, is a point of rebellion and folly

• 2. God's propensity to reach out to them that come unto him the Scepter of his grace and favor. Ahasuerus, was not so gracious in this kind to Esther, (E •… . 5. 2.) as God is to believers. It is noted of one of the Emperors of Rome, that he never dismissed any that came to him for favor with a sorrowful mind.
• 3. There is a promise made to such to be accepted and satisfied, John 7. 37.
• 4. They may have assurance of sufficient grace. Chap. 4. 16.
• 5. Their drawing near to God is an evidence of God's drawing them, John. 6. 44, 45.
• 6. Salvation is restrained to those that come to God, Chap. 7. 25.

On these and other like grounds we may, we must draw near to God in all our needs, on all warrantable occasions.

§. 63 Of drawing near with the heart.

THere are sundry requisites here set down by the Apostle concerning the manner of our drawing near.

The first is that it be with a true heart.

Of the heart and the divers acceptions thereof, See Chap. 3. v. 8. §. 79.

Here it is put for the innermost part of man: even for the whole soul, yet the body is not excluded, for we must glorify God in our body as well as in our spirit, 1 Cor. 7. 20. But it is that which must principally be done. Without the heart there can be no drawing near to God. It is not sufficient to draw near in body: nor with lips, and tongue, unless it be with heart also. Give me thine heart, saith the Lord, Prov. 23. 26. Whatsoever you do, do it heartily: or from the soul, Col. 3. 23. This is God's desire, Deut. 5. 29.

The heart is as a Queen that hath the command over all the other parts. It is a a spring, and as God's secret close, Hereof see more Chap. 3. v. 12. §. 126.

Hereby is discovered the folly of superstitious persons, and of mere civil men.

Superstitious persons place all their piety in external duties.

They seem to draw near to God, but not with the heart.

Of these there are two sorts.

• 1. Such as perform duties which God hath enjoined: but formally, and with the outward man only: as the Jews, Isa. 1. 11, &c.
• 2. Such as worship God by human inventions, Matth. 15. 9. Both these are abomination to the Lord: who doth as little regard external ordinances instituted by himself, performed without the heart, as he doth human inventions, Isai. 66. 3. The Pharisees, against whom Christ denounced many woe •… , failed in both these. So do Papists in and by their latin service, and formal Protestants, who are like those that came and sat before the Prophet, Ezek. 33. 31.

Mere civil men are such as suppose all religion to consist in the external du •… s of the second Table: If they be just in their dealing, true in their words, bountiful in their works: they think that they have done all that is required: Yet the very Heathen have herein gone beyond many of them. What reward can such look for of God? Even Publicans may do the same, Matth. 5. 45, 46.

§. 64. Of a true Heart.

TO the heart before mentioned the Apostle here addeth this epithet true: and that to meet with the deceit of Hypocrites, who pretend that in heart they draw near, when in truth their heart is fast set upon Pride, Covetousness, and other corruptions. Such are they who are styled Hypocrites in heart, Io •… . 36. 13. These are said to have a heart and a heart. We translate it a double heart, Psal. 12. •… . One is the pretence of a good heart: The other is a plain evil heart: It is therefore said of those who did pretend no more then what he did intend, that they were not of double heart; David thereforefore setteth forth a true heart under this phrase the whole heart. Such a heart must be presented to God, as is evident by sundry other epithites tending to the same purpose and attributed to the heart: as a pure heart, Psal. 24. 4. A clean heart, Psal. 73. 1. A sound heart, Prov. 14. 30. A faithful heart, Neh. 9. 8. An honest good heart, Luke 8. 15. Upright in heart, Psal. 7. 10. A perfect heart, Isai. 38. 3. Yea like epithites in the abstract are atributed to the heart, as uprightness in heart, 1 King. 3. 6. Singlenesse of heart, Acts 2. 46.

God is a searcher of the heart, Acts 1. 24. Ier. 179. Great reason therefore that we draw near unto him with atrue heart. See more hereof Chap. 3. v. 12. §. 26.

This manifesteth the folly of hypocrites, whose intents are different, according to their different disposition.

• 1. Some aim at the praises of men, Matth. 6. 2. These are vain glorious Hypocrites.
• 2. Others aim at profit, Matth. 23. 14. These are covetous Hypocrites.
• 3. Others at mischief, Ier. 41. 6. These are malicious Hypocrites.

Their sin is the greater in these and other like respects.

• 1. They prefer man to God: for if they did bear such respect to God as they do •… o man, they would labor to approve themselves to God, which cannot be without a true heart, Psal. 51. 6.
• 2. They delude and deceive men. They make them judge amiss. Man cannot brook to be mocked: if therefore they knew the hypocrisy, they would detest the Hypocrite.
• 3. They carry about them an accuser, a witness and a Judge. This is their conscienc, which oft proves very terrible.

Thus are they adversares to God, to men, and to their own souls. When hypocrites and profane persons shall meet together in hell, (for hell is their portion, Matth. 24. 51.) profane persons will insult over them and say, where is the fruit of your drawing near to God. Of keeping the Heart, See Chap. 3. v. 12. §. 126.

§. 65. Of drawing near in full assurance of faith.

A Second virtue prescribed for a right manner of drawing near to God is Faith, which is here amplified by an especial property thereof, Assurance.

Of Faith in general, of the several kinds thereof, of the means of working, increasing and strengthening it, and of other points thereabouts, See the whole Arm •… of God, Treat. 2. Part. 6 on Eph. 6. 16. Of Faith §. 11. &c.

This text showeth that Faith is an especial means to make us fit to appear before God. He that cometh to God must believe, Heb. 11. 6. Here of see more in the Churches Conquest, on, Exod. 17. 11. §. 43.

There is no grace wherein and whereby God is more honored then by Faith, Heereof see more in the whole Armor of God, on Eph. 6. 16. §. 7.

Great also is that good, which Faith bringeth unto man, see ibid. §. 8.

Besides, Faith of all graces doth most strip a man of self-conceit. For boasting is excluded by the Law of Faith, Rom. 3. 27. Faith is as an hand stretched out to receive what a man knows he hath not of himself: yea it is stretched out as far as God himself. Hereby the believer giveth evidence,

• 1. That he needeth such and such blessings.
• 2. That they are not to be had in himself.
• 3. That they cannot be received from any creature. If they were, he would not reach out his hand so far beyond all creatures. Faith therefore so drives a man from himself, and from other creatures, as it maketh him rest, wholly, and only upon God. This teacheth us how to make our appearing before God acceptable to him: and withal how to make our prayers powerful, and prevalent with him: namely, by Faith. Faith resteth on Christ for acceptance with God: and faith is to prayer, as fire to powder. See hereof the Churches Conquest, on Exod. 17. 11. §. 43. There also are directions given for exercising faith in prayer.

The Apostle amplifieth this gift of faith by this property thereof, full assurance, In this assurance consisteth the excellency of faith. Such a faith had Paul, Rom. 8. 38. and Abraham, Rom. 4. 21. and Job 19. 25. and the disciples of Christ, John 6. 69. Yea and all sound Christians, 1 John 4. 16.

Obj. These had an extraordinary spirit.

Ans. The Apostle indefinitely saith of all sound Christians, We have the same Spirit of Faith, 2 Cor. 4. 13.

Papists make this a doctrine of presumption, others of desperation. To these both may this text be opposed. Papists are ignorant of the ground of assurance, which is not simply in faith as an act of ours, but in God's promises, and the truth of them. It is not in our holding Christ, but as is it an evidence of Christ's holding us, Rom. 8. 39. 39.

If the differences betwixt faith and presumption be duly weighed, we shall find that assurance is far from presumption. Of the difference betwixt these, See the whole Armor of God, on Eph. 6. 16. Treat. 2. Part. 7. Of Faith, §. 88.

Those other which make assurance a doctrine of desperation, do not well weigh the degrees of assurance. For so much as there is of the truth of Faith, so much there is of assurance. Of a strong faith, there is a full assurance of a weak faith, but a weak assurance, even such as may stand with doubting, Hereof see the whole Armor of God, on Eph. 6. 16. §. 39.

This teacheth us to use all means whereby we may attain to this assurance. A direction for attaining hereunto is set down in the Churches Conquest on, Exod. 17. 11. §. 43.

§. 66. Of Conscience and the evil thereof.

THe third virtue required for a right manner of drawing near to God is Sancti •… ie, which is thus expressed, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. This showeth that sanctification consisteth in the renovation of soul and body. The former is set down in these words, having our hearts sprinkled, &c. The latter in these, and our bodies washed, &c.

The heart is the innermost part of a man, as hath been shown Chap. 3. v. 8. §. 79. It is here put for the whole▪ soul of a man, as is evident by the other part of a man from which this is there distinguished namely, the body.

He useth the plural number hearts, because he giveth his advice to many, even to all that profess the Christian faith.

This metaphor of sprinkling hath reference to the Law whereby blood and water were sprinkled upon persons unclean to cleanse them, See hereof Chap. 9. v. 13. §. 71, 72. A right applying of Christ's blood to sinful souls is hereby intended. Fo •… nothing but Christ's blood can cleanse man's heart from sin.

To be sprinkled from an evil conscience is by sprinkling to be freed or cleansed from an evil conscience.

To show that his own heart needed cleansing as well as others he useth, the 〈◊〉 person plural our hearts.

The filth from which he would have the heart to be cleansed is here styled 〈◊〉 evil conscience.

Of the notation of the word conscience, of the nature of it, of the kind •… of it, Good, Evil, and renewed, and of the extent of it, See Chap. 13. v. 18. §. 155.

The Conscience is evil when through sluggishness it neglecteth to perform the duty for which it was placed in man: which was to check him and restrain him from sin: or otherwise i •… so out of measure clamorous, as it bringeth man to despair.

By this description it appeareth, that the very heart is polluted, See Chap. 3. v. 1 •… . §. 127. But withal it is here manifested, that the blood of Christ applied unto us, cleanseth us from the pollution of conscience: As is shown, Chap. 9. v. 1 •… . §. 82, 83.

How great a benefit this is, i •… made evident in the recovery from Apostasy on 〈◊〉 ▪ 15. 31. §. 21. Where the damage of a restless and senseless conscience is discovered.

The evil of no other power of the soul, can more to the full set out man's misery, then the evil of conscience.

The conscience i •… evil in two respects.

• 1. In regard of the quality of it, for as all other powers of soul and parts of body, it is deprived of that integrity wherein it was first created, and also depraved with a contrary quality.

  The depravation thereof is manifested either by not doing that duty which properly belongeth to it, or by doing it amiss.

• 2. In regard of the object, when there remaineth evil in the soul, for the conscience to work upon, & that past, present, future: yet the conscience doth not that work which it should. For sin past and present, it believes not the pardon of them. And as for sin to come, there remains a purpose to continue in it (as Ier. 44. 17.) and so no re •… . Thus is conscience accessory to all the evil of a man's soul, and in that respect very evil in itself.

Hence it followeth, by just consequence, that it is necessary that a man's soul be p •… ged from an evil conscience. They who have retained an ill conscience have b •… n much blamed, 1 Tim. 4. 2. Tit. 1. 15. But men have rejoiced in the testimony of a good conscience, Heb. 13. 18. and of a clear conscience, Acts 23. 1. and of •… p •… re conscience, 1 Tim. 3. 9. with such kinds of conscience, an evil conscience cannot stand, no more then darkness with light.

There can be no peace where there is an evil conscience, Isa. 57. 21. The terror of an evil conscience will manifest its self either in this life, as it did in Judas, Matth 27. 3. or in the world to come, Rev. 6. 15.

§. 67. Of external Sanctitie.

HE that hath his heart sprinkled from an evil conscience, hath a great work wrought upon him; but yet not that which is sufficient; for our bodies also must be washed with pure water. The body is the external part of a man, for it is here distinguished from the heart and conscience, which are internal parts. In this respect it is distinguished from the spirit, 1 Cor. 6. 20. and from the spirit and soul, 1 Thes. 5. 23.

By this it is manifest that outward sanctity must be added to inward purity. Of the two, inward purity is the most excellent & glorious, but not enough: we must cleanse 〈◊〉 selves from all filthiness of the flesh and spirit, thus will holiness be perfected, 2 Cor. 7. 1. Hands must be cleansed, as well as hearts purified, Jam. 4. 8. He shall 〈◊〉 in God's holy place, who hath clean hands and a pure heart, Psal. 24. 4.

Both soul and body are God's workmanship, they are both redeemed by Christ, and members of his mystical body, and they are both temples of the Holy Ghost.

As a true man consists of soul and body, so the new man is renewed in both. P •… ence of sprinkling the heart from an evil conscience without washing the body with pure water; (which can be but a mere pretence) savors rank of profaneness; as a show of washing the body, without sprinkling the heart, savors too much of hypocrisy.

Sundry aberrations are hereby discovered,

• 1. Placing all religion in outward performances.

  Of these there are two sorts.

  • 1. Cloaked hypocrites.
  • 2. Cold moralists.
• 2. Conceiting their hearts to be sufficiently sprinkled, when they neglect the outward washing▪

Of these there are also two sorts.

• 1. Licentious libertines.
• 2. Timerous Nicodemites.

If there be any grace in any of these, they take a course to kill it. Sin to the spirit is as water to the fire. We are therefore forbidden to quench the Spirit, 1. Thes. 5. 19.

Let them therefore who think they have their hearts sprinkled from an evil co •… science, manifest the truth thereof by washing their bodies with pure water. 〈◊〉 will the Father be glorified, the virtue of Christ's blood manifested, the power of the Spirit discovered, the word of grace justified, brethren encouraged, adversaries are won, or confounded, 1 Pet. 3. 1, 16.

§. 68 Of washing our bodies with pure water.

THe sanctity of the body is thus set out, Our bodies washed with pure water.

In this phrase also the Apostle hath reference to legal rites: for much water was used under the Law. Of the divers washings then enjoined, See Chap. 9. v. 9. §. 50. And v. 13. §. 70. 71.

Among others, Priests were to be washed, when they approached before the Lord, Exod. 30. 20. In reference thereunto we are here exhorted to draw near with 〈◊〉 bodies washed.

To show that it was not such water as was there used, intended by the Apostle, he addeth this epithet pure; that is, such a water as being in itself most pure, (even more pure then any water of this world can be: for that by standing pu •… rifieth, as this water never will) doth also make other things pure.

It is fitly called pure in the property of it, being most pure: and in the efficacy of it, having a virtue to make pure, and to cleanse not only from the external filth of the body, but also from the spiritual filth thereof. This is that clean water which is promised, Ezek. 36. 25.

To speak plainly, the sanctifying spirit of God is hereby meant. Hereupon saith the Apostle, that we are washed by the spirit of our God, 1 Cor. 6. 11. And he makes these two phrases, washing of regeneration, and renewing of the Holy 〈◊〉 , to intend one and the same thing, Tit. 3. 5.

Many interpreters apply this pure water to Baptism, as being Sacramentally •… ken for that spirit of sanctification that is in Baptism set out.

This, for the substance of the matter, crosseth not that which hath been said before. For not unfitly may an allusion be here made to both those washings: to the washing under the Law, and to Baptism under the Gospel; both set out the same thing, and show that the spirit hath a cleansing virtue.

§. 69. Of holiness in them, who draw near to God.

IN this phrase there is a description of that holiness which makes men •… it to draw near to God, and appear in his presence. For both kinds of holiness are 〈◊〉 set down. Holiness •… of justification, in this phrase, full assurance of faith, •… aving our hearts sprinkled, &c. And the Holiness of sanctification, in this phrase, 〈◊〉 bodies washed with pure water. Thus must they be holy who approach unto God. Holiness becometh thy house O Lord, (saith the Psalmist, Psal. 93. 5.) By the house of God, he meaneth such as come to his house. Expresly is this enjoined, 1 Ti •… . •… . 8. And conscionably practiced, Psal. 26. 6.

• 1. God himself is holy, Isa. 6. 3. Therefore we must be holy.
• 2. The place wheresoever he manifesteth his presence is holy, as heaven, where he is continually resident, so on earth, where he manifested his presence, and that ordinarily: as the Tabernacle, Psal. 46. 4. and the Temple, Hab. 2. 20. or extraordinarily, as Exod. 3. 5. John 5. 15.
• 3. His Ordinances, in the use whereof we draw near to God, are holy, De •… t. 4. 8.
• 4. The Mediator to present our persons and prayers to him is holy, Heb. 7. 26.
• 5. The Nation which he chooseth for his people is an holy nation, 1 Pet. 2. 9.
• 6▪ God will be sanctified by the holiness of those that come before him, or else be 〈◊〉 by executing vengeance on them. Levite. 10. 3.

Kee •… 〈◊〉 〈◊〉 〈◊〉 , when thou goest to the house of God, ( Eccles. 5. 1.) •… nd be careful to present t •… y self holily before God. For this end,

• 1. Examine thyself, Lam. 3. 40. 1 Cor. 11. 28.
• 2. Search after means whereby thou mayest be made holy.

Hereof see more, Chap. 3. v. 1. §. 7, &c.

§. 70. Of the resolution and observations of Heb. 10. 22.

THis verse giveth a direction for drawing near to God.

Two points are to be observed herein,

• 1. The inference of it, upon the grounds noted in the former verses:
• 2. The substance of it. Herein observe,
  • 1. The manner of propounding the direction.
  • 2. The matter whereof it consisteth.

The manner is by propounding the direction in the first person, and plural number, Let us.

The matter declareth,

• 1. A privilege, which is to draw near.
• 2. Duties about using that privilege.

