Commentary on Hebrews

§. 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, Judge. 16. 25. The world hath an inveterate hatred against Christians. I have chosen you out of the world, saith Christ, therefore the world hateth you, John 15. 19. Besides, the world gives itself to evil, and everyone that doth evil hateth the light, Joh. 3. 20. and such as hold it out.

• 1. This teacheth us to deny shame, as Christ did, Heb. 12. 2.
• 2. This directeth us to acquaint ourselves with other spectators then the men of this world. Thus though we be as gazing stocks to enemies of the Christian Religion, yet we shall be objects for others that see us, to rejoice in seeing us hold fast our profession. Besides Saints living in this world, we shall have God, Father, Son, and Holy Spirit, and the innumerable Company of holy Angels to be joyful spectators of us.

This general, of being made a gazing stock, is further exemplyfied in two parti •… ulars, Reproaches, and Afflictions.

That these are two specials of the foresaid general, is evident by these two copulatives both, and.

Concerning reproaches, See Chap. 13. v. 13. §. 135.

It is here evident, that reproaches for the Gospel are a kind of persecution. The Apostle saith of Ishmael who reproached Isaac, (Gen. 21. 9.) that he persecuted him, Gal. 4. 29. And the Lord himself reckoneth up reproaches among the kinds of persecution, Matth. 5. 11. And his Apostle thereupon accounteth such blessed, 〈◊〉 are reproached for the name of Christ, 1 Pet. 4. 14.

Reproaches pierce farther then the sword can; they pierce the soul, and that deeply, as is evident by Saints complaint thereof, Psal. 123. 4.

• 1. This is a ground of comfort and encouragement to such as are reviled for righteousness sake, they are therein made Martyrs, and the Crown of Martyrdom belongeth unto them.
• 2. This teacheth us to take heed of reproaching professors of the truth for their profession sake. They who do so, make themselves persecutors, and pull upon their own souls the punishment of persecutors.

§. 125. Of enduring evil deeds.

THe other particular wherein these Hebewes were made a gazing stock, is said to be afflictions. The word properly signifieth a pressure, or a pressing, namely of the body, ( for a man after he hath killed the body hath no more that he can do, Luke 12. 4.) 2 Cor. 1. 6. The ( b ) noun is translated affliction, Mark 13. 19. tribulation, Matth. 24. 21. persecution, Acts 11. 19. trouble, 1 Cor. 7. 28. and other like press •… res.

This distinguished from the former of reproaches, giveth Christians to understand, that they must look for heavy strokes as well as bitter words, here in this world. So it befell our head, as he despised the shame, so he endured the Cross, Heb. 12. 2 Christ foretold thus much concerning his Disciples, Matth. 10. 17, 18. The history of all ages, and experience of our times, demonstrate as much.

The malice of adversaries of the truth is insatiable; They think, they have never done enough, till they have done the uttermost that they can in word and deed.

We may from hence learn to prepare ourselves for more and greater afflictions then words are: and by this extent of enduring, to show that the spirit of the Lord Christ is in us. Indeed our weak bodies are sensible of pressures and oppressions: but to prepare against them will the better enable us to endure them.

§. 126. Of being Companions with such as suffer for the Gospel.

THis other distributive particle, partly, showeth how these Hebrews came to have such courage, as to be made a gazing stock for their profession sake: namely that company which they kept with others that were so dealt withal. The word translated companions, is sometimes used in the abstract, & translated Fellowship, 1 Cor. 10. 20. It properly signifieth, as here translated companion, one that hath a common share in such and such a case: and is translated partaker, Math. 23. 30. 2 Cor. 1. 7. and partner, Luke 5. 10. As to be made a gazing stock was one part and evidence of their enduring a great fight of afflictions; So their keeping company with other afflicted ones, was another part and evidence. This latter was a Christian duty as well as the former, and this a matter of commendation as wll as the former: Yea this also a matter of comfort and glory as well as the former. Moses chose to suffer afflictions with the people of God, Heb. 11. 25. It was Baruchs praise to accompany Jeremiah in the prison, Ier. 32. 12. And Onesiphorus who sought out Paul very diligently, and found him when he was in his troubles, and that to refresh him, 2 Tim. 1. 16. 17. Yea Christ the great Judge promiseth to his Disciples, who followed him all the time of his public Ministry, wherein he was much persecuted, to sit with him on so many thrones. Matth. 19. 28.

To be a companion with such as suffer for Christ, is an evidence of great zeal to God's Glory; Of love to the truth; of undauntednesse and courage in suffering; of love to Saints, and of readiness to succor such as suffer for the Gospel.

• 1. This is a just taxation of their fear and shame, who when they see their friends questioned, or any way persecuted for their holy profession, withdraw themselves, and will not be seen in their company: but rather, if they be suspected to be of thei •… kindred, neighbor-hood, friends, companions, or any way associated with them, d •… ny it, as Peter did, Matth. 26. 70. and John mark, Acts 15. 38. and as Demas, so sundry other professors, 2 Tim. 4. 10, 16. Fearfull is the doom that is denounced against such, Mark 8. 38
• 2. This much maketh to press that point that was noted, §. 79. about not forsaking the assembling of ourselves together; especially when others are questioned: but we having other friends and means are suffered to live free and quiet from trouble: Then are we called to show forth our Christian Faith, and courage by associating ourselves with them. Then will trial be made of the truth of that grace that is in us. Then as a companion we ought to speak for them, as Jonathan did for David, 1 Sam. 19. 4. To succor them, as Obadiah did the Prophets of the Lord, 1 King. 18. 13. And to visit them, as our Lord Christ doth commend those who visited such as were sick, imprisoned, and otherwise restrained, Matth. 25. 39.

§. 127. Of acknowledging Kindnesse.

Vers. 34. A Third branch of the exemplification of their former good beginning, is their compassion of this Apostle himself in his bonds.

These two relatives me and my, do show that that which he here speaks of had reference to himself.

The copulative and, or both, and the causal conjunction for, do show that this depends on the former as a reason, and as such a reason as the former was: which may be thus more fully expressed, It is evident that ye were made a gazing stock, and became companions of other sufferers, in that ye had compassion of me in my bonds, and took joyfully the spoiling of your own goods.

