Exposition of Hebrews 6-10

VERSE 23.

This is the second Exhortation which the Apostle educeth by way of inference from the Principles of Truth which he had before declared and confirmed. And it is the substance or end of the whole parenetical or hortatory part of the Epistle; that, for the obtaining whereof, the whole Doctrinal part of it was written, which gives Life and Efficacy unto it. Wherefore he spends the whole remainder of the Epistle, in the Pressing and Confirming of this Exhortation, on a compliance wherewith the Eternal condition of our Souls doth depend. And this he doth, partly by declaring the means whereby we may be helped in the discharge of this Duty; partly by denouncing the eternal ruin and sure destruction that will follow the neglect of it; and partly by encouragements from their own former Experiences, and the strength of our Faith; and partly by evidencing unto us in a multitude of Examples, how we may overcome the difficulty that would occur unto us in this way, with other various Cogent reasonings; as we shall see, if God pleaseth, in our progress.

In these words, there is a Duty prescribed, and an encouragement added unto it.

As unto the Duty itself, we must inquire: (1.) What is meant by the Profession of our Faith? (2.) What is meant by holding it fast? (3.) What to hold it fast without wavering?

1. Some Copies read, 〈 in non-Latin alphabet 〉 , the profession of our hope, which the Vulgar follows, the profession of the hope that is in us; and so it may have a respect unto the Exhortation used by the Apostle, Chap. 3. 6. And it will come unto the same with our reading of it; for on our Faith our Hope is built, and is an eminent fruit thereof. Wherefore holding fast our Hope, includes in it the holding fast of our Faith, as the Cause is in the Effect, and the Building in the Foundation. But I prefer the other Reading, as that which is more suited unto the design of the Apostle, and his following Discourse; and which his following Confirmations of this Exhortation do directly require, and which is the proper Subject of our 〈 in non-Latin alphabet 〉 , or profession. See Chap. 3. 1.

Faith is here taken in both the principal acceptations of it, namely, that faith whereby we believe, and the Faith or Doctrine which we do believe. Of both which we make the same profession; of one as the inward Principle, of the other as the outward Rule. Of the meaning of the word itself, 〈 in non-Latin alphabet 〉 , or joint profession, I have treated largely, Chap. 3. 1.

This solemn profession of our Faith, is twofold. (1.) Initial. (2.) By the way of continuation, in all the Acts and Duties required thereunto. The First, is a solemn giving up of ourselves unto Christ, in a professed subjection unto the Gospel, and the Ordinances of Divine Worship therein contained. This of old was done by all Men, at their First accession unto God in the Assemblies of the Church. The Apostle calls it, the beginning of our confidence, or subsistence in Christ and the Church, Chap. 3. 6. And it was ordinarily in the primitive times, accompanied with excellent Graces and Privileges.

For, (1.) God usually gave them hereon great Joy and Exultation with peace in their own Minds, 1 Pet. 2. 9. Hath translated us out of darkness into his marvelous light. The glorious marvelous light, whereunto they were newly translated out of darkness, the evidence which they had of the truth and reality of the things that they believed and professed, the value they had for the Grace of God in this high and Heavenly calling, the greatness and excellency of the things made known unto them, and believed by them, are the means whereby they were filled with joy unspeakable and full of Glory. And respect is had unto this frame of Heart in this Exhortation. For it is apt on many accounts to decay and be lost: but when it is so, we lose much of the Glory of our profession.

(2.) They had hereon, some such Communication of the Spirit in Gifts, or Graces, that was a Seal unto them of the promised inheritance, Eph. 1. 13. And although what was extraordinary herein is ceased and not to be looked after, yet if Christians in their initial dedication of themselves unto Christ and the Gospel, did attend unto their duty in a due manner, or were affected with their privileges as they ought, they would have experience of this Grace, and advantage in ways suitable unto their own state and condition.

Secondly, The continuation of their Profession first solemnly made, avowing the Faith on all just occasions, in attendance on all Duties of Worship required in the Gospel, in professing their faith in the Promises of God by Christ, and thereon cheerfully undergoing afflictions, troubles and persecutions on the account thereof, is this profession of our Faith that is exhorted unto.

II. What is it to hold fast this profession? The words we so render, are 〈 in non-Latin alphabet 〉 , and sometimes 〈 in non-Latin alphabet 〉 , singly, as 1 Thes. 5. 23. 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , are indefinitely used to this end ch. 3. 6. ch. 4. 14. Rev. 2. 25. ch. 3. 11. So that which is here 〈 in non-Latin alphabet 〉 , is 〈 in non-Latin alphabet 〉 , chap. 4. 14.

And there is included in the sense of either of these words,

• 1. A supposition of great difficulty with danger, and opposition against this holding the Profession of our Faith.
• 2. The putting forth of the utmost of our strength and endeavors in the defense of it.
• 3. A constant perseverance in it, denoted in the word keep; possess it with constancy.

III. This is to be done without wavering, that is, the profession must be immovable and constant. The frame of mind which this is opposed unto, is expressed James 1. 6. 〈 in non-Latin alphabet 〉 , one that is always disputing, and tost up and down with various thoughts in his mind, not coming to a fixed resolution or determination. He is like a Wave of the Sea, which sometimes subsides and is quiet, and sometimes is tossed one way or another, as it receives impressions from the Wind. There were many in those days who did hesitate in the profession of the Doctrine of the Gospel; sometimes they inclined unto it and embraced it, sometimes they returned again unto Judaism; and sometimes they would reconcile and compound the two Covenants, the two Religions, the two Churches together, with which sort of men our Apostle had great contention. As men's minds waver in these things, so their profession wavers; which the Apostle here condemneth or opposeth unto that full assurance of Faith which he required in us. 〈 in non-Latin alphabet 〉 is, not to be bent one way or another, by impressions made from any things or causes; but to abide firm, fixed, stable, in opposition to them. And it is opposed unto,

1. An halting between two opinions, God or Baal, Judaism or Christianity, Truth or Error. This is to waver Doctrinally.

2. Unto a Weakness, or Irresolution of mind as unto a continuance in the profession of faith against difficulties and oppositions.

3. To an yielding in the way of compliance, in any point of Doctrine or Worship contrary unto or inconsistent with the Faith we have professed. In which sense the Apostle would not give place, no not for an hour unto them that taught Circumcision.

4. To final Apostasy from the truth, which this wavering up and down, as the Apostle intimates in his following discourse, brings unto. Wherefore it includes Positively,

(1.) A firm persuasion of mind, as to the truth of the Faith whereof we have made profession. (2.) A constant resolution to abide therein, and adhere thereunto against all oppositions. (3.) Constancy and diligence in the performance of all the Duties which are required unto the continuation of this profession. This is the sum and substance of that duty which the Apostle with all sorts of Arguments presseth on the Hebrews in this Epistle, as that which was indispensibly necessary unto their Salvation.

1. There is an Internal Principle of saving Faith required unto our profession of the Doctrine of the Gospel, without which it will not avail.

2. All that believe, ought solemnly to give themselves up unto Christ and his Rule, in an express profession of the faith that is in them, and required of them.

3. There will great difficulties arise in, and opposition be made unto, a sincere profession of the Faith.

4. Firmness and constancy of mind with our utmost diligent endeavors, are required unto an acceptable continuance in the profession of the Faith.

5. Uncertainty and wavering of mind, as to the Truth and Doctrine we profess, or neglect of the duties wherein it doth consist, or compliance with errors for fear of persecution and sufferings, do overthrow our profession, and render it useless.

6. As we ought not on any account to decline our Profession, so to abate of the degrees of fervency of spirit therein, is dangerous unto our souls.

Upon the Proposal of this Duty, the Apostle in his passage interposeth an encouragement unto it, taken from the assured benefit and advantage that should be obtained thereby; for, saith he, He is faithful that hath promised. And we may observe in the opening of these words the nature of the encouragement given us in them.

1. It is God alone who Promiseth. He alone is the Author of all Gospel Promises; by him are they given unto us, 2 Pet. 1. 4. Titus 1. 1. Hence in the sense of the Gospel, this is a just Periphrasis of God, He who hath Promised.

2. The Promises of God are of that nature in themselves, as are suited unto the encouragement of all Believers unto constancy, and final perseverance in the Profession of the Faith. They are so, whether we respect them as they contain and exhibit present Grace, Mercy and consolation; or as those which propose unto us things Eternal in the future glorious reward.

3. The Efficacy of the Promises unto this end, depends upon the faithfulness of God who gives them. With him is neither variableness, nor shadow of turning. The strength of Israel will not lie nor repent. God's faithfulness is the unchangeableness of his Purpose and the Counsels of his Will, proceeding from the Immutability of his Nature, as accompanied with almighty Power for their accomplishment, as declared in the Word. See chap. 6. 18. Titus 1. 2. This therefore is the sense of the Apostles Reason unto the end he aims at. Consider, saith he, the promises of the Gospel, their incomparable Greatness and Glory, in their enjoyment consists our eternal Blessedness; and they will all of them be in all things accomplished towards those who hold fast their profession, seeing he who hath promised them, is absolutely Faithful and Unchangeable.

The Faithfulness of God in his Promises, is the great encouragement and supportment, under our continual Profession of our Faith against all oppositions.

VERSE XXIV.

VERSE 24.

LOve and good works are the fruits, effects, and Evidences of the sincere profession of saving faith; Wherefore a diligent attendance unto them, is an effectual means of our constancy in our profession. This therefore the Apostle in the next place Exhorts unto, and thence declares the manner whereby we may be excited and enabled unto them. And there is in the words, (1.) A profession of a Duty, as a means unto another end. (2.) The declaration of that end, namely, by and upon that consideration, to provoke one another to Love and good Works.

1. 〈 in non-Latin alphabet 〉 : The word hath been opened on chap. 3. 1. A diligent inspection into, an heedful consideration of mind, intent upon it, in opposition unto common, careless, transient thoughts about it, is intended. The Object of it here, is not things, but Persons; one another. And herein the Apostle supposeth,

1. That those unto whom he wrote, had a deep concernment in one another, their present temporal and future Eternal state. Without this the mere consideration of one another, would only be a fruitless effect of curiosity, and tend unto many evils.

2. That they had also communion together about those things without which this Duty could not be rightly discharged. For it was not then in the world as it is now; but all Christians who were joined in Church Societies, did meet together for mutual Communion in those things wherein their Edification was concerned, as is declared in the next Verse.

3. That they judged themselves obliged to watch over one another as unto stedfastness in profession, and fruitfulness in Love and good Works. Hence they knew it their Duty to admonish, to exhort, to provoke, to encourage one another. Without this the mere consideration of one another is of no use.

On these suppositions this consideration respects the Gifts, the Graces, the Temptations, the Dangers, the Seasons and Opportunities for Duty, the manner of the walking of one another in the Church, and in the World. For this consideration is the Foundation of all these mutual Duties of Warning, or Admonition and Exhorting, which tend to the encouragement and strengthening of one another. But those Duties are now generally lost amongst us, and with them is the glory of the Christian Religion departed.

II. The special kind of this Duty as here pressed by the Apostle is, that it is used 〈 in non-Latin alphabet 〉 : Unto the Provocation of Love and good works, that is, as we have rendered the words, to provoke (that is, one another) unto Love and good Works. Provocation is commonly used in an ill sense, namely, for the imbittering of the spirit of another, moving anger, sorrow, and disquietment, and impatience of mind; So 1 Sam. 1. 6, 7. to provoke one, is to embitter his Spirit, and to stir him up unto anger. And when any provocation is high, we render it strife or contention, such as whereby the Spirits of men are imbittered one towards another, Acts 15. 39. Howbeit, it is used sometimes for an earnest and diligent excitation of the Minds or Spirits of men unto that which is good. See Rom. 11. 14. So it is here used. And there is more in it than a bare mutual Exhortation; An excitation of Spirit by Exhortation, Example, Rebukes, until it be warmed unto a duty. This is the great end of the Communion that is among Christians in the mutual consideration of one another; considering the circumstances, conditions, walkings, abilities for usefulness, of one another, they do excite one another unto love and good works, which is called the provocation of them, or the stirring up of the minds of men unto them. This was the way and practice of the Christians of old, but is now generally lost, with most of the principles of practical Obedience, especially those which concern our mutual edification, as if they had never been prescribed in the Gospel.

The Duties themselves which they are thus mutually to provoke one another unto, are, Love and good works; And they are placed by the Apostle in their proper order; For Love is the spring and fountain of all acceptable good works. Of mutual love among believers, which is that here intended, as unto the nature and causes of it, and motives unto it, I have treated at large Chap. 6. The good works intended are called here 〈 in non-Latin alphabet 〉 , usually they are 〈 in non-Latin alphabet 〉 . Those which are most commendable, and praise-worthy are intended, such as are most useful unto others, such as whereby the Gospel is most exalted; works proceeding from the shining Light of Truth, whereon God is glorified.

1. The mutual watch of Christians in the particular Societies whereof they are members, is a duty necessary unto the preservation if the profession of the Faith.

2. A due consideration of the circumstances, abilities, temptations and opportunities for duties, in one another, is required hereunto.

3. Diligence, or mutual Exhortation unto Gospel duties, that men on all grounds of Reason and Example may be provoked unto them, is required of us, and is a most Excellent Duty, which in an especial manner we ought to attend unto.

VERSE XXV.

VERSE 25.

THe Words contain an enforcement of the preceding Exhortation, in a caution against what is contrary thereunto, or the neglect of the general Duty which is the Principal means to further us in all the things that we are exhorted unto, and without which some of them cannot at all be performed. And there is in the Words (1.) The neglect and evil which they are cautioned against, that is, Forsaking the assembling of ourselves: (2.) This is exemplified, (1.) In an instance of some that were guilty of it; as is the manner of some. (2.) By the contrary Duty; but exhorting one another. (3.) The degree of this Duty; so much the more. (4.) The Motive unto that degree; as ye see the day approaching.

In the First, there is the thing spoken of, 〈 in non-Latin alphabet 〉 , well rendered by us, the assembling of ourselves together; for it is not the Church-State absolutely, but the actual assemblies of Believers, walking together in that State, which the Apostle intends. For as the Church itself is Originally the Seat and Subject of all Divine Worship, so the actual Assemblies of it, are the only way and means for the Exercise and performance of it. These Assemblies were of two sorts. (1.) Stated on the Lord's Day, or first Day of the Week, 1. Cor. 16. 2. Acts 20. 7. (2.) Occasional, as the Duties or Occasions of the Church did require, 1 Cor. 5. 4.

The End of these Assemblies were twofold. (1.) The due performance of all solemn Stated, orderly, Evangelical Worship, in Prayer, Preaching of the Word, Singing of Psalms, and the Administration of the Sacraments. (2.) The exercise of Discipline, or the watch of the Church over its Members, with respect unto their Walking and Conversation, that in all things it be such as becomes the Gospel, and giving no Offence. So to Admonish, Exhort, and Provake one another to Love and Good Works; Comfort, Establish, and Encourage them that were Afflicted or Persecuted; to relieve the Poor, &c. Such Assemblies were constantly observed in the first Churches; How they come to be lost is not unknown, though how they may and ought to be revived is difficult.

Two things are evident herein.

1. That those Assemblies, those comìngs together in one place, was the only way whereby the Church, as a Church made its Profession of Subjection unto the Authority of Christ in the Performance of all those Duties of Sacred Worship, whereby God was to be Glorified under the Gospel. Wherefore a Voluntary neglect and relinquishment of those Assemblies, destroys any Church State, if it be persisted in.

2. That those Assemblies were the Life, the Food, the Nourishment of their Souls; Without which they could neither attend unto the Discipline of Christ, nor yield Obedience unto his Commands, nor make Profession of his Name as they ought, nor enjoy the Benefit of Evangelical Institutions: Whereas in a due Observance of them consisted the Trial of their Faith in the sight of God and Man. For as unto God, whatever Reserves men may have in their minds, that they would still continue to believe in Christ though they attended not unto his Discipline in these Assemblies, he regards it not; because therein men do openly prefer their own temporal Safety before his Glory. And as unto men, it is not so much Faith itself, as the Profession of it in those assemblies, that they hate, oppose, and persecute. Wherefore Believers in all Ages have constantly ventured their lives in the Observance of them through a thousand difficulties and dangers, esteeming them always aliens from their communion by whom they were neglected.