The duties in general concern holiness in particular, the kinds of hollnesse, •… hich are two,

• 1. One concerneth our justification.
• 2. The other our sanctification.

The former is set out three ways.

• 1. By the special object thereof, the heart, amplified by the property of it, a true heart.
• 2. By the instrument of it, faith, amplified by the perfection of it, full assurance.
• 3. By the cause thereof, in this metaphor sprinkled, which hath reference to the blood of Christ. This is amplified by the subject of it, our hearts: and by the filth purged away, an evil conscience.

The latter, namely sanctification is set out by a metaphor of washing, amplified,

• 1. By the subject washed, our body.
• 2. By the means of washing, pure water.

Doctrines.
• I. Privileges procured must be used. Liberty to enter into the Holiest, and a way to enter there into, and a guide to conduct us, are all procured. Therefore we must draw near. See §. 62.
• II. What we incite others to, we must endeavor ourselves to do.
• III. What we judge to be a duty for ourselves, we must incite others unto. These two latter doctrines, I gather from the manner of the Apostles direction, Let us. See §. 62.
• IV. God is to be approached unto. He is meant under this phrase, draw near, namely to God. See §. 62.
• V. Holiness becomes those who draw near to God. Holiness in general is comp •… ised under this description of those that draw near to God. See §. 69.
• VI. Men must draw near to God with the heart especially. This is plainly expressed. See §. 63.
• VII. The heart presented before God must be a true heart. This also is plainly expressed. See §. 64.
• VIII. Faith makes men fit to appear before God. Therefore faith also is here added. See §. 65▪
• IX. The excellency of faith consists in a full assurance. Therefore this Epithite, full assurance, is here attributed to faith. See §. 65.
• X. A right application of Christ's blood cleanseth the heart. Thus much is intended under this phrase, having our hearts sprinkled. See §. 66.
• XI. Conscience is placed within a man. Even in his heart. For the heart must be sprinkled from it. See §. 66.
• XII. Conscience may be evil. This is here taken for granted, under this phrase, evil conscience. See §. 66.
• XIII. An evil conscience must be removed. This phrase, sprinkled from, intendeth as much. See §. 66.
• XIV. External sanctity must be added to internal purity. The body must be washed, as well as the heart sprinkled. See §. 67.
• XV. The Spirit hath a cleansing virtue. For it is here set forth by water. See §. 68.
• XVI. The Spirits cleansing extends to the body. For the body is here said to be washed with that water. See §. 68.
• XVII. The Spirit himself is pure. For he is here set forth by pure water. See §. 68.

• XVIII. By the Spirits cleansing men are made pure. The water here meant i •… called pure, in regard of the effect thereof: that it cleanseth, and so maketh pure.

  See §. 68.

§. 71. Of holding fast the profession of our Hope without waverring.

IN this verse is set down another general duty required of Christians in regard of the privileges which Christ hath purchased for them, See §. 70. I Doctrine.

This duty also concerneth Christians themselves.

The former was to gain what they wanted, See §. 62.

This is to maintain what they have.

This doth point at Hope, the second theological grace thus linked together, Faith, Hope, Charity, 1 Cor. 13. 3.

Our last English translators have turned it Faith. But the Greek word properly signifieth, Hope. It is in four other places of this Epistle used: namely, Chap. 3. v. 6. Chap. 6. v. 11, 18. Chap. 7. v. 19. And in all these places translated Hope. So might it have been here also translated. For after he had exhorted us to faith, here he exhorteth us to hope. As faith produceth hope, So hope nourisheth faith.

Of Hope, See Chap. 3. v. 6. §. 62.

This grace of hope giveth evidence of the provident care of God over his Church and people. For the reason why God worketh this grace in them, is the condition wherein they are, and the danger whereunto they are subject in this world.

In regard of their condition they are as a ship in the sea: and as soldiers in the field. The sea lieth open to many storms, and ships therein are subject to great danger. So are soldiers when bullets as hail-stones fly about their ears. Such being their condition, and such the danger wherein they are, God affords them in reference to the former metaphor of a ship in the sea, hope as an Anchor, See Chap. 6. v. 19. §. 153. And in reference to the other metaphor of soldiers and the danger wherein they are, he hath provided hope as an helmet. Hereof see the whole Armor of God on Eph. 6. 17. Treat. 2. Part. 7. §. 7.

Hereby we evidently see that God bringeth his people to trials; and as David caused Uriah to be set in the fore-front of the hottest battle, purposely to be slain, 2 Sam. 11. 15. so he suffereth them to be in manifold dangers, not for their destruction but for proof of the graces which he bestoweth on them: and for manifestation of his own Power, Wisdom, Mercy, and other divine properties in preserving them.

This grace of hope, we are here exhorted to hold fast. Of the Greek word 〈◊〉 fast, See Chap. 3. v. 6. §. 68. It implieth persevering in that which is well begun.

The Apostle so expresseth his exhortation, as he incites others as well as himself, and himself as well as others to observe it. For it is set down in the first person and plural number, See Chap. 2. v. 1. §. 4.

That wherein he would have them to persevere, is the profession of their hope. Of the Greek word translated profession, See Cap. 3. v. 1. §. 27. To hold fast implieth an holy courage, and an invincible resolution to go on in our well-begun course, and a conscionable care in using means to continue in our holy profession.

For this end he useth this phrase without wavering. This is the interpretation of one Greek word: which is a compound. The simple verb in the active signifieth 〈◊〉 bow, and in the passive to be bowed, Luke 9. 12. and 24. 5, 29.

Thence this compound, which is applied to such as will not be bowed or removed from a thing. This compound is nowhere else used in the New Testament. It is here applied to a Christians profession: which must be steady and constant: that i •… without wavering. This confirms that which hath been before noted concerning Saints perseverance, Chap. 3. v. 6. §. 68.

§. 72. Of Christians professing their hope.

THe foresaid profession being here applied to hope, showeth that profession is to be made of that hope which is in one. That profession which useth to be made in baptism, implieth as much. This is implied under this phrase, the answer of a g •… d conscience towards God, 1 Pet. 3. 21. Such a profession was that which David made, Psal. 119. 46. and Paul, Act. 24. 14. So much is testified of Christ himself, 1 Ti •… . 6. 13. We are expressly enjoined to be ready always to give an answer to e •… ry man, that asketh a reason of the hope that is in us, 1 Pet. 3. 15.

• 1. This is styled a good profession, 1 Tim. 6. 12. It is good in the kind of it.
• 2. It is an evidence of the Spirits abode in us, 1 John 4. 2.
• 3. It is an evidence of salvation, Rom. 10. 9, 10.
• 4. It stirs up others to praise God, 2 Cor. 9. 13.
• 5. Christ will make profession of such, in the great day, when his profession will stand us in most stead, Matth. 10. 32. Hereby it appeareth that they bring irreparable damage to their own souls, who through fear, or▪ shame, forbear to make profession of that hope, which is in them: as Nicodemists, Neutralists, time-servers▪ and such as think they may be saved in any religion: yea, and such as by weakness of spirit are brought to deny truth against their conscience, as Peter, and they that forsook Paul, Matth. 26. 70. 2 Tim. 4. 16. Thus God is dishonored, the Gospel disgraced, men's consciences wounded, weak Christians discouraged, strong ones off •… ded, and enemies emboldened.

§. 73. Of God's faithfulness in his promises the ground of h •… pe.

TO encourage Christians to be steady in their hope, the ground thereof is set down in this phrase, For he is faithful that promiseth.

The first particle being a causal conjunction, For, showeth that this is added as a reason, to hold fast the foresaid profession. The reason is taken from God's faithfulness in performing his promises. He is faithful that promised.

Hereby we are given to understand, that

• 1. God's promise is the ground of hope.
• 2. God's faithfulness is enough to establish hope. When the Psalmist saith, In his •… rd I hope, (Psal. 130. 5.) he meaneth the word of God's promise. The like he doth where he saith, I trust in thy word, Psal. 119. 42. Therefore it is called, the hope of the promise made of God, Act. 26. 6.

God's promises make known those future good things which Saints do hope for. Hereby we are instructed in the difference betwixt the hope of true Christians, and the hope of worldlings, Christians hope resteth on God's promises, but the hope of worldlings resteth upon their own conceits, and imaginations, as the adversaries of the Jews hoped to have power over them, Esth. 9. 1. And that rich fool, who promised to himself many years, when he had not many hours to live, Luk. 12. 19, 20.

It becometh us who have this sure ground-work of hope, divine promises, to acquaint ourselves therewith: and well to observe how far they concern us. Hereof s •… e more, in the Whole Armor of God, Treat. 2. Part. 6. on Eph. 6. 16. §. 71, 72, &c.

To establish our hope the more firmly on this ground-work, or foundation: the Apostle here inserteth the faithfulness of God, Thus, He is faithful that promised. See more hereof, in the Saints sacrifice, on Psal. 116. 5. §. 28. Of the Greek word translated faithful, and of the divers acceptions thereof, See Chap. 2. v. •… 7. §. 177.

§. 74. Of the resolution, and observations of Heb. 10. 23.

THe sum of this verse is an exhortation to constancy, wherein observe

• 1. The manner. Let us, &c.
• 2. The matter whereof it consisteth.
• 3. A motive to enforce it.

In the matter is declared

• 1. An Act to be performed. Hold fast.
• 2. The object of that act, Our profession: this is amplified by the particular grace professed, our hope, and by our steadfastness therein, without wavering.

The motive is taken from the ground of love, God's promise, amplified by a divine property, faithful.

Of the observations arising from the manner of setting down this exhortation, see v. 22. §. 70. 2. and 3. Doctrines. 〈 in non-Latin alphabet 〉

• I. What is attained by a Christian, must be maintained. He must hold it fast. See §. 71.
• II. Hope is a needful Christian grace. See §. 71.
• III. Profession must be made of our hope. See §. 72.
• IV. A Christians profession must be steady. It must be, without wavering, See §. 71.
• V. God's promise is the ground of hope. See §. 73.
• VI. God is faithful in his promises. Thus much is here expressed. See §. 73.
• VII. God's faithfulness in his promises much establisheth hope. For this end is it here brought in. See §. 73.

§. 75. Of considering one another to provoke unto duty.

TO the duties which concern ourselves, of seeking what we want, and fast holding what we have, the Apostle here adds another, which hath an especial respect to our neighbor: which is to consider one another.

This is knit to the other by the ordinary copulative particle, AND, to sh •… w that we ought to be careful of the edification of others, as well as of ourselves. Hereof see Chap. 3. v. 12. §. 124.

He sets down this duty in the same manner that he did the former; namely, in the plural number, and first person: to show that he spake to himself as well as to others, and to others as well as to himself.

The word consider, is emphatical, and implieth a conscionable care, and circumspection over the spiritual estate of others.

Of the emphasis of the word, see Chap. 3. v. 1. §. 21, 22.

Of the application thereof to our Christian brethren, implied in this word one another, see Chap. 2. v. 13. §. 126.

To keep Christians from undue prying into other men's affairs, the Apostle expressly setteth down to what end he would have one Christian consider another: which he thus expresseth, to provoke unto love, &c.

This phrase to provoke, is in Greek a substantive, which is translated a contention, A •… . 15. 39. For in contentions, men do provoke one another's spirits. It may here word for word be thus rendered, unto provocation of love.

The Greek word is a compound. The root whence it is derived, is an adjective, and signifieth sharp, Rev. 1. 16. Thence is derived a substantive, ^b which signifieth vinegar, Matth. 27. 34. and a verb, which signifieth to sharpen. Thence this compound, which in the active signifieth to provoke; and in the ( i ) passive to be provoked, Act. 17. 16. 1 Cor. 13. 5. The word in my Text, is used diversely.

• 1. In a bad sense, for such a provocation as causeth wrath: so it is used, Act. 15. 39.
• 2. In a good sense, when it is to duty: so as men are stirred up thereby to do their duty. So it is here taken. It implieth that men are backward unto duty; and thereupon are with an holy zeal, which some account as provocation, to be stirred up thereunto. Thus Jacob's household was provoked to put away their strange gods, Gen. 35. 4. &c. The children of Israel in the time of the Judges, were provoked to sacrifice unto the Lord, Judges 2. 5.

By such provocations, they who provoke others, show more respect to the spiritual good of their souls, then to pleasing them in their corrupt humor. The law co •… nteth it a kind of hatred to suffer sin to lie upon a brother, Lev. 19. 17.

Let us labor to possess our souls with brotherly love, and this will make us provoke one another to all duty, and against all vice.

This is an especial means to make professors of the faith hold fast their profession▪ For this end it is here added to the former verse, wherein he exhorteth them to constancy.

§. 76. Of considering one another for a mutual good.

THe preposition used by the Apostle, and signifying to, or unto, intendeth here the final cause, why we should consider one another: namely, to provocation, or for provocation: meaning, for this very end that we may provoke one another. It is a main end of our considering one another, that we may provoke to duty.

Excellently doth the Apostle set out this point by that resemblance, betwixt the mystical body of Christ, and a natural body: the particular members thereof have an especial care one of another, for their mutual good, 1 Cor. 12. 25, 26. There he showeth, that the members have a sympathy, and fellow-feeling one of another: which he requires of Christians, Rom. 12. 15, 16.

This end will demonstrate that Christians consider one another, not to disgrace or endanger them (as Saul considered David, 1 Sam. 18. 17. and as Doeg considered David, 1 Sam. 22. 9. And the Princes of Babylon considered Daniel, Dan. 6. •… . &c. And as the Pharisees considered Christ, Mark. 3. 2. Luk. 11. 53, 54. but that they do it in love, and in wisdom for their good.

Let this be the end that we aim at in considering our brother.

§. 77. Of love and good works.

A Prime grace whereunto the Apostle would have us to provoke one another is, ( a) love.

What love is, is distinctly set down, in the Saints Sacrifice, on Psal. 116. v. 1. §. 4.

Of the notation of the Greek word, see Chap. 6. v. 10. §. 67. Of love of God, see the Saints Sacrifice, §. 6, 7.

The love here intended, is brotherly love, love of those that profess t •… true faith.

Of this kind of love, see Chap. 13. v. 1. §. 4, &c.

This love is the ground of duties we owe unto our brother. And it includeth them all in it. Therefore the substance of the second table of the moral law, is thus expressed, Thou shalt love thy neighbor as thyself. On love of God, and love of our neighbor, hang all the law and the Prophets, Matth. 22. 37, 39, 40. In this respect it is said, he that loveth another hath fulfilled the law, Rom. 13. 8.

Because love is a grace placed in the soul, and inward, the Apostle addeth hereunto 〈◊〉 works, which are more visible.

Of good works, see Chap. 13. v. 21. §. 172.

Such works are accounted good, as are done according to the will of God▪ see Chap. 13. v. 21. §. 173.

Salvation accompanieth these good works, see Chap. 6. v. 9. §. 57. For God will not forget them, see Chap. 6. v. 10. §. 63.

Yet they do not merit, see Chap. 6. v. 10. §. 66. Nor justify, see Chap. 9. v. 19. §. 104.

§. 78 Of not forsaking the Assembling of ourselves together.

IN this 25. verse, there is another means prescribed for remaining constant in their profession. The manner of expressing it in a participle, thus, not forsaking, implieth this dependence. The Greek word is a double compound, and carrieth emphasis, implying an utter forsaking.

Of the composition and derivation thereof, See Chap. 13. v. 5. §. 70.

That which they are here forbidden to forsake, and charged not to forsake, is thus expressed, The assembling of ourselves together.

This phrase, assembling together, is the interpretation of one Greek word, which is a double compound, and carrieth the greater emphasis. It is compounded of a simple verb which signifieth to lead, Rom. 2. 4. and a preposition which signifieth with. So as this compound signifieth together, Luk. 11. 23. Hence the place where people used to meet together, was called, A Synagogue, Matth. 23. 6. The other preposition with which it is also compounded signifieth, to gather together unto a place, Matth. 23. 37. Thence the noun of my text, translated, assembling together. It is used only in this place, and 2 Thes. 2. 1.

To show what kind of assembling together, is here meant, he adds this pronoun, ourselves: which implieth the assembling of Christians together, and that in duties of piety, for the building up of one another in the most holy faith, and profession of godliness.

The first compound which is ordinarily interpreted, A Synagogue, is taken sometimes Metonymically, for the place, where the people met together, as Luke 7. 5. and sometimes for the persons that do meet in a place, Acts 13. 43. It was most commonly applied to the places, where the Jews in their several cities met to worship God; and so it is distinguished from the word translated Church; which is spoken of the Gentiles meeting together.

The word of my text hath a further emphasis, for it importeth a gathering of people to people, and may imply an assembling of Jews and Gentiles in one; for they being distinguished one from another are brought in Christ to be one, Eph. 2. 14. Or otherwise it may imply a gathering of people under one head, which is Christ. In this sense may the Apostle use this word, where he saith, By our gathering together unto him, that is, unto Christ, 2 Thes. 2. 1.

Both these senses of this phrase, Assembling of ourselves together, may well stand together. For the Gentiles and Jews are made one Church, and gathered together under one head, Eph. 2. 13, 14, &c.

It seems that many Jews in disdain of fellowship and communion with the Gentiles, forsook the Christian Assemblies: wherein they forsook also the head of those assemblies Jesus Christ.

Fitly therefore doth the Apostle use this emphatical double compound, and that purposely, to distinguish it from the assemblies of the Jews called Synagogues.

§. 79. Of Apostasy, and the means to avoid it.