The connection of this verse with the former, by these two conjunctions, for, and, showeth that many are the trials whereunto Christian professors are brought. Some on their own behalf, others on the behalf of others, See more hereof §. 123.

That for which these Hebrews are here commended in reference to their former course of life, is in one word compassion. The Apostle here sets it down in the verb thus ye had compassion.

Of the notation of that word, See Chap. 4. v. 15. §. 88. And of the extent of it to all of all sorts, See Chap. 5. v. 2. §. 9, 11.

The particular person on whom these Hebrews had compassion was the Apostle himself, who makes this grateful acknowledgement thereof: so as kindnesses, even done by men, are gratefully to be acknowledged. The King of Sodom acknowledged Abraham's kindesse in rescuing him and his from their enemies, Gen. 14. 21. So did the Egyptians acknowledge Joseph's kindness in saving them alive, Gen. 47. 25. The like did Jonathan in acknowledging David's kindness, 1 Sam. 19. 4, 5. To omit other instances, Christ himself as▪ the head of a mystical body doth acknowledge kindnesses done to the members of that body, Matth. 25. 30, &c.

• 1. This argueth a good spirit to be in men, which makes them take notice of the means and instruments which are used by the divine providence for their good.
• 2. This grateful acknowledgement is so acceptable to them that do a kindness, as it makes them not to repent the kindness done, but as occasion is offered to do more and more kindness.
• 3. If kindnesses done by men be gratefully to be acknowledged, how much more kindnesses done by God: especially if we consider, how free they are, how great, how needful, how useful, and every way commodious unto us. The kindnesses of God do infinitely exceed all that man can do. Besides man is but God's Minister, what good soever he doth unto us, is indeed done by God. Let therefore the kindnesses done by man quicken up our spirits unto all thankfulness to God.

§. 128. Of compassion towards Ministers especially.

IT is here taken for granted, that this Apostle was in bonds. Hereby he showeth, that he was as one bound, restrained of liberty: So as he could not come to them or to others for to seek help.

Of the many ways of being in bonds, and of succouring such as cannot seek it, See Chap. 13. v. 3. §. 25, 26.

Malefactors use to be so dealt withal, namely to be held fast in bonds. Whereby it appears, that professors of the Christian faith, yea and Preachers also thereof, are used as Malefactors. See more hereof in the whole Armor of God, Treat. 3. part. 7. On Eph. 6. 20. §. 189, 193, 194.

The duty that is here commended in these Hebrews, in reference to the Apostles being in bonds, is thus expressed, ye had compassion of. This is the interpretation of one Greek compound word, whereof see §. 127. and Chap. 4. v. 15. §. 88. The word implieth a sympathy or fellow-feeling of other men's miseries: yea such a sympathy and compassion as may move them to succor those that are in distress, even as if they themselves were in the same distress. Of this duty, see more Chap. 13. v. 3. §. 27

As such compassion is to be shown to all the members of Christ's body: so in special to Ministers of the word. For he was a Minister of the word, who thus saith, ye had compassion of me. These are especially to be prayed for, as is shown, Chap. 13. v. 18. §. 153. And in the whole Armor of God, Treat. 3. part. 7. On Eph. 6. 19▪ §. 151.

§. 129. Of persecution by spoiling of goods.

A Fourth branch of the exemplification of their former good course, is thus set down, and took joyfully the spoiling of their goods.

By spoiling of goods, he meaneth a violent taking of them away, not by common enemies of their nation, but by their own country-men; who in hatred of their Christian Religion entered into the houses of such as professed themselves Christians, and violently took away their goods. So much is implied under the Greek word translated, spoiling.

It is derived from a verb which signifieth, to pull or take away by violence, as to pull a thing out of the fire, Jude v. 23. It is applied to wolves catching sheep, Joh. 10. 12. Yea to the Devils catching the word out of men's hearts, Matth. 13. 19. The word of this text is applied to Extortioners, Matth. 23. 25. And Extortioners are oft called Harpies, Luke 18. 11. 1 Cor. 5. 10, 11. and 6. 10. For there is a ravenous kind of foul that are called Harpies, which use with violence to take men's meat from their table. Hereby the violent, forceable, and tumultuous manner of taking away the Hebrews goods, is set out to the life.

The word translated goods, is a compound. The verb signifieth to be, or to subsist. The participle is used to set out such a thing as a man hath, as Riches, Wealth, or anything else that he possesseth. There is another Greek word in this verse derived from the same root, & translated substance. In these titles, the Apostle followeth the common use, in calling the things of this world goods: though comparatively in reference to grace and things of eternal life, they be but trash and shadows.

The Apostle bringeth in the spoiling of their goods, as a kind of persecution. The Devil herein manifested his persecuting mind, when he spoiled Job of all his goods, Job 1. 10, &c. So deal the •… dianites with the Israelites, Judge. 6. 4.

Well may this be accounted a kind of persecution, because the goods of this world are not only for delight, but for a kind of necessity; our very life is preserved by them.

• 1. It hereby appears that it is no small wrong that they do, who spoil others of their goods, especially if it be for conscience sake, by reason of their holy profession who are spoiled; whether it be under pretence of law, or by open Violence, it is in God's account persecution.
• 2. Be moved hereby, whosoever suffer in this kind, patiently to bear it, and to put this kind of persecution, as a Jewel into the Crown of martyrdom.

The verb translated took, is a compound of a simple verb that signifieth to take, Matth. 10. 40. and a preposition that signifieth to. The compound hath empha •… , and is commonly translated to receive, Luk. 15. 2. Phil. 2. 29.

Of the manner of enduring the spoiling of their goods, joyfully, See Chap. 3. v. 6. §. 64, 67.

§. 130. Of the kind of reward given to such as suffer in Christ's cause.

HItherto of the first motive to perseverance▪ which was the former good beginning of these Hebrews. Another here followeth taken from their future reward, thus set down, Knowing in yourselves that ye have in Heaven a better and enduring substance.

This in general showeth that Saints sufferings have their recompense, ye •… ve, saith the Apostle, Matth. 5. 12. 2 Cor. 4. 17. 2 Tim. 2. 12.

That which is noted of salvation accompanying g •… od works, and of the reward of faith and patience, Chap. 6. v. 9. §. 57: and v. 12. §. 88. may be applied to the reward of suffering.