Wherefore, secondly, The Apostles charge concerning those Assemblies, is, that we should not forsake them. There is a twofold forsaking of these Assemblies. (1.) That which is Total, which is the fruit and evidence of absolute Apostasy. (2.) That which is so Partially only, in want of Diligence and conscientious care in a constant attendance unto them according as the Rule and their Institution do require. It is the latter that the Apostle here intends, as the word in part signifies, and of the former he speaks in the following verses. And this is usually done on some of these accounts:

1. From fear of suffering. These Assemblies were those which exposed them unto Sufferings, as those whereby they made their Profession visible, and evidenced their Subjection unto the Authority of Christ; whereby the unbelieving World is enraged. This in all Ages hath prevailed on many, in the times of Trial and Persecution, to withdraw themselves from those Assemblies; and those who have done so, are those Fearful and Unbelieving ones, who in the first place are excluded from the New Jerusalem, Rev. 21. 8. In such a season, all the arguings of Flesh and Blood, will arise in the minds of Men, and be promoted with many specious pretences: Life, Liberty, Enjoyments in this World, will all put in to be heard; Reserves concerning their State in this frame, with Resolutions to return unto their Duty when the Storm is over; Pleas and Arguments that these Assemblies are not so necessary, but that God will be merciful unto them in this thing. All which and the like false reasonings do carry them away to ruin. For notwithstanding all these vain pleas, the Rule is peremptory against these persons. Those who for their Houses, Lands, Possessions, Relations, Liberty, Life, prefer them before Christ, and the Duties which we owe to him, and his Glory, have no interest in Gospel Promises. Whatever men pretend that they believe, if they confess him not before men, He will deny them before his Father which is in Heaven.

2. Spiritual sloth, with the occasions of this life, are the cause in many of this sinful neglect. Other things will offer themselves in competition with the diligent attendance unto these Assemblies. If men stir not up themselves, and shake off the weight that lies upon them, they will fall under a woeful neglect as unto this and all other important Duties. Such Persons as are influenced by them, will make use of many specious pleas, taken for the most part from their occasions and necessities. These things they will plead with men, and there is no contending with them; But let them go to Christ and plead them immediately unto himself, and then ask of themselves, how they suppose they are accepted? He requires that we should attend unto these Assemblies diligently, as the principal way and means of doing that, and observing that which he commands us, the certain indispensible Rule of our Obedience unto him. Will it be accepted with him, if in a neglect of that, we should say unto him, we would have done so indeed, but that one thing or other, this business, this diversion, this or that attendance in our callings would not suffer us so to do? This may indeed fall out sometimes where the Heart is sincere, but then it will be troubled at it, and watch for the future against the like occasions. But where this is frequent, and every trivial diversion is embraced unto a neglect of this Duty, the Heart is not upright before God, the Man draws back in the way unto perdition.

3. Unbelief working gradually towards the forsaking of all profession. This is the first way for the most part, whereby an evil Heart of Unbelief in departing from the living God, doth evidence itself; which the Apostle on this consideration warns the Hebrews of, chap. 3. I say, hereby usually it first evidenceth itself. It hath unquestionably put forth its power before, within and in a neglect of private Duties, but hereby it first evidenceth itself unto others. And if this course, from this principle, be persisted in, total Apostasy lies at the door; whereof we have multiplied instances.

1. Great Diligence is required of us in a due attendance unto the Assemblies of the Church for the ends of them, as they are instituted and appointed by Jesus Christ. The benefit we receive by them, the danger of their neglect, sense of the Authority of Christ, concernment of his glory in them, with the vanity of the pretences for their Neglect, call aloud for this Diligence.

2. The neglect of the Authority and Love of Christ in the appointment of the means of our Edification, will always tend to great and ruinous evils.

Thirdly, The Apostle Exemplifies their sin, which he warms them against in an instance of those who are guilty of it, as the manner of some is. The Church of the Hebrews, especially that at Jerusalem, had been exposed to great Trials and Persecutions, as the Apostle declares v. 32, 33. during this State, some of the Members of them, even in those early days, began so far to decline their profession, as not to frequent the Assemblies of the Church. They were afraid to be taken at a Meeting, or that their known persecuting Neighbors should take notice of them as they went unto, or came from their Assemblies. And it should seem, they were not a few who were fallen into this sinful neglect; for the Apostle speaks of it as a thing which was well known among themselves.

Again, There were among the Hebrews at that time great disputes about the continuance of the Temple-worship, with the Rites and Ceremonies of it, which many were entangled withal; and as that error prevailed in their minds, so did they begin gradually to neglect and forsake the Worship and Duties of the Gospel, which ended with many in fatal Apostasy. To prevent the effects of these two evils, was the principal design of the Apostle in writing this Epistle, which is filled with Cogent Arguments against them. This was the later cause of their Declension before intimated, namely, Unbelief secretly inclining unto a departure from the living God. And this is marked here as the Ordinary Beginning of an entrance into final Apostasy; namely, that men do for sake the Assemblies of the Saints. Only observe, that it is not an occcasional Dereliction of them, but that which they accustomed themselves unto; it was 〈 in non-Latin alphabet 〉 , their manner, it was an ordinary way, and manner of walking which they accustomed themselves unto.

1. No Church-Order, no outward profession can secure men from Apostasy. Persons were guilty of this Crime in the first, the best, the Purest Churches.

2. Perfection, freedom from Offence, Scandal, and ruinous Evils, is not to be expected in any Church in this World.

3. Men that begin to decline their Duty in Church Relations, ought to be marked, and their ways avoided.

4. Forsaking of Church Assemblies is usually an entrance into Apostasy.

Fourthly, The Apostle illustrates this great evilby the contrary Duty, 〈 in non-Latin alphabet 〉 . All the Duties of these Assemblies, especially those which are useful and needful to prevent Backsliding, and preserve from Apostasy, are proposed under this one, which is the head and chief of them all.

The Nature of this mutual Exhortation among Christian Believers in Church Societies, hath been discoursed on chap. 3. Here it is opposed unto the evil dehorted from, Forsake not, but exhort one another; Wherefore it is comprehensive of the general nature of all the Duties of Believers in Church Societies, and it hath a special respect unto Constancy and Perseverance in the profession of the Faith, and diligent attendance unto the Duties of Gospel-worship; as is evident from the whole Context. This is the Duty of all Professors of the Gospel, namely, to persuade, to encourage, to exhort one another unto constancy in Profession, with resolution and fortitude of mind against difficulties, dangers, and oppositions. A duty which a State of Persecution will teach them, who intend not to leave anything of Christ. And 'tis never the more inconsiderable, because the practice of it is almost lost out of the World, as we said before. The Motive unto these Duties is, the approach of the Day. Wherein we have, (1.) A Degree added unto the Performance of these Duties, from this Motive 〈 in non-Latin alphabet 〉 , so much the more. (2.) The motive itself, which is the approach of the day. (3.) The evidence they had of it, you see. There is from this Motive, an especial degree to be added unto the performance of the duties before mentioned; they are such as ought always to be attended unto. Howbeit, this is a season wherein it is our duty to double our diligence about them. For this, so much the rather, refers distinctly unto all the duties before mentioned being to be repeated 〈 in non-Latin alphabet 〉 . Wherefore although the Word of Christ in his Institutions and commands, do make duties constantly in their performance necessary unto us; yet there are warnings and works of Christ whose consideration ought to excite us unto a peculiar diligence and attendance unto them. And,

1. Such warnings of Christ there are unto his Church, both by his Word, and by his Providence. For although he speak not now immediately unto them by Revelations, yet he speaks unto them mediately in his Word. All the warnings he hath left on record in the Scripture, given unto his Churches in the various conditions wherein they were, as for instance, Those in the second and third of the Revelations, are given likewise unto all the Churches now, that are in the same State or condition wherein they were. And he doth it by his Providence, in threatenings, Essicacious trials, and persecutions, 1 Cor. 11. 30, 31, 32.

2. The principal End of these warnings is to stir us up unto more diligence in attendance unto the duties of his worship in the Assemblies of the Church; as is manifest in all his dealings with the seven Churches, as Types of all others. For (1.) Our neglect therein, is the cause of that displeasure which he in his warnings and trials calls us unto. For this Cause many are sick and weak, many are fallen a sleep. Because thou art luke-warm, I will do so and so. (2.) Because without a diligent care, we cannot pass through trials of any nature, in persecution, in public calamities, unto his glory, and our own safety. For by a neglect of these duties, all graces will decay, carnal fears will prevail, counsel and help will be wanting, and the soul be betrayed into innumerable dangers and perplexities. (3.) Without it, it will not be to the glory of Christ to evidence his presence amongst them in their trials, or give deliverance to them. Wherefore we may consider what belongs unto this, and so much the rather, what additions unto our performance of those duties is required from this motive.

1. A Recovery of ourselves from outward neglects in attendance upon Church-Assemblies; such there have been amongst us on various pretences, which if on renewed warnings we recover not ourselves from, we are in danger of eternal ruin, for so the case is stated in this place.

2. A diligent inquiry into all the duties which belong to the Assemblies of Believers, is comprised here by the Apostle under the general head of mutual consideration, provocation, and Exhortation, that we be not found defective through our Ignorance, and unacquaintedness with what he doth require.

3. Spiritual Diligence in stirring up our hearts and minds unto sincerity, zeal, and delight in the performance of them; in all laboring after a recovery from our decays and backslidings, which is the design of most of the Epistles of Christ unto the Seven Churches. Wherefore,

When especial Warnings do not excite us unto renewed Diligence in known duties, our condition is dangerous as unto the continuance of the presence of Christ amongst us.

3. The motive itself is, the approach of the day; concerning which we must inquire, (1.) What day it is, that is intended? (2.) How it did approach? And then, How it did evidence itself so to be, as they saw it?

1. The day, 〈 in non-Latin alphabet 〉 ; an eminent day; The Rule whereby we may determine what day is intended, is this; it was such a day as was a peculiar motive unto the Hebrews in their present circumstances, to attend diligently unto the due performance of Gospel Duties. It is not such a day, such a Motive, as is always common to all, but only unto those who are in some measure in the same circumstances with them. Wherefore it is neither the day of death personally unto them, nor the day of the future Judgment absolutely that is intended; For those are common unto all equally, and at all times, and are a powerful motive in General unto the performance of Gospel Duties; but not an especial peculiar Motive at some time unto peculiar diligence. Wherefore, this day was no other but that fearful and tremendous day, a season for the destruction of Jerusalem, the Temple, City, and Nation of the Jews, which our Savior had forewarned his Disciples of, and which they had in continual expectation.

But it may be said, How should the Approach of this day, wherein all things seem to be dissolved, the Church to be scattered, the whole Nation to be consumed with blood and fire, be a motive unto redoubled diligence in attendance unto the duties of Christian Assemblies? It should now seem rather to have been a time for everyone to shift for himself, and his Family, than to leave all at uncertainties, and unto ruin, whilst they looked after these Assemblies.

Answ. 1. Whatever Desolations and Destructions may be approaching, our best and wisest frame will be to trust unto God, in the discharge of our duty. All other contrivances will prove not only vain, and foolish, but destructive unto our Souls. The day here intended was coming on the people and Nation for their neglect and contempt of the Gospel, it was the Revenge of their Murder, unbelief, and Obstinacy against Christ. Wherefore if any that made Profession of the Gospel were now negligent and careless in the known duties of it, they could have no evidence or satisfaction in their own minds, that they should not fall in the fire of that day. They who will in any degree partake of men's sins, must in some degree or other partake of their plagues.

2. It is impossible that men should go or be carried through a day of public Calamity, a destructive day, comfortably and cheerfully, without a diligent attendance unto those known duties of the Gospel. For, (1.) The Guilt of this neglect will seize upon them when their trial shall come: and they will wish, when it is too late, that they had kept at a distance from it. (2.) Let men pretend what they will, this decay in those duties argues and evidenceth a decay in all graces, which they will find weak, and unfit to carry them through their trials, which will bring them unto an unspeakable loss in their own minds. (3.) The Lord Christ requireth this from us in a way of testimony unto him, that we are found faithful in our adherence unto his Institutions upon the approach of such a day. For hereby do we evidence both the subjection of our souls unto him, as also that we value and esteem the privilege of the Gospel above all other things. (4.) Because the duties prescribed, in a right discharge of them, are the great means for the strengthening and supporting of our souls in that part of the trial which we are to undergo. For such a day as that intended, hath fire in it, to try every man's work of what sort it is, and every man's grace both as to its Sincerity and Power. Therefore all ways and means whereby our works may be tried, and our graces exercised, are required of us in such a season. Wherefore,

Approaching Judgments ought to influence unto especial diligence in all Evangelical Duties.

2. How did this day approach? It was approaching, coming, drawing nigh, it was in procinctu, gradually coming upon them; Warnings of it, dispositions towards it, intimations of its coming were given them every day. This I have before given an account of, and how the drawings nigh of this day were upon them when this Epistle was written, and how in a short time it brake forth upon them in all its severity. And these things were so evident, as that in the last place, the Apostle takes it for granted, that they themselves did see openly and evidently the approaching day; And it did so in these five things: (1.) In the accomplishment of the signs of its coming, foretold by our Savior; compare Mat. 24. 9. &c. with the 32, 33, 34, verses of this Chapter. And besides, all the other signs mentioned by our Savior, were entering on their accomplishment. (2.) In that things were at a great stand as unto the Progress of the Gospel among the Hebrews. At the first Preaching of it multitudes were converted unto Christ, and the Word continued in efficacy towards them for some season afterwards; but now as our Apostle plainly declares in this Epistle the case was changed among them, the Elect obtained, the rest were hardened, Re. 11. The number of the Elect among that people were now gathered in; few additions were made unto the Church; not daily nor in multitudes as formerly. And Believers knew full well that when their work was all accomplished, God would not leave the people in their obstinacy, but that wrath should come upon them unto the uttermost. (3.) They saw it approaching in all the Causes of it. For the Body of the people having now refused the Gospel, were given up unto all wickedness, and hatred unto Christ; An account whereof is given at large by the Historian of their own Nation. (4.) The Time and season did manifest itself unto them. For whereas the body of that people were to be cut off, and cast off, as the Apostle expressly declares, Rom. 9. 10, 11. This could not be done until a sufficient tender of the Gospel and of Grace by Christ Jesus were first made unto them. Notwithstanding all their other wickednesses, God would not surprise them with an overturning destruction. He had before as Types of his dealing with them, warned the old world by Noah, and Sodom by Lot, before the one was destroyed by water, and the other by fire. He would also give them their day, and make them a sufficient tender of mercy, which he had now done towards forty years. In this space, through the Ministry of the Apostles, and other faithful dispensers of the Word, the Gospel had been proposed unto all persons of that Nation throughout the world, Rom. 10. 16, 17, 18, 19, 20. This being now accomplished, they might evidently see that the day was approaching. (5.) In the Preparations for it. For at this time all things began to be filled with Confusions, Disorders, Tumults, Seditions, and Slaughters in the whole Nation, being all of them entrances of that woeful day, whose coming was declared in them and by them.

1. If men will shut their eyes against evident signs and tokens of approaching Judgments, they will never stir up themselves, nor engage into the due performance of present duties.

2. In the approach of great and final Judgments, God by his Word and Providence gives such intimations of their coming, as that wise men may discern them. Whoso is wise he will consider these things, and they shall understand the loving kindness of the Lord. The Prudent foreseeth the evil and hideth himself. How is it that you discern not the Signs of the times?

3. To see evidently such a day approaching, and not to be sedulous and diligent in the duties of divine Worship, is a token of a backsliding frame tending unto final Apostasy.

VERSE XXVI, XXVII.

VERSE 26, 27.

IN these Verses the Apostle gives a vehement enforcement of his preceding Exhortation, from the dreadful Consequences of a total neglect of it, or uncompliance with it. And this he doth, (1.) By expressing the nature of the sin which lies therein. (2.) By an impossibility of deliverance from the Guilt of it. (3.) The Punishment, that would unavoidably follow upon it.

Interpreters have greatly perplexed themselves and others in the interpretation and exposition of these verses, and those that follow. Their conjectures in great variety have proceeded principally from a want of a due attendance unto the scope of the Apostle, the argument he had in hand, the circumstances of the people unto whom he wrote, and the present State of God's Providence towards them. I shall not trouble the Reader with their various conjectures and censures of them; but I shall give such an evident sense of the words, as themselves and the Context do evince to be the mind of the Holy Ghost in them.