THe aforesaid act thus forbidden, Not forsaking; and the object whereunto it is referred, The assembling of ourselves together, gives us to understand, that they who have joined themselves together as a Church of Christ, never ought to revolt. Thus Apostasy from the communion of Saints, or true Church of Christ, is forbidden.

That professors may prove apostates is shown, Chap. 3. v. 12. §. 131.

How high apostates may ascend on the ladder of Christianity, is shown Chap. 6. v. 4. §. 31.

How low they may fall, is shown Chap 6. v. 5. §. 37.

Of the degrees of their falling away, who are effectually called, and of the consequences following thereon, See Chap. 3. v. 12. §. 136, 137.

Of preventing apostasy, See Cpap. 3. v. 12. §. 122

Means of preventing apostasy may be these and such like.

• 1. Be well informed in a right assembling together, that thou mayest be able to •… ow the true Church, and to justify the same. Otherwise many doubts may be put into thine head, and every seducer draw thee aside, Eph. 4. 14.
• 2. Take an invincible resolution to abide in that assembling which thou knowest to be the true Church of Christ, 2 Tim. 1. 8. Thou shalt be exposed to many try •… . If therefore fear or shame possess thy soul, thou wilt hardly hold out.
• 3. Maintaine an holy jealousy over thyself. Be not high minded, Rom. 11. 20. Self-conceit oft moves God to leave men to themselves, Matth. 26. 35. There were two Ministers of the Gospel that came up to London in the beginning of Queen Mary's days, namely, Dr. Pembleton, and Mr. Sanders. This latter manifested a great jealousy concerning his own weakness, and desired the other to pray for him that his faith might be strengthened against all persecution. The other being a fat man, too confidently replied, thou shalt see this flesh fry in the fire, before I yield to them. Yet when the time of trial came, Sanders as a faithful soldier of Christ yielded his body to be burnt: but Pembleton so revolted, as he preached in the justification of Popery at Paul's Cross.
• 4. Set thine heart on the Communion of Saints. Men hardly forsake what they love. Will loving Parents forget their Children? or Husbands their Wives? or entire friends their friends
• 5. Frequent the congregation of Saints: it will be a means to settle thine heart thereon. Divine ordinances have an efficacious virtue in them.
• 6. Take heed of seducers, Matth. 7. 15.
• 7. Nourish not itching ears, 2 Tim. 4. 3.
• 8. Let not the rains loose to thy lusts. Faith and good conscience are like to suffer wrack together, 1 Tim. 1. 19.
• 9. Retaine a good opinion of Saints: do not hate them as Ahab hated Micaiah, 1 King. 22. 8.
• 10. Pray that God by his good spirit would ever abide in thee, to hold thee steady to the Church.

Many Separatists are justly to be taxed for transgressing this Apostolical Caveat, in forsaking our assembling together. As for Papists, though they blame us for schism in forsaking them; if the case betwixt them and us be duly scanned, it will appear that the schism lies on their part. For our assembling together must be to one head, which is Christ. We hold close to this head, and to his doctrine; they have forsaken both, who now are the Schismatics? When Iereboam with sundry others of the Children of Israel revolted from their lawful King, from the temple of the Lord, and his holy ordinances, and the Priests and Levites, and others that feared God, left their habitations in Israel, and went to Judah, that so they might serve the Lord and their King, and observe God's ordinances, who were the Schismatics? whether Jeroboam, and they who clave to him, or the Priests, Levites, and other people that departed from him to Judah.

§. 80. Of avoiding ill customs.

TO enforce the former caution about not for saking their assembling together, the Apostle addeth this reason, which is closed in a parenthesis, thus, ( As the manner of some is. ) The Greek word translated, manner, signifieth also custom see Chap. 3. v. 12. §. 131. where it is shown how prone many professors have be'n in all ages of the Church to fall off. This is here thus set down to make us the mor watchful against Apostasy. Multitudes of Apostates especially in several agee should make us the more jealous and watchful over ourselves.

It doth also give us great and just cause thoroughly to try and examine ourselves concerning the truth of grace in us, because it is such a custom for professors to fall away.

Though this were a custom of many, yet because all did not so, the Apostle thus restrains this motive; as the custom of some is, whereby he showeth that all are not to be blamed for the fault of some. Hereof see more, Chap. 3. v. 16. §. 160.

Yet withal it intendeth that the falls of some should make others more steadfast. When many of Christ's Disciples went back, and walked no more with him, he said unto the twelve, will ye also go away? Joh. 6. 67. Thereby he gives them a caveat for remaining more steadfast with him. Such an argument Joshua and the Princes of Israel used, when they thought that the children of Reuben, Gad, and half the tribe of Manasseh were fallen from the Lord, is the iniquity of Peor too little for us, &c. Josh. 22. 17. For this end the backslidings of some are set before others, as, Ier. 3. 8. Ro. 11. 14. 1 Cor. 10. 6.

The falls of others are demonstrations of human weakness, and proneness to revolt. Hereupon the Apostle makes other men's falls as a looking glass for men therein to see and consider themselves, Gal. 6. 1. 1 Cor. 10. 12. Rom. 11. 20.

Hereby we are instructed how to gather good out of evil, which is a divine property: whereas spider like, to gather evil out of good, is a diabolical property. By the former we may make advantage to ourselves in the corruptest times and places where we live.

The note of comparison, as, being negatively applied to this point of custom proveth, that custom is no good rule. The law styleth the customs of the Gentiles abominable, Lev. 18. 30. And a Prophet saith, the customs of the people are vain, Jer. 10. 3. The Priests had a custom in Eli's time about taking meat that was sacrificed, which was not warrantable, 1 Sam. 2. 13. Neither was the custom of the Jews to have a malefactor released at the Passover commendable, for thereby Barrabbas a robber, and a murderer wat preferred before Christ, John. 18. 39.

It is a very unwarrantable course to pretend long continued practice of people time after time for any evil, as the men of Judah did, Ier. 44. 17. The law expressly forbiddeth to follow a multitude to do evil; what shelter can we have from a multitude, when divine vengeance is sent against us? The greater number of sinners, whether they be many together, or many one after another, maketh the fire of God's wrath flame out the more fiercely. As many bundles of reeds tied together, or brought one after another to the fire, causeth the greater flame: so is it in the case of custom; when many tread in the steps of such as have gone before them, or conspire together to do the same evil. This consideration is very useful in these times, wherein so many forsake the assembling of themselves together: some by P •… pery, some by Arminianism, some by Anabaptism, some by Libertinism, some by one means, and others by other. To such a ripeness hath impiety and iniquity grown, as truth faileth, and he that departeth from evil maketh himself a prey: or as some turn the Hebrew word, maketh himself to be accounted a mad man, Isa. 59. 15.

§. 81. Of Exhorting one another.

ANo •… her kind of means to uphold Christians in their holy profession is thus set down, but exhorting one another.

This conjunction of opposition, but, is here used by reason of the difference betwixt the former means and this: and that in two things especially.

• 1. That is set down negatively, because it consisteth in avoiding an evil; which is, for saking their assembling together.

  This affirmatively, for it incites to duty.

• 2. That respecteth men themselves, that they forsake not their assembling together. This concerns others, as well as themselves, namely, that they exhort one another.

The main duty of exhorting is expressed in a Greek compound, whereof see Chap. 3. v. 13. §. 143. And it is set down in a participle, to show that it tend •… to the same end whereunto the former negative caution tended: for they are both participles of the same tense, number, and person: and show that Christians must be careful, both in avoiding occasions of revolt: and also in using means for persevering to the end.

The object of this duty, one another, further showeth that Christians must have an especial care both of themselves and of others also: for both ourselves and also others are comprised under this word, one another.

Indeed the word translated one another, is not in the Greek, but necessarily understood and fetched out of the former verse, where it is thus expressed, Let us consider one another.

Of Christians care both of themselves and others, See Chap, 3. v. 12. §. 123. 124.

§. 82. Of the Last Day.

AS a general motive to stir them up to watchfulness over themselves and others, the Apostle brings to their mind a certain day, which he doth indefinitely set down, in this word, the Day: because he knew they were so well acquainted with it, as the very hinting of it, would make them regard it.

Of the notation of the Greek word translated Day, See Chap. 3. v. 8. §. 91.

The day here meant is a set, certain, peculiar day.

• 1. Some apply it to the day of grace, whereof mention is made, 2 Cor. 6. 2. Rom. 13. 11. But that day was then come, at least in the beginning thereof. The article here joined with it, translated, the, implieth a more particular, and determinate day. And in other places a more emphatical epithet is added to it, as •… Thes. 1. 10. 2 Tim. 1. 12, 18.
• 2. Others, and that more properly, apply the word here to the most glorious day that ever was, or shall be, even the last day of all. For after it there shall be no Sun, nor Moon, nor Stars, nor anything else to distinguish the time, therefore it is fitly called, The last Day, John 12. 48. The great day, Jude v. 6. The day of Judgment, 2 Pet. 2. 9. The day of God, 2 Pet. 3. 12. The day of the Lord, 1 Thes. 5. 2. Because Christ shall then appear most conspicuously to be God and Lord. It is also called, The day of Christ, 2 Thes. 2. 2. The Day of Jesus Christ, Phil. 1. 6. The day of the Lord Jesus Christ, 1 Cor. 1. 8. for then shall Christ be magnified in all his Saints, and upon the wicked, 2 Thes. 1. 8, 10.

The Apostle doth take it for granted, that there is a special peculiar day of judgment; which should teach us to wait for it, and be ever ready to meet the Lord on that his day. Christ did much press this point in sundry parables, Luke 12. 35, &c. See more hereof Chap. 9. v. 28. §. 143.

§. 83. Of the last day approaching near.

THe aforesaid day is here said to be approaching. Of the derivation of this word, approaching, see Chap. 7. v. 19. § 88.

Quest. It is now sixteen hundred years since this Epistle was written; how then can the last day be said to approach.?

Answ. The whole continuance of the world is ordinarily distinguished into six days, according to the Creation of the world. The sixth and last day begins at Christ's ascending into heaven, when all the types were accomplished in their truth; and continueth till this last day. Of the division of these six days, see Chap. 1. v. 2. §. 13. From the ascension of Christ the very last day of all is said to be approaching. Thus much doth Christ intend under this phrase, Your redemption draweth nigh, Luke 21. 28. And his Apostle under this, the coming of the Lord draweth nigh, Jam. 5. 8. And another under this, the Lord is at hand, Phil. 4. 5. And the end of all things is at hand, 1 Pet. 4. 7. And the time is at hand, Rev. 1. 3. Behold I come quickly, saith Christ, Rev. 22. 12.

Quest. Why then would not the Apostle have Christians troubled at this, that the day of Christ is at hand, 2 Thes. 2. 2.?

Answ. The Apostle doth not there speak of the approaching of that day, but of a being present, as if so be, the Lord were instantly to come, even then when they lived. The Greek words are different in their letters, and in their sense. The former signifieth a ( a ) drawing near, the latter a being present.

There is no alteration of the Christian Church to be expected till at that day all shall be brought to their perfection. That day therefore may well be said to be drawing near.

Obj. The Jews that were anon after Christ's Ascension cast off, and so still remain have a promise of their calling.

Ans. Their recalling shall cause no alteration of Ministry, of Sacraments, of any divine ordinance, or of Church-government; only there shall be an augmentation of the glory of the Church; the substance shall continue the same. Hereby we have instruction in the happiness of our times: the immediate ground of our hope is the glorious day of Christ's last coming. The Church was long held in expectation of Christ's first coming in the flesh.

• 1. Before that time the whole world was purged with a general deluge, Gen. 6. 3, &c.
• 2. After that there was scarce the face of a church till Abraham's time.
• 3. After Abraham was called, he and his posterity were kept four hundred years in expectation of an earthly Canaan.
• 4. So many years almost past before they had a royal throne amongst them.
• 5. After that the whole nation was carried into captivity.
• 6. In Captivity they expected a return 70. years together.
• 7. Being returned, the Messiah was long expected. Thus were there many alterations before the first coming of Christ in the flesh.

But since that coming there hath been none such, nor shall be till the day here intended. So as it may well be said in this respect to draw near.

Well weigh the like things which we at this day expect, and you shall find the happiness of our times to be the greater. For,

• 1. Their washing with water was to destruction, but there shall be a purging with fire at this day to refine all things.
• 2. Churches have continued and will continue to that day.
• 3. It is an heavenly Canaan that Christians expect.
• 4. They looked for Christ the Kng of Kings to sit on his throne.
• 5. They account the grave to be a sweet bed to rest in.
• 6. They expect a general resurrection as a return from Captivity.
• 7. The first coming was in the flesh in great meanness and weakness, as a servant, to serve, to suffer, but now as a lord to reign, rule, and govern all things.

As great a difference as is betwixt infirmity and omnipotency, betwixt meanness and majesty, betwixt a servant and a sovereign; betwixt suffering and judging: betwixt fighting and triumphing: betwixt paying a price and taking possession: betwixt momentaninesse and everlastingness: So great a difference there is betwixt their hope and ours.

Obj. •… ey also expected this glorious day of Christ, Jude v. 14. I •… 19. 25.

Answ. Not so immediately as we: many changes and alterations were expected before this day, as was shown before.

This teacheth us to have answerable minds, 2 Pet. 3. 11. And answerably to carry ourselves. This is that worthy walking which is much pressed in the New Testament, Col. 1. 10. 1 Thes. 2. 12. Phil. 1. 27. Eph. 4. 1.

§. 84. Of the clear evidences of Christ's coming.

SO evident is the aforesaid point of the day of the Lord's approaching near, a •… the Apostle saith, ye see it.

Of the meaning of the Greek word, translated, see, see Chap. 2. v. 8. §. 68, And v. 9. §. 72.

Sight here may be taken properly, and applied to the eyes of the body; or meta •… ically applied to the eyes of the soul. In the former respect, they might see the accomplishment of the types, prophesies, and promises concerning Christ's-first coming in the flesh: Of his living on earth, of his sufferings, death, burial, resurrection and ascension; they might see also the evidences of his being in heaven, by the gifts which he gave to Children, to men, Eph. 4. 8, 9, &c.

In the latter respect they might understand and believe those things which were written of Christ; and upon conceiving and believing the truth of them, be said to see his day approaching.

This giveth instance that God hath so clearly made known the consummation of all things, as Christians may see them. They may be as sure of the truth of them, as if they saw them all with their bodily eyes. Oft therefore is this note of observation, Behold, prefixed before this coming of the Lord, Iud. 14. Rev. 1. 7. and 16. 15. And they have as just cause to believe this article of our Christian faith, as any other article.

What now may we think of those mockers which are mentioned, 2 Pet. 3. 3. saying, where is the promise of his coming? what can be thought of these, but that willfully they close their eyes against that truth, which is as clear as the Sun.

§. 85. Of that care which the approaching of the last day requireth.

THis argument taken from the clear approaching of the last day, is much enforced by this comparative inducing of it, so much the more, as.

The argument is taken from the less to the greater; If at all times we must be circumspect over ourselves, and others, then especially when we see the day approaching.

But now under the Gospel, we see the day approaching; therefore now especially we must be circumspect. Yea, by how much the more we see this, by so much the more circumspect we must be.

This manner of arguing addeth much emphasis, and showeth that the more clearly God hath made this known to us, the more careful and conscionable we must be in fi •… ting ourselves, to appear before Christ in that his day. Well, mark the places before quoted, about the manifestation of Christ's coming, and you may find this inference, either plainly expressed, or by just consequence inferred.

It is one special end of God's manifesting this mystery unto us, that we should perform the foresaid duty.

• 1. It is natural unto all things to make the greater speed to their center, the nearer they come to it. Hot watery things ascend the faster, the higher they go. Heavy things fall down faster, the nearer they come to the earth. Herein lieth the difference betwixt natural and violent motions; the former increase their speed, the latter decrease by continuance.
• 2. On this day everyone is to receive his final doom. In and after it there is no time to do what hath been omitted, or of redressing that which hath been done amiss.

For our help in fitting ourselves against this day, let these rules be observered:

• 1. Oft meditate on this day, and on the near approach thereof; even when thou liest down, and when thou risest up: when thou tarriest at home, or goest abroad; when thou art at thy calling, or doing works of justice and mercy, in all places, at all seasons; This is an especial means to keep men in awe. An ancient Father professeth, that he had this continually sounding in his ears, arise ye dead, and come to judgment.
• 2. Take notice of such particular duties, as the Holy Ghost on this ground enforceth. For this purpose consider these Texts, Luk. 21. 28. Rom. 8. 19. 1 Cor. 1. 7. Heb. 11. 16. 2 Tim. 4. 8.
• 3. Patiently bear afflictions: for the day draweth nigh, I am. 5. 8. Heb. 10. 37.
• 4. Watch, Matth. 13. 35. Luk. 12. 36.
• 5. Be sober, 1 Pet. 4. 7. Sobrlety is a kind of moderation in all things: excess is contrary thereunto, Luk. 21. 34.
• 6. Try thy faith; Luk. 18. 8. 2 Cor. 13. 5. Of all graces this will then stand thee in most stead.
• 7. Be the more careful to avoid all sin; 1 Cor. 16. 11. Then shall that judgment be pronounced, which will admit of no repentance.
• 8. Be more careful of all duty, 2 Pet. 3. 11. A servant will double his diligence, when he knoweth his Master is at hand, Matth. 24. 46.

§. 86. Of the resolution and observations of Heb. 10. 24, 25.

IN these two verses there is a direction in reference to others, to keep them from falling away.