That reward may be aimed at, as is shown Chap. 6. v. 18. §. 149. And that reward may stand with grace, is proved Chap. 8. v. 8. §. 43.

The particular kind of reward is here said to be, substance. Of the derivation See §. 129. Under it is comprised all that glory which Christ hath purchased for h •… in heaven. He calleth this glory substance, in reference to those goods of this world, whereof they were spoiled. Men usually call the things of this world, their substance, Luk. 8. 3. We there translate this word which is here in this text turned goods, we translate it substance.

But the substance here meant, being of another kind, not of earth but of heaven, he •… lyleth it better. And because they were spoiled of their earthly substance, he addeth this epithet enduring. The Apostle useth this word substance, to show that Saints Recompence shall be answerable to their damage. Thus may this phrase be taken, God will render to every man according to his deeds, Rom. 2. 6. And this, whatsoever a man soweth, that shall he also reap, Gal. 6. 7. Luk. 6. 21. The ground hereof is God's righteousness, which this our Apostle doth thus emphatically set out▪ God is not unrighteous. Hereof see Chap. 6. v. 10. §. 60. God will not suffer any to be losers in his cause.

The Apostle therefore addeth these two properties of that reward, better, enduring. So as a Saints recompense far surpasseth his damage. Everyone that hath forsaken 〈◊〉 , or brethren, or sisters, &c. shall receive an hundred fold, and shall inherit everlasting life, Matth. 19. 29. On this ground it is truly said, the sufferings of this pre •… time, are not worthy to be compared with the glory which shall be revealed in us, Rom. 8. 18. For our light affliction, which is but for a moment, worketh for us a •… ar more exceeding, and eternal weight of glory, 2 Cor. 4. 17.

God's bounty and magnificence puts him on hereunto. In all things he showeth himself like a God. And in all things exceeds man. None shall repent the loss of anything for his sake.

This added to the former is a strong incitement to do, undergo, let go, and endure whatsoever God calls us unto. The husbandman waiteth for the precious fruit of the earth, &c. Jam. 5. 7. And should not we wait and endure for this precious recompense? Hold not wealth too dear; cast not away this recompense of reward.

•… This latter property, enduring, implieth an everlastingness in the reward here intended.

Hereof see Chap. 5. v. 9. §. 51.

§. 131. Of Saints assurance of heaven.

THat the reward here spoken of might not be mistaken, he expresseth the place where it is to be enjoyed, in Heaven.

This is plentifully proved, in the New Testament especially.

The place addeth much to the excellency of it. Hereof see chap. 2. v. 10. §. 93. This is the true Paradise, 2 Cor. 12. 4.

This is that City, for the setting out whereof, the most precious things of this world are used, Rev. 22. 10.

• 1. This amplifieth the bounty of God. He seeketh not on earth, that which satisfieth him to bestow on his; therefore he provideth an inheritance in Heaven for them. Indeed, if man be regarded, earth may seem an habitation good enough for him, notwithstanding all he can do or endure: But it seemeth not enough to the divine Majesty to bestow.
• 2. Who would not serve such a Master? who would not depend on such a Father?
• 3. Much may this comfort Saints against their ordinary condition in this world. Were it not for their hope in Heaven, they would be of all men the most miserable, 1 Cor. 15. 19. But expectation of Heaven is enough to uphold their heads and hearts.
• 4. Sundry duties may hence be inferred.
  • 1. Heaven is on high; therefore set your affections on things above, Col. 3. 2.
  • 2. Heaven is invisible. Look up to it with faith, the eye of the soul, He •… 11. 27.
  • 3. Heaven is far off. Therefore wait till the Lord come, Matth. 25. 14.
  • 4. Heaven is a pure and clean place. Therefore cleanse yourselves from all filthiness, 2 Cor. 7. 1. 2 Cor. 6. 6.
  • 5. Heaven is not for external, pharisaical righteousness, Matth. 5. 20. Let us make our Robes whi •… e in the blood of the Lamt, Rev. 7. 14, 15.
  • 6. Heaven may be forfeited by the things of this world. Therefore be ready to let them go for Christ's sake.
  • 7. Heaven is to come. Therefore look for it, chap. 9. 28.
  • 8. The Keys of the Kingdom of heaven are God's Ordinances, Mat. 16. 19: Let them therefore be observed and kept pure.

To all that hath been said about reward, the Apostle annexeth this evidence, knowing in yourselves. This is sometimes set down as a duty, Eph. 6. 8. And sometimes as a privilege; implying, that God by his Spirit giveth his Saints, even here while they live on earth, this prerogative, to know they have such a reward laid up for them in heaven. It hath been shown, chap. 1. v. 14. §. 161. That Saints are sure of salvation; and by those evidences whereby it is made sure to them they may know it. It hath also been proved in The whole Armor of God. Treat. 2. Part. 6. Of faith, §. 36, 37. &c. That true faith may be known. Now faith is the substance of things hoped for, that is, the reward in heaven. They therefore that know they have faith, may also know that they have in heaven an enduring substance.

§. 132. Of holding fast confidence.

THe illative conjunction , therefore, showeth that this verse is added as a conclusion of the former point. Namely, that we should persevere in our holy profession, because it hath so great a reward. By this inference it is evident, that true Christians may have their eye upon the reward that is set before them, in suffering for the Gospels sake. See more hereof chap. 6. v. 18. §. 149.

The duty enjoined upon aiming at reward, is set down negatively thus, cast no •… away your confidence.

Of the composition and diverse acception of the word translated , confidence, see chap. 3. v. 6. §. 61. The word signifieth in general a free profession. Some refer it to an open profession of the Christian faith before men. Thus they make it contrary to a man's drawing back, v. 38. But most interpreters take it to be a firm confidence in God, which maketh us free in uttering our mind to him. In this sense it importeth the cause of a free profession of the faith, which is, confidence in God.

This being attained, must be maintained, which for the greater enforcement, the Apostle thus expresseth negatively, cast not away. The word used by the Apostle is a compound; the simple verb signifieth, to cast or lay aside, Rev. 2. 22. & 4. 10. The compound to cast away, as the blind man, that made haste to Christ, cast away his Garment, Mark 10. 50. They that do not fast hold their confidence, cast it away.