1. As unto the words, wherein the Sin and State of such men is expressed, If we sin willfully. He puts himself among them, as is his manner in Comminations; both to show that there is no respect of persons in this matter, but those who have equally sinned, shall be equally punished: And to take off all appearance of severity towards them, seeing he speaks nothing of this nature, but on such suppositions as wherein if he himself were concerned, he pronounceth it against himself also. We sinning, or if we sin 〈 in non-Latin alphabet 〉 , willfully, say we; our former translations, willingly, which we have now avoided, lest we should give Countenance unto a supposition, that there is no Recovery after any voluntary sin. If we sin willfully, that is, Obstinately, Maliciously, and with despite which is the nature of the sin itself, as is declared v. 28. But the word doth not require, nor will scarce bear any such sense. Willingly is of choice, without surprisal, compulsion, or fear; and this is all that the word will bear.

The Season and circumstance which states the sin intended is, after we have received the knowledge of the truth. There is no Question but that by the Truth the Apostle intends the Doctrine of the Gospel; and the receiving of it is upon the conviction of it's being truth, to take on us the outward profession of it. Only there is an Emphasis in that word 〈 in non-Latin alphabet 〉 ; the word is not used anywhere to express the mere conceptions or notions of the mind about truth, but such an acknowledgment of it as ariseth from some sense of it's power and excellency. This therefore is the description of the persons concerning whom this sin is supposed. They are such as unto whom the Gospel had been preached; who upon conviction of its truth, and sense of its power, have taken upon them the public profession of it: and this is all that is required to the constitution of this state. And what is so required may be reduced to one of these two heads. (1.) The solemn Dedication of themselves unto Christ in and by their Baptism. (2.) Their solemn joining themselves unto the Church, and continuance in the duties of its worship, Acts. 2. 41, 42.

On this opening of the words, it is evident what sin it is that is intended, against which this heavy doom is denounced; And that on these two considerations. (1.) That the head of the precedent Exhortation is, that we would hold fast the profession of our Faith without wavering, v. 22. And the means of continuing in that profession, v. 24, 25. Wherefore the sin against this Exhortation, is the relinquishment and renouncing of the profession of the Faith, with all acts and duties thereunto belonging. (2.) The state opposite unto this sin, that which is contrary unto it, is receiving the knowledge of the Truth, which what is required thereunto, we have now declared. Wherefore the sin here, intended is plainly a relinquishment and renunciation of the truth of the Gospel and the promises thereof, with all duties thereunto belonging, after we have been convinced of its truth, and avowed its power and Excellency. There is no more required but that this be done 〈 in non-Latin alphabet 〉 , Willingly, as (1.) Not upon a sudden surprisal and temptation, as Peter denied Christ. (2.) Not on those compulsions and fears which may work a present dissimulation, without an internal rejection of the Gospel. (3.) Not through darkness, Ignorance making an impression for a season on the minds and reasonings of men; which things, though exceedingly evil and dangerous, may befall them who yet contract not the guilt of this crime.

But it is required thereunto that men who thus sin, do it, (1.) By choice, and of their own accord, from the internal pravity of their own minds, and an evil heart of unbelief to depart from the living God. (2.) That they do it by, and with the preference of another way of Religion, and a resting therein before or above the Gospel. (3.) That whereas there were two things which were the foundation of the profession of the Gospel. (1.) The Blood of the Convenant, or the blood of the Sacrifice of Christ with the atonement made thereby; And (2.) The dispensation of the Spirit of Grace; These they did openly renounce, and declare that there was nothing of God in them, as we shall see on, v. 29. Such were they who fell off from the Gospel unto Judaism in those days. Such are they whom the Apostle here describeth, as is evident in the context. I will say no more unto the sin at present, because I must treat of it under its aggravations on, v. 29.

1. If a voluntary relinquishment of the profession of the Gospel and the duties of it be the highest sin, and be attended with the height of wrath and punishment; we ought earnestly to watch against everything that inclineth or disposeth us thereunto.

2. Every declension in or from the profession of the Gospel, hath a proportion of the guilt of this great sin, according unto the proportion that it bears unto the sin itself. Hereof there may be various degrees.

3. There are sins and times wherein God doth absolutely refuse to hear anymore from men in order unto their Salvation.

2. The first thing which the Apostle chargeth as an aggravation of this sin, is, that it cannot be expiated, There remains no more Sacrifice for sin. Words not unlike those of God concerning the house of Eli. 1 Sam. 3. 14. I have sworn unto the house of Eli, that the Iniquity of Eli's house shall not be purged with Sacrifice nor offering forever. An Allusion is had herein unto the Sacrifices of the Law. As there were certain sins which from their nature, as Marder, Adultery, Blasphemy; or from the manner of their Commission with Obstinacy and an high hand, that had no Sacrifice allowed for them, but those that were so guilty were to be cut off from the people of God, and to die without mercy, as the Apostle declares his own mind, verse. 28. So is it with them that thus sin willingly, there is no relief appointed for them, no means for the expiation of their sin. But yet there is an especial Reason of this Severity under the Gospel, which the Apostle hath principal respect unto. And this is that there is now no multiplication, or repetition of Sacrifices for sin. That of Christ our High Priest was offered once for all, henceforth he dieth no more, he is offered no more, nor can there be any other Sacrifice offered forever.

This the words express, 〈 in non-Latin alphabet 〉 , there remains not, there is not in the Counsel, purpose, or institution of God any other Sacrifice yet left, to be offered in this or any other Case. To suppose there is yet any such left, it must be on one of these two accounts. (1.) That God would change the whole dispensation of himself, and his Grace by Christ, because of its weakness and insufficiency. But it may be said, whereas God did thus deal with the Mosaical Law, and all its Sacrifices to bring in that of Christ; Why may not therefore there be another way of Expiation of sin yet remaining whereby they may be purged and purified who are guilty of Apostasy from the Gospel? (2.) Although men have justly forfeited all their interest and benefit by the one Offering of Christ; why may he not appoint another for them, or cause himself to be offered again for their recovery? But both these suppositions are not only false, but highly Blasphemous; for it is certain there remains no more Sacrifice for sin.

〈 in non-Latin alphabet 〉 , compriseth all sorts of Offerings and Sacrifices, whereby sin might be expiated. Wherefore the Apostle plainly expresseth that as persons by a voluntary relinquishment of the Gospel, did forfeit all their interest in the Sacrifice of Christ as he further declares, v. 29. so there was no way appointed for the relief of them by the expiation of their sin forever.

Further, to clear the mind of the Holy Ghost herein, I should Answer some enquiries that may arise on this interpretation of the words, but in this place I shall only propose them.

1. Whether this Commination may be extended to all Ages, Times, and Seasons? or whether it were confined unto the present state of the Hebrews, with the circumstances they were in? The Reasons of the Enquiry are, (1.) Because their circumstances were eminently peculiar, and such as cannot befall others in any season. (2.) Because there was a temporal Destruction then impendent over them, ready to devour Apostates, which cannot be applied unto them who fall into the same sins at other seasons.

2. Whether the sin intended may include great actual sins after the profession of the Gospel, answering such as under the Law were said to be committed with an high hand?

3. Whether there may be hopes for the persons here intended though no express provision be made in the Covenant for the expiation of this sin.

4. Whether there be any defect in the Priesthood of Christ that it hath but one Sacrifice for sins, which if it be neglected and despised, can never be repeated, nor can any other Sacrifice be added unto it?

5. Whether a person who hath voluntarily forsaken and renounced the Gospel with a great appearance of all the circumstances that concur unto the state of the sin here mentioned, should make profession of repentance, what may be conceived concerning his Eternal condition? what is the duty of the Church concerning such an one? These things shall be spoken unto elsewhere.

The loss of an interest in the Sacrifice of Christ on what account, or by what means soever it fall out, is absolutely ruinous unto the souls of men.

VERSE 27.

When a man under the Law had contracted the guilt of any such sin, as was indispensibly capital in its punishment, for the legal expiation whereof no Sacrifice was appointed or allowed, such as Murder, Adultery, Blasphemy, he had nothing remaining but a fearful expectation of the Execution of the sentence of the Law against him. And it is evident that in this Context, the Apostle argues from the less unto the greater; If it was so, that this was the case of him who so sinned against Moses Law, how much more must it be so with them, that sin against the Gospel, whose sin is incomparably greater, and the punishment more severe?

The Connection of the words with those foregoing, by the Adversative 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 , includes or brings along with it the Verb 〈 in non-Latin alphabet 〉 , there remains; No Sacrifice for sin is left or remains; But there doth remain or abide for such persons a fearful expectation of Judgment.

There are two things in these words.

1. The punishment due unto the sins of Apostates which is three ways expressed. (1.) By the general nature of it, It is Judgment. (2.) By the special nature of that Judgment, it is fiery indignation. (3.) By the efficacy of it unto its end, it devours the adversaries.

2. The certain approach of this Judgment, there remains a fearful expectation. This last lies first in the words. And,

1. That which we render certain, is in the Original only 〈 in non-Latin alphabet 〉 : It doth not denote an assured expectation, nor the certainty of the punishment; but only a certain kind of expectation, a kind of fearful expectation. Nor is this spoken in the way of diminution, but to intimate something that is inexpressible, such as no heart can conceive, or tongue express; 1 Pet. 4. 17, 18. What shall be the end of them who obey not the Gospel? Where shall the sinners and ungodly appear.

2. 〈 in non-Latin alphabet 〉 , an expectation, is the frame of mind with respect unto anything that is future, good or bad, wherein we are concerned, that we are to look for what ever it be, which we have reason and grounds to think it will come unto us or befall us.

3. This Expectation is said to be 〈 in non-Latin alphabet 〉 , fearful, tremendous, which men can neither conflict withal, nor avoid, as we shall see further, ver. 31. That which fills the mind with dread and horror, depriving it of all Comfort, and relief. An expectation of this dreadful and terrible nature, may be taken two ways: (1.) For the certain Relation that is between the sin, and punishment spoken of; the punishment is unavoidable, as anything is which upon the most certain grounds is looked for. So they are said only metaphorically to look for that which will certainly ensue. (2.) As it expresseth the frame of the minds of them concerning it. And though the Assertion may be used in the former sense, yet I doubt not but this latter also is included in it; and that also on two accounts: (1.) Because if they did set themselves unto the consideration of the event of their Apostasy, nothing else could befall their minds, nothing will present itself unto them for their relief; their minds will not admit of other thoughts but what belongs to this dreadful expectation. (2.) On the account of that dread and terror that God sends at times into the minds and Consciences of such persons. They may bear it high, and with an Ostentation of Satisfaction on what they have done, yea, commonly proclaim a self-Justification, and prove desperate persecutors of them who sacredly adhere unto the Truth. But as he said of old of Tyrants, that if their Breasts were opened, it would appear what tortures they have within: I am persuaded, it is probable, that God very seldom lets them pass without tormenting fear and dread of approaching Judgments, in this world, which is a broad entrance into Hell.

I. There is an inseparable concatenation between Apostasy and Eternal ruin.

II. God often times visits the minds of cursed Apostates with dreadful expectations of approaching wrath.

III. When men have hardened themselves in sin, no fear of punishment either will rouse or stir them up to seek after relief.

IV. A dreadful expectation of future wrath without hope of relief, is an open entrance into Hell itself.

2. This dreadful punishment is described by the general nature of it, it is 〈 in non-Latin alphabet 〉 , Judgment; it is not a thing that is dubious, that may fall out or may not do so. It is not an unaccountable severity that they are threatened withal, but it is a just and righteous sentence denouncing punishment proportionate unto their sin and crime. Judgment is taken sometimes for punishment itself, Ps. 9. 16. James 2. 13. 1 Pet. 4. 17. 2 Pet. 2. 3. But most commonly it is used for the sentence of judicial condemnation and trial, determining the offender unto punishment; And so 'tis most commonly used to express the general Judgment that shall pass on all mankind at the last day, Mat. 10. 15. & 5. 11, 22, 24. chap. 12. 36. Mark 6. 2. 2 Pet. 2. 9. 2 Pet. 3. 1. John 4. 17.

I doubt not but that in the word as here used both these are included, namely, the righteous sentence of God judging and determining on the guilt of this sin, and punishment itself which ensues thereon, as it is immediately described. And although respect be had herein principally to the Judgment of the great day; yet is it not exclusive of any previous Judgments that are preparatory unto it, and pledges of it; such was that dreadful Judgment which was then coming on the Apostate Church of the Hebrews.

The Expectation of future Judgment in guilty persons, is and will be at one time or another dreadful and tremendous.

The punishment and destruction of those sinners is described by its particular nature, it is a fiery indignation, 〈 in non-Latin alphabet 〉 . For these words do not relate unto 〈 in non-Latin alphabet 〉 , as 〈 in non-Latin alphabet 〉 doth, nor are regulated by it; It is not, the expectation of fiery indignation: but refer immediately unto 〈 in non-Latin alphabet 〉 . As there remains an expectation of Judgment, so there is a fiery indignation that remains. And so (which shall) afterwards 〈 in non-Latin alphabet 〉 refers to fire, 〈 in non-Latin alphabet 〉 , and not to indignation, 〈 in non-Latin alphabet 〉 . The indignation, the vehemency, the power of fire.

What is this fire? and what is this indignation of it?

1. God himself is in the Scripture said to be a consuming fire; Deut. 4. 24. Ch. 9. 3. Isa. 33. 14. Heb. 10. 29. What is intended thereby is declared in a word, Deut. 4. 24. 〈 in non-Latin alphabet 〉 ; as here 〈 in non-Latin alphabet 〉 . The essential holiness and righteousness of God, whereby he cannot bear with the Iniquities and provocations of men who betake not themselves unto the only Atonement, and that he will by no means acquit the Guilty, is intended in this Metaphorical expression.

The Judgment of God concerning the Punishment of sin as an Effect of his will, in a way consonant unto the holiness of his nature, and the Exigence of his Righteousness, is called fire 1 Cor. 3. 13. But that is not the fire that is here intended. It is Devouring, Consuming, Destroying, such as answereth the severity of God's Justice unto the utmost, as Isa. 9. 5. chap. 30. 33. chap. 66. 15. Amos 7. 4. Math. 18. 8. 2 Thes. 1. 8. Ps. 11. 7. Deut. 32. 22.

Therefore this indignation or fervor of fire, hath respect unto three things. (1.) The Holiness of the nature of God; from whence Originally this Judgment doth proceed, as that which is most suitable thereunto. (2.) The righteous act of the Will of God; sometimes called his wrath and anger from the effects of it, being suitable unto the holiness of his nature. (3.) The dreadful severity of the Judgment in self, in its nature and effects, as it is declared in the next words.

I doubt not but respect is had unto the final Judgment, at the last day, and the Eternal destruction of Apostates. But yet also it evidently includeth that sore and fiery Judgment which God was bringing on the Obstinate Apostate Jews, in the total destruction of them and their Church-State by Fire and Sword. For as such Judgments are compared to, and called fire in the Scripture; so this was so singular, so unparalleled in any people of the World, as that it might well be called fiery indignation, or fervor of fire. Besides, it was an eminent pledge and token of the future Judgment, and the severity of God therein. Wherefore 'tis foretold in expressions that are applicable unto the last Judgment. See Math. 24. 29, 30, 31. 2 Pet. 3. 10, 11, 12.

This Indignation to be executed by fire is described in the last place by its efficacy and effects: It is the fire that shall devour, or eat up the adversaries. The expression is taken from Isa. 26. 11. For the fire of thine Enemies, is there, not that which the Enemies burn with, but wherewith they shall be burned.

Concerning the Efficacy and effect of this fire we may consider, (1.) The Seasons of its application unto this effect, 〈 in non-Latin alphabet 〉 . (2.) The Object of it, the adversaries. (3.) The way of its operation, it shall devour them.

(1.) It shall do so, it is not yet come to the effect, it is future. Hence many of them despised it, as that which would never be; 2 Pet. 3. 3, 4, 5, 6. But there are three things intimated in this word. (1.) That it was in procinctu, in readiness, not yet come but ready to come; so is the word used to express that which is future, but ready to make its entrance. (2.) That it is certain, it shall and will be, whatever appearances there are of its turning aside, and men's avoiding of it, it will come in its proper season; so speaks the Prophet in a like case; Hab. 2. 3. (3.) The foundation of the Certainty of the coming of this fiery Indignation, is the irreversible Decree of God, accompanied with righteousness, and the measures which infinite Wisdom gave unto his Patience. This was the unavoidable season that was approaching, when the adversaries had filled up the measure of their sin, and God's Providence had saved the Elect from this day to come.