Vers. 24. Hereof are two parts.

• 1. The duty to be performed, v. 24.
• 2. The means of effecting the same, v. 25.

In setting down the former, we may observe

• 1. The connection of it with the former, in this copulative, and.
• 2. The direction itself. Wherein we may again observe,
  • 1. The manner of propounding it, Let us.
  • 2. The matter whereof it consisteth. This is set out,
    • 1. By the main duty.
    • 2. By the end thereof.

In the duty we have,

• 1. An act enjoined, consider.
• 2. The object thereof, one another.

The end is described,

• 1. By another act, to provoke.
• 2. By the object whereunto they should provoke. This is double.
  • 1. Love, unto love.
  • 2. To good works, and to good works.

Vers. 25. The means of performing the foresaid duty of considering one another; is in one word, Christian communion.

This is set down two ways,

• 1. Negatively.
• 2. Affirmatively.

The negative declares,

• 1. The thing forbidden.
• 2. An exemplification.

The thing forbidden is, forsaking. Amplified by the thing forsaken. The assembling of themselves together.

The exemplification is set out,

• 1. By the extent of it, in this word manner or custom.
• 2. By a restraint of it, Of some.
• 3. By the inference, in this particle of comparison, as.

The affirmative declares,

• 1. The duty required.
• 2. A motive to enforce it.

In declaring the duty, we are to observe,

• 1. The inference, in this particle of opposition, But.
• 2. The substance, herein is noted,
  • 1. An act, exhorting.
  • 2. The object, one another.

The motive is taken from the near approach of the last day.

This is,

• 1. Propounded.
• 2. Enforced.

In propounding it, there is mention made,

• 1. Of the time itself, the day.
• 2. Of the drawing near thereof, approaching.
• 3. Of the clear evidence, ye see.
• 4. Of the inference of it, so much the more, as.

Doctrines.
• Vers. 24. I. Christians must be careful of others edification as well as their own. This is gathered from this copulative, and. See §. 75.
• II. Circumspection is a Christian duty. This verb, consider, imports as much. See §. 75.
• III. Circumspection must be extended to ourselves and others. For we must consider 〈◊〉 another. See §. 76.
• IV. Christians must be provoked to duty. This is the end of considering one another. See §. 76.
• V. Christians must especially be provoked to love. That is here in particular named. See §. 77.
• VI. Love must be manifested by works. These therefore are added to love. See §. 77.
• VII. Works proceeding from love are good works. So they are here styled. See §. 77.
• Vers. 25. VIII. They who have once joined themselves to the Church, must never fall from it. This is to forsake the assembling of themselves together. See §. 78.
• IX. Professors are prone to fall away. This exemplification, as the manner is, implieth as much. See §. 80.
• X. Custom is no sure rule. The Apostle here would not have us follow the custom. See §. 80.
• XI. All are not to be involved in the guilt of some. The Apostle here speaking of a revolt, taxeth some only, not all. See §. 80.
• XII. The Apostasy of some must make others the more steadfast. For this end the Apostle doth here make mention of others Apostasy. See §. 80.
• XIII. It is a Christian duty to incite one another to duty. This phrase, exhorting one another, intendeth thus much. See §. 81.
• XIV. Christians must do what they can to keep one another from Apostasy. This particle of opposition, But, intends thus much, §. 81.
• XV. There is such a day to come as never was, nor shall be till that day. This is the last day, the day of judgment: which by an excellency is here styled, the day. See §. 82.
• XVI. The last day is near approaching. So much is here expressed. See §. 83.
• XVII. The evidences of Christ's near approaching are very clear. We may see as much. See. §. 84.
• XVIII. The near appoach of the last day, should make Christians the more careful of duty. This phrase of comparison, So much the more as, intendeth thus much. See §. 85.

§. 87 Of setting before professors the utmost danger of Apostasy.

THe Apostle in this and some other verses following layeth down a general reason to enforce all the forenamed duties: especially to enforce his caution against Apostasy, in the beginning of the former verse. The reason is taken from the fearful issue that may follow upon neglect of the foresaid duty, and upon forsaking their holy profession.

Before he declareth the doom, he setteth down the greatness of the sin, whereunto they are like to fall; that so the justice of the punishment might more clearly appear.

The causal particle that is premised, For, plainly demonstrateth, that the description of the fin, and declaration of the punishment, are brought in as a reason to make Christians the more watchful against the beginning of Apostasy.

Of the notation of the Greek word, Sin, how it is taken from an Hebrew word which signifieth to embitter, hath been shown, Chap. 3. v. 13. §. 148. In which sense it is said, whosoever abideth in Christ * sinneth not, 1 John 3. 6. The word also implieth persisting in sin and making a trade thereof.

This being the nature of sin to embitter God, and to grieve his good Spirit, no marvel that the aggravation thereof, so far as is here set down, doth cause so great vengeance as is here expressed.

The Apostle doth not simply charge the Hebrews with committing the sin here described, but to keep them far from it, he sets it down by way of supposition, thus, If we sin, or as it is in the Greek, sinning. This participle is equivalent to a conditional conjunction; for it lays down a case, sinning, or in case we sin, which is all one with our English, If we sin: So as this manner of setting down this sin is a mitigation of the point, to move them to give the better heed thereto.

There is also another degree of mitigation in this pronoun, we •… , whereby he includes himself as well as them, and showeth that even he himself could not look to escape the Vengeance here denounced, if he should fall into the sin here described.

The inference of this reason upon that which went before, showeth the uttermost danger whereunto professors may fall, is to be made known unto them. See Chap. 6. v. 4. §. 30.

§. 88. Of willfulness aggravating Sin.

ONe especial degree whereby the heighnousnesse of Apostasy is here aggravated, is in this word, willfully. It cometh from a root that signifieth, willing or voluntary, and that seems to be derived from a verb that signifieth to yield.

The Philosopher opposeth this word to such things as are done on ignorance, or Violence, whereunto one is forced; as when a man doth a thing of his own accord, or mind, nor thorough ignorance, nor thorough any compulsion, or instigation, or allurement without, but by the sway and bent of his own rebellious will and perverse disposition. Willingly and by constraint, are made opposite terms. This is an high pitch of impiety, and exemplified by these phrases, Hath trodden under fo •… the Son of God, and hath counted the blood of the Covenant an unholy thing, and •… ath done despite unto the Spirit of Grace, v. 29.

This willfulness presupposeth a resolution to continue therein, as the Israeli •… ; who said, As for the word that thou hast spoken unto us in the name of the Lord, we will not hearken unto thee: but will certainly do whatsoever thing goeth forth out of our 〈◊〉 mouth, &c. Jer. 44. 16, 17.

By this it appears that willfulness in sin is a great aggravation thereof, Numb. 15. 30, &c. Deut. 1. 43. Matth. 23. 37. John 9 41. Acts 7. 51.

It showeth that the mind is set on sin; yea set against God, and against his holy will. It is some extenuation of sin that men are deceived thereby, and that •… en therein do what they would not, Rom. 7. 11, 15, 16. If falling through ignorance, weakness, temptation, compulsion, be extenuations, then the foresaid willfulness must needs be an aggravation.

This teacheth us to hold in the reins of all manner of evil lusts, and to do what we can to keep them down. Be far from spurring them forth. We do too oft, and too much grieve the Spirit of God, in our greatest watchfulness; and that by reason of our spiritual weakness, proneness to sin, and temptations whereunto we are subject. Let us not add drunkenness to thirst, Deut. 29. 19. nor draw 〈◊〉 sin with cart-ropes, Isa. 5. 18. Let us not turn weakness into willfulness; nor infirmity into obstinacy. We pray that God would not lead us into temptation, shall we cast ourselves thereinto?

§. 89. Of the danger of trading in sin.

AS the Greek word translated, Sin, doth here intimate a continuing, a living, a trading in sin, (as was shown, §. 87.) and in that respect is brought in as a cause of the severe judgment here denounced, it giveth proof that to give ones self over to sin, is to give himself over to judgment: Witness Ahab who •… old himself to work wickedness, 1 King. 21. 20, 21. So Ahaz, 2 Chron. 28. 2, &c And Manasseh, 2 Chron. 33. 2, &c. With this doth the Apostle upbraid obstinate and impenitent sinners, Rom. 2. 5.

• 1. Judgment is the wages of sin. The more work the greater wages, Rom. 6. 16, 23.
• 2. Trading in sin would impeach God's holy jealousy, if judgment were not executed thereupon.

• 1. By this we have a demonstration of the woeful condition of these times wherein there is such trading in sin. Do not most persons continue to live and die in their sins: who almost is reclaimed, notwithstanding the plenty of powerful preaching among us? Men hate to be reformed, Psal. 50. 17. What then can be expected but severe vengeance?
• 2. Learn hereby to prevent the extremity of judgment: persist not in sin, but turn from it, Ezek. 33. 11.
• 3. Give yourselves to righteousness, trade therein, Rom. 6. 19. This is a thriving trade. Diligence herein will keep thee from trading in sin: for the flesh and the spirit are contrary, Gal. 5. 17. And we cannot serve two masters, Matth 6. 24.

§. 90. Of the Gospel as the word of truth.

AN other aggravation of the sin, is about the time, when it is committed▪ which is thus expressed, after that we had received the Knowledge of the truth▪ This is that illumination which is mentioned Chap. 6. v. 4. §. 32.

Here we are to consider,

• 1. What kind of truth is here meant?
• 2 What knowledge?
• 3. How received?

• 1. As the whole word is called, truth, John 17. 17. So in special manner the Gospel, James 1. 18. Eph. 1. 13. Col. 1. 5. It is truth apparently above Poets, who are full of fictions.
• 2. Above human writings, which are uncertain.
• 3. Above the Law in the several kinds thereof, as,
  • 1. Above the judicial Law: which was to continue but a time.
  • 2. Above the Ceremonial Law: which was but a shadow of a substance.
  • 3. Above the Moral Law: which hath lost its power of justifying man: and also of condemning him that believeth in Christ, Rom. 8. 1, 3.

The Gospel may in special manner be styled the truth, in regard of,

• 1. The Author of it: who is the Lord God of truth.
• 2. The general matter: which is truth only: no falsehood, no error therein. In these two respects the whole word of God is truth.
• 3. The excellency of it: for it is a truth that bringeth salvation, Eph. 1. 13. Thus it is the truth of truths.
• 4. The special matter thereof: which is Christ Jesus: The way, the truth, and the life, John 14. 6.
• 5. The accomplishment of the types, prophesies and promises made under the Law.
• 6. The effect and work of it: it worketh faith in such as hear it, Eph. 1. 13. Therefore it is styled the word of faith, Rom. 10. 8.
• 7. It is the means of conveying the Holy Ghost into us, and filling us with the gift •… thereof, Gal. 3. 2. Acts 10▪ 44. In sundry of these and other like respects this truth is called the good word of God: whereof see Chap. 6. v. 5. §. 35.

This epithet, truth, setting forth the word, namely, truth, showeth an especial use thereof, which is to be as a touch-stone to try all our doubts thereby: that so we may hold fast what is found thereby to be sound, and reject whatsoever it discovereth to be unsound, 1 Thes. 5. 21. 1 John 4. 1. Heb. 13. 9.

2. This should move us to have the Gospel in high account. Such a truth is revealed thereby, as can be found nowhere else: yet is absolutely necessary to be known. Account of it as David did of that word of God which he then had, Psal. 19. 7, &c. and 119. testify as much after such a manner as he did: meditate on it day and night, make it thine Instructer, thy Counselor, thy Guide, thy Light, let it be more sweet to thee then honey or the honey-comb, and more precious then the finest gold. Finally pray for the spirit of truth. This is promised, John 16. 13. Thus shalt thou partake of the benefit of this truth.

§. 91. Of receiving the Truth.

THe Knowledge that is here meant, is Knowledge of the Gospel; and this wrought in them by a supernatural work of God's Spirit. Hereof see more Chap. 6. v. 4. §. 32. See also the Treatise of the sin against the Holy Ghost, Part 2. §. 17.

The word translated Knowledge, is a compound. The simple noun signifieth Knowledge, Luke 1. 77. The word in my text is compounded with a preposition that signifieth to, and signifieth acknowledging: and so it is translated, Tit. 1. 1. Phil. v. 6. So as it compriseth under it an act of the mind in conceiving the truth: an act of the will in consenting, and an act of the heart in assenting to it and affecting it.

In these respects they are said to receive the Knowledge of the truth. So as the Gospel hath a power to enlighten men's minds, and also to cause them to receive what they do conceive. On this ground it is called the word of faith, Rom. 10. 8. We have an instance hereof in that violence which was offered to the Kingdom of Heaven, when John began to preach the Gospel, Matth. 11. 12. And in the Samaritans accepting of Christ when he himself preached the Gospel amongst them, John 4. 41. and the mighty work wrought upon sundry Jews upon preaching the Gospel anon after Christ's ascension, Acts 2. 41. and 4. 4.

• 1. The matter of the Gospel consisteth in such high mysteries, and so clearly and plainly revealed, as moveth men to embrace the same. They are such as eye hath not seen, nor ear heard, nor ever entered into the heart of man, 1 Cor. 2. 9. In other ages they were not made known unto the sons of men, as now they are revealed unto his holy Apostles: to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, Eph. 3. 5, 9. This excellent matter of the Gospel allures men to receive that truth.
• 2. A secret efficacious work of the Spirit useth to accompany the ministry of the Gospel: in which respect it is styled the ministration of the Spirit, 2 Cor. 3. 8.

• 1. The wrong which Papists do to God's people is herein much aggravated, in that they obscure this clear and excellent ministry of the Gospel by an unknown tongue. They suffer not people to read in their houses, nor hear it read but in an unknown tongue in their Churches. The Jews did not so deal with people under the law. Men, Women, and Children, yea and Strangers were to hear the Law, that they might learn and fear the Lord, Deut. 31. 12. Therefore Ezra that good Priest brought the Law before the Congregation, both of men and women and all that could hear with understanding, Neh. 8. 2. Herein they show themselves like to the Scribes and Pharisees, who shut up the Kingdom of Heaven against men: for neither they themselves go in, nor suffer them that are entering to go therein, Matth. 23. 13. We have a proverb concerning a dog in the manger, that he neither ea •… s provender himself, no •… suffers the horse to eat it. Such a doggish disposition have they.
• 2. The above said power of the Gospel serves as a matter of trial, whereby we may examine ourselves whether this truth hath shined on us or no. We have a proverb, that tanning showeth that a man hath been much in the sun. Receiving the truth is a blessed kind of tanning. If men live where there is much sound, powerful preaching, and yet no receiving of it, we may well conclude that the God of this world hath blinded the minds of them which believe not, 2 Cor. 4. 4. Fearefull is the doom that is denounced against such, in these words, God will come in flaming •… re, taking vengeance on them that know not God, 2 Thes 1. 8.
• 3. This ministereth matter of gratulation, for this evidence of God's special favor to us. When the Church heard that the Gentiles had received this truth, They glorified God, saying, Then hath God also to the Gentiles granted repentance un •… life, Acts 11. 18.
• 4. It gives good ground to be earnest with God to vouchsafe this truth to such 〈◊〉 yet have it not: as to the Jews, Rom. 11. 25, 26. and to such as have been deprived thereof.
• 5. It giveth matter of deep humiliation on their behalf, who have long lived under the sun shine and yet are no whit at all tand. Assuredly there is much willfulness in such. Christ in his days thus complained against them. How oft would I •… ate gathered thy Children together, even as a Hen gathereth her chickins under her 〈◊〉 , and ye would not? The Apostle layeth this down as the note of a reprobate, That receive not the love of the truth, that they might be saved, 2 Thes. 2. 10. They are like desperate patients, which throw their physic into the fire: or like impudent debtors, that will not accept a discharge by a surety: and like obstinate rebels, that will not accept a pardon.
• 6. This should stir us up among whom the aforesaid truth is preached, to take heed that we be not wanting to ourselves in keeping off the powerful working o •… it. Let us read it diligently and frequent the public ministry thereof: and that with this mind, to receive the truth of it. As our understanding is enlightened, so let us endeavor to bring our will to yield unto it, and to receive the knowledge of it. Though simply it be not in our power to believe: yet it is in man's power to put away from him this word of life and so to deprive himself of the benefit of it. The Apostles therefore upbraid such obstinate rebels with these words: Ye put the word of God from you, and judge yourselves unworthy of everlasting life Acts 13. 46. Nothing makes God more complain against people then this, Isa. 5. 1, &c Luke 13. 3 •… .

§. 92. Of rejecting means of grace how dangerous it is.

THe depth of the sin here described, consisteth in the time of committing it, After that we have received the knowledge of the truth.

This noteth out two points of aggravation.

One is a renouncing of the means of grace, implied in this phrase, received the •… wledge of the truth.

The other is a renouncing it against evidences of that truth, implied in this phrase, after that we have received, So as, To sin against means of keeping us from sin▪ makes sin the more heinous, Luke 12. 47. John 9. 41. James 4. 17. 2 Pet. 2. 20, 21.

• 1. This implieth a resolved and settled obstinacy against the good will of God, manifested for our good. It is an opposition of our wills to God's. Thus God is provoked to alter the affection of a Father into the disposition of a Judge.
• 2. It is a demonstration of an ungrateful disposition. For the Gospel is a gladsome message: Never was the like sent to Children of Men. Therein is the greatest evidence of favor that a creature could desire of his Creator: or the Creator bestow upon his creatures. The Gospel revealeth God's love to man so far, as to give him his Son, his Son incarnate, his Son made a servant, subject to manifold infirmities, a surety, a sacrifice.
• 3. It argueth a perverse rejecting of things which concern our own good, our best good: So as they are not only excellent in their kind, but beneficial to us, absolutely necessary for avoiding misery and settling us in true happiness.