Of fast holding confidence, see chap. 3. v. 6. §. 68.

Hereby the folly of proud, secure, careless, and fearful Christians is discovered; who after evidence of some confidence given, cast away the shield of faith: like a fearful bragadocia, after one skirmish, casteth away his Armor, and brings upon himself a perpetual reproach of a coward.

To encourage Christians to stand to their cause, and to hold their confidence to the end, The Apostle expressly declareth the issue of perseverance in this phrase, which hath great recompense of reward. The relative, which hath reference to confidence; for it is of the same gender, and giveth us plainly to understand, that perseverance procures a blessed recompense. See chap. 3. v. 6. §. 69.

These two words, recompense of reward, are the interpretation of one greek compound word, whereof see chap. 2. v. 2. §. 16. Here it is taken in the better sense, for that reward which is mentioned before, §. 130. concerning which Christ saith, be that endureth to the end shall be saved. Mat. 10. 22. Hereupon Christ himself at the end of his work saith, I have finished the work which thou gavest me to do; and 〈◊〉 , O Father, glorify thou me, &c. John 17. 4, 5. And this Apostle thus, I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a Crown of righteousness, 2 Tim. 4. 7, 8.

The reward is given at the end of the work: as in a race, it is given at the Goale, and in the battle, he that overcometh is recompensed, Revel. 2. 7.

Of the benefit of persevering, and damage of giving over before all is finished, see chap. 3. v. 6. §. 69.

Yet further to amplify the foresaid reward, the Apostle here styleth it, a great recompense of reward.

The excellency of the reward is hereby set down. For this •… pithite, great, is attributed to excellent things. In particular, Christ as the most excellent high Priest that ever was, is styled, a great high Priest, chap. 4. v. 14. §. 83. and the great Shepherd, chap. 13. v. 20. §. 168: Another word, but of the same signification, is attributed to the reward here spoken of, salvation, chap. 2. v. 3. §. 21.

The reward may here be styled, great.

• 1. In the quality of it: it being the most excellent, delightful, comfortable, and commodious that can be.
• 2▪ In the quantity: it being as much as a man is capable to receive.
• 3. In the continuance: it being everlasting▪ without any date at all.

The Author of it is a great King. The procuring cause of it is great love. The meritorious cause is a great price, even the blood of the Son of God:

§. 133. Of the resolution of, Heb. 10. 32, 33, 34, 35.

THe sum of these five Verses is a persuasion to perseverance in their holy profession.

V. 32. Two points are to be considered therein.

• 1. The Arguments.
• 2. The Conclusion.

The Arguments are of two sorts.

One hath reference to their former course.

The other to their future reward.

In propounding the former is set down,

• 1. An Act, call to remembrance.
• 2. The subject matter thereof. This is,
  • 1. Propounded by a description of the time, which is,
    • 1. Indefinitely implied, thus, The former days.
    • 2. Distinctly expressed, after you were illuminated.
  • 2. Exemplified, and that in four branches.
    • 1. Induring afflictions. This is amplified by the greatness thereof, a great fight.
    • V. 33. 2. Disgraces, in this metaphor, made a gazing-stock. And this two ways.
      • 1. By reproaches.
      • 2. By afflictions, amplified by their fellowship with other sufferers, ye became companions of them that were so used.
    • V. 34. 3. Compassion of the Apostle himself, in his bonds.
    • 4. Loss of goods. This is amplified, by their joyful letting go the same.

The other Argument that hath reference to their future reward setteth down,

• 1. The kind of reward, substance. This is amplified,
  • 1. By the excellency of it, and that comparatively, better.
  • 2. By the continuance of it, enduring.
• 2. The place where it is enjoyed, in Heaven.
• 3. The evidence thereof, knowing in yourselves.

V. 35. The Conclusion declares two points,

• 1. The duty required.
• 2. The reward that followeth thereupon.

In setting down the duty, observe,

• 1. The manner, negatively, cast not away.
• 2. The matter, your confidence.

The reward is,

• 1. Generally expressed, thus, recompense of reward.
• 2. Amplified, by this Epithite, great.

§. 134. Of Observations raised out of Heb. 10. v. 32, 33, 34, 35.

I. TO dissuasions from Apostasy, persuasions to perseverance are to be added. The inference of these verses upon the former, by this conjunction of opposition, but, demonstrateth as much. See §. 118.

II. Things past are to be meditated on. This word, call to remembrance, intends as much. See §. 118.

III. Others good courses are to be acknowledged. So doth the Apostle here. See §. 118.

IV. Men at first illumination use to be zealous. So were these Hebrews, which is implied by this relative, in which. See §. 121.

V. Christians at their first conversion are subject to trials. This is here verified in these Hebrews. See §. 119.

VI. The trials whereunto Christians are subject are dangerous. They are here said to be a fight. See §. 120.

VII. The dangers whereunto Christians are subject are great. Thus much is here expressed. See §. 120.

VIII. Christians at their first conversion use to have much courage. This is here affirmed of these Hebrews, under this word, endured. See §. 121.

IX. The sufferings of Christians are a ground of confidence. For this end doth the Apostle here put them in mind of their sufferings, to make them confident. See §. 123.

X. A good cause worketh courage in sufferers. The cause of these Hebrews appeareth to be good, because it was upon their illumination that they suffered. See §. 12 •… .

XI. Christians are subject to many sorts of trial. This distributive particle, partly, intendeth as much. See §. 123.

XII. Disgrace accompanieth profession of the truth. This is noted in this metaphor of a gazing stock. See §. 124.

XIII. Reproach for profession of the faith is a persecution. So it is here set down to be. See §. 124.

XIV. Hard usage, as well as ill language, followeth the professing of the true faith. Therefore afflictions are here joined with reproaches. See §. 125.

XV. True professors will be companions with other sufferers. This is here expressly noted of these Hebrews. See §. 126.

Vers. 34. XVI. Kindnesse is to be acknowledged. This Apostle acknowledgeth the kindness done unto him. See §. 127.

XVII. True Christians have compassionate hearts. So had these Hebrews. See §. 128.

XVIII. Christians have compassion, especially on their Ministers. This Apostle on whom these Hebrews had compassion, was their Minister in special. See §. 128.