I. There is a determinate time for the accomplishment of all Divine threatenings, and the inflicton of the severest Judgments, which no men can abide or avoid. He hath appointed a day wherein he will judge the World. So at present there is a sort of men whose damnation sleepeth not, concerning whom he hath sworn that Time shall be no more, which is the present State of the Antichristian World.

II. The certain determination of Divine Vengeance on the Enemies of the Gospel, is a Motive unto holiness, a supportment under sufferings, in them that believe. Lift up your heads, know your Salvation is nigh at hand; what manner of persons ought we to be? See, 2 Thes. 1. 7, 8, 9, 10.

2. There is a description of those on whom this fiery indignation shall have its effects, and 'tis the Adversaries, 〈 in non-Latin alphabet 〉 . He doth not say, those that believe not, and obey not the Gospel, as he doth elsewhere, when he treats absolutely of the day of Judgment; as in that place 2 Thes. 1. 8, 9. now mentioned; but it confines them unto those that are Adversaries, who from a contrary principle set themselves against the Lord Christ and the Gospel. This is the peculiar description of the unbelieving Jews at that time: they did not only refuse the Gospel through unbelief, but were acted by a principle of opposition thereunto; not only as unto themselves, but as unto others, even the whole world: so is their State described, 1 Thes. 2. 15, 16. Who both killed the Lord Jesus, and their own Prophets, and have persecuted us, and they please not God, and are contrary unto all men, forbidding us to speak to the Gentiles, that they might be saved, to fill up their sin always, for the wrath is come upon them unto the uttermost. They laid the foundation of this Enmity in Killing the Lord Jesus; but they rested not therein, they continued in their unbelief, adhering to their old Judaism, and their sins therein. Nor did they rest there, but persecuted the Apostles, drove them out from amongst them, and all that preached the Gospel; and this not only with respect unto themselves alone, and those of their own Nation; but they set themselves with fury all the World over against the Preaching of the Gospel unto the Gentiles, and that of cursed malice that they might not be saved. See instances of this Rage, Acts 13. 45. Chap. 22. 22, 23. They were properly the Adversaries whom the Apostle intends, and therefore the Judgment which was peculiar unto them and their sins in that fearful temporal destruction which did then approach, is intended herein, as well as the Equity of the sentence is extended to the general Destruction of all Unbelievers at the last day.

I. The highest aggravations for the greatest sins, is, when men out of a contrary principle of Superstition and Error, do set themselves maliciously to oppose the Doctrine and Truth of the Gospel, with respect unto themselves and others.

II. There is a time when God will make demonstrations of his Wrath and displeasure against all such Adversaries of the Gospel, as shall be pledges of his Eternal Indignation. He will one day deal so with the Antichristian persecuting World.

3. What is the Effect of this fiery indignation against those adversaries? It shall eat them up, or devour them. The expression is Metaphorical, taken from the nature and efficacious operation of fire; it eats, devours, swallows up and consumes all combustible matter that it is applied unto, or is put into it. That intended is destruction, inevitable, unavoidable, and terrible in the manner of it. See Mal. 4. 1. whence those expressions are taken. Only the similitude is not to be extended beyond the proper intention of it; For fire doth so consume and devour what is put into it, as that it destroys the substance and being thereof, that it shall be no more: It is not so with the fiery indignation that shall consume or devour the Adversaries at the last day; It shall devour them as to all happiness, all blessedness, all hopes, comforts and relief at once; but it shall not at once utterly consume their Being. This is that which this fire shall Eternally prey upon, and never utterly consume. But if we make the application of it unto the temporal destruction that came upon them, the similitude holds throughout, for it utterly consumed them, and devoured them, and all that belonged unto them in this World, they were devoured by it.

The dread and terror of God's final Judgments against the Enemies of the Gospel, is in itself inconceivable, and only shadowed out by things of the greatest dread and terror in the World. Whence it is so, I shall now declare.

VERSE XXVIII, XXIX.

VERSE 28, 29.

THe Apostle confirms what he had spoken of the fore and certain destruction of Apostates from the Gospel, by an Argument à comparatis, and à minori ad majus; that is, by the consideration of the two states of the Church, which he had all along compared and expressed. Wherefore to convince the Hebrews not only of the certainty, and severity of the Judgment declared, but also of the Equity and Righteousness of it, he proposeth unto them the consideration of God's constitution of punishment under the Old Testament with respect unto the Law of Moses, which they could not deny to be Just and Equal.

Ver. 28. he lays down the matter of fact as it was Stated under the Law; Wherein there are three things. (1.) The sin whereunto that of Apostasy from the Gospel is compared, He that despised Moses Law. (2.) The Punishment of that sin according to the Law, he that was guilty of it died without Mercy. (3.) The way whereby according unto the Law his sin was to be charged on him, it was under two or three Witnesses.

Unto the first, two things did concur.

1. It was such a sin as by the Law was capital; as, Murder, Adultery, Incest, Idolatry, Blasphemy, and some others. Concerning them it was provided in the Law, that those who were guilty of them should be put to Death. God alone by virtue of his Sovereignty, could dispense with the Execution of this sentence of the Law, as he did in the case of Lavid, 2 Sam. 12. 13. but as unto the people, they were prohibited on any account to dispense with it, or forbear the Execution of it. Numb. 35. 31.

2. It was required that he did it presumptuously, or with an high hand. Ex. 21. 14. Numb. 15. 30, 31. Deut. 17. 12.

He that was thus guilty of sin, in sinning is said to despise Moses Law; 〈 in non-Latin alphabet 〉 , to abolish it, to render it useless, that is, in himself, by contempt of the Authority of it, or the Authority of God in it. And it is called a contempt, and abolishing of the Law, as the word signifies,

1. Because of God's indulgence unto them therein. For although the general sentence of the Law was a Curse, wherein death was contained against every Transgression thereof, Deut. 29. yet God had ordained and appointed that for all their sins of Ignorance, Infirmity, or surprises by Temptations, an Atonement should be made by Sacrifice, whereon the guilty were freed as unto the terms of the Covenant, and restored to a right unto all the Promises of it. Wherein they would not abide in those Terms and Conditions of the Covenant but transgress the bounds annexed to them, it was a contempt of the whole Law, with the wisdom, goodness, and authority of God therein.

2. They rejected all the Promises of it which were given exclusively unto such sins, nor was there any way appointed of God for their recovery unto an interest in them. Hereby they made themselves Lawless Persons, contemning the Threatenings, and despising the Promises of the Law, which God would not bear in any of them, Deut. 29. 18, 19, 20, 21.

It is the contempt of God and his Authority in his Law that is the Gall and Poison of sin. This may be said in some measure of all voluntary sins, and the more there is of it in any sin, the greater is their guilt, and the higher is their aggravation who have contracted it. But there is a degree hereof which God will not bear with; namely, when this presumptuous contempt hath such an influence into any sin, as that no ignorance, no infirmity, no special temptation can be pleaded, unto the extenuation of it. I obtained mercy because I did it ignorantly in unbelief. And sundry things are required hereunto. (1.) That it be known unto the sinner both in point of right and fact to be such a sin as whereunto the penalty of death without dispensation was annexed. (2.) That therefore the sense of God in the Law be suggested unto the soul in and by the ordinary means of it. (3.) That the Resolution of continuing in it, and the perpetration of it, doth prevail against all convictions and fear of punishment. (4.) That Motives unto the contrary, with reluctancies of Conscience be stifled or overcome. These things rendered a sinner presumptuous, or caused him to sin with an high hand under the Law; Whereunto the Apostle adds in the next verse the peculiar aggravations of sin against the Gospel. This it is to despise the Law of Moses, as it is explained, Numb. 15. 30, 31.

2. The Punishment of this sin, or of him that was guilty of it, was, that he died without mercy. He died, that is, he was put to death, not alvaies, it may be, de facto; but such was the constitution of the Law, he was to be put to death without mercy. There were several ways of inflicting Capital punishments appointed by the Law, as hanging on a Tree, burning, and stoning. Of all which, and the application of them unto particular Cases, I have given a description in the Exercitations unto the first Volume of these Commentaries. And it is said, that he died without mercy, not only because there was no allowance for any such mercy as should save and deliver him, but God had expressly forbidden that either mercy or compassion should be shown in such cases, Deut. 13. 6, 7, 8, 9. Deut. 19.

This is expressly added unto the highest instance of despising the Law, namely, the decalogue in the foundation of it, whereon all other precepts of the Law were built; and that which comprised a total Apostasy from the whole Law. Wherefore I doubt not but the Apostle had an especial respect unto that sin in its punishment, which had a complete parallel with that whose heinousness he would represent. However,

When the God of mercies will have men show no mercy, as in the Temporal punishment; he can and will upon repentance show mercy as to Eternal punishment. For we dare not condemn all unto Hell, which the Law condemned as unto temporal punishment.

3. The way of Execution of this Judgment, it was not to be done under two or three witnesses, that is, that were so of the fact and crime. The Law is express in this case, Deut. 17. 6. Chap. 19. 13. Numb. 35. 30. Although God was very severe in the prescription of these Judgments, yet he would give no advantage thereby unto wicked and malicious persons, to take away the lives of innocent men. He rather chose that those who were guilty should through our weakness go free for want of evidence against them, than that innocence should be exposed unto the malice of one single testimony or witness. And such abhorrency God had of false witnesses in criminal Causes, as that which is most contrary unto his Righteousness in the Government of the world, as that he established a Lex talionis in this case alone; that a false witness should suffer the utmost of what he thought and contrived to bring on another. The Equity of which Law is still continued in force, as suitable to the Law of Nature, and ought to be more observed than it is; Deut. 19. 16, 17, 18, 19, 20, 21.

On this Proposition of the State of things under the Law by God's appointment as to Sin and Punishment, the Apostle makes his Inference unto the certainty and equity of the punishment he had declared with respect unto sins against the Gospel, v. 29. Of how sorer punishment, &c. And there is in these words three things, (1.) The nature of the sin unto which the punishment is annexed. (2.) The punishment itself expressed comparatively with and unto that of the transgression of Moses Law. (3.) The evidence of the inference which he makes; for this is such as he refers it unto themselves to judge upon, suppose ye-shall be thought worthy?

The Sin itself is described by a threefold Aggravation of it, each instance having its especial Aggravation: (1.) From the Object sinned against. (2.) From the Act of the minds of men in sinning against it.

1. The first aggravation of the sin intended is from the Object of it, the Person of Christ the Son of God; and that included in it, is the Act of their minds towards him, they trod, or trampled upon him.

2. The second against the Office of Christ, especially his Sacerdotal Office, and the Sacrifice of his blood which he offered therein; the blood of the covenant wherewith he was Sanctified; And the aggravation included therein from the act of their minds towards it, that they accounted it an unholy thing.

3. A third aggravation as unto the Object, is the Spirit of Christ, or the Spirit of grace; and the aggravation included therein is, that they do despite unto him.

In general, the Nature and Aggravation of the sin intended may be reduced unto these heads.

(1.) The Object of it, which is the sum and substance, a divine constellation of all the blessed effects of infinite Wisdom, Goodness, and Grace, yea the whole divine Wisdom, Goodness, and Grace of God in the most glorious manifestation of them. All these things are comprised in the Person, Office, and Glory of the Son of God, as the Savior and Redeemer of the Church.

(2.) The Actings of the minds of men towards this Object, which is in and by all the vilest affections that human nature is capable of. Contempt, Scorn, and Malice are ascribed unto such sins; they trample on, they despise, and do despite. Wherefore, if it be possible, that anything, any sins of men, can provoke the heat of divine indignation; if any can contract such a guilt, as that the holiness, righteousness, truth, and faithfulness of God shall be engaged unto its eternal punishment, the sin here intended must do it. We shall therefore consider it in its Nature, and distinct Aggravations.

The sin in General is, that which we have spoken to before, namely, sinning willfully, after we have received the knowledge of the truth, and in an absolute total relinquishment and rejection of the Gospel. In the description of the special Object of this sin, that which is first expressed is the Person of Christ, the Son of God. I have on sundry occasions before shown, how the Apostle doth vary in his expression of Christ, here he calls him the Son of God, and he maketh use of this name to give a sense of the glorious greatness of the person with whom they had to do, against whom this sin was committed. For although he were a man also, who had Blood to shed, and did shed it in the Sacrifice of himself; and notwithstanding what cursed Blasphemous thoughts they might have of him, yet indeed he is, and will appear to be the Eternal Son of the Living God.

But how comes this Son of God to be concerned herein? What injury is done him by Apostates from the Gospel? I answer, that as the Lord Christ in his own Person was the special Author of the Gospel; as his Authority is the special Object of our Faith in it; as his Office with all the fruits of it is the Subject, Summ, and Substance of the Gospel; So there is no reception of it in a due manner unto Salvation, no rejection of it unto final condemnation, but what is all of it Originally, fundamentally, and virtually contained in the reception, or rejection of the person of Christ. This is the Life, the Soul, and Foundation of all Gospel truth; without which it is of no power, or efficacy unto the Souls of men. But I have treated at large of these things elsewhere.

I cannot but Observe, that, as whosoever rejects, refuses, forsakes the Gospel, rejecteth and forsaketh the Person of Christ, so on what account soever men take up the Profession of it, and perform the Duties of it, if the foundation be not laid in a reception of Christ himself, of the Person of Christ, all their profession will be in vain.

This is the first aggravation of this sin, it is committed immediately against the Person of the Son of God, and therein his Authority, Goodness, and Love.

But it may be thought, if the Person of Christ be concerned herein, yet it is indirectly or consequentially only, and in some small degree: No, saith the Apostle, but he that is guilty of this sin, doth trample on the Son of God, or tread him underfoot. The word is rendered with great variety, but that of our Translation is proper, and 'tis the highest expression of scorn, contempt and malice amongst men. To tread underfoot is to despise, and insult over, as is plain in the Metaphor. And this contempt respects both the Person of Christ and his Authority. He is proposed in the Gospel, was professed by this sort of sinners for a while to be the Son of God, the true Messiah, the Savior of the World. Hereon Faith in him, and all holy reverence unto him are required of us, as on him whom God had exalted above principalities and powers, and whom therefore we ought to exalt, and adore in our Souls. But now by this sort of Persons he was esteemed an Evil doer, a Seducer, one not at all sent of God, but one that justly suffered for his crimes. Herein they trod underfoot the Son of God with all contempt and scorn.

Again, it respects his Authority. This the Gospel declared, and those who had come unto any profession of it, as those had done whereof he speaks in this place, as all must have done who contract the guilt of this sin, did avow, and submit themselves unto. The profession they made was to Observe and do all that he had commanded them, because all Power was given unto him in Heaven and Earth; This they now utterly rejected and despised, as unto the outward observance of his Commands, Ordinances, and Institutions of Divine Worship; they openly rejected them, betaking themselves unto other Modes, and Rites of Divine Service, in opposition and contradiction unto them, even those of the Law. Neither did they retain any regard in their minds unto his Authority.

I. Though there may be sometimes an appearance of great severity in God's Judgments against sinners, yet when the nature of their sins, and the aggravation of them shall be discovered, they will be manifest to have been righteous, and within due measure.

II. Take we heed of every neglect of the Person of Christ or of his Authority, lest we enter into some degree or other of the guilt of this great offense.

III. The sins of men can really reach neither the Person nor Authority of Christ, they only do that in desire, which in effect they cannot accomplish. This doth not take off, or extenuate their sin, the guilt of it is no less than if they did actually trample upon the Son of God.

The Second Aggravation of the sin spoken of, is its Opposition to the Office of Christ, especially his Priestly Office, and the Sacrifice that he Offered thereby, called here, the Blood of the Covenant. And that included in it, is the frame of their minds in that opposition, they counted it an unholy thing; both which have a third Aggravation from the use and efficacy of that Blood, it is that wherein he was Sanctified.

For the First, In what sense the Blood of Christ was the Blood of the Covenant, hath been fully declared on chap. 9. That whereby the new Covenant was ratified, confirmed, and made effectual as unto all the Grace of it unto them that do believe; And it was the foundation of all the following actings of God towards him in his exaltation, and of his Intercession. See chap. 13. 20. The Blood of the Covenant was the great expression of the Grace of God, and of the Love of Christ himself, as well as the Cause of all good unto us; the center of divine wisdom in all the mediatory actings of Christ, the Life and Soul of the Gospel. Of this Blood of the Covenant it is said, that they who are guilty of the sin intended, accounted it an unholy thing, they judged it so, and dealt with it accordingly. Both the judgment of the mind, and practice thereupon are intended.