Let us therefore to whom the Gospel is revealed take heed of Capernaums woe. She was by the excellent means afforded lift up to heaven: but by her abuse thereof cast down to hell, Matth. 11. 28.

§. 93. Of sinning against the evidence of the Spirit.

THis circumstance of time, after we have received, &c. giveth proo •… , that to sin against the evidence of the Spirit is the highest pitch of impiety. In this especially consisteth the nature of the sin against the Holy Ghost, as hath been shown in the Treatise of the sin against the Holy Ghost, part 2. §. 15. This is to do despite unto the Spirit of Grace, v. 29. and to resist the Holy Ghost, Acts 7. 51. This is the greatest dishonor that can be done to God.

On this ground it becometh us to be very watchful and careful in withstanding this Apostasy, that we make no way at all thereunto. Of directions hereunto, See the Treatise of the sin against the Holy Ghost, part 2. §. 33.

§. 94. Of sin growing unpardonable.

THe punishment of the fore-mentioned heinous sin is set down two ways.

• 1. Privatively, In denying means of pardon, v. 26.
• 2. Positively, In showing the kind of vengeance, v. 27.

In the former two things are supposed.

One that a sacrifice is needful for expiation of sin.

The other that there is but one sacrifice that can take away sin.

In the latter it is plainly expressed that sin may prove inexpiable.

• The first thing supposed (that a sacrifice is needful to expiate Sin,) is manifest by the mention of a sacrifice for Sins. For where there is no sacrifice, sin remaineth. Hereof see more Chap. 9. v. 22. §. 111.
• The second thing supposed, (that there is but one sacrifice to expiate sin) is evident by these phrases, There remaineth no more, (Of the Greek word translated there remaineth, See Chap. 4. v. 6. §. 37.) And of this phrase no more, See Chap. 7. v. 11. §. 64.

Of the point itself, See v. 12. §. 39. and Chap. 7. v. 27. §. 115.

That sin may prove inexpiable is intended by the last phrase, For sins. No sacrifice can take away sin, but the sacrifice of Christ, which was but one sacrifice once offered up: but men may proceed so far in sin, as to reject that sacrifice, which if they do, there remaineth no means of pardon, See v. 12. §. 35. See also the treatise of the sin against the Holy Ghost, part 2. §. 20, 26, 27.

§. 95. Of damnation necessarily following upon non-expiation.

THe positive punishment of Apostates is here set down.

This is set down in a kind of opposition to the former, or rather distinction, as is evident by this particle, but. The former showeth how they deprived themselves of the means of pardon. This latter how they bring upom themselves that which shall consume them.

This adversative particle implieth, that contemners of the Gospel do not only deprive themselves of the benefit thereof, but also bring upon themselves the uttermost curse of the Law.

The positive punishment is expressed under this word, judgment. Of the derivation of that in word Greek, See Chap. 9. v. 27. §. 136.

Judgment is a general word, that compriseth under it all manner of effects of God's wrath. Properly it signifieth a sentence given upon hearing of a matter by a Judge. It is oft put for the execution of such a sentence: and that most commonly for the execution of punishment, as here in this place. So as hereby is declared, that the forementioned sinners are so far from reaping benefit by the sacrifice of Christ, as nothing but execution of just vengeance can be expected. For sinners not purged shall assuredly be condemned. There is no mean between non-remission and damnation. Thus much is intended under this phrase, That soul shall utterly be cut off; his iniquity shall be upon him, Numb. 15. 31.

• 1. The infinite perfection of the divine properties require as much; none of them, no not one in the least degree shall be impeached. Though therefore God's grace be most free, and his mercy abundant, yet will neither of them show themselves against justice. But the only way to satisfy justice for sinners, is Christ's sacrifice; when that is denied, no grace or mercy will appear.
• 2. Maintenance of the honor and esteem of Christ's sacrifice requires this kind of proceeding with sinners. For if men might escape damnation without that Sacrifice, they would too lightly esteem it. Therefore as they who have their sins explated by this sacrifice, are not only freed from damnation, but made partakers of eternal life; so they who are not expiated thereby, do not only miss of eternal life, but also implunge themselves into everlasting damnation.

• 1. This cannot be but a great terror to such as lightly esteem that invaluable price of our redemption. They provoke the Judge not only to say, Depart from me ye workers of iniquity, Matth. 7. 23. But also to pronounce this curse against them, Depart from me ye cursed into everlasting fire, Matth. 25. 41.
• 2. This affords a good caution to us all, to give all diligence to have assurance of the pardon of sin, while here we live. If the Leper under the Law, was to complain of his uncleanness, and to cry out, Uncleane Uncleane, Lev. 13. 45. How much more ought they to complain of their spiritual uncleanness, who have not their sins pardoned? See more hereof in the Treatise of the sin against the Holy Ghost, part 2. §. 28, 32.

§. 96. Of Apostates looking for fearful Iudgments.

THe Judgment here spoken of, is said to be fearful.

Of the derivation of the Greek word translated fearful, see Chap. 2. v. 15. §. 149. It implieth a judgment so terrible, that when men come to apprehend it, or to feel the torture thereof, they would gladly if they could, flee from it. So much the derivation of the word implieth.

Thus then it appears that apostasy maketh men liable to severe Judgment. The injunction of the Law for executing vengeance on such, gives evidence to the truth of the point, Deut. 13. 12, &c.

So do the Visible judgments which were executed on Saul, 1 Chron. 10. 13. Joash, 2 Chron. 24. 23, &c. And Judas, Matth. 27. 5.

It stands us therefore in hand with our uttermost power to prevent apostasy. How this may be done is shown v. 25. §. 79. And Chap. 3. v. 12. §. 122.

He styleth this punishment an expectation, or looking for of Judgment. The Greek noun is derived from a verb that signifies to receive, Matth. 10. 40. From that simple verb a compound, to tarry for, or expect, 1 Cor. 11. 33. and from thence the word of my text.

He here useth this word, to show that the conscience of apostates, (who sin against their conscience) doth apprehend the just desert of their apostasy: and cannot but think that Vengeance must needs come. In this respect they cannot but expect and look for judgment; and to aggravate this terror and horror of conscience the more, he addeth a small particle, ( e) certain, to show that it can hardly be expressed.

It appears then that Apostates stand convinced in their own conscience of their great sin, which makes them still expect vengeance. Their own apprehension arraignes them, and condemns them; and thereupon they look for judgment. This was Cain's case, Gen. 4. 13. And the case of Judas, Matth. 27. 4. Many that have not expressed so much outwardly, have inwardly been as much tortured in their consciences.

Their own conscience being the Serjeant to apprehend them, the Informer to accuse them, the Witness to testify against them: their mouths must needs be stopped▪ A thousand other witnesses are not of such force as a man's own conscience. If he deny what is testified against him by his conscience, his conscience will force him to confess it. If he seek to extenuate it, his conscience will aggravate it, because it is privy to all his intents and purposes, yea to all his ends that he aims at, and to every particular circumstance.

• 1. Behold here a difference betwixt perseverance and apostasy. Perseverance in our holy profession maketh us look for a crown of glory, 2 Tim. 4. 7. But this for judgment.
• 2. This instructeth us in the folly of such obstinate sinners, as think all is well enough, because they can carry out matters bravely before men, when their consciences within them, is as an Accuser, Witness, Judge, and Executioner: like a Bankrupt, or fellon, that maketh great brags before strangers, when he knows there are Serjeants in every street to arrest him. Judge whether such a man's tongue and behavior can agree with his mind and heart.

§. 97. Of divine indignation incensed by apostasy.

THis phrase, and fiery indignation, is added as an aggravation of the former point, which was styled, fearful judgment. The copulative and, joineth these two phrases, fearful looking for, and fiery indignation, together: for they are both of the same case: and both brought in, in opposition to the denial of a sacrifice, thus, there remaineth no more sacrifice, but a fearful looking for of judgment. And again, there remaineth no more sacrifice, but fiery indignation.

The Greek word translated indignation is that which usually is put for zeal. The verb from whence it is derived signifieth to wax hot, or to to boil with heat. Thence the noun here used is by a metaphor put for the heat of affections: and that sometimes in liking of a thing, and then it signifieth heat of desire. Thus it is used, Col. 4. 13. In this phrase, he hath a great zeal for you: that is, a great desire of your good: and where the Apostle giveth advise, desire spiritual gifts (1 Cor. 14. 1.) The word desire is expressed under the verb, from whence the word of my Text is derived.

It is also used in dislike of a thing, and that either in the evil part, and translated as here, indignation, Act. 5. 17. or in the good part, anger or grief ( Job. 2. 17.) The zeal of thine house hath eaten me up: that is, anger and grief which I conceive upon the profanation of thy house hath so wrought upon me, as it hath even eaten me up, and consumed me. In this sense some here take it, and expound it, fiery indignation. In the Greek it is thus word for word, indignation of fire. The substantive fire is by an Hebraism put for an adjective, fiery. This addeth much emphasis, and showeth that it is as fierce as fire can be.

Others take the word, zeal, properly, for heat or fervor: and so make it an Epithite to fire, as if he had said, fervor of fire, or fervent fire.

The former interpretation includes this latter: for by fiery indignation, may be understood such indignation as causeth fire: that is, such torment as tortureth a man as much as any fire can do: yea infinitely more.

This is added to show that Apostates much incense God's wrath. The word translated indignation intendeth thus much, as hath been before noted. Hereupon God denounceth this threatening against them, My soul shall have no pleasure in them, v. 38. This is further manifest by the several judgments denounced against the Churches of Asia for their Apostasy. Rev. 2. 5, &c. God destroyeth such as go a wh •… ring from him, Psal. 73. 27. Instance the old world, Gen. 6. 7. The revolt of the ten tribes, 2 King. 17. 7, &c. And Judah's captivity, 2 Chro. 36. 16.

Nothing is more dishonorable to God: No greater disparagement to Christ's sacrifice: No more despite to the Spirit of God can be done: no greater disgrace to the Church of God, and to the Gospel of grace and professors thereof, and no greater advantage to the enemies of God's people, whether devils or wicked men, then the Apostasy of professors.

This affords a good caveat for using all means that may be to avoid that sin which incenseth such indignation. The wise man saith, that the Kings wrath it as the roaring of a lion, who so provokes him to anger, sinneth against his own soul: For the •… rath of a King, is as messengers of death: but a wise man will pacify it, Prov. 19. 12. and 20. 2. and 16. 14. Of means for avoiding Apostasy. See v. 25. §. 79.

§. 98. Of the fierceness of God's wrath.

THis Epithite, fiery, being added to the former word, indignation, whereby the hot wrath of God is aggravated, giveth us to understand, that God's wrath is •… oy. It is fierce, violent, burning, torturing, tormenting. This phrase, fervor of •… re, thus expressed fiery indignation, addeth much emphasis: It is like this phrase in another kind, the power of his might, Eph. 6. 10. This fierceness of God's wrath it by sundry Prophets set out to the life, as, Deut. 32. 21, 22. &c. Psal. 18. 7, 8. and 21. 9. Is •… . 30. 33. Ier. 17. 4. Ezek. 38. 19. In the New Testament the manifestation of God's wrath is set down in the world to come, as 2 Thes. 1. 8. Matth. 25. 41. Rev. 20. 10, 15. and 21. 8.

Quest. Is it a material fire wherewith the damned in hell are tormented?

Answ. This is too curious a point to resolve to the full: but yet this answer may safely be returned.

It is no wasting or consuming fire, but a torturing: and so far corporeal as it tormenteth the body: and so far incorporeal as it tormenteth the soul: for it is prepared for the devil and his Angels, which have no bodies, Matth. 25. 41.

• 1. The ground of the fierceness of this wrath, is the greatness of the person, whose wrath is incensed; as his greatness is, so is his indignation, infinite, and incomprehensible.
• 2. The heinousness of the sin, for the punishment is proportioned according to desert.
• 3. Want of means to quench this fire: If a great fire be kindled, and much fuel added, and no water to quench it, it cannot be but very great.

This affords matter of caution, to take heed of kindling this fire, or bringing fuelunto it. Will a wise man bring fire to Gun-powder, or to a stack of dry bavens? Consider the care of this City in preventing and quenching fires. Much more careful should we be about the fiery indignation here mentioned. It seizeth, First, on the bodies of men, and on their souls, Luk. 12. 5. Thirdly, on their Families, Zach. 5. 4. Fourthly, on whole Cities, Gen. 19. 24, 25. Fifthly, on nations, Zeph. 3. 6. Seventhly, on the whole world, Gen. 7. 11. Eighthly, yea, forever in the world to come, Matth. 25. 41. Of rules for preventing this fiery indignation, see A Plaister for the plague, on Numb. 16. 44. §. 3, 4, 5, &c. See also v. 25. §. 79.

§. 99. Of the certainty of judgment against apostates.

YEt further to aggravate the foresaid judgment, the Apostle addeth this effect thereof, It shall devour the adversaries; The word translated devour properly signifieth to eat up a thing, as the seven lean kine in Pharaohs dream did eat up the seven fat kine, Gen. 41. 20. Thus fire is said to eat up a thing, when it burns it up and consumes it; this is to devour it. Yet this is not here properly to be taken: for hell-fire doth not consume the damned; but because that fire which consumeth a thing useth to be very hot; and the hotter it is the sooner it consumeth, therefore this effect is here set down, to aggravate the heat of this fire, and the greatness of their torment; yea, and an impossibility to be freed from it. For that which is devoured cannot escape.

Here is further added a participle, that setteth out the time to come, in this word, shall; to show that howsoever their doom may be spared for a while, and they impudently go on in their sin, yet they shall assuredly be judged, and devoured, as here is set down. So as there is no escaping hell-torments. Apostasy makes men liable to certain judgment. There is no withstanding God's fiery indignation. Of this point, see The Treatise of the sin against the Holy Ghost, Part 2. §. 20, 21, &c.

§. 100. Of Apostates being adversaries.

A Special reason of the severity and certainty of the aforesaid judgment upon Apostates, is implied in this title given unto them, the adversaries. The word in Greek is a double compound, of a preposition that signifies under, and another, that signifieth of or from, and an adverb that signifieth contrary. They have a disposition contrary to God, contrary to his son Christ, contrary to the Spirit of God, contrary to the Children of God, contrary to the Gospel of God, and contrary to their own souls. Yea such adversaries as having made profession of the true religion, under color thereof do the greater mischief. Some therefore translate this word, secret Adversaries.

This showeth that Apostates are the greatest adversaries in the Church of God. The Apostle saith of such an one, that he exalteth and opposeth himself above all that is called God, &c. 2 Thes. 2. 4. The Apostle expressly calleth such adversaries, 1 Cor. 16. 9. Phil. 1. 28. 1 Tim. 5. 14. and thus he describeth them, They both killed the Lord Jesus, and their own Prophets, and have persecuted us: and they please not God, and are contrary to all men, 1 Thes. 2. 15.

Fitly is this title given unto them.

• 1. In regard of their mind to God.
• 2. In regard of God's mind to them.

The Apostle useth a word that setteth out both these; It is translated, haters of God, Rom. 1. 30. which is used both actively, haters of God, and passively, hated of God. Such were the Pharisees, and Alexander the Copper-smith, 2 Tim. 4. 14. and Julian the Apostate, of whose story read, The Recovery from Apostasy, §. 56.

• 1. This informs us in the equity of the severity of the foresaid judgment. If it be equal that such as have neglected to receive Christ, should be cast into hell fire, Mat. 25. 42, &c. How much more equal is it, that adversaries, such adversaries as have been described, should be devoured with fiery indignation? Is it not most meet that they should be judged? that their consciences should be made to look for judgment? that the indignation of the Lord should be upon them? that it should be a fiery indignation? that it should devour them?
• 2. This esteem of Apostates before God, that they are adversaries, and that so fearful a vengeance doth wait upon them, should make us fearful of giving any way to this sin. To be in God's account an adversary, is as to be a Devil, for so the Devil is counted, 1 Pet. 5. 8.

§. 101. Of the Law of Moses.

THe Apostle further proceeds to confirm the equity of the fore-named judgment, by an argument taken from the Less.

Thus, The Law of Moses was less then the Gospel.

But he that despised Moses law died without mercy.

Therefore he that despiseth the Gospel may much more die without mercy.

By Moses Law is meant the Law of God delivered to the people by the ministry of Moses.

Thereof there were three kinds,

• 1. Moral, which a general rule of righteousness for all Adams Children, in the Decalogue or ten Commandments.
• 2. The Ceremonial, which was a particular prescript form of piety for the time of the law.
• 3. Judicial, which was the rule of policy, for the polity of the Jews.

Some restrain this to the Judicial law. But neither of the fore-mentioned kinds must be excluded. For the blasphemer sinned against the Moral law, Lev. 24. 16. He that gathered sticks on the Sabbath day and was stoned, Numb. 15. 32, &c. offended against the ceremonial Law. For howsoever the Sabbath be a part of the moral law, yet the strictness of not kindling the fire thereon, ( Exod. 35. 3.) against which that man transgressed, was a part of the Ceremonial law.

The law for putting the disobedient Child to death was judicial, Deut. 21. 21. Because Moses was God's Minister, therefore God's law is styled Moses law: For where Matthew speaks of dishonoring Parents, thus he expresseth it, God commanded, Matth. 15. 4.