XIX. Ministers of the word are subject to bonds. This Apostle was in bonds. See §. 128.

XX. Christians are subject to be spoiled of their goods for their profession sake. So were these Hebrews. See §. 129.

XXI. Spoiling professors of their goods is a persecution. It is here reckoned up so to be. See §. 129.

XXII. True professors take joyfully the spoiling of their goods. So did these Hebrew •… . See §. 129.

XXIII. Sufferers for Christ, shall have a recompense. This is plainly expressed. See §. 130.

XXIV. The recompense of sufferers shall be answerable to their loss. They lose goods, and receive substance. See §. 130.

XXV. The recompense of sufferers for Christ, shall be greater then their loss. This is plainly expressed. See §. 130.

XXVI. The recompense of sufferers for Christ is everlasting. It is an enduring substance. See §. 130.

XXVII. Saints reward is in heaven. So much is here expressed▪ See §. 131.

XXVIII. Saints are sure of their reward. They know it in themselves. See §. 131▪

Vers. 35. XXIX. Confidence may be obtained. This is here taken for granted. See §. 132.

XXX. Confidence attained must be maintained. It must not be cast away. See §. 132.

XXXI. Former evidence of grace is an inducement to future perseverance. This is inferred from this note of reference, therefore. Because they had such courage and confidence before, they must not now cast it off. See §. 132.

XXXII. Perseverance brings the reward. This is it that hath a reward. See §. 132.

XXXIII. The reward of perseverance in the true faith is great. So it is here expressly said to be. See §. 132.

§. 135. Of the increase of patience for perseverance.

HEre the Apostle beginneth to lay down such means as may be helps to perseverance. The means are of two sorts; Patience, and faith.

The word here translated, patience, is derived from that verb which is translated, endured, v. 32. §. 121.

The causal particle, for, implieth a reason of that which went before. If then it be demanded, why they have need of patience, this inference giveth a ready answer, that they may persevere. In this respect patience may be resembled to an Anchor, which holdeth a ship so fast, as by a storm it cannot be carried away: and the Apostle doth fitly resemble it to sho •… es, or leg-harness, whereby men are enabled to hold out in their way. See The Whole Armor of God, on Eph. 6. 15. Treat. 2. Part. 5. §. 2, 15.

These Hebrews were before commended for their enduring, v. 32. §. 121. which implieth patience: yet the Apostle here saith, ye have need of patience. Whereby he gives them to understand, that grace may be begun in a Christian, and yet not •… ully perfected, he may have need of it: namely need to hold, increase, and perfect it. A Prophet exhorteth▪ those whom he calleth meek, to seek meekness, Zeph. 2. 3. The Apostle acknowledged that God had abounded towards the Ephesians in all wisdom and prudence: yet he prayeth, that God would give unto them the Spirit of wisdom, Eph. 1. 8, 17. And he giveth witness to the love of the Thessalonians: yet beseecheth them to increase more and more, 1 Thess. 4. 10.

Grace is wrought by degrees, 1 Cor. 13. 9. and that for these ends.

• 1. That the increase of God's goodness may be more sensibly discerned.
• 2. That means of growth may more conscionably be used.
• 3. That men be not puffed up with a sudden fullness of grace, as Jonah •… was with the goard, which grew in a night.
• 4. That continual matter of thanks may be ministered to men.

This affords a good direction to such as have attained some measu •… e of grace, well to consider what yet is further wanting, and to press on to that which is before, Phil. 3. 13, 14. Take heed of boasting in what thou hast, like the Church of 〈◊〉 , Rev. 3. 17. Or in being secure, as if thou needest no more.

Of the grace of patience and need thereof, see Chap. 6. v. 12. §. 86.

§. 136. Of reward upon doing God's will.

THe gift of patience is here pressed as a means of obtaining a reward of God: Thus much is intended by the manner of inferring the promise with a particle that setteth out the final cause, that; ye have need of patience, THAT you 〈◊〉 receive. Hereupon saith Christ, he that endureth, or hath patience to the end, •… e shall be saved. Matth. 10. 22. On this ground it is said of ancient Saints, that through patience, they inherit the promises. See chap. 6. v. 12. §. 88. 111, 112.

One special ground of patience is thus laid down, done the will of God. We •… ust therefore patiently hold out in our Christian course, because therein the will of God is done; for it is the will of God we should so do. This ground showeth, that God's will is man's rule; and that God's will must be practiced. See chap. 10. v. 7. §. 20. and chap. 13. v. 21. §. 173. Of God's secret and revealed will, see chap. 9. v. 28. §. 141. God's revealed will is that which is our rule, Deut. 29. 29. And this is not only to be known, but also to be done, and practiced by us. See the Saints sacrifice on Psal. 116. 9. §. 59.

Upon doing the will of God the reward is promised; and thereupon it may be expected. See v. 35. §. 132. The word, done, is a participle of the time past, and may be word for word thus translated, having done. The sense of it is thus fitly and fully expressed, after we have done: so as reward is to be expected, after the work is 〈◊〉 . Not before, to incite us to continue working: yet after, to testify God's truth, faithfulness, and bounty, that we may know, it shall not be in vain to hold out in doing his will. 1 Cor. 15. 58.

This demonstrateth a double folly.

• 1. Of those who work not, yet expect a reward, like the foolish Virgins, and 〈◊〉 servant, Mat. 25. 11, 18.
• 2. Of those who think it is in vain to work, Mal. 3. 14.

Both these conceits make men dissolute and careless: but this order of expecting reward after the work is done, is an antidote against both those poisons.

The reward is expressed under this word, promise: promise is here metonymically put for the reward promised.

To show that God's promise is the ground of reward. See chap. 6. v. 12. §. 87, 88.

Of the greek word translated, receive, see chap. 10. v. 19. §. 100.

§. 137. Of the meaning of Heb. 10. 37.

THis verse is apparently added as a reason of that which goeth before. This causal particle, for, giveth proof thereof. It is a reason of two points.

• 1. Of the main point here handled, perseverance; in that the Lord, for whose 〈◊〉 they suffered, would surely and •… peedily come to succor them.
• 2. Of the reward that is promised in the former verse, where it was shown, that patience should be rewarded. This must needs be so, because that he that giveth the reward shall surely and speedily come.

Both these references tend to the same scope, namely to encourage Christians to hold out.