〈 in non-Latin alphabet 〉 is common, and opposed unto anything that is dedicated, and consecrated unto God, and made sacred. Hence it is used for profane and unholy, that which no way belongs unto divine worship. They did no longer esteem it as that blood wherewith the New Covenant was sealed, confirmed, established, but as the blood of an ordinary man shed for his crimes, which is common and unholy, not sacred; not of so much use unto the glory of God as the blood of Bulls and Beasts in legal Sacrifices; which is the height of impiety. And there are many degrees of this sin, some Doctrinal, some Practical; which though they arise not unto the degree here intended, yet are they perilous unto the Souls of men. Those by whom the efficacy of his blood unto the expiation of sin by making satisfaction and atonement, is denied, as 'tis by the Socinians, will never be able to free themselves, from making this blood in some sense a common thing. Yea, the contempt which hath been cast on the blood of Christ by that sort of men, will not be expiated with any other Sacrifices forever. Others do manifest what slight thoughts they have of it, in that they place the whole of their Religion within themselves, and value their own Light as unto Spiritual advantages above the blood of Christ. And Practically there are but few who trust unto it for their Justification, for pardon, righteousness and acceptance with God; which is in a great measure to account it a Common thing; not absolutely, but in comparison of that Life, Excellency, and Efficacy that is in it indeed. But as Christ is precious unto them that believe, 1 Pet. 1. 7. so is his Blood also wherewith they are redeemed, 1 Pet. 1. 19.

Every thing that takes off from an high and glorious esteem of the blood of Christ as the blood of the Covenant, is a dangerous entrance into Apostasy: Such is the pretended Sacrifice of the Mass, with all things of the like nature.

The last aggravation of this sin with respect unto the blood of Christ, is the Nature, Use and Efficacy of it, it is that wherewith he was sanctified. It is not real, or internal sanctification that is here intended, but it is a separation, and dedication unto God; in which sense the word is often used. And all the disputes concerning the total and final Apostasy from the Faith, of them who have been really, and internally sanctified, from this place, are altogether vain; Though that may be said of a man in aggravation of his sin, which he professeth concerning himself. But the difficulty of this Text is, concerning whom these words are spoken; for they may be referred unto the person that is guilty of the sin insisted on; he counts the blood of the Covenant, wherewith he himself was sanctified, an unholy thing. For as at the giving of the Law, or the establishing of the Covenant at Sinai, the people being sprinkled with the blood of the Beasts that were offered in Sacrifice, were sanctified, or dedicated unto God in a peculiar manner: So those who by Baptism, and confession of Faith in the Church of Christ were separated from all others, were peculiarly dedicated to God thereby. And therefore in this case Apostates are said to deny the Lord that bought them, or vindicated them from their slavery unto the Law by his Word and Truth for a season, 2 Pet. 2. 1. But the design of the Apostle in the Context leads plainly to another application of these words. It is Christ himself that is spoken of, who was sanctified and dedicated unto God, to be an Eternal high Priest, by the blood of the Covenant which he offered unto God, as I have shown before. The Priests of old were dedicated and sanctified unto their Office by another, and the Sacrifices which he offered for them, they could not sanctify themselves; so were Aaron and his Sons sanctified by Moses, antecedently unto their offering any Sacrifice themselves. But no outward Act of men or Angels could unto this purpose pass on the Son of God. He was to be the Priest himself, the Sacrificer himself, to dedicate, consecrate, and sanctify himself by his own Sacrifice, in concurrence with the actings of God the Father in his suffering. See John 17. 19. Heb. 2. 10. chap. 5. 7, 9. chap. 9. 11, 12. That precious blood of Christ, wherein, or whereby he was sanctified, and dedicated unto God as the Eternal High Priest of the Church, this they esteemed an unholy thing; that is, such as would have no such effect as to consecrate him unto God and his Office.

However men may esteem of any of the Mediatory actings of Christ, yet are they in themselves glorious and Excellent. So was the Sacrifice of his own Blood, even that whereby not only the Church was sanctified, but himself also was dedicated as our High Priest forever.

3. The Third aggravation of this Sin is taken from its opposition unto the Spirit of Christ, he hath done despite unto the Spirit of Grace. And as in the former instances, so it is here, there are two parts of this aggravation. The first taken from the Object of their sin, the Spirit of Grace. The second taken from the manner of their opposition unto him, they do him despite. The holy Spirit of God promised and communicated under the Gospel by Jesus Christ from the Father, as the Author and cause, actually communicating and applying of all Grace unto the souls of them that believe, is this Spirit of Grace. And this carries in it innumerable aggravations of this Sin. This Person, the holy Spirit of God, God himself, his Communication of grace and mercy, in the accomplishment of the most glorious Promises of the Old Testament, was he whom these Apostates renounced. But there is a peculiar notion or consideration of the Spirit, with respect whereunto he is sinned against, and that is this, That he was peculiarly sent, given, and bestowed to bear witness unto the Person, Doctrine, Death and Sacrifice of Christ, with the glory that ensued thereon. John 16. 4. 1 Pet. 1. 12. And this he did various ways. For by him the souls of multitudes were converted unto God, their eyes enlightened, their minds sanctified, their lives changed. By him did those who believed, come to understand the Scriptures, which before were as a sealed book unto them; were directed, encouraged, supported, and comforted in all that they had to do and suffer for the name of Christ. By him were all those mighty works, wonders, signs and miracles wrought which accompanied the Apostles, and other preachers of the Gospel at the beginning. Now all these things, and the like effects of his Grace and Power on all who made profession of the Gospel, were owned, believed, and avowed to be the works of the holy Spirit as promised in the days of the Messiah; and they pleaded the evidence of them unto the confusion of all their adversaries. This therefore was done also by these Apostates before their Apostasy. But now being fully fallen off from Christ and the Gospel, they openly declared that there was no testimony in them unto the truth, but all these things were either diabolical delusions, or phanatical misapprehensions; that indeed there was nothing of truth, reality, or power in them, and therefore no argument to be taken from them, unto the confirmation of the truth of Christ in the Gospel. Now this proceeding from them, who had once themselves made the same profession with others, of their truth and reality, gave the deepest wound that could be given unto the Gospel. For all the adversaries of it who were silenced with this public testimony of the holy Spirit, and knew not what to say, considering the many miracles that were wrought, did now strengthen themselves by the confession of these Apostates, that there was nothing in it but pretence; and who should better know than those who had been of that Society?

Hence are they said to do despite unto the Spirit of Grace, 〈 in non-Latin alphabet 〉 . They do injure him so far as they are able. The word includes wrong with contempt. And this they did upon a twofold account. For, (1.) The works, many of them which he then wrought, were eminent and evident effects of divine Power; and to ascribe such works unto another cause, is to do despite unto him. (2.) They did so principally, in that by all his works, and in the whole dispensation of him, he gave testimony unto Christ in the Gospel. And what greater despite and wrong could be done unto him, then to question his truth and the veracity of his testimony? No greater despite can be done unto a man of any reputation, than to question his truth, and credit, in that wherein he engageth himself as a witness. And if lying unto the Holy Ghost is so great a sin, what is it to make the Holy Ghost a Liar? Herein did such persons do him despite. For notwithstanding the public testimony he gave in, with, and by the preaching of the Gospel, they rejected it as a fable, in despising his Person and Authority.

All these great and terrible Aggravations are inseparable from this sin of Apostasy from the Gospel, above those of any sin against the Law of Moses whatever. They were none of them in the vilest sin prohibited by the Law under capital punishment.

Hence therefore the Apostle, 2. Proposeth it unto the Judgment of the Hebrews, of how much sorer punishment, They suppose a sinner guilty of this sin shall be Judged worthy, above what was inflicted on the willful transgressors of the Law? And there is included herein, (1.) That such a sinner shall be punished. Apostates may flatter themselves with impunity, but in due time punishment will overtake them. How shall they escape who neglect so great Salvation? Much less shall they not do so, by whom it is thus despised in all the causes of it. (2.) That this shall be a sore, a great and an evil punishment, which is included in the note of comparison, far greater punishment, such as men shall be able neither to abide, nor to avoid. (3.) Comparatively, it shall be a sorer Punishment then that which was appointed for willful Transgressions of the Law, which was Death without Mercy. (4.) That the degree of its exceeding that punishment is inexpressible: Of how much sorer? None can declare it, as the Holy Ghost expresseth himself when he would intimate unto our minds that which we cannot absolutely conceive and apprehend, 1 Pet. 4. 17, 18. But whereas that punishment was Death without Mercy, wherein could this exceed it? I answer; Because that was a temporal death only. For though such sinners under the Law might and did many of them perish Eternally, yet they did not so by virtue of the constitution of the Law of Moses, which reached only unto temporal punishments: But this punishment is Eternal, that's constantly proposed in the first place unto all impenitent Unbelievers, and despisers of the Gospel. See 2 Thes. 1. 6, 7, 8. Mark 16. 16, &c. Yet so as not to exclude any other temporal Judgments in Spirituals, or Naturals that may precede it. Such was that whereunto the temporal destruction, that was ready to come on these despi • ers, did belong.

3. The way whereby they are made Obnoxious unto it is, that they are counted Worthy of it, 〈 in non-Latin alphabet 〉 , they shall receive neither more nor less, but their due. The Judge in this case is God himself, as the Apostle declares in the next verse. He alone knows, he alone can justly determine what such Apostates are worthy of. But in general, that this shall unspeakably exceed that annexed unto the transgression of the Law, is left unto themselves to judge, suppose ye. Ye know and take it for granted, that the punishments under the Law to be inflicted on its transgressors by the Constitution and Sanction of it, were all of them righteous, for God was the Judge of this in them all. Consider now what aggravations this sin is accompanied withal above all sins whatever against the Law, and be yourselves Judges of what will follow hereon. What do you think in your own hearts will be the Judgment of God concerning these sinners? This argument the Apostle doth frequently insist upon, as chap. 2. 2, 3, 4. chap. 12. 25. and it had a peculiar cogency towards the Hebrews, who had lived under the terror of those legal punishments all their days.

I. The inevitable certainty of the Eternal punishment of Gospel-despisers, depends on the Essential holiness and righteousness of God, as the Ruler and Judge of all. It is nothing but what he in his just Judgment which is according unto truth, accounteth them worthy of, Rom. 1. 32.

II. It is a righteous thing with God thus to deal with men. Wherefore all hopes of Mercy, or the least relaxation of Punishment unto all Eternity are vain and false unto Apostates, they shall have Judgment without Mercy.

III. God hath allotted different degrees of Punishment unto the different degrees and aggravations of sin. The wages indeed of every sin is Death, but there is unto such persons as these a Savour of death unto death, and there shall be different degrees of Eternal Punishment.

IV. The Apostasy from the Gospel, here described, being the absolute height of all sin and impiety that the nature of man is capable of, it renders them unto Eternity obnoxious unto all punishment that the same nature is capable of. The greatest sin must have the greatest Judgment.

V. It is our Duty diligently to inquire into the nature of sin, lest we be overtaken in the great Offence. Such Persons as they in the Text, it may be little thought what it was that they should principally be charged withal, namely, for their Apostasy; and how dreadful was it, when it came upon them in an evident conviction?

VI. Sinning against the Testimony given by the Holy Ghost unto the truth and power of the Gospel, whereof men have had experience, is the most dangerous Symtom of a perishing Condition.

VII. Threatenings of future Eternal Judgments unto Gospel-despisers belong unto the preaching and declaration of the Gospel.

VIII. The Equity and Righteousness of the most severe Judgments of God in eternal Punishments against Gospel-Despisers, is so evident, that it may be referred to the Judgment of men not obstinate in their Blindness.

IX. 'It is our Duty to justify and bear witness unto God in the Righteousness of his Judgments against Gospel-Despisers.

VERSE XXX, XXXI.

VERSE 30, 31.

THere is in these Verses the confirmation of all that was spoken before, by the consideration of what God is in himself, with whom alone we have to do in this matter, and what he assumeth unto himself in this and the like Cases. As if the Apostle had said, In the severe sentence which we have denounced against Apostates, we have spoken nothing but what is suitable unto the holiness of God and what indeed in such cases he hath declared that he will do. The conjunction 〈 in non-Latin alphabet 〉 denotes the introduction of a Reason of what was spoken before; but this is not all which he had discoursed on, on this Subject; but more particularly the reference he had made unto their own Judgments, of what sore punishment was due unto Apostates. Thus it will be with them, thus you must needs determine concerning them in your own minds, for we know him with whom we have to do in these things. Wherefore the Apostle confirms the truth of his discourse, or rather illustrates the evidence of it, by a double consideration, (1.) Of the person of him who is, and is to be the sole Judge in this case, who is God alone, For we know him. And (2.) What he hath assumed unto himself, and affirmed concerning himself in the like-cases, which he expresseth in a double Testimony of Scripture. And then lastly, there is the way whereby our minds are influenced from this Person and what he hath said, which is, that we know him.

The first consideration confirming the Evidence and certainty of the truth asserted, is the person of him who is the only Judge in this case. I confess the Pronoun herein is not expressed in the Original, but as 'tis included in the Participle and Article prefixed, 〈 in non-Latin alphabet 〉 , he that saith, who expresseth himself in the words ensuing. But it is evident that the Apostle directeth unto a special consideration of God himself, both in the manner of the expression, and in the addition of those words, 〈 in non-Latin alphabet 〉 , to the Testimony which he writes immediately. If you will be convinced of a righteousness, and certainty of this dreadful destruction of Apostates, consider in the first place the Author of this Judgment the only Judge in the case; We know him that hath said.

I. There can be no right Judgment made of the nature and demerit of sin, without a due consideration of the Nature and Holiness of God, against whom it is committed.

Fools make a mock of sin, they have no sense of its guilt, nor dread of its punishment. Others have slight thoughts of it, measuring it only either by outward effects, or by presumptions which they have been accustomed unto. Some have general notions of its guilt, as 'tis prohibited by the Divine Law, but never search into the nature of that Law with respect unto its Author. Such false measures of sin ruin the souls of men.

Nothing, therefore, will state our thoughts aright concerning the guilt and demerit of sin, but a deep consideration of the infinite greatness, holiness, righteousness, and power of God against whom it is committed.

And hereunto this also is to be added, That God acts not in the effect of any of these Properties of his nature, but on a preceding contempt of his Goodness, Bounty, Grace and Mercy; As it is impossible that sin should come into the world but by the contempt of these things. Antecedently unto all possibility of sinning, God communicates the effects of his goodness and bounty unto the Creation; And in those sins which are against the Gospel, he doth so also of his Grace and Mercy. This is that which will give us a due measure of the guilt and demerit of sin: Look upon it as a contempt of infinite Goodness, Bounty, Grace, and Mercy, and to rise up against infinite greatness, holiness, righteousness, and power, and we shall have a view of it as it is in itself.

II. Under apprehensions of great severities of Divine Judgments, the consideration of God the Author of them, will both relieve our Faith, and quiet our hearts. Such instances are given of the Eternal casting off Multitudes of Angels, on their guilt in one sin; the woeful sin of Adam, and the ruin of his Posterity, even of those who had not sinned after the similitude of his Transgression; the destruction of the old world by an Universal Flood; as in the Fire and Brimstone that God rained from Heaven upon Sodom and Gomorrah; in the final rejection of the Jews; the dreadful overthrow of the City and Temple by fire; in the Eternity of the torments of impenitent sinners. In all these things and others that seem to have anything of the same kind with them, we shall need nothing to give the most full satisfaction unto our Souls, if we know him who hath said, Vengeance is mine, I will repay it.

This consideration is confirmed by a double Testimony, wherein God assumeth unto himself that which will give assurance of the Punishment of Apostates. And we may consider concerning these Testimonies, (1.) The Apostles application of them unto his purpose, (2.) The force that is in them unto that end.

1. They are both of them taken from Deut. 32. 35, 36. But in that place they seem absolutely to intend vengeance and Judgment on the Adversaries of his people to make a way for their deliverance. But here they are applied unto the final destruction of that same people, namely the Jews, without hopes of deliverance.