An other Evangelist thus expresseth it, Moses said, Mark 7. 10. In like manner Moses is said to bring Israel out of Egypt. Hereof see more Chap. 3. v. 16. §. 164.

§. 102. Of despising the law.

THe fault here intended is thus expressed, He that despised.

The Greek word so translated signifieth, utterly to reject a thing. It is applied,

• 1. To rejecting of men's petitions, Mark 6. 26.
• 2. To despising government, Jude v. 8.
• 3. To disannulling men's wills and testaments, Gal. 3. 15,
• 4. To despising of Ministers of Christ and of God, Luke 10. 16.
• 5. To the frustrating of God's counsel, Luke 7. 30.
• 6. To the casting off of faith, 1 Tim. 5. 12.
• 7. To making void the grace of God, Gal. 2. 21▪
• 8. To nullifying the law, Mark 7. 9.
• 9. To God's bringing men's wisdom to naught, 1 Cor. 1. 19.
• 10. To God's disannulling of the law, Heb. 7. 18. §. 85. There see more of the notation of the word.

By these exemplifications of the word, the high pitch of the sin here spoken of is set out to the full. This showeth that there is a difference between transgressions. Some are beside the law, yea and contrary to it, whereof see Chap. 2. v. 2. §. 14, &c. Others are a plain despising of the law, as the word of the text here implieth.

The different words in all the learned languages that do set forth sin, do imply degrees therein. So do the different sacrifices that were offered up for different sins, whereof read Lev. 5. 6. and 6. 6. and 4. 3. and Numb. 15. 31. and 1 Sam. 3. 14.

So also do the divers punishments inflicted upon different sinners, Luke 12. 47, 48. Ma •… . 11. 22.

And finally express testimonies, as Gen. 15. 18. Ezek. 16. 13, 51, 52. John. 9. 41. and 19. 11.

§. 103. Of putting despisers of God's Law to death.

THe punishment here mentioned of despisers of the law, is in general set down under this phrase died. Of the derivation of the Greek word, See Chap. 7. v. 8. §. 51. It is here spoken of a violent death inflicted by a magistrate who stood in God's room, and bare his image, and it showeth that even in case of religion, for despising the divine law, the despiser might be put to death. A capital punishment might be inflicted on such an one. This was not only permitted, but also enjoined, Lev. 20. 1, &c. Deut. 13. 5. Answerably hath that course been practiced, Numb. 15. 36. Lev. 24. 23.

This was thus enjoined by God, and practiced by his people.

• 1. To prevent further mischief: for if such should live longer, they might be brought to do more hurt.
• 2. To keep others from being infected; a limb that begins to be gangrene, useth to be cut off, to prevent the infecting of other parts.
• 3. To be a terror to others, Deut. 13. 11.
• 4. To be a means of salvation to the parties themselves, 1 Cor. 5. 5. Josh. 7. 17.

This justifieth the practice of Magistrates in like cases. Only let them take care that that which is lawful in itself be done in a right and due manner: for it is a matter of great consequence to take away the life of a man. Therefore,

• 1. The cause must be just.
• 2. It must be weighty.
• 3. It must appear to be so.

Here the crime is set down to be despising of God's law: and to this have the proofs before alleged special reference.

• 1. God is the highest Sovereign over all: he is King of Kings, 1 Tim. 6. 15. So as despising his law is the highest treason that can be.
• 2. God's laws are the rule of righteousness: from them all laws take their equities.
• 3. If despisers of God's law should be sufferred to live, God would be provoked to take the sword into his own hand: and God's stroke would reach far and cut deep.

In this particular we may see how little respect States and Governors have to God and to his law. Many that are very severe against despising human laws, suffer Heretics, Idolaters, Blasphemers, Apostates, and sundry other like to them, to walk up and down unpunished. How can such expect divine protection? How can they not but expect divine Vengeance?

As public Magistrates, So Masters, Parents, Tutors, School-Masters, and others in authority show themselves in this case much blame-worthy, in that they can suffer such as are under them to despise God's Laws unpunished, and yet be severe enough in other cases.

§. 104. Of Cases wherein Justice is to be executed without pity.

BEcause the taking away of a man's life doth ordinarily work compassion in men, the law, in the case of despising his Law, would have no pity or compassion to be shown.

The Greek word here translated, Mercy, cometh from a root that signifieth pity, or compassion. The word of my text is five times used in the New Testament. It is twice attributed to God. Once as he is the subject thereof, and styled Mercies of God, Rom. 12. 1.

An other time as he is the Father and fountain of mercies, 2 Cor. 1. 3. Twice the word that signifieth bowels, is joined with it, as Bowels and mercies, Phil. 2. 1. And bowels of mercies, Col. 3. 12. The fist place is my Text. A negative being added to this word, as here it is, without mercies, showeth that there may be cases wherein no pity is to be manifested. This is exemplified in God's people's dealing with the Canaanites, Deut. 7. 2. and with Idolaters, Deut. 13. 7, &c. and with willful murderers, Deut. 19. 13. Though God himself be infinite in mercy, yet there are cases wherein the Lord will have no mercy, Isa. 9. 17. Ier. 13. 14. Hos. 1. 6.

This may be by reason,

• 1. Of the hainousnsse of the sin.
• 2. Of the obstinacy of the sinner.
• 3. Of the contagion whereby others may be infected.

This may be a good admonition to such as are in place of authority to consider the kinds of offenses, the disposition of persons offending, and the danger that may follow upon undue pity:

In these and such like, cases they that stand in God's room, and bear his Image, must set God before their eyes continually, and labor to have their hearts possessed with such a zeal of God's glory, as their ears may be stopped against the cries of such malefactors, and their eyes closed against their tears, or other signs of anguish.

§. 105. Of punishing malefactors on good ground.

BEcause severity may not be shown rashly, but upon very good ground, he addeth in the close, this limitation, Under two or three witnesses. Though one man may be so malicious as to accuse another unjustly, and Swear falsely against him, yet it is not probable, that two or three will agree together therein. They will fear lest they should betray one another. It is said of the witnesses that came against Christ, that there witness agreed not together, Mark 14. 56. Had there been but one witness, he might have agreed with himself, though not with the truth.

The Law therefore doth much insist upon this, and tha both affirmatively, and negatively, Deut. 17. 6. and 19. 15. Hereunto alludeth Christ under the Gospel, Matth. 18. 16.

• 1. All punishments are grievous: if therefore they be unjustly inflicted they do exceedingly exasperate.
• 2. Capitall punishments if they be wrongfully inflicted, are irreparable: who can restore life when once it is taken away?

As therefore in all cases we are to proceed on good grounds, so especially in cases of severity.

Thus shall we justify ourselves before God and man. Thus shall we have the more peace in our own consciences. Thus shall we have a good warrant against •… urers, and gain-sayers.

By this kind of proof, undue prejudice, rash suspicion, and false calumniation will be prevented. Where there are two or three witnesses, by diligent sifting, and examination, if the matter be doubtful, the truth may the better be found out.

§. 106. Of the meaning of these words, Of how much sorer punishment.

THe reddition, or application of the former argument is here set down.

The former part showeth the great and just vengeance that despisers of the law brought upon themselves. This application thereof showeth that far greater vengeance must needs follow upon despisers of the Gospel.

That this application might more clearly appear, the Apostle sets down both the kind of punishment, and kind of sin.

To make these points the more regarded, he brings them in with an interrogative, Thus, Of how much sorer, &c.

Of the emphasis of an interrogation in affirming a thing, See Chap. 1. v. 5. §. 46. and v. 14. §. 155. and Chap. 9. v. 14. §. 76.

This word of comparison hath reference to the punishment before mentioned, which was capital, implying the death of the body, §. 103. So as there are greater punishments then a bodily death; whereupon the Lord saith, Fear not them that kill the body, and after that have no more that they can do: But rather fear him which is able to destroy both body and soul in hell, Matth. 10. 28.

The Greek word translated sorer is comparative, but anomalous. The positive is put for any manner of evil, either of sin or of punishment.

Thus this comparative word of my text is used in the case of sin, 1 Tim. 5. 8. and in the case of punishment, Luke 27. 64. So here. For the word punishment is expressly mentioned: and that under a word that signifieth a vindictive punishment, or revenge. The root whence it sprouteth signifieth a revenger. The verb signifieth to revenge. Paul twice attributeth it to himself, in regard of that violent revenge he sought to do to the professors of the Christian Religion, Acts 22. 5. and 26. 11.

§. 107. Of the vengeance that followeth contempt of the Gospel.

THis emphatical phrase, how much sorer punishment, giveth us to understand that despisers of the Gospel make themselves guilty of heavier vengeance then despisers of the Law. This is intended Chap. 12. v. 25. and Matth. 10. 14, 15. and 11. 22, 24. God's goodness and mercy is more manifested to man by the Gospel, then was by the Law. It hath shined more and more unto the perfect day, Prov. 4. 18. The greater the mercy is that is de •… ised, the greater is the sin in despising it. And answerable to the sin the judgment useth to be By the Gospel so much is done for children of men, as God is moved to say, What could have been done more to my vineyard, that I have not done in it, Isa. 5 4.

This affordeth an admonition to us that live under the Gospel, that we have it in high esteem: l •… st disrespect thereto cause a despising thereof, and despising of the Gospel cause the severest judgment. Take for an example Capernaum, Math. 11. 23. And remember the pithy exhortation of the Apostle, Chap. 2. v. 1. §. 5.

Obj. We read of many sorer judgments under the Law then under the Gospel.

Answ.

• 1. If it were so, it would not follow that Gospel sins were less: but that the patience of God was greater, 2 Pet. 3. 9.
• 2. When punishment is deferred, it may be the severer, Rom. 2. 5. Psal. 50. 21, 22.
• 3. Judgments under the Gospel are more spiritual, and in that respect more insensible, yet sorer: as hardness of heart, a seared conscience, a reprobate sense, and greediness in sin.

These are scorpions in comparison of those whips which were under the Law, 1 King. 12. 14. These especially are effects of God's just revenge. As assurance of faith, peace of conscience, and joy in the holy Ghost, are far greater blessings then outward peace, worldly riches, temporal delights, and earthly honors: so the spiritual judgments are the greater: they are blind who see it not. See more of this point, Chap. 2. v. 3. §. 21.

§. 108. Of the evidence of God's just proceedings against Sinners.

THe forementioned proceeding of God against despisers of the Gospel, is so evident, as the Apostle refers it to their own judgment and determination, in this word, suppose ye. In like sense it is used by Christ himself, Luke 13. 2, 4. John 5. 39.

Of the divers acceptions of this word, See Chap. 4. v. 1. §. 13.

It showeth that such is the equity of God's proceedings against sinners, as men themselves may discern the same. This is manifested by other like phrases, as Judge ye, Isa. 5. 3. Know ye, Rom. 3. 19. and 6. 16. Ye know, 1 Cor. 6. 9. 1 John 3. 15. What will he do, Matth. 21. 40.

There are certain common notions in a reasonable man which do demonstrate the equity of God's proceeding with them.

This teacheth us well to use that stamp of God's Image which he hath reserved in man notwithstanding his fall. And for this end to compare God's dealing with man in punishing him with his desert. Thus shall we justify God and show ourselves Children of Wisdom, Luk. 7. 35.

§. 109. Of sinners deserving what they suffer.

THe justice of God's proceedings against sinners is set down in this phrase, shall be thought worthy. Of the meaning of the Greek word, See Chap. 3. v. 3. §. 42. In this respect the punishment of sin is called wages, Rom. 6. 23. The word translated wages, signifieth that allowance which was used to be given to soldiers, which was always accounted most just: yea it is said to be a righteous thing before God, 2 Thes. 1. 6. And the day of punishing everyone is called the day of the re •… elation of the righteous judgment of God, Rom. 2. 5.

• 1. The Judge who inflicteth punishment is called a righteous Judge, 2 Tim. 4. 8. Gen. 18. 25.
• 2. The nature of sin showeth the equity of the judgment: for all sin is of an infinite nat •… : and this sin is a willful rejecting of the means whereby the wounds of sin should be 〈◊〉 ▪ and the guilt thereof taken away.

Obj. Sin is 〈◊〉 temporary, the punishment is eternal. How can a temporary crime 〈◊〉 thought worthy of an eternal punishment?

Answ. See the treatise 〈◊〉 〈◊〉 sin against the Holy Ghost, part. 2. §. 30, 31.

Of the just punishment of transgressors, See Chap. 2. v. 2. §. 16. 17.

§. 110. Of the aggravation of Apostasy.

THe Apostle contenteth not himself with a general declaration of the equity of God's dealing with Apostates, but maketh it more clear by a particular enumeration of sundry aggravations.

The first of them is thus expressed, who hath trodden underfoot the Son of God.

The first phrase, hath trodden underfoot, is the interpretation of one Greek word, which is a compound, and implieth the basest using of a thing that can be. It is compounded of a verb that signifieth to trample upon or to spurn at a thing, Luk. 10. 19. and 21. 24.

The preposition with which it is compounded, aggravateth the aggravation, implying a scornful trampling upon a thing, as where it is said of salt that hath l •… st his savor, It is good for nothing but to be cast out and to be trodden underfoot of men, Matth. 5. 13. And it is applied to swine's trampling pearls under their feet, Matth. 7. 6. Things trampled upon are counted nothing worth: and therefore not only rejected, but with scorn and disdain.

This showeth the height of their impiety: especially as it is applied to the subject or thing trampled upon: which is not a worm, not any unreasonable creature, not a mere man, not an Angel, not any mere creature, but God: Not God as a severe strict Judge, but the Son of God that for man's sake became a son of man, a sacrifice, a price of redemption.

Therefore in the second place mention is made of the blood of him who is trodden underfoot: which implieth that the Son of God shed his blood and gave his life for man's redemption. This therefore is the most precious thing that ever was bestowed on Children of Men, far beyond Silver and Gold, 1 Pet. 1. 18, 19. Especially it being the blood of the Covenant: that is, the blood whereby God's Covenant with man for remission of sins, reconciliation with God, all needful grace and eternal life is sealed up: and so the covenant made a testament unalterable, inviolable, as is shown, Chap. 9. v. 16. §. 93, 94, 95.

Thus this blood, as it is in itself most precious, being the blood of him that is God, Act. 20. 28. So it is to man the most useful and beneficial that can be: for it is that wherewith a man is sanctified. Of the Greek word translated sanctified, and of the notation and divers acceptions of it, See Chap. 2. v. 11. §. 100, 101, 102, 103. It is here taken in as large an extent as it was, v. 10. §. 27.

Of the foresaid precious and beneficial blood, it is said that the sinner here described hath counted it an unholy thing. In Greek the word translated an unholy thing, properly signifieth, a thing common. Thus it is expounded, Mark 7. 2. Acts 10. 14, 28. A verb derived from thence signifieth to pollute, or desile, Matth. 15. 11, 18, 20. Act. 10. 15. Rev. 21. 27.

This phrase then implieth that they account the pure, precious and efficacious blood of Christ to be no better then the blood of beasts, or then ordinary common water, which hath no virtue at all for cleansing of the soul.

Quest. How then are they said to be sanctified by that blood?

Answ. To be sanctified, is in Canaan's language taken two especial ways.

• 1. To be set apart as an holy and peculiar thing to the Lord, Exod. 13. 2, 12. 1 Tim. 4. 5.
• 2. To make holy: and that both by purging away all filthiness, and also by infusing true holiness, 2 Cor. 7. 1. 1 Thes. 5. 23.

In this latter sense this word is used,

• 1. For sanctification in truth, and in judgment of certainty, Act. 20. 32. and 26. 18.
• 2. In appearance, in hope, in judgment of charity, 1 Cor. 6. 11.

These here are said to be sanctified.

• 1. As distinguished by their profession from infidels, and by their profession set apart among the peculiar people of God.
• 2. As they made such profession of true holiness, as in charity they were deemed to be truly sanctified, yea further they may be said to be sanctified in regard of the end of Christ's blood, which was shed to do that that the blood of beasts under the law could not do, namely to sanctify: So as Apostates do villify that blood which was shed to sanctify them.

The last thing wherein the sin of Apostasy is aggravated, is in these words, hath done despite unto the Spirit of grace.

This is the greatest aggravation of all. For by the Spirit is meant the Holy Ghost. Concerning whom our Lord Christ saith, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men, Matth. 12. 31. Hereby this sin is made greater then any other.

He calleth this Spirit, ( g) the Spirit of Grace; because the Holy Ghost is the author of grace, who worketh in it men's hearts. In which respect he is styled, the Holy Ghost, See Chap. 2. v. 4. §. 35.

Here this title, the Spirit of Grace, is given to the Holy Ghost, to show how far he had wrought upon these Apostates: even to enlighten them, to persuade them inwardly of the truth and benefit of the Gospel, to work in them a sweet taste and apprehension thereof ( Heb. 6. 4, 5.) and to move them to make profession thereof: notwithstanding all this to despite the Spirit of Grace against Knowledge and conscience and evidence of that spirit, maketh their sin to be out of measure sinful.

The Greek word translated, hath done despite, is one word, but a compound word. The noun whence it is derived signifieth wrong or contumely.

The simple verb signifieth to wrong one insolently, disgracefully, Matth. 22. 6. Luke 18. 32. This compound signifieth a casting of disgrace or reproach upon such an one in particular. The object of that disgrace being the Spirit of grace, makes the sin far the greater.