Many conceive that this verse, as well as the next, is taken out of Hab. Chap. 2. v. 3, 4. and I will not deny, but that it may so be. There is indeed some discrepancy betwixt the words of the Prophet and Apostle. First, where the Prophet saith, The vision is for an appointed time, the Apostle thus renders it, yet a little while: whereby he showeth, that that set and appointed time was of no long date.

The Apostles expression of his mind is very elegant and emphatical, he useth a word that signifieth a little while: yet a little while, am I with you, saith Christ, Job. 13. 33. So here, yet a little while. The Apostle for further emphasis, addeth another particle by way of diminution, thus a very little while. Yea, he doubleth that particle, thus, a very, very little while.

This is to be taken respectively, and that,

• 1. In regard of the many ages that were past.
• 2. In regard of the eternal recompense that was to come.

2. Where the Prophet saith, It will surely come, or word for word, In coming, i •… (or he) will come; The Apostle thus, He that shall come will come. Betwixt these two phrases, there is no differen •… e in sense, only the Hebrew hath a special emphasis in doubling the word. By coming is meant indefinitely, affording succor, or determinately, finishing all things at the last day, or both.

3. Where the Prophet saith, I will not tarry; The Apostle, He will not put off, or delay. The words that the one and the other useth, do in general signify the same thing: that which the Prophet applieth to the vision, the Apostle attributeth to the Lord, who appointed that vision; and by whose coming the vision is accomplished.

Concerning these seeming differences, we are to know,

• 1. That the Pen-men of the New Testament did quote and not translate sentences of the old testament: so as they were not tied to words. It was enough to hold the gener all sense.
• 2. The Apostle giving no intimation of quoting this testimony out of any Prophet, he might use some words of the Prophet, finding them fit for his purpose, though in another sense. The like we may observe by comparing Rom. 10. 18. with Psal. 19. 4.
• 3. In the main scope the Prophet and Apostle agree: which is, to provoke Saints patiently to expect the deliverance which the Lord will give, and to support themselves in assurance of a speedy reward.

§. 138. Of the shortness of Saints suffering.

THis expression of the time, yet a little while, hath reference to the troubles whereunto these Hebrews were subject: and it giveth instance, that Saints sufferings are but short. The Apostle implieth as much under this phrase, The God of peace shall bruise Satan under your feet shortly, Rom. 16. 20. This determinate setting down the Churches tribulation by ten days, (Rev. 2. 10.) importeth a short time. The Apostle therefore saith of▪ affliction, that it is but for a moment, 2 Cor. 4. 17.

This is true, whether the sufferings of Saints be considered simply or comparatively.

• 1. Simply, in a double respect,
  • 1. In that they continue not beyond this life. For when man hath killed the body, he hath no more that he can do, Luke 12. 4. And they that die in the Lord rest from their labors, Rev. 14. 13. and 21. 4. But our life is short. It is resembled to the shortest things that are, Job 14. 1.
  • 2. In that they are not continual in this life: for God affords to his Children in their greatest trials some intermissions, and some refreshings. They have a time of sleep. After great pain, they have oft ease. Yea they have spiritual comforts which swallow up their outward griefs. They have also many occasions of rejoicings, Weeping may endure for a night, but joy cometh in the morning, Psal. 30. 5.
• 2. Comparatively, in reference to eternity; thus without all question it is most true that Saints sufferings are but short. For how short is the longest life, even the life of Methuselah, to eternity? yea how short is the space of the whole world comcompared thereto? not a day, not an hour, not a minute, not a moment.

Obj. Saints have made complaints of their long sufferings, Psal. 13. 1. Lam. 5. 20.

Answ. Their complaints were effects of the flesh in them, which is weak, Matth. 26. 41. and not fit to judge aright of God's visitation.

The shortest time of trouble seemeth long to flesh and blood, which is very sensible thereof. The Sabbath, though it be but one day, and a great part thereof be spent in Sleeping, putting on Apparrell, Eating, and Drinking, and sundry other things besides the holy ordinances of God, yet to flesh it seemeth long, Amos. 8. 5.

The chief author of Saints sufferings will not suffer them to be over long. He afflicts his Children in love and wisdom, with mercy and pity and tender compassion: and thereupon so moderates the same as they may endure.

• 1. This manifesteth a great difference betwixt Saints sufferings in this world, and the sufferings of the wicked in hell: where there is no cessation, intermission, ease, comfort, or any manner of refreshing, Mark. 9. 43. Matth. 25▪ 41.
• 2. This admonisheth us to take heed of stubbornness, or senselesenesse under a cross: for hereby God may be provoked to add cross to cross, and to continue the same the longer, Lev. 26. 18, &c. And if we remain impenitent, to add eternal torment in hell, to the momentary sufferings here on earth.
• 3. Among other motives, this may be added for a patient enduring of afflictions in this world. Though they be grievous to the flesh for the time, yet God will take care that they shall not be over long: He will with the temptation make a way to escape, that we may be able to bear it, 1 Cor. 10. 13. Men of courage will endure great •… runts which they know will not be long. To add an edge to this motive, consider.

• 1. That it is your Father, a Wise, Tender, Loving Father, who correcteth you.
• 2. That he will do it no longer then he seeth it to be useful and necessary.
• 3. That a far more exceeding and eternal weight of glory will follow thereupon.

§. 139. Of the Lord's being yet to▪ come.

THis phrase, •… e that shall come, is the interpretation of one Greek word: and it is appropriated to Christ, •… Matth. 11. 3. Rev. 1. 4, 8. and 4. 8. and 11. 17. This very title giveth proof that the Lord Christ is yet to come. This is meant of his second and last coming, whereof see Chap. 9. v. 28. §. 143.

The Lord put off his first coming till the fullness of time, Gal. 4. 4. which was about the space of 3950. years: And he hath put off his second coming till the ti •… es of restitution of all things, Acts 3. 21. This he did in reference to the one and other coming,

• 1. To prepare men the better unto his coming.
• 2. To nourish faith and hope, which cease, when the thing believed and hoped for is accomplished. We hope for that we see not, Rom. 8. 24.
• 3. To try patience, I am. 5. 7.
• 4. To exercise Wisdom, Courage, Obedience, and other like graces.
• 5. To discover such corruptions as lurk in the heart, Deut. 8. 2.
• 6. To make men the more long for the Lord, before he come, and more welcomely to accept him when he cometh.