I answer,

1. That it is usual with the Apostle in this Epistle, and all other writers of the New Testament to make use of Testimonies out of the old, without respect unto the particular cases and designs which they are originally applied unto; but with regard unto the Truth and Equity contained in them; Whereon they are equally applicable unto all cases of a like nature. Thus, saith he, God declares himself with respect unto his Stubborn Enemies, whence a Rule is established, that he will deal so with all that are so, who are in the same circumstances with them of whom we speak.

2. What God speaks concerning his Enemies, and the Enemies of his people in Covenant with him, is applicable unto that people itself, when they absolutely break and reject the Covenant; so was it done by these Apostates, who thereon came into the room and place of the most cursed Enemies of God and his people. And therefore God will be unto them what he was unto the worst of those his adversaries.

3. That which God properly in that place assumeth this title unto himself upon, is the Cruelty and Rage of those adversaries in the persecution and destruction of his people: And shall he not act in like manner towards them who murdered the Lord Jesus, and persecuted all his followers? Wherefore whatever frame of mind in God is represented in the Scripture, as unto his indignation against the worst of sinners and his adversaries, is fully applicable unto these degenerate Apostates.

The First testimony in the Original is, 〈 in non-Latin alphabet 〉 , to me vengeance and recompense, which the Apostle renders by 〈 in non-Latin alphabet 〉 , to the same purpose. Recompence is the actual exercise of Vengeance. 〈 in non-Latin alphabet 〉 , Vengeance, is the actual execution of Judgment on sinners according unto their desert without mitigation of mercy. 'It is an act of Judgment, and wherever mention is made of it, God is still proposed as a Judge, it being a just retribution, on the consideration of the demerit of sin as sin.

1. This Vengeance God appropriateth the right of unto himself in a peculiar manner, as that which no Creature in it's full latitude hath any interest in. See Psal. 94. 1, 2. For it respects only sin in its own formal nature, as sin against God. (1.) Though men may inflict punishments on it, yet they do it principally on other accounts. Whatever is of vengeance in punishment is merely an emanation from divine constitution. (2.) No creature can have the just measures of the desert of sin, so as to give it a just and due recompense. (3.) The power of the Creature cannot extend to the just execution of Vengeance, sins deserving eternal punishment. (4.) Pure vengeance as vengeance, is not to be entrusted with our nature, nor would any man be able to manage it, but would fall into one excess or other, unto the ruin of his own soul. Wherefore God hath reserved and included all vengeance unto himself, and all just, final retribution for and unto sin. Although he hath allowed infliction of punishment on offenders in order unto the Government and peace of the world in Magistrates and public persons; yet as unto vengeance, as it denotes giving satisfaction to ourselves in the punishment of others, it is forbidden unto all persons both private and public. God in executing vengeance gives satisfaction unto his own infinite holiness, and righteousness, which makes it holy and just. Men cannot give satisfaction unto themselves in punishment but it is unto their evil affections, which makes it useless and unjust. Hence David blessed God that he had kept him from avenging himself on Nabal. For there is no vengeance but what is exerted by a man's self, in his own case and cause: The Judgment unto punishment is for others. Wherefore the formal Reason of the appropriation of all vengeance unto God is, that God alone can Judge and Punish in his own case, and unto his own satisfaction. He hath made all things for himself, and the wicked for the day of evil.

2. In this appropriation of vengeance unto God, there is supposed and included, that indeed there is vengeance with God, which in due time he will execute; I will repay saith God. He doth oftentimes exercise great Patience and forbearance, even then when vengeance might justly be expected and is called for; How long doest thou not avenge our blood? This commonly adds unto the security of wicked men, and they learn to despise the threatenings of all the Judgments of God which they have deserved, 2 Pet. 3. 3, 4, 5, 6, 7. Eccles. 8. 11. They are ready to conclude that either vengeance doth not belong unto God, or that it shall be executed when and where they are not concerned. But in all these cases God hath fixed a determinate time and season for the execution of deserved vengeance. Hence he calls it the year of vengeance, and the day of recompense; so here, I will repay it saith the Lord:

This being so, God having said that vengeance belongeth unto him, and that it is due unto provoking sins and sinners; that it is in his power, and his alone to inflict it when and how he pleaseth, and that he will certainly do so; in the assurance whereof the Apostle adds that word, saith the Lord, he will repay it; It evidently follows, that in his appointed season, the day and year of vengeance, such horrible provoking sinners as were those treated of, must fall under the most severe punishment and that for evermore.

The Second testimony taken from the same place, is of the same importance with this, The Lord shall judge his people. In Deuteronomy it is applied unto such a Judgment of them as tends unto their deliverance. But the general truth of the words is, that God is the Supreme Judge, he is Judge himself. Psal. 50. 6. This the Apostle makes use of, concluding, that the righteousness of God, as the Supreme Judge of all, obligeth him unto this severe destruction of Apostates: For shall not the Judge of all the world do right? Shall not he who is Judge in a peculiar manner of those that profess themselves to be his people, punish them for their iniquities, especially such as break off all Covenant-relation between him and them?

I. A due consideration of the nature of God, his office, that he is the Judge of all, especially of his people, and that enclosure he hath made of vengeance unto himself under an irrevocable purpose for it's execution, gives indubitable assurance of the certain unavoyable destruction of all willful Apostates. All their security, all their presumptions, all their hopes will vanish before this consideration, as darkness before the light of the Sun.

II. Although those who are the peculiar people of God do stand in many relations unto him that are full of refreshment and comfort; yet is it their duty constantly to remember that he is the holy and righteous Judge even towards his own people.

Lastly, the Ground of the application of these testimonies unto the present case, is that knowledge of God which they had unto whom he spoke, (for we know him,) You have the same sense of God, his holiness and truth as I have, and therefore it cannot be strange unto you, that he will deal thus severely with Apostates; you know who he is, how infinite in holiness, righteousness and power; you know what he hath said in cases like unto this, namely, that vengeance is his, and he will repay it; wherefore it must be evident unto you that these things will be as they are now declared.

The knowledge of God in some good measure both what he is in himself, and what he hath taken on himself to do, is necessary to render either his promises or threatenings effectual unto the minds of men.

VERSE 31.

The Apostle in these words winds up his whole argument against the willful despisers of the Gospel, taken from the nature and aggravations of that sin, with the severity of the punishment that would certainly befall them that are guilty thereof. And these words are, as an inference from them that go immediately before, so they are a recapitulation of all that he had spoken to this purpose. Let men look to it, look to themselves, consider what they do, for it is a fearful thing, &c.

There are three things in the words. (1.) The description given of God with respect unto the present case, he is the living God. (2.) The event of their sin with respect unto him, it is a falling into his hands. (3.) The nature hereof in general, it is a fearful thing.

1. In what sense God is called the Living God, and with respect unto what ends, hath been declared on chap. 3. 12. chap. 9. 14. In brief, this title is ascribed unto God principally on two accounts. (1.) By way of opposition unto all dead and dumb Idols, those whom the Heathen worshipped; and which are graphically described by the Psalmist, Ps. 115. 4, 5, 6, 7, 8. as also by the Prophet, Isa. 44. 9, 10, 11, &c. And this is to impress upon our minds a due sense of his Glory, and Eternal Power, according as we are called to trust in him or to fear him. Life is the foundation of Power. He who hath life in himself, who is the cause of all Life in all other things that are partakers of it, must be the only spring of infinite Power. But God is here called the Living God with respect unto his Eternal Power, whereby he is able to avenge the sins of men. Indeed it calls to mind all the other holy properties of his nature, which are suited to impress dread or terror on the minds of presumptuous sinners, whose punishment is thence demonstrated to be unavoidable. He sees, and knows all the Evil and Malice that is in their sin and the circumstances of it. He is the God that liveth and seeth, Gen. 16. 14. And as he seeth, so he judgeth, because he is the Living God, which also is the ground of holy trust in him; 1 Tim 4. 10.

This Name of the Living God is full of Terror or Comfort unto the Souls of men.

2. The Event of the sin spoken against as unto its demerit, with respect unto God, is called falling into his hands. The Assertion is general, but particularly applied unto this case by the Apostle. To fall into the hands, is a common expression with reference unto any one falling into, and under the power of his Enemies.

None can be said to fall into the hands of God, as though they were not before in his Power. But to fall into the hands of God absolutely, as it is here intended, is to be obnoxious to the Power and Judgment of God, when and where there is nothing in God himself, nothing in his Word, Promises, Laws, Institutions that should oblige him to Mercy or a mitigation of Punishment. So when a man falls into the hands of his Enemies, between whom and him there is no Law, no Love, he can expect nothing but Death.

Such is this falling into the hands of the Living God; there is nothing in the Law, nothing in the Gospel, that can be pleaded for the least abatement of punishment. There is no property of God that can be implored; It is the Destruction of the sinner alone whereby they will all be glorified.

There is a falling into the hands of God that respects temporal things only, and that's spoken of comparatively. When David knew that an affliction or temporal punishment was unavoidable, he chose rather to fall into the hands of God as unto the immediate infliction of it, than to have the Wrath of men used as the instruments thereof, 2 Sam. 24. 17. But this appertains not unto our present purpose.

3. Hereof the Apostle affirms in general, that it is 〈 in non-Latin alphabet 〉 , a fearful, dreadful thing, that which no heart can conceive, nor tongue express. Men are apt to put off thoughts of it, to have slight thoughts about it; but it is and will be dreadful, terrible, and eternally destructive of everything that is good, and inflictive of everything that is evil, or that our nature is capable of.

I. There is an apprehension of the terror of the Lord in the final Judgment, which is of great use unto the Souls of men, 2 Cor. 5. 11. It is so to them who are not yet irrecoverably engaged into the effects of it.

II. When there is nothing left of Judgment, nothing remains but the Expectation of it, its foreapprehension will be filled with dread and terror.

III. The dread of the final Judgment where there shall be no mixture of ease, is altogether inexpressible.

IV. That man is lost forever who hath nothing in God that he can appeal unto; nothing in the Law or Gospel which he can plead for himself; which is the State of all willful Apostates.

V. Those properties of God which are the Principal delight of Believers, the chief object of their Faith, Hope, and Trust, are an eternal spring of dread and terror unto all impenitent sinners; the Living God.

VI. The Glory and Honor of the future state of Blessedness and Misery, are inconceivable either to Believers or Sinners.

VII. The fear and dread of God in the description of his Wrath, ought continually to be on the Hearts of all who profess the Gospel.

Herein by this general assertion, the Apostle sums up, and closeth his blessed discourse concerning the greatest sin that men can make themselves guilty of, and the greatest punishment that the Righteousness of God will inflict on any sinners. Nor is there any reaching of either part of this Divine discourse unto the utmost. When he treats of this sin and its aggravations, no mind is able to search into, no Heart is able truly to apprehend the evil and guilt which he chargeth it withal. No one can express or declare the least part of the evil which is comprised in every aggravation which he gives us of this sin. And in like manner concerning the punishment of it he plainly intimates, it shall be accompanied with an incomprehensible severity, dread, and terror. This therefore is a passage of holy Writ which is much to be considered, especially in these days wherein we live, wherein men are apt to grow cold and careless in their Profession, and to decline gradually from what they had attained unto. To be useful in such a season it was first written; and belongs unto us no less than unto them unto whom it was first Originally sent. And we live in days wherein the security and contempt of God, the despite of the Lord Christ and his Spirit, are come to the full, so as to justify the truth that we have insisted on.

VERSE XXXII, XXXIII, XXXIV.

VERSE 32, 33, 34.

THE words in their Coherence intimated in the Adversative 〈 in non-Latin alphabet 〉 , but, have respect unto the Exhortation laid down v. 25. All the Verses interposed contain a dehortation from the evil which they are warned of. Hence the Apostle returns unto his former Exhortation unto the duties recommended unto them, and perseverance therein, against all the difficulties which they might meet withal, wherewith others were turned into destruction. And the present argument which he makes use of unto this purpose is this now mentioned. And there are in the words,

1. A Direction unto a means useful unto the end of his Exhortation, call to mind the former days.

2. A description of those days which he would have them to call to mind: (1.) From the Season of them, and their state therein, after they were enlightened. (2.) From what they suffered in them, A great fight of afflictions, which are enumerated in sundry instances, v. 33. (3.) From what they did in them, v. 34. with respect unto themselves and others. (4.) From the ground and reason whereon they were carried cheerfully through what they suffered and did, knowing in yourselves.

1. There is the Prescription of the Means of this Duty, 〈 in non-Latin alphabet 〉 , which we have well rendered, call to mind. It is not a bare remembrance he intends, for it is impossible men should absolutely forget such a season. Men are apt enough to remember the times of their sufferings, especially such as are here mentioned, accompanied with all sorts of injurious treatments from men. But the Apostle would have them so call to mind, as to consider withal what supportment they had under their sufferings, what satisfaction in them, what deliverance from them, that they might not despond upon the approach of the like evils and trials on the same account. If we remember our sufferings only as unto what is evil and afflictive in them, what we lose, what we endure and undergo; such a remembrance will weaken and dispirit us, as unto our future trials. Hereon many cast about to deliver themselves for the future by undue means and sinful compliances, in a desertion of their profession, the thing the Apostle was jealous of concerning these Hebrews. But if withal we call to mind what was the case for which we suffered, the honor that is in such sufferings out-balancing all the contempt and reproaches of the world, the presence of God enjoyed in them, and the reward proposed unto us; the calling them to mind will greatly strengthen us against future trials; provided we retain the same love unto, and valuation of the things for which we suffered, as we had in those former days. And these various events we find exemplified every day. Some who have endured trials, and came off from them, do grow immediately more wary as they suppose, and more cold really as unto the causes of their sufferings. The remembrance of what was afflictive in their trials, fills them with fear of the like exercise again. Hence they grow timorous and cautious as to all duties of Religion, and the Worship of God, which may expose them unto new sufferings; and then some of them by degrees fall absolutely off from attendance unto them; as it was with some of these Hebrews. Such as these call to mind only that which is evil and afflictive in their sufferings; and taking the measure thereof in the counsel or representation made of it by flesh and blood, it proves unto their damage, and ofttimes unto their eternal ruin. Others who call to mind with their sufferings, the causes of them, and the presence of God with them therein, are encouraged, emboldened and strengthened unto Duty with zeal and constancy.

A wise management of former Experiences is a great Direction and Encouragement unto future Obedience.

2. As to the Object of this Duty, the Apostle so expresseth it, call to mind the former days. It is uncertain what times or Seasons the Apostle doth peculiarly intend. Besides those continual hazards they were in from their Adversaries, and the occasional sufferings that they were exposed unto; they seem to have had some special seasons of persecution before the writing of this Epistle. The first was in the stoning of Stephen, when great Persecution rose against all the Church, and extended itself unto all the Churches of Christ in that Nation, wherein our holy Apostle himself was highly concerned, Acts 8. 1. Chap. 9. 1. ch. 22. 19. ch. 26. 10, 11. And the other was on the occasion of this Apostle himself; for upon his last coming to Jerusalem, after his great successes in preaching the Gospel among the Gentiles, the whole Body of the people was filled with rage and madness against him and all the other Disciples. It is no doubt, although express mention be not made of it, but that at that time the Rage and Cruelty of the Priests and the multitude, did put forth themselves unto a general Persecution of the Church. And this season he seems to reflect upon in particular, because he mentions his own bonds at that time, and their compassion with him. However, certain it is, that all the Churches of Judea had suffered those things here mentioned from their Country-men, as the Apostle himself declares, 1 Thess. 2. 14. At this present time they seemed to have had some outward peace. The occasion whereof were the Tumults and Disorders which were then growing in their whole Nation. Their own intestine discords, and the fear of outward Enemies, by which they were shortly utterly destroyed, diverted them from prosecuting their rage for a season against the Church. And it may be some began to grow careless and secure hereon; as we are generally apt to do, supposing that all will be serene when one or another storm is over. These therefore the Apostle doth press unto such a remembrance of former trials as might prepare for those that we are to expect; for as he tells them, they had still need of Patience, v. 36.