Thus the Apostle hath described the heinousness of that sin, for which nothing remaineth but an expectation of devouring fire, v. 27.

Many principles before handled are here implied, whereof see §. 117.

§. 111. Of Christians knowledge of God and of his word.

THe first particle, as in our English it is set down, being a causal conjunction showeth that this verse is added as a reason of that which went before. Now the last thing noted in the former verse is sure and severe vengeance upon Apostates. The proof here alleged to confirm the same is taken from a divine testimony. It is generally hinted in this phrase, we know him that hath said, then the particular testimony is alleged thus, Vengeance belongeth unto me, &c.

The substance of the Apostles argument may thus be framed, He to whom vengeance belongeth will surely and sorely revenge them that revolt from him.

But to God vengeance belongeth.

Therefore God will surely and sorely revenge those that revolt from him.

This phrase, we know, hath reference both to God himself, of whom the testimony is given, and also to that particular scripture where this testimony was first set down.

In the former respect it declareth that God in his dealing with men is well known. We know him that hath said The Lord is known by the Judgment which he execute •… , Psal. •… . 16. He left not himself without witness, in that he did good, &c. Acts 14. 17.

Object. He dwelleth in the light, which no man can approach unto, 1 Tim. 6. 16. His ways are past finding out, Rom. 3. 33.

Answ. He is indeed thus in himself, and in the depth of his Counsels. But by sundry effects he hath made himself known. Some of them are so clear, and evident beams of his divine properties, as they show they are works of God, Rom. 1. 20. Others do carry such light from the Spirit of God, as makes men believe whose works they are, Exod. 8. 19. and 10. 7. and 12. 30. 1 Sam. 5. 11.

In this respect they show their blindness to be willful, who know not him who executeth vengeance: but imagine, that judgment falleth out upon sinners by chance; as the Philistines did, 1 Sam. 6. 9. Thus God was robbed of much honor: So as it is not want of light, but a winking against that light, which God is pleased to show forth of himself, that makes them ignorant of God. In such cases, the God of this world hath blinded the minds of them that believe not, &c. 2 Cor. 4. 4.

It becometh us to take such notice of the evidences which God giveth of himself, as on all occasions, we may say, We know him that hath said, or don this or that, Thus fear and faith will be wrought in us toward him, Exod. 14. 31. Otherwise, though God may say, What could have been do •… more to my vineyard that I have not 〈◊〉 in it? yet they consider not the operation of his hand, Isa. 5. 4, 12.

In the other respect, as this act of the mind we know, hath reference to the testimony itself in this phrase, him that hath said, it implieth such understanding, of the Scripture, as they which hear a sentence thereof know where it is written, and by whom it was first uttered, though neither verse, nor chapter, nor book was named. Hereof see more Chap. 2. v. 6. §. 50, 52.

§. 112. Of Uengeance belonging to God.

THe Testimonies produced by the Apostle for proof of the point in hand are two. The first in these words, I will recompense.

This is taken out of Deut. 32. 35.

There is some difference betwixt the testimony as first set down by Moses, and here cited by the Apostle; Moses thus sets it down, To me vengeance and recom •… ce; That is, these belong to me, and are proper unto me. Thus it is in a manner translated, Rom. 12. 19. Uengeance is mine, I will repay saith the Lord.

Moses, to terrify the people the more, sets down

1. God's office, which is to inflict just punishment upon willful and obstinate sinners: and though in his unsearchable wisdom he may some while forbear them, yet lest they should grow too impudent and secure, and presumptuous, he addeth this other clause, and recompense: that by doubling of the word, people might more fear, and be assured that God will do that which belongeth unto him. Whereas the two phrases are thus set down, Uengeance belongeth unto me, I will recompense, the Greek LXX. are therein imitated: The first phrase setteth down God's prerogative, Uengeance belongeth unto him; The second showeth his Justice in executing that which belongeth to him, I will repay, saith the Lord. Thus the Apostles quo •… ng of that text is an explanation of the mind of Moses, and no way contrary thereunto.

A special point here intended is, that it is God's prerogative to punish evil doers. In this respect this title is twice together attributed to God. O Lord God to whom vengeance belongeth: O God to whom vengeance belongeth, Psal. 94. 1. And to like purpose: The Lord revengeth, The Lord revengeth, The Lord will take vengeance, Nah. 1. 2. With much emphasis is this thus set down, God hath spoken once, twice have I heard this, that power belongeth unto God, Psal. 62. 11. By power he meaneth vengeance, as is evident by the opposition of the next verse.

God's excellencies do many ways give proof hereunto, as

• 1. God's supreme sovereignty: for this is one part of sovereignty, to take vengeance on rebels.
• 2. His omnipotency; he is able to beat down his stoutest enemies.
• 3. His infinite justice. This consisteth, as in giving reward, so in taking revenge.
• 4. His perfect wisdom, who can order matters to the best.
• 5. His zeal and hatred of sin.

This demonstrateth the unlawfulness of all private revenge. To this end is this very Text quoted, Rom. 12. 19. Prov. 20. 22. Such as undertake single combats enter upon God's prerogative.

Quest. What may then be thought of Magistrates, Masters, and Parents, punishing their inferiors?

Answ. These stand in God's room, bear his Image, and have their power of God, Rom. 13. 1.

This aggravates the terror of those who provoke God's vengeance, v. 31.

§. 113. Of God's not failing to execute that vengeance which he undertaketh.

THis addition, I will recompense saith the Lord, being inferred upon God's prerogative concerning vengeance, plainly showeth, that God will not fail to do that which belongeth to him; upon this very point that vengeance belongeth to God, the Psalmist maketh this inference, Render a reward to 〈◊〉 proud, Psal. 94. 1, 2. And upon a like gro •… nd, a Prophet maketh this inference, The Lord will take vengeance on his adversaries, and he reserveth wrath for his enemies, Nah. 1. 2.

God's •… uth and faithfulness is an especial ground hereof. In every kind it shall be a •… plished: both in giving reward, and also in taking revenge.

That he is faithful in reward, see v. 23. §. 73. and that he is faithful in taking revenge is evident, Numb. 23. 19. 1 Sam. 15. 29. When the Israelites in the times of the Prophets slighted the judgments which were before hand threatened, God by oath avouched that he would not be entreated to spare them: nor by Prayer ( Ezek. 14. 16, 18.) nor by sacrifice, 1 Sam. 3. 14. And where others put off judgment threatened to long times, the Lord avouched that he would execute them in their days, Ezek. 12. 21, &c.

• 1. This teacheth us carefully to observe what God undertakes to do, and answerably expect the accomplishment thereof.
• 2. This warranteth us to plead, and press God's own undertakings for his Church against the obstinate enemies thereof, Psal. 94. 1, 2.
• 3. Herein they that stand in God's room, and have received power of God, ought to be followers of God: they in special to whom God giveth power. God is to give account to none: yet he is as faithful in executing what belongeth to him, as if he were to give an account. That respect which they bear unto God, and that account which they are to give unto him, should make them endeavor to be like their heavenly Father.

§. 114. Of God's undertaking to judge his people.

TO the former divine testimony, the Apostle here addeth another, and that tending to the same purpose, as is evident by this phrase, and again, whereof see Chap. 1. v. 5. §. 63.

This second testimony is taken out of the same Book, and Chapter, and verse next to the former, namely Deut. 32. 36. The testimony as here alleged seemeth not to agree with the scope of Moses whence it is taken: for there it is used to set out God's care over his Church, but here his vengeance over his Churches enemy •… .

Answ.

• 1. It is no perverting of a sentence to apply a general unto a particular; as that of judging, which is the general act, to taking revenge.
• 2. Nothing hinders but that Moses meaning may be of God's taking revenge, as here it is.
• 3. That which is intended by the Apostle, followeth that which is noted by Moses, as a necessary consequence. For if God undertake to protect his people, he must needs execute vengeance on those that forsake the assembling together, and do God's people all the mischief they can.

As this word, judge, is put for taking revenge, and applied to God, see v. 30. §. 112. Of God's undertaking to take revenge, and not failing to do what he undertakes, implied under this phrase, God shall judge, see v. 30. §. 113. In that this divine act of judging, or taking revenge, is referred to God's people, as the object thereof, it showeth that outward profession exempteth not from divine vengeance.

Of the notation of the word, translated, people, see Chap. 4. v. 9. §. 57.

As it hath reference to God, and as men are God's people, it containeth many singular privileges, which are set down, Chap. 4. v. 9. §. 57. and Chap. 8. v. 10. §. 68, 69.

But some privileges are oft attributed to men for their former profession-sake, in that they profess themselves to be the people of God, and assembled together God's people.

How far these may fall hath been shown, Chap. 3. v. 12. §. 13 1, 136, 137. And Chap. 6. v. 6. §. 37.

This that is here spoken of God's judging his people, is meant of such a kind of people, as were hypocrites, and clean fell away. Of such a people hath the Apostle spoken before. If they who have professed themselves to be God's people renounce their profession, God will assuredly judge them, as it is here said in the third person, God shall judge his people. So Moses speaking to the people themselves, saith, The Lord thy God is a consuming fire, even a jealous God, Deut. 4. 24. Yea, this Apostle useth that phrase in the first person, thus, Our God is a consuming fire, Heb. 1 •… . 29. We have sundry examples hereof, as The Israelites in the wilderness, 1 Cor. 10. 5, &c. And in the time of the Judges, and in the ten Tribes that revolted from the house of David, and in sundry Churches planted by the Apostles, and in sundry others •… ince their days.

• 1. God's judgments on his people are more remarkable, they make a deeper impression.
• 2. God is more dishonored thereby. This was it that aggravated Judas his 〈◊〉 , Psal. 41. 9.
• 3. Many are made to stumble, 2 Pet. 2. 2.
• 4. Enemies take occasion to blaspheme the holy profession, Rom. 2. 24.

This discovereth their folly, who forsaking their holy profession, do notwithstanding plead, the Temple of the Lord, the Temple of the Lord, Jer. 7. 4. A bare pro •… ession is like to a reed, whereupon if a man lean, it will break and pe •… rce into his 〈◊〉 , 2 King. 18. 21. Or like weeds in the bottom of a river, whereon if a man take hold, they will drown him.

Professors therefore ought to be very watchful over themselves and others, that they hold fast the profession of their faith without wavering, v. 23.

§. 115. Of the extremity of God's revenge.

THe Apostle having long insisted upon God's just severity in judging apostates, he concludes that point with a rhetorical figure, that doth much aggravate all that he had before delivered thereabouts. Every word herein carrieth an especial 〈◊〉 .

• 1. This word, fearful, is enough to cast an apostate into such a trembling pas •… ion, as Belshazzar was cast into, when he saw the hand-writing upon the wall.

  Of the derivation of the Greek word, see v. 27. §. 96.

• 2. This phrase, to fall into the hands, being applied to God, is metaphorical; for to speak properly, God hath no hands, nor other members. It is applied to God after the manner of man. The metaphor is taken from an enemy, which seeketh after one of whom he intendeth to take revenge: If he catch him, and lay hold on him, he is sure to pay for it.
• 3. It is God himself that layeth hold on this man: how then can he think to escape?
• 4. This God is the living God, which implieth an everlastingness, so as there is no end of God's vengeance.

Of this title, living God, see more Chap. 3. v. 12. §. 138. 139.

How fearful a thing it is to fall into God's hands, is evident by Belshazzar's passion, Dan. 5. 6.

By a Prophets exclamation, Nah. 1. 6.

By the imprecations of such as are in God's •… ands, Rev. 6. 16.

By the effects following thereupon, Matth. 8. 12.

And sundry other ways.

Two particulars are here in special noted, which much aggravate this terror.

One is the inf •… nitnesse of God himself.

The other is his everlasting continuance.

As God himself is, so is his wrath, a great wrath: So is his hand, a strong hand, •… 〈◊〉 hand, an heavy hand.

He ever liveth, even from everlasting to everlasting he is God, Psal. 90. 2.

Some comfort it is, that though we fall into the hands of men, yet they shall not always live.

This doth much aggravate the terror of apostates judgment.

• 1. There is no escaping of God's hand, Psal. 139. 7, &c. Elijah escaped the vengeance of Jezebel, 1 King. 19. 2, 3, &c.
• 2. None can by force rescue out of God's hand, as David rescued the sheep, which he kept from a Lion and a Bear, 1 Sam. 17. 35. Or as Abishai rescued David from Ishbi-Benob, 2 Sam. 21. 16, 17.
• 3. God regards not men's face, or anything else in man; he is no accepter of persons; as David too too partially respected the beauty and comliness of Absalom his Son, 1 Sam. 16. 7.
• 4. God will not be moved with any gifts, as Felix would have been moved, Act. 24. 27.
• 5. God cannot be deceived with any fair pretences, or false suggestions, as P •… tiphar was, Gen. 39. 17.
• 6. No supplications of such sinners shall prevail with him in the day of his wrath, Prov. 1. 28. as the King of Siria prevailed with Ahab, 1 King. 20. 32.
• 7. No intercession of others shall prevail with God for such, as Joab's intercession prevailed with David for Absalom, 2 Sam. 14. 31.
• 8. There shall be no mixture of comfort in God's wrath on such: But in all that man can do, there may be much comfort.
• 9. No man can endure God's strokes, as Martyrs have endured the utmost that men can do.
• 10. No time can put an end to God's revenge: To man's it may.

§. 116. Of the Resolution of, Heb. 10. v. 26, 27, 28, 29, 30, 31.

THe sum of these six verses is in two words, Apostates punishment. Hereof are two parts.

• 1 A description of their sin.
• 2. A declaration of their punishment.

Both these are,

• 1. Propounded.
• 2. Aggravated.

Their sin propounded is in v. 26, and aggravated, v. 29.

The punishment propounded is v. 26, 27. and aggravated, 28, 29, &c.

In propunding their sin, two things are observable.

• 1. The manner of propounding it, in two circumstances.
  • Vers. 26. 1. By way of supposition in this particle, if: or participle, si •… ing.
  • 2. By way of extension, in the plural number, and first person, we.
• 2. The matter, which is s •… t out,
  • 1. By the kind of sin, willfully.
  • 2. By the time of committing it, after that we have received the knowledge of the truth.

This is aggravated▪

• 1. By an act, received.
• 2. By the object thereof, knowledge.
• 3. By the subject of that knowledge, The truth.

The punishment is propounded,

• 1. Negatively, by taking away the means of pardon. Where is noted,
  • 1. The kind of means, Sacrifice for sins.
  • 2. The manner of taking it away, There remaineth no more.

  The positive punishment is,

  • Vers. 27. 1. Generally hinted, in this conjunction of opposition, But.
  • 2. Particularly expressed.

  In the expression there are declared,

  • 1. The kind of punishment, in two branches,
    • 1. Judgment.
    • 2. Fiery indignation.
  • 2. The terror thereof, fearful looking for.
  • 3. An effect, which shall devour. This is amplified by the persons devoured, who are styled, Adversaries.

  Vers. 28. The punishment of Apostates is aggravated comparatively. The comparison is taken from Moses law; There are two parts thereof.

  • 1. The doom of obstinate transgressors of the law.

    Here is set down,

    • 1. Their sin.
    • 2. The punishment thereof.

    Their sin is set down,

    • 1. By the kind of Act, despised.
    • 2. By the object, Moses law.

    The punishment of their sin is,

    • 1. Propounded in this word, died.
    • Vers. 29. 2. Amplified by the extent, without mercy.

    And by the restraint, under two or three witnesses.

  • 2. The doom of Apostates under the Gospel. Hereof are two parts.
    • 1. A description of their doom.
    • 2. A farther description of their sin.

  Their doom is declared by a just consequence following upon the severity executed on those who obstinately transgress the law: and it setteth down three distinct points.

  • 1. The severity of the punishment, of how much sorer punishment.
  • 2. The equity of it, shall he be thought worthy.
  • 3. The certainty thereof, in this phrase, suppose ye.
• 2. The sin is described by a double relation,
  • 1. of Christ,
  • 2. of the Spirit.

In the former relation is set down

• 1. The excellent name of him that is despised, The Son of God, amplified by the kind of despite, who hath trodden underfoot.
• 2. The benefit that we reap by the Son of God, in this phrase, blood of the Covenant, amplified by the despite don to it, in this phrase, hath counted unholy, further amplified by the effect, wherewith he was sanctified.

The other relation setteth down,

• 1. The object despised. The Spirit of Grace.
• 2. The kind of despite, hath done despite.

Vers. 30. The 30. verse produceth further proofs of the main point; namely of the certainty and severity of the punishment of Apostates. The proofs following are taken from divine testimony. Here about note,

• 1. The manner of producing them, in this phrase, ye know him that hath said.
• 2. The addition of testimony to testimony, in this phrase, and again.
• 3. The matter of the testimonies.

The testimonies are two. Of the first there are two branches.

• 1. God's prerogative, vengeance belongeth unto me.
• 2. God's performing what he undertakes, I will repay, saith the Lord.

In the second testimony there is a threatening of divine vengeance: wherein we may observe,

• 1. The person who threateneth, The Lord shall.
• 2. The punishment threatened, judge.
• 3. The persons judged, his people.

Vers. 31. In the 31. verse, there is an elegant conclusion of all that hath been before said of the doom of Apostates; In it two things are taken for granted.

• 1. That Apostates fall into God's hand.
• 2. That the Lord is the living God.
• 3. That it is a most fearful thing for Apostates to fall into his hand.

§. 117. Of Doctrines raised out of Heb. 10. 26, 27, 28, 29, 30, 31.