That which is to come is to be waited for.

§. 140. Of the certainty of the Lord's coming, and that without delay.

THe Apostle addeth this phrase, will come, to that former phrase▪ shall come, to set forth the certainty of the point: that the Lord will assuredly come. To give further evidence hereof, this note of assurance, behold, is frequently prefixed before that point of the Lord's coming: and the point itself set down in the time present, being as sure as if it were already accomplished, Jude v. 14. Rev. 3. 11. So also this asseveration, Amen, Mark. 13. 30. And this, Surely, Rev. 22. 20. And this comparative expression, Heaven and Earth shall pass away: but my word shall not pass away, Mark. 13. 31. Among other words, this of Christ's coming is to be understood. See more of the certainty of Christ's coming to judgment, Chap. 9. v. 2 •… . §. 137.

Yet, to assure these Hebrews of the certainty of Christ's coming, the Apostle addeth this clause, and will not tarry, namely beyond the time set down and appointed by the Father. For he hath appointed a day in the which he will judge the world, Acts 17. 31.

The Greek word translated, tarry, is ordinarily used, for putting off or making delay; And that beyond a time appointed or expected. Thus it is used Matth. 25. 5. Luk. 12. 45. In this sense it is here denied that the Lord will tarry. As it is said of the Israelites, that the self same day (namely at the end of four hundred and thirty years which the Lord had set down before hand) it came to pass, that all the host of the Lord went out from the land of Egypt, Exod. 12. 41. Even so in the self same day that the Lord hath appointed for his coming, he will come and not •… rry. That day cannot be prevented, shall not be over-slipped.

A •… the truth of God is manifested in the accomplishment of all his purposes and promises, so especially in this: because it is the day of restitution of all things, and of giving a just recompense to everyone that ever were or shall be, See more hereof, v. 25. §. 82, 83, 84, 85.

§. 141. Of the Resolution of Heb. 10. 36, 37.

IN these two verses, is laid down an especial help for perseverance.

Vers. 36. This help is,

• 1. Propounded, v. 36.
• 2. Confirmed, v. 37.

In the proposition is declared,

• 1. The means itself.
• 2. The end thereof.

The means is in one word, patience, amplified by the need thereof: ye have need of patience.

The end of this grace, is a blessed recompense.

This end is,

• 1. Generally hinted in this phrase, that ye might receive.
• 2. Particularly exemplified.

In the exemplification is set down,

• 1. The time when they should receive the reward, in this word, after.
• 2. The ground of the reward.

About the time is noted,

• 1. Mans Act, in this word, done.
• 2. The rule thereof, God's will.

2. The ground of the reward is in this word, promise.

Vers. 37. The confirmation is taken from the coming of the Lord.

This is set out,

• 1. By the time, yet a little while.
• 2. By the person, who is described by his purpose, he that shall come, and by his performance,

This performance is amplified by the certainty of it, and that two ways,

• 1. Affirmatively, will come.
• 2. Negatively, will not tarry.

§. 142. Of observations out of, Heb. 10. 36, 37.

Vers. 36. I. PAtience is an help to perseverance. For this end it is here brought in. See §. 135.

II. They who have attained some patience have need of more. These Hebrews had endured much, yet they have need of patience. See §. 135.

III. Patience is a needful grace. So it is here expressed to be. See §. 135.

IV. Patience procureth reward. For this end he exhorteth them to patience. See §. 136.

V. Reward is after work done. Thus much is expressed. See §. 136.

VI. God's will is man's rule. So it is here laid down to be. See §▪ 136.

VII. God's will must be practiced. This word done intendeth as much. See §. 136.

VIII. They who observe the condition shall partake of the recompense. This word receive intends as much. See §. 136.

IX. God's promise is the ground of man's reward. The reward therefore is expressed under this word, promise. See §. 136.

Vers. 37. X. Saints sufferings are but short. They are a very very little time. See §. 138.

XI. The Lord is yet to come. In this respect this title, He will come, is given unto him. See §. 139.

XII. The Lord will assuredly come. This is plainly expressed. See §. 140.

XIII. The time of the Lord's coming shall not be put off. He will not tarry. See §. 140.

XIV. The Lord's coming is a strong motive to hold out. His coming is here brought in as a reason tending to that end. See §. 137.

§. 143. Of comparing Heb. 10. 38. with Hab. 2. 4.

HEtherto of patience, as one means of persevering in the Christian profession: another means here followeth, which is, faith. In setting down this means, that it might be the better heeded, it is produced from the Prophet Habakkuk, Chap. 2. v. 4. But so as the Apostle useth his liberty to leave out, add, and alter what seemeth fitting to his purpose.

• 1. The Prophet setteth these words, the just shall live by his saith, in the last place: but the Apostle in the first. The reason may be this. He would first establish them by the promise of life, before he terrified them with fear of Apostasy.
• 2. The Prophet adds this affix. HIS, ( by his faith ) but the Apostle leaves it out: For the Greek and Latin use to understand such affixes: The LXX use another affix or relative pronoun, namely, MY, (thus, by my faith ) whereby they make God to be the object of that faith: as if the Lord had thus said, the just live by that faith, wherewith they rest on me.
• 3. Where the Prophet saith, his soul which is •… ifted up, the Apostle thus hath it, If any man draw back: whereby he declareth the woeful consequence of confidence in ones self. For this phrase, his soul which is lifted up, setteth out self confidence, which is an occasion of a man's drawing back, and falling away, which is the main point here dissuaded.
• 4. Insteed of this phrase, his soul is not upright in him, used by the Prophet, the Apostle useth this, in reference to God, My soul shall have no pleasure in him: and that to declare the fearful issue of man's disrespect to God. For the Prophets phrase implieth, that the backslider is not upright, and faithful with God: and thereupon the Apostle inferreth, that God can take no pleasure in him.

Thus we see by this variety of words and order, that the Apostle is so far from contradicting anything in the Prophet, as he doth clear his sense and meaning. Fitly doth the Apostle infer this testimony, The just shall live by faith, upon Christ's certain coming, mentioned in the former verse, to show, that through faith in that coming of the Lord, the just supports himself, and so lives by that faith.