2. There is a Description of these former days from their State and Condition in them, the days in which they were enlightened, or rather, in which having been enlightened. The mention of this their illumination, being in a tense of the time past, manifests that their enlightening did precede those days of their sufferings. But yet the Expression is such as argues a nearer conjunction or concurrence between those two things, their illumination, and these days of affliction; the one followed as it were immediately on the other. This enlightening was that work of God's grace mentioned, 1 Pet. 2. 9. Their translation out of darkness into his marvelous light. They were naturally blind, as were all men, and peculiarly blinded with prejudices against the truth of the Gospel. Therefore when God by his effectual call delivered them out of that State of darkness, by the Renovation of their understandings, and the removal of their prejudices; the light of the knowledge of God shining into their hearts, is this Illumination, the saving Sanctifying Light which they received at their first effectual call, and Conversion to God. This Spiritual change was presently followed with days of affliction, trouble, and persecution. In itself it is, for the most part, accompanied with joy, delight, zeal, and vigorous acting of Faith and Love; 1 Pet. 1. 8. For, (1.) God did usually grant unto Believers some secret Pledge and Sealing of his Spirit which filled them with joy and zeal; Eph. 1. 13. (2.) Their own hearts are exceedingly affected with the Excellency, glory, and beauty of the things revealed unto them, of what they now see perfectly, whereunto they were before in darkness, that is, the Love and Grace of Christ Jesus in the Revelation of himself unto them. (3.) All Graces are new and fresh, not yet burdened, clogged, or wearied by temptations, but are active in their several places; Hence frequent mention is made of and commendation given unto the first Love of persons and Churches.

This was the State and condition of those Hebrews, when the days of trial and affliction came upon them, it was immediately after their first conversion unto God. And 'tis usual with God thus to deal with his people in all ages. He no sooner calls persons to himself, but he leads them into the Wilderness. He no sooner plants them, but he shakes them with storms, that they may be more firmly rooted.

He doth it, (1.) Utterly to take off their expectations from this world, or anything therein. They shall find that they are so far from bettering their outward Estate in this world by cleaving unto Christ and the Church, as that the whole rage of it would be stir'd up against them upon that account, and all the things enjoyed in it be exposed unto ruin. This the Lord Christ everywhere warned his disciples of, affirming that those who are not willing to renounce the world, and to take up the Cross, did not belong unto him. (2.) For the trial of their faith. 1 Pet. 5. 6, 7. (3.) For the glory and propagation of the Gospel. (4.) For the exercise of all graces. (5.) To breed us up into the military discipline of Christ, as he is the Captain of our Salvation. They who pass through their first trials, are Christ's Veterans on new attempts.

I. All men by nature are darkness and in darkness.

II. Saving illumination is the first fruit of effectual vocation.

III. Spiritual Light in its first Communication puts the soul on the diligent exercise of all Graces.

IV. 'It is suited unto the wisdom and goodness of God, to suffer persons on their first Conversion to fall into manifold trials and temptations.

This was the State of the Hebrews in those days which the Apostle would have them call to mind. But the words have respect unto what follows immediately, which you endured. The description of this State and condition, namely, that they were enlightened, is interposed for the ends we have spoken unto. Wherefore the season he would have them call to remembrance, is described by what they suffered therein. This as was observed he expresseth two ways. (1.) In general, (2.) In particular instances. The First in these words, ye endured a great fight of afflictions. (1.) That which he would have them to mind is affliction. (2.) The aggravation of it, it was a great fight of afflictions. (3.) Their deportment under it, in that they endured them.

1. We render this word by Afflictions, although by the particulars mentioned afterwards, it appeared it was Persecutions from men, that the Apostle only intended. And if we take afflictions in the ordinary sense of the word, for chastisements, corrections and trials from God, it is true, that men's persecutions are also God's afflictions, with the special end of them in our trials; we are chastened of the Lord, that we may not be condemned with the world. God used them as his furnace, and fining pot for the trial of their faith which is more precious then gold. And under all persecutions we are to have a special regard unto the immediate hand of God in such afflictive trials. This will keep us humble, and in a constant subjection of our souls unto God, as the Apostle declares, chap. 12. But the word in the Original is 〈 in non-Latin alphabet 〉 , which is properly sufferings. The same word that the Apostle useth to express the sufferings of Christ, Chap. 2. 10. Chap. 5. 8. It's a general name for everything that is hard and afflictive unto our nature, from what cause or occasion soever it doth arise. Even what wicked men undergo justly for their crimes is what they suffer, as well as what Believers undergo for the truth and profession of the Gospel. Materially they are the same, 1 Pet. 4. 14, 15, 16. It is therefore the general name of all the evils, troubles, hardships, distresses, that may befall men upon the account of their profession of the truth of the Gospel. This is that which we are called unto, which we are not to think strange of. Our Lord Jesus requires of all his disciples, that they take up their Cross, to be in a continual readiness to bear it, and actually so to do as they are called. And there is no kind of suffering but is included in the Cross. He calls us indeed unto his Eternal glory, but we must suffer with him, if we desire to reign also with him.

2. Of these Trials, Afflictions, Persecutions they had 〈 in non-Latin alphabet 〉 . That labor and contention of Spirit, which they had in their profession, with sin and Sufferings, is expressed by these words; which set forth the greatest, most earnest, vehement actings and endeavors of Spirit that our nature can arise unto. It is expressed by 〈 in non-Latin alphabet 〉 in this place, and by 〈 in non-Latin alphabet 〉 , 2 Tim. 4. 7. 〈 in non-Latin alphabet 〉 . See 2 Tim. 2. 5. 1 Cor. 9. 25. The Allusion is taken from their striving, wrestling, fighting, who contended publicly for a Prize, Victory and Reward, with the Glory and Honor attending it. The custom of the Nations as then observed, is frequently alluded unto in the New Testament. Now there was never any way of life wherein men voluntarily or of their own accord engaged themselves into such hardships, difficulties and dangers, as that, when they contended in their Games and strivings for mastery; Their preparation for it was an universal temperance, as the Apostle declares, 1 Cor. 9. 25. And an abstinence from all Sensual pleasures; wherein they offered no small violence unto their natural Inclinations and Lusts. In the conflicts themselves, in wrestling, and fighting, with the like dangerous exercises in skill and strength, they endured all pains, sometimes death itself. And if they failed or gave over through weariness, they lost the whole reward that lay before them. And with words, which signify all this contest, doth the holy Ghost express the fight or contention which Believers have with sufferings. There is a reward proposed unto all such persons in the promises of the Gospel, infinitely above all the Crowns, Honors and Rewards proposed unto them in the Olympic Games. No man is compelled to enter into the way or course of obtaining it, but they must make it an act of their own wills and choice, but unto the obtaining of it they must undergo a great strife, contention, and dangerous conflict. In order hereunto three things are required. (1.) That they prepare themselves for it, 1. Cor. 9. 25. self-denial, and readiness for the Cross, contempt of the world, and the enjoyments of it, are this preparation; without this we shall never be able to go through with this conflict. (2.) A vigorous acting of all graces in the conflict itself, in opposition unto and destruction of our Spiritual and worldly adversaries; Eph. 6. 10, 11, 12. Heb. 12. 5. He could never prevail nor overcome in the public contests of old, who did not strive mightily, putting forth his strength and skill, both to preserve himself, and oppose his Enemy. Nor is it possible that we should go successfully through with our conflict, unless we stir up all graces, as faith, hope, trust, unto their most vigorous exercise. (3.) That we endure the hardship, and the evils of the conflict with Patience and Perseverance, which is that the Apostle here specially intends.

This is that which he commends in the Hebrews with respect unto their first trials and sufferings, 〈 in non-Latin alphabet 〉 , you endured, and bare patiently, so as not to faint or despond, or to turn away from your profession. They came off conquerors, having failed in no point of their conflict. This is that which they were called unto, that which God by his Grace enabled them to, and through which they had that success which the Apostle would have them to call to remembrance, that they might be strengthened and encouraged unto what yet remains of the same kind. This hath been the lot and portion of sincere Professors of the Gospel in most ages. And we are not to think it a strange thing, if it come to be ours in a higher degree than what as yet we have had experience of. How many ways God is glorified in the sufferings of his people, what advantages they receive thereby, the prevailing Testimony that is given thereof unto the truth and honor of the Gospel, are commonly spoken to, and therefore shall not be insisted on.

VERSE 33.

Having mentioned their sufferings, and their deportment under them in general, he distributes them into two heads in this verse: The First is what immediately concerned their own persons; and the Second, their concernment in the sufferings of others, and their participations of them. This distribution is expressed by 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , on this hand and that. The whole of their sufferings was made up of various parts, many things concurred thereunto; they did not consist in any one trouble or affliction, but a confluence of many, of various sorts did meet in them. And this indeed is for the most part the greatest difficulty in sufferings: Many of them come at once upon us, so that we shall have no rest from their assaults. For it is the design of Satan and the world on these occasions to destroy both Soul and Body, and unto that end he will assault us inwardly by temptations and fears, outwardly in our Names and Reputations, and all that we are or have. But he that knows how to account all such things but Loss and Dung, for the excellency of the knowledge of Christ Jesus, is prepared for them all.

What refers unto the first part is their suffering in their own persons; And herein he declares both what they suffered, and the manner how. That which they suffered was reproaches and afflictions, and for the manner of it, they were made a gazing stock unto other men.

The first thing wherein they suffered was Reproaches, 〈 in non-Latin alphabet 〉 , a great aggravation of sufferings unto ingenuous minds. The Psalmist in the person of the Lord Christ himself complains that reproaches had broken his Heart, Psal. 69. 20. And elsewhere, frequently he complaineth of it as one of the greatest evils he had to conflict withal. It is that kind of reproach which proceeds from malicious hatred, and is accompanied with contempt and scorn, and vents itself in all manner of obloquies, or hard speeches, such as those mentioned, Jude v. 15. And the nature of it is fully declared by the Prophet, Jer. 10. 8, 9, 10. And there are two Branches of reproaches: (1.) False accusations, or charging of men with things vile and contemptible, such as will expose them unto public scorn and rage; They shall speak all manner of evil of you falsely; wherein you are evil spoken of as evil doers. So they reproached the Person of Jesus Christ himself, they said he was a Malefactor, an evil doer, a seditious person, a Glutton, a Wine-bibber, a Seducer, one that had a Devil, and thereby stirred up the rage, hatred, and contempt of the people against him. So they reproached the primitive Christians among the Pagans, namely, that they were Atheists, confederating themselves for Adulteries, Incest, Murder, and Sedition, under which notion they slaughtered them as Beasts of the Field. And the like reproaches have been cast on the Professors of the Gospel in all ages. (2.) Those reproaches consist in the contempt that is cast upon what is true, and what in itself is Holy, Just, Good, and Praise-worthy. They reproached them with their Faith in Christ, with their Worship of him, in owning his Authority. This in itself was their Honor and their Crown. But as it was managed with hatred and Blasphemy, as it was confirmed by the common consent of all, as it received Strength and Countenance from their sufferings, wherein they esteemed them punished for their sins and impieties, it added unto their distress. For men thus to be traduced, aspersed, and charged, partly with things infamous, base, vile, partly by contempt and scorn cast on what they do own and profess, by their Friends, Neighbors, Relations, and the Multitude of the people, in order to their further hurt and ruin, that they may be looked on and Judged as persons meet to be destroyed, not suffered to live on the face of the Earth, it is a great suffering, and difficulty to be endured and undergone. Therefore all those that make Profession of the Name of Christ and the Gospel ought to look and provide for such things.

1. Take heed of so much softness and tenderness of nature, that may give too deep a sense of reproach, scorn, and shame; which may give too deep an Entrance unto these things into your minds, being such as will weaken them in their duties. This Ordinarily is a frame and disposition of mind that lies at the next door to Virtue, to Modesty, to Humility, and the like; but in this case it lies at the next door to diffidence, despondency, and carnal fears.

We are in this case to harden our Countenances, and to set our faces as a Flint and Adamant, so as to despise all Reproaches and Scorns on the account of our profession.

2. It is required, that we do not put too much value on our Names and Reputations in the world. A good name is a Precious Ointment, it yields a good savor, but it is so only with these two limitations. (1.) That it is obtained by things that are really Good and Praise-worthy; for some have made their Names famous and acceptable to the multitude by ways and actions that have really nothing praise-worthy in them. And, (2.) that they be good men who esteem their name to be good. Laudari volo, said one, sed à viro Laudato. To have a good report amongst an evil Multitude, is of no advantage. Yet are some men very tender herein, they would be praised, and spoken well of by the many; at least they would not be spoken evilly or contemptuously of. But if we have not an under-valuation of our names and reputations universally in respect unto Christ and the Gospel, if we are not contented to be made as the Filth and 〈…〉 scouring of all things, it will greatly disadvantage us in the time of sufferings. And therefore in the Providence of God frequently it falls out, that if there be anything that is unto us as the Apple of our eye, that of all we should be tender of our Names and reputations in, this shall be peculiarly attempted and reproached.

3. That they do not think that any new thing befalls them when they are reproached. No, not when the reproaches are new, and such as never were cast on any that went before them. For the stores of reproach, and false accusations in the treasury of Satan, and hearts of wicked men, will never be exhausted.

4. Know that where reproach goes before, persecution will follow after, in the course of the world. It thunders in Reproaches, and fails in a Storm of persecution. These sufferings consisted in afflictions; these Afflictions did partly •• sue upon, and partly accompany these reproaches. For those who endeavor to bring men under contempt by reproaches, will not fail to reproach them under their Sufferings. Therefore do we render the Particle 〈 in non-Latin alphabet 〉 by both, referring both the reproaches and afflictions unto their being made a gazing-stock. And the word is of a large signification, denoting everything that is evil and grievous to us in any kind. But as it is distinguished from reproaches, it denotes suffering in their persons or enjoyments; an instance whereof he gives in the next verse, in the spoiling of their goods.

3. The manner of their Suffering of these things, it is said they were made a gazing-stock, 〈 in non-Latin alphabet 〉 . 'It is properly spoken of them who were brought on the public Stage or Theater in any City, and there exposed unto all sorts of evils and punishments. And it was the way of the highest and most capital punishment. For when guilty persons were cast unto Beasts to be devoured, it was in the Theater, where they were made a spectacle unto the people, or a gazing-stock, But the Apostle limits the suffering of the Hebrews unto reproaches and afflictions; they had not yet resisted unto blood. So at Ephesus they drew Gaius and Aristarchus into the Theater, with an intention to destroy them; Acts 19. 29.

But yet neither doth it necessarily follow, that those spoken of were actually or solemnly carried into any Theater, there to be reproached, then destroyed. But because the Theater was the place where persons were publicly exposed to be looked upon with scorn and contempt; The word 〈 in non-Latin alphabet 〉 is used to signify men's being so exposed, and made a Spectacle, in any place, on any occasion. And this is the meaning of the phrase used by the Apostle, 1 Cor. 4. 9. No more is required hereunto, but that they were publicly, and in the sight of all that had occasion or opportunity to behold them, exposed unto these things. So was it with them, when they halled men and women out of their Meetings, who being dragged, or driven in the Streets, were committed some of them into Prisons, Acts 8. 3. then were they loaden with all manner of reproaches, and made a gazing-stock to all that were about them. This way and manner of their suffering was a great addition to it, and an aggravation of it. It requireth Excellent actings of Faith, and spiritual courage, to carry ingenuous persons above this public contest. But their Cause and their Example were sufficient to support them, and enable them unto this Duty.

I. All temporary Sufferings in all their aggravating Circumstances, in their most dreadful preparation, dress, and appearance, are but light things in comparison of the Gospel and the Promises thereof.

II. There is not anything in the whole nature of temporary Sufferings, or any circumstance of them, that we can claim an exemption from, after we have undertaken the Profession of the Gospel. This was the first part of the contention with sufferings, which those Hebrews had undergone.

The other part of their sufferings was, that they became the Companions of them that were so used. They not only suffered in themselves, on what they gave occasion unto, by their own profession of the Gospel, and practice of its Worship; but also came into a Fellowship of Sufferings with them that were so used as they were.

And we may consider, (1.) Who those are that were so used. (2.) How they became their Companions in that condition.