I. THe utmost danger is to be set before professors. Great is that danger which the Apostle here implieth professors to be subject unto: and such were they to whom he here wrote. See §. 87.

II. Danger is to be set before ourselves, as well as before others. The Apostle in setting down the danger of Apostates speaketh to himself, as well as to others, and saith, if we sin. See §. 87.

III. Wilfullnesse much aggravateth sin. It is here brought in as a great aggravation, to sin willfully, See §. 88.

IV. It is very dangerous to trade in sin. The participle we, sinning, intends as much. See §. 89.

V. The Gospel is the word of truth. That is it which is here so called, See §. 90.

VI. The Gospel hath a power to cause men to receive what they do conceive. We are in this respect here said to receive the truth, See §. 91.

VII. To sin against the evidence of the Spirit is the highest pitch of impiety. These are they that sin after they have received the knowledge of the truth. See §. 93.

VIII. A sacrifice is necessary to expiate sin. To demonstrate this point, the Apostle proveth, that their sin remaineth, who have no sacrifice to take away their sin. See §. 94.

IX. Sin may prove inexpiable. If there remaineth no sacrifice for sin, that sin cannot be expiated. See §. 94.

X. Apostates shall not be for given. These are they for whom no expiation remaineth. See §. 94.

Vers. 27. XI. They who are not pardoned, shall be condemned. This particle of opposition BUT intendeth as much. §. 95.

XII. Apostates cannot but look for fearful judgments. This the Apostle doth here plainly express. See §. 96.

XIII. Apostates incense divine wrath. They make it to be a fiery indignation. See §. 97.

XIV. God's wrath is very fierce. So much is comprised under this phrase fiery indignation. See §. 98.

XV. Judgment against Apostates is certain. It shall devour them. See §. 99.

XVI. Apostates are adversaries. They are here so called. See §. 100.

Vers. 28. XVII. God's law given by Moses, was Moses law. It is here so styled. See §. 101. yet it remained to be the law of God.

XVIII. To despise a law is a heinous sin. So it is here accounted. See §. 102.

XIX. Despisers of Moses law were put to death. This is plainly expressed. See §. 103.

XX. In some cases no pity was to be shown to male factors. They must die without mercy. See §. 104.

XXI. There must be good ground for punishing malefactors. It might not be done without two or three witnesses. See §. 105.

XXII. The Gospel denounceth heavier judgments then the law. This phrase, of how much sorer punishments, implieth us much. See §. 106.

XXIII. Severest vengeance followeth contempt of the Gospel. Of this contempt it is said, of how much sorer punishment shall •… e •… e thought worthy. See §. 107.

XXIV. So clear is God's proceeding against apostates, as any may suppose it to be as it is. Therefore the Apostle appealeth to their conscience, and saith, suppose ye. See §. 108.

XXV. Sinners deserve what they suffer. They are worthy of it. See §. 109.

XXVI. God hath a special Son. This is his own, proper, begotten, only begotten Son. See Chap. 1.

XXVII. God gave his only begotten Son to man. See Chap. 1. v. 2. §. 15.

XXVIII. Apostates trample under-foot this Son of God. See §. 110.

XXIX. God's own Son shed his blood for man. This is that blood that is called the blood of the Covenant. See §. 110.

XXX. The Son of God shed his blood, to ratify the Covenant betwixt God and man. Therefore it is called the blood of the Covenant. See §. 110.

XXXI. Men are sanctified by the blood of the Covenant. So much is here expressed. See §. 110.

XXXII. Apostates count that blood, which Christ shed to sanctify them, an unholy thing. See §. 110.

XXXIII. The Spirit of God is given to men. This is here implied by the mention that is made of the Spirit. See §. 110.

XXXIV. The Spirit worketh grace in men. He is therefore styled the Spirit of grace. See §. 110.

XXXV. Apostates do despite unto the Spirit of grace. This is in these very terms set down. See §. 110.

XXXVI. Apostates with scorn disrespect the most precious thing that can be. They trample underfoot the Son of God. See §. 110.

XXXVII. Apostates with scorn reject the most beneficial thing that is. They count the blood of the Covenant an unholy thing. See §. 110.

XXXVIII. Apostates despise the most efficacious thing that is; Even the operation of the Spirit of grace. These three last doctrines follow by just and necessary consequence. See §. 110.

Vers. 30. XXXIX. God is well known in his dealings with men. This ariseth from this phrase, we know him. See §. 111.

XL. The Scripture is well known by the very naming of the words of Scripture, by such as are well exercised therein. This phrase, we know him that hath said, intendeth thus much. See §. 111.

XLI. Vengeance belongeth unto God. This phrase, vengeance belongeth unto me saith the Lord, intends as much. See §. 112.

XLIII. God will execute that vengeance which belongeth to him. It is God that saith, I will recompense. See §. 113.

XLIV. Testimony may be added unto testimony. This phrase, and again, implieth as much. See §. 114.

XLV. Just revenge is a part of judgment. Thus the point of God's taking vengeance is expounded, God shall judge. See. §. 114.

XLVI. Outward profession exempteth not from divine vengeance. External, hypocritical professors are such as are here called God's people. See §. 114.

Vers. 31. XLVII. Divine revenge is a sore revenge. This is the general scope of the Apostles conclusion in the one and thirtieth verse, and the five verses before it. See §. 115.

§. 118. Of calling to remembrance former days.

HItherto the Apostle hath insisted upon God's just and severe proceeding with Apostates. Now he proceeds to another kind of motive: wherein he endeavoreth to show that he had a better opinion of them, according to that which he had said, Chap. 6. v. 9. We are persuaded better things of you, and things that accompany salvation, though we thus speak. So as Ministers must testify the good opinion they have of their people, and the good respect which they bear to them, See Chap. 6. v. 9. §. 53, 54, 55, 56.

As by the former minatory arguments he dissuaded them from Apostasy, so by his exhortatory arguments which follow, he persuades them unto perseverance. For this particle of connection, or rather opposition, but, showeth that they are arguments of differing sorts.

His arguments tending hereunto are of two sorts.

One taken from their former course of life, v. 32, &c.

The other from their future reward, v. 35.

That which concerneth their former course of life, is their holy and zealous profession of the faith, and that unto suffering for the same. This he would have them call to remembrance.

The Greek word translated call to remembrance, is a compound. Of the composition and emphasis thereof, See v. 3. §. 6.

In General, this showeth that a Christians thinking upon his former good profession is an especial means of perseverance. Nehemiah by calling to mind such a matter, was moved courageously to hold out in his cause: for saith he, should such a man as I flee? Neh. 6. 11.

To revolt after an holy profession is both most disgraceful for the time present, and also most dangerous to soul and body for the future.

Consider this all ye that hear me this day: for this your assembling together giveth evidence of your holy profession. Call that therefore to remembrance, and let that be one means of preventing revolt.

That which he would have them call to remembrance, is thus in general set down, The former days.

In this word days, there is a double trope.

• 1. A Metonymy: days put for those things that were don or endured in those days.
• 2. A Synecdoche, a particular time of days put in general for time. This Synecdoche is frequent in Scripture, as Gen. 47. 9. Psal. 90. 10, 12.

The reason of this trope is, the swiftness of time which passeth away as a day, and the brevity of man's time which is but as a day; yea man hath not assurance of one day; in which respect the Psalmist prayeth, that God would teach us to number our days, Psal. 90. 12.

The word translated former, is a kind of adjective, which useth to be applied to both numbers, to all persons, and genders, Chap. 4. v. 6. §. 1 Pet. 1. 14.

By former days he meaneth that time which was past from their first conversion, and profession of the Gospel of Christ, to that present.

In general this showeth, that our former course of life is oft to be thought on. This is true of days ill spent, concerning which, saith the Apostle, Remember that ye being in time passed Gentiles, &c. Eph. 2. 11. Yea of himself he saith, I was before a Blasphemer, &c. 1 Tim. 1. 13. But especially this is to be done, in regard of that ability which God hath given us to do his will, or to suffer for his truth. This is the end why the Apostle here willeth them to call to remembrance their former days. This is further manifest by his description of those former days, in this phrase, in which, after ye were illuminated, ye endured, &c.

§. 119. Of Christians sufferings upon their first profession.

OF this word, illuminated, see Chap. 6. v. 4. §. 32. The greek Fathers set out under this word, those that having been catechized, and instructed in the Christian saith, attained to such measure of knowledge, as they were able to make a confession of the Children faith▪ which when they had done, they were baptized, admitted as Members of the Church, and s •… led enlightened ones. They did use the active verb from when •… this is 〈◊〉 , to baptize; and a noun derived from that verb, for Baptism. And the days appointed for Baptism, they called the days of lights. The word thus taken implieth the beginning of their Christian profession.

But question may be made of this use of the word in the Apostles time, when this Epistle was written. I will not therefore too strictly press it. The ordinary acception of the word, for knowledge and understanding of the mysteries of godliness, (as Eph. 1. 18.) and the manner of inferring it upon former days, evidently show that the Apostle meaneth the time of their first conversion to the Christian saith, and of their profession thereof: so as both interpretations carry in effect the same sense and meaning.

1. This phrase, after ye were illuminated, or as it is in the Greek, word for word, being illuminated, implieth, that they were brought to trials at their first conversion, or profession of the Christian faith: as the Israelites anon after they came into the Wilderness, and were separated for the Church of God from all the world, were set upon by the Amalekites, Exod. 17. 8. &c. Deut. 25. 18. Thus the primitive Christian Church, even in the Apostles days, was much persecuted, Act. 4. 25. &c.

This is a main thing intended by the Dragons watching the woman which was ready to be delivered, for to devour her Child as soon as it was born, Rev. 12. 4. This might be exemplified by the persecutions that have been raised time after time, against professors of the Christian Religion, either in new planting Churches, or in reforming Religion, where it hath been corrupted.

• 1. God suffers this, to show what strength he can put into his, so soon as he calls them unto himself.
• 2. Satan hath a malicious end; for he seeks hereby to crush the bird in the shell, and to prevent the increase of spiritual strength. Thus did he boldly set upon Christ, so soon as He was baptized, and set apart to his public Ministry, Mat. 4. 2.

All therefore that set themselves to run the Christian race, must observe Christ's advice, namely, to sit down first, and consider whether he have sufficient to finish his course. Luk. 14. 28.

§. 120. Of the sore trials whereunto Christians are subject.

AS Christians use to be soon assaulted for their profession sake, so their trials use to be great. The greatness of their trial is set down with much empha •… in these words, A great fight of afflictions. Every of these words have their especial force.

• 1. The word fight, is metaphorical, taken from Soldiers, Fencers, or others that strive for masteries. Their strife is oft such as makes them put forth their whole strength, and use their best wit, and oft brings them into great danger. The word in Greek is a compound word, of a preposition that signifieth, always; and a participle that signifieth enduring; both joined together, imply always enduring. There is a verb which signifieth to strive, that is of the same composition and signification, used twice together, 2 Tim. 2. 5.
• 2. To show that it is no fight, or strife in sport, he calleth it a fight of afflictions. Of the Greek word translated afflictions, see chap. 2. v. 9. §. 76. It being here applied to the fight of Christians, implieth; that it was a sore fight, a fight wherein they endured much.
• 3. Their sufferings are much aggravated by this epithet, great, which according to the subject whereunto it is applied, is divers ways translated.

• 1. In reference to number, it is translated many, Mat. 20. 16.
• 2. To quantity, great, Luk. 10. 2.
• 3. To worth or price of things, much, Mat. 26. 9.
• 4. To time, long, Mat. 27. 14.
• 5. To the extension of a thing, a great deal, Mark 10. 48.
• 6. To the extension of affection, much, Luk. 7. 47.
• 7. To the extent of voice, loud.
• 8. To a number and measure both, many, Mat. 16. 21. Thus it may here in my Text, be taken in reference both to the multitude, and also to the greatness of the sufferings whereunto these Hebrews were brought.

By all the forementioned circumstances it is evidenced, that Christians have suffered much for their holy profession. There are sundry more like evidences given, chap. 11. v. 36, 37.

Never was there such cruelty shown to any sort of people, as to Christians, and that for their holy profession: witness the ten fiery persecutions of heathenish Rome against Christians: Greater tortures could not be invented by men, then have been inflicted by persecutors of Christians. Those persecutions continued from the time of Nero Domitius, which was about the 67. year of the Lord, and continued till Constantine's time, under ten Emperors, for the space of above 150. years. It was a fiery persecution,

• 1. In regard of the long continuance of it.
• 2. In regard of the multitudes that lost their lives therein.
• 3. In regard of the exquisite torments which they endured. Yet are all those circumstances exceeded by Antichristian Rome. Antichristians persecuting of true Christians hath longer continued, and farther spread it self, and been exercised with more cruelty, and more have they taken away thereby, then were by heathenish Rome's persecution.

Of the grounds and uses hereof, see The whole Armor of God, Treat. 2. Part. 5. on Eph. 6. 15. §. 12, 13. &c.

§. 121. Of Christians courage when they are first converted.

NOtwithstanding the foresaid many and great Trialls, whereunto these Hebrews were brought, it is added, ye endured, which properly signifieth an abiding under a burden, or a patient bearing of affliction. Of the noun translated Patience, see chap. 6. v. 12. §. 86. It is here added to show their courage, and it implieth, that Christians use at their first illumination to have great courage. This is true of Churches in general, and of particular Members thereof. Instance the Churches first planted by the Apostles, and Churches first reformed from Antichristianism. It is said of Saul, who afterward was called Paul, that immediately upon his conversion, he increased the more in strength, &c. Act. 9. 22. In the beginning of John's Ministry, who was the first Preacher of the Gospel, common people, Publicans, and Soldiers inquired of him what they should do ( Luke 3. 10. &c.) and by reason of their earnest desires after the Gospel, the Kingdom of Heaven is said to suffer violence, and the violent to take it by force, Matth. 11. 12. Great was the courage and zeal of Christians, in the beginning of the primitive Church, Act. 2. 41. &c.

• 1. One especial ground hereof, is the divine providence of God, who knowing that profession of his truth causeth persecution of professors, gives to those that profess his name, the spirit of zeal and courage, together with the spirit of illumination, that his Soldiers should not faint in his quarrel.
• 2. Another ground is Christians deep apprehension of their blessed change. Then that woeful estate, wherein they were by nature, is fresh in their memory: and they would not for all the world be of that state again. The fresher that the memory of this change is, the more courageous they will be in abiding therein.

This serves to put on the former point of calling to remembrance our first love, and former zeal and courage, that thereby we may be provoked to continue and increase therein. Men are prone to leave their first love. Christ complains hereof in the Church of Ephesus, Rev. 2. 4. We have need to be watchful against it. As water, though seething hot, is ready to wax cold, and heavy things to fall downward, if means be not continually used to keep the water hot, and the heavy things upward: so we in reference to grace. Of means of perseverance, see chap. 3. v. 6. §. 70.

§. 122. Of the cause and manner of suffering.

THe description of the time when these Hebrews courageously endured, namely, so soon as they professed the true faith, further showeth, that it was the cause of their suffering which made them so to endure as they did. It was their knowledge, acknowledgement and profession of the Gospel: so as it is the cause of suffering which works confidence and courage. See more hereof in the whole Armor of God, on Eph. 6. 20. Treat. 3. Part. 7. §. 191, 192.

The foresaid knowledge made them endure that fight of afflictions whereunto they were brought. It made them with patience to submit themselves thereunto. Nothing is of more force to work patience, then to suffer for the Gospels sake; which is indeed for Christ's sake: and nothing so useful unto us in time of affliction, as patience well grounded. Of this grace of patience, of the benefit, excellency, and necessity of it, see The whole Armor of God, on Eph. 6. 15. Treat. 2. Part. 5. §. 8, 9. &c.

§. 123. Of the many afflictions whereunto Christians are subject.

A Second branch of the Apostles exemplification of the trials whereunto these Hebrews were brought, was disgrace. To show that this was not all, he bringeth in this kind with a distributive phrase, partly. That thus this particle is to be taken, is evident by the repetition of it, in the next clause. Thus he implieth, that albeit their being made a gazing stock were a great matter to be endured, yet it was not all, as we shall see afterwards. If Christians be wronged one way, they cannot thereupon think themselves exempted from all other trials: there are many ways to try the very same persons. Many are the afflictions of the righteous, Psal. 34. 19. Take a particular instance thereof in Paul himself, 2 Cor. 11. 23. &c.

The Devil wants not malice and subtlety to invent many, nor power and envy to execute the same.

It will be therefore our wisdom, in enduring some trials, to look for others, and to prepare ourselves against them. See the whole Armor of God, on Eph. 6. 13. Treat. 2. Part. 4. §. 11. and Part 5. §. 12. and Treat. 2. Part. 4. §. 10.

§. 124. Of the disgrace whereunto Christians are subject.

THe disgrace whereunto these Hebrews were put is thus expressed, Whilst you were made gazing stocks.

All this is the interpretation of one Greek word. It is derived from a verb that signifies to See. Rom. 15. 24. Whence a noun that signifies a Theater, where persons are brought forth to be shown unto people. Thence the word of my text is derived, which signifieth to be made an open spectacle, or as it is well translated in the text, to be made a gazing stock. Thus it appears, that it is one part of a Christians trial, to be made in scorn, a spectacle. Hereunto the Apostle thus alludes, We are made a spectacle unto the world, 1 Cor. 4. 9. So much is intended under this phrase, Ye shall be brought before Governors and Kings, &c. Matth. 10. 18. We have a special instance hereof in the Philistines dealing with Sampson,