§. 144. Of righteous, or just men.

OF the notation of the Greek word translated, just, see Chap. 1. v. 9. §. 114. We sometimes translate this same word righteous, Chap. 11. 4. And the substantive, righteousness, Chap. 11. 7. And the adverb, righteously, Tit. 2. 12. This taketh it for granted, that there are just and righteous men.

This is here to be taken of such as are so, before God and man: not of such as are so only in their own conceit, as the Pharisee was, Luke 18. 9. or only in man's apprehension, as Saul was before his conversion, Phil. 3. 6. These are no more indeed and truth, just or righteous, then painted or carved men, are true men. Thereupon saith Christ, Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of heaven, Matth. 5. 20. Almost as many proofs might be brought for the point, as there are leaves in the Book of God.

Such as these.

• 1. This epithet, just, or righteous, is frequently attributed to sundry persons, as to Abel, Matth. 23. 35. Noah, Gen. 6. 9. and many others.
• 2. The mention of men approved under this epithet, Job 12. 4. Psal. 37. 12. Prov. 20. 7.
• 3. Commendations of such as are righteous, Prov. 12. •… 6.
• 4. Remuneration of those that are righteous, Ezek. 18. •… , &c.
• 5. Vengeance on such as are not righteous, Prov. 11. 7. 1 Cor. 6. 9.

The righteous are those that give to everyone their due. They therefore

• 1. Are fittest in this world to honor God.
• 2. They especially will disperse, and give to the poor, Psal. 112. 9.
• 3. They will deal most fairly with all sorts of men, and be most helpful to other •… .

1. Quest. How is it then said, that there is none righteous, no not one? Rom. 3. 10. Psal. 14. 3.

Answ. That negative is true in four respects.

• 1. There is none originally righteous. This was Christ's prerogative, Luk. 1. 35. All others are brought •… orth in sin, Psal. 51. 5. Job 14. 4.
• 2. None are legally righteous: that is, so righteous as to be justified by the Law▪ Gal. 3. 11. This was Adams prerogative, in his entire estate, Eccl. 7. 29.
• 3. None are perfectly righteous, Isa. 64. 6. This is the prerogative of glorified Saints, Heb. 12. 23.
• 4. None are meritoriously righteous, Luk. 17. 10. This was Christ's honor, and that by virtue of the union of his human nature with the divine. In this respect God is said to have purchased his Church with his own blood, Acts 20. 28.

2. Quest. How then may any sons of Adam in this world be counted just, o •… righteous?

Answ.

• 1. Though not legally, yet Evangelically. The law requireth two things.
  • 1. Perfect righteousness, and that in every part, point, and degree, Gal. 5. 3.
  • 2. Personal righteousness, that the person himself that looks for acceptance by the law, do that which the law requireth, by himself, in his own person. The man (even the man himself) which doth these things, shall live by the law, Rom. 10. 5.

  But the Gospel limiteth, and mitigateth both these: For perfect righteousness, it accepteth a true and faithful endeavor, Phil. 3. 14, 15. Instead of personal righteousness, it accepteth the righteousness of a Surety.

• 2. Though none be righteous by carnal generation, yet there are righteous men by spiritual regeneration.
• 3. Though none be perfectly righteous, yet there are such as are truly and sincerely righteous. Now sincerity is accepted of God for perfection.
• 4. Though none are meritoriously righteous, yet they are so righteous in God's account, as through his grace and favor he rewardeth their righteousness.

On these grounds, I may well use this Apostolical phrase, Follow after righteousness, 1 Tim. 6. 11. And press this exhortation as the wise man doth his incitation unto wisdom, Prov. 4. 5, 6, 7. &c.

§. 145. Of a Just Mans living.

THere is another thing here taken for granted, namely that a just man liveth. So saith righteous Paul of himself, I live, Gal. 6. 20. And he saith of all that mortify the deeds of the body (which righteous ones do) ye shall live, Rom. 8. 1 •… . These are they who are called, lively, or living stones, 1 Pet. 2. 5.

The life here meant is a spiritual life, the life of grace, whereby one is so sustained, as he remaineth faithful with his God. In this respect the future tense is used, ( shall live ) to show that the believer continueth to live that life, till he come to eternal life.

This spiritual life may truly and properly be called life, in that thereby we have communion with the living God, the God of life, and brought to eternal life.

1. Herein is manifested a great difference betwixt just and unjust, righteous and unrighteous persons. The unjust and unrighteous are dead in sins, Eph. 2. 1. Matth. 8. 22. 1 Tim. 5. 6. Therefore there is as a great difference betwixt them, as betwixt the living and the dead: yea far greater then betwixt such as are alive, and such a •… are dead in the body. A livi •… g dog is better then a dead lion, Eccl. 9. 4. But a living Sain •… is much better then a dead worldling. In this respect the righteous is more excellent then his neighbor, Prov. 12. 26. Lazarus a poor beggar, was better the •… Dives a rich man. We use to put dead corps into the grave, because of their noisome •… avour.

The savor of men dead in sin is much more noisome: and therefore they are cast into the deep pit of hell.

§. 146. Of faith, whereby a just man liveth.

THat the Apostle might the better instruct us in that life which is proper to •… just man, he expressly showeth the means whereby he liveth, which is faith. Four distinct times is this in these words set down by the Holy Ghost, as a point most remarkable, Hab. 2. 4. Rom. 1. 17. Gal. 3. 11. and here in this text An Apostle exemplifieth this in himself thus, I live by the faith of the Son of God, Gal. 2. 20.

By faith is here meant a true justifying faith, whereby we so receive and apply Christ unto ourselves, as we rest on him for supply of all our necessities, and for all needful succor in all distresses, and assistance against all assaults: and in that respect abide faithful with him, and never depart from him.

Faith draws life from Christ in these and other like respects.

• 1. It is that instrument whereby we lay such hold on Christ, as we are united unto him, like a Siens put into a stock.

  Thus Christ is resembled to a Vine, and we to the branches thereof, Job. 15. 5. Hereupon Paul saith, I live by the faith of the Son of God, Gal. 2. 20. And Christ is said to dwell in our hearts by faith, Eph. 3. 17.

• 2. It draweth virtue from Christ, as a branch from the stock. For of his fullness we all receive, and grace for grace,