(1.) 〈 in non-Latin alphabet 〉 : the word signifies the way, manner, and course of our Conversation in the World. And in that sense the sufferings of these persons is included as the Effect in the Cause. They so walked in the World as to be exposed to sufferings. We take the word in a passive sense, and render it so used, used after the same manner which you were. It is also used for to be tossed, overturned, oppressed; which is the sense of it in this place. But the Apostle writing unto the whole Church of the Hebrews, we may inquire who they were who were used in this manner with them, for they seem to be distinguished from them unto whom he wrote. And, (1.) It is not impossible but the Apostle might have respect unto those that were sober and moderate amongst the Jews themselves. For things were now come unto that confusion in Jerusalem and in all Judea, that all such persons were continually exposed unto the violence and rage of Robbers, Oppressors, and seditious Villains. The Christians, being of the same conversation with them, were not known by the multitude, nor distinguished from them. It is not therefore unlikely that they might suffer with them in those public violences, which being not immediately for the profession of the Gospel, they are said in what they so underwent, to be made the companions of others. Or, (2.) respect may be had unto the sufferings of Christians in other places up and down the world, which they heard of, and were in no small measure affected with. But this was not peculiar unto the Church of the Hebrews; and so not likely to be peculiarly ascribed unto them. Or (3.) It may be respect is had unto some that had suffered amongst themselves at Jerusalem, or in other places of Judea, who were their Country-men, yet belonged not unto the stated Church of Christ in the place unto which he wrote at present. And this hath Countenance given it from the next Verse; where it seems to be given as an instance of their being made companions of them that suffered, in that they had compassion of the Apostle himself in his bonds, and such was the condition of others.

But I am rather inclined unto a double distribution of things and persons in the Text, both included in the 〈 in non-Latin alphabet 〉 , and the 〈 in non-Latin alphabet 〉 . That of Things is actual suffering, and a participation of the suffering of others. That of Persons is this, that all those unto whom he wrote, did not actually in their own persons suffer the things which he speaks of, but some of them did so suffer, and the rest of them were companions with them that did so suffer. And for the most part it so falls out in the fiercest persecution of the Gospel. All individual persons are not called forth unto the same actual sufferings; some in the Providence of God, and through the rage of men are singled out for trials; some are hid, or do escape, at least for a season, and it may be are reserved for the same trials at another time. So it may be said of the whole Church, that they endured a great fight of afflictions, while some of them were a gazing-stock, &c. and others of them were Companions of them who were so used.

It is reserved unto the sovereign Pleasure of God to measure out unto all Professors of the Gospel their especial Lot and portion as unto trials and sufferings, so as that none ought to complain, none to envy one another.

Hence it appears in what sense those who suffered not in their own persons, were made Companions of them who did so, whereby the whole Church partook of the same troubles.

〈 in non-Latin alphabet 〉 . (1.) They were made so by their common Interest in the same cause for which they suffered. (2.) By their apprehension that the same sufferings would reach unto themselves, seeing there was the same Cause in them as in others. (3.) By their sorrow, trouble, and compassion for the suffering of the Members of the same Head and Body with them. (4.) By all duties of Love and Affections which they discharged in owning and visiting of them. (5.) By the Communication of their Goods, and outward enjoyments unto them, who had suffered the loss of their own, so were they made their companions.

VERSE 34.

Having distributed the 〈 in non-Latin alphabet 〉 of Believers into two heads: (1) What they underwent some of them, at least in their own persons; and (2.) What befell them with respect unto others, suffering in the same Cause with themselves. In this Verse the Apostle gives an especial instance of each kind, only he inverts the Order, wherein he had before laid them down. For whereas he first mentioned what they suffered in themselves, and then what they accompanied others in; here he insisteth of the latter of them in the first place, they had compassion of him in his bonds; and of the former in the latter place, and took joyfully the spoiling of their goods. But he adds unto both the frame of their minds in what they did and suffered. As unto others, they were their companions in sympathy and compassion, and as unto their own losses, they them took joyfully.

Of the First, the Apostle gives an instance in himself, Ye had compassion of me in my bonds. And this he affirms as a proof and confirmation of what he had spoken before concerning their being made Companions of them that suffered. This is expressed in the introductive particles 〈 in non-Latin alphabet 〉 , for even you had, as for Example sake. I have proved before the Apostle Paul was the Author of this Epistle, and this very passage is sufficient to confirm it. For who else could there be, whose bonds for the Gospel were so known, so famous among the Believers of the Jews as his own. For the other persons, who some would needs fancy to be Writers of this Epistle, as Luke, Barnabas, and Clemens, there's nothing in the Scripture or Ecclesiastical story of any of their Bonds in Judea, whereof it is plain that he here speaketh. But the sufferings of our Apostle in this kind of bonds and imprisonment were peculiar above any other Apostles whatsoever. Hence he stiles himself in particular Philem. 1. the bond-man for Christ, and gloried in his bonds as his peculiar honor, Acts 26. 29. an Ambassador in bonds, Eph. 6. 20. So Phil. 1. 7. and 12. 13, 14, 16. Col. 4. 3. which he desired the Church to remember him in, Col. 4. 18. 2 Tim. 2. 9. Wherefore his bonds being singularly and above all others so known, so famous, so useful, such a subject of the Churches Prayers, and of their Faith, having been begun and long continued among those Hebrews, and being spoken of by him as a matter known unto them all, 'tis unreasonable to suppose that any other is intended.

Of what sort or kind the sufferings of any that God employs in the Ministry of the Gospel shall be, is in his sovereign disposal alone. And in this Apostle unto whom as being the Apostle of the Gentiles, God had designed more work and travelling up and down the world, than unto any of the other, it may be unto them all; yet God was pleased that much of his time should be spent in bonds and imprisonments. But although the principal reason hereof must be left hid in the wisdom and sovereign good pleasure of God; yet we may see that two inestimable Advantages did redound unto the Church thereby. For, (1.) His bonds being first at Jerusalem, and afterwards at Rome, as Acts 23. 11. the two capital Cities and seats of the Jews and Gentiles; and he being called out to plead the Cause of the Gospel openly and publicly, the report of it was carried all the world over, and occasion given unto all sorts of men to inquire what it was, that a man remote from the suspicion of any crime, did suffer such things for. I no way doubt but that multitudes by this means were brought to make inquiry after, and into the Doctrine of the Gospel, which otherwise would have taken no notice of it. See Eph. 1. 12, 13, 14, 15, 16. And, (2.) During his confinement under those bonds, the Holy Ghost was pleased to make use of him in writing sundry of those blessed Epistles which have been the Light and Glory of the Gospel in all Ages. Wherefore let everyone of us be content and rejoice in what may soever God shall be pleased to call us to suffer for the truth of the Gospel. For although it may seem outwardly to be of the greatest advantage thereunto, which is the only thing we would desire, that we might enjoy our Liberty; yet God can and will make them subservient unto his own glory, wherein we ought to acquiesce.

Secondly, He expresseth the concernment of these Hebrews in those bonds of his, 〈 in non-Latin alphabet 〉 , they suffered together with him therein. They were not unconcerned in his sufferings, as being satisfied with their own freedom, as is the manner of some. Now compassion consists in these things. (1.) A real condolency, grief, and trouble of mind for the bonds of others, as if we ourselves were bound. (2.) Continual Prayers for their relief, supportment, and deliverance; as it was with the Church in the Case of Peter in his bonds, Acts 12. (3.) A ministration unto them, as unto the things that may be outwardly wanting, as many did to Paul, Acts 24. 23. (4.) The owning and avowing of them, as not being ashamed of their chains, bonds, or sufferings, 2 Tim. 1. 16, 17. (5.) A readine to undergo hazards, difficulties and dangers, for them who are called thereunto, Rom. 16. 4. It is not a heartless, fruitless, ineffectual pity that the Apostle intends; but such a frame of mind that hath a real concernment in the sufferings of others, and is operative in these and the like duties towards their good. These things are required in us towards all those who suffer for the Gospel, according as we have opportunity for their exercise. Where this is wanting we can have no solid Evidence of our being one with them in the same mystical Body. The remembrance of this frame, and the discharge of all those duties towards them who have suffered, is of singular use to prepare our minds for, and to confirm our hearts in our own sufferings when they do approach.

2. He minds them of their deportment under their own sufferings, they took joyfully. That which they suffered in was their 〈 in non-Latin alphabet 〉 , their outward substance, and present enjoyments: It is extended unto Houses, Lands, Possessions, whatever rightfully belongs unto men and is enjoyed by them. But it is especially applied unto things of present use, as the goods of a man's House, his Money, Corn, or Cattle, which are more subject to present rapine and spoil, than other real Possessions, Lands or Inheritances. These are the things of men's present supportment without which ordinarily they cannot live nor subsist. And therefore in persecutions, the enemies of the Gospel do usually fall on these in the first place, as supposing that the loss of them will reduce their owners unto all sorts of extremity, especially when they have no pretence or warranty as yet to destroy their persons. They will take, from them the bread that they should eat, the clothes that they should wear, the beds whereon they should lie, whatever is of use unto them and their families. And this must needs be a sore trial unto men, when not only themselves, but their Relations also, their Wives and Children, some perhaps in their Infant age, are reduced unto all extremities.

The way whereby they were deprived of their goods was 〈 in non-Latin alphabet 〉 , it was by rapine and spoil. What pretence of Law, or constitution of the Rulers they who did it, had for what they did, I know not; But the way of Execution was with savage rapine and spoil, as the word signifies. They violently tare away from them what they did enjoy; not aiming to take all the spoil merely unto their own advantage, wherewith yet the minds of some cursed Enemies are influenced, but at the satisfaction of their rage and malice, in the ruin of the Saints of Christ. This it seems had been the state of things with these Hebrews, which was now passed over for that season, but in all probability would quickly again return, as the warning here given them by the Apostle did plainly intimate. And it is the way of the world in such persecutions, after they have vented their rage and malice for a while, and satisfied themselves with their own cruelty, to give over until some new cause, pretence, or new instigation of the Devil sets them a work again.

3. The frame of mind in the Hebrews as unto this part of their suffering is, that they took their losses and spoils with joy. Nothing doth usually more affect the minds of men than the sudden spoiling of their goods, what they have labored for, what they have use for, what they have provided for themselves and their families. We see in ordinary Cases what Wailings and Lamentatious do accompany such occasions. But these Hebrews received and accepted of this rapine of their goods, not only patiently and cheerfully; but with a certain peculiar joy. The ground whereof the Apostle declares in the close of this verse, knowing in yourselves, that ye have in Heaven a better and an enduring substance.

Some Copies of the Original, and some ancient translations, as the vulgar Latin, read the words 〈 in non-Latin alphabet 〉 ; And I suppose the difference arose from the Order of the words in the Text, or the placing of 〈 in non-Latin alphabet 〉 not immediately after 〈 in non-Latin alphabet 〉 , but interposing 〈 in non-Latin alphabet 〉 between them. Hence the words may be rendered as we do, knowing in yourselves that you have a better substance, or as they lie in the Original knowing that ye have a better substance in yourselves. In this latter way it is evident that there is no place for that addition in Heaven, which is necessary in the former. For it is not proper to say, knowing that you have in yourselves in Heaven, though it be most proper to say, knowing in yourselves that you have in Heaven. I confess I should absolutely embrace the latter reading, knowing that you have in yourselves, and so leave out that, in Heaven, for evident reasons, did not the authority of the most ancient Copies and Translations of the best note require the retaining of it. However, I shall open the words according to both readings.

1. Knowing that we have in ourselves. The things which they had lost, were their goods, or their substance, as they are called, Luke 15. 13. Unto these he opposeth the substance, which of what nature it is, he declares in comparison with those other goods. Those other goods were so theirs, as that they were without them, things liable unto rapine and spoil, such as they might be, such as they were deprived of; men could and men did take them away. But this substance is in themselves, which none could take away from them, none could spoil them of. Such is the peace and joy that our Lord Jesus Christ gives unto his Church here below, John 16. 22. chap. 14. 27. And if the substance, here intended, be that which was in themselves, in opposition unto those external goods, which they might be, and were deprived of, then it is that subsistence in the soul and unto the experience of Believers, which Faith gives unto the Grace and Love of God in Christ Jesus, with all the consequents of it here and for evermore. This is that which comforts Believers under all their troubles, this fills them with joy unspeakable and full of Glory, even in their Sufferings. This will make them to take joyfully the spoiling of their goods, when they lay it in the Ballance against them. In this sense 〈 in non-Latin alphabet 〉 expresseth an assurance arising from experience, as the word is often used. They knew they had it in themselves, from the Powerful Experience which Faith gave them of it. So the whole of it is intended, and at large explained by the Apostle, Rom. 5. 1, 2, 3, 4, 5.

Faith gives us Justification before God, access unto him, and acceptance with him, and therewithal gives joy and rejoicing unto the Soul; and this it doth in an especial manner under Tribulations and Sufferings, enabling men to take joyfully the spoiling of their goods, for it stirreth up all Graces in such a Condition unto their due Exercise issuing in a blessed experience of the Exellency of the Love of God, and of his Glory in Christ with a firm and stable hope of future Glory. Yea and by these things doth the Holy Ghost shed abroad the Love of God in our Hearts, which will give joy in any Condition. And this Substance hath both the Qualifications here assigned unto it. (1.) It is 〈 in non-Latin alphabet 〉 , better, more excellent, incomparably so, than the outward goods that are subject to rapine and spoil. And it is (2.) 〈 in non-Latin alphabet 〉 , abiding, that which will not leave them in whom it is, can never be taken from them. My joy shall no man take from you.

Faith giving an experience of the Excellency of the Love of God in Christ and of the Grace received thereby, with its incomparable preference above all outward perishing things, will give joy and satisfaction in the loss of them all, upon the account of an interest in these better things.

If we follow the Ordinary reading and retain those words, in heaven, the whole must be somewhat otherwise expounded. For it is not the Grace of faith but hope that is expressed. And, (1.) That expression of knowing in yourselves, declares the evidence they had of the grounds whereon they rejoiced in the spoiling of their goods. It was manifest and evident unto themselves. The world looked on them under another notion, they took them, and declared them to be persons who deserved all manner of evil in this world, and such as would perish forever in that which is to come. So they did to Christ himself, when they reproached him with his trust in God when he was on the Cross. In this case the Apostle doth not direct them unto any outward defense of themselves, but only unto the uncontrollable evidence, which they had in themselves, of future glory. And this they had, (1.) From the Promises of Christ: (2.) From the Testimony and witness of the holy Ghost. (3.) From the Experience which they had of the beginnings and first-fruits of this glory in themselves. Faith in and by these means will give an infallible evidence of Heavenly things, secure against all opposition; and in all these things it works by hope, because it respects things that are future.

2. This substance is said to be in Heaven, it is there prepared, there laid up, there to be enjoyed. Wherefore it compriseth the whole of the future state of blessedness; and 'tis well called Substance, as 'tis also riches, and an inheritance, or a weight of glory; for in comparison of it, all other things temporary have no substance in them.

3. They are said 〈 in non-Latin alphabet 〉 , to have this Substance, not in present possession, but in right, title, and evidence. They know in themselves that they had an undeniable Title unto it, which none could deprive them of, but that they should certainly enjoy it in the appointed season. Wherefore they are said to have it, (1.) Because it is prepared for them in the will, pleasure and Grace of God. It is your Fathers pleasure to give you the Kingdom. (2.) Because 'tis purchased for them by the blood of Christ; he hath purchased, or obtained eternal redemption. (3.) 'It is promised unto them in the Gospel. (4.) It is secured for them in the Intercession of Christ. (5.) Granted unto them in the First-fruits. (6.) All this is confirmed unto them by the Oath of God. The First-fruits they had in possession and use, the whole in right and title: And continual application of it was made unto their souls by the hope which will not make ashamed.

4. How this substance is better then outward enjoyments, and abiding, needs not to be explained, they are things in themselves so plain and evident.

This twofold interpretation of the words is so far coincident and agreeing in the same sense in general, that we may draw our Observations from both or either of them. As,

I. It is the glory of the Gospel, that it will on a just account, from a sense of and interest in it, give satisfaction and joy unto the souls of men in the worst of sufferings for it.

II. It is our duty to take care that we be not surprised with outward sufferings, when we are in the dark as unto our interest in these things. This may often fall out through our carelessness, negligence, and want of keeping our garments about us in our walk before God: They rejoiced as knowing they had in themselves, which otherwise they could not have done.

III. Internal Evidences of the beginnings of Glory in Grace, a sense of God's love, and assured pledges of our Adoption, will give insuperable joy unto the minds of men under the greatest outward sufferings.

IV. It is our Interest in this world, as well as with respect unto Eternity, to preserve our Evidences for heaven clear and unstained, so that we may know in ourselves; which is the ground of this great Duty.

V. There is a substance in spiritual and Eternal things, whereunto Faith gives a subsistence in the souls of believers. See chap. 11. 1.

VI. There is no Rule of proportion between Eternal and temporal things. Hence the enjoyment of the one will give joy in the loss of the other.