An expositon of all St. Pauls epistles together with an explanation of those other epistles of the apostles St. James, Peter, John & Jude : wherein the sense of every chapter and verse is analytically unfolded and the text enlightened. / David Dickson ...

The Summe of Chap. VI.

THerefore, albeit you bee rude, yet presupposing you are so setled in the grounds of Faith, Repen∣tance, Baptism, &c. that yee shall not renounce them again, I will lead you on a little further, if God please, vers. 1, 2, 3. For, if after clear conviction of the truth, a man voluntarily revolt, and fall away, from the grounds of true Religion, there is neither re∣pentance, nor mercy, for such a man; because hee, maliciously, doth what hee can, to put Christ to as great a shame, as those who first crucified him, vers. 4, 5, 6. And, as God blesseth those who bring forth fruits by his manuring of them, vers. 7. So is it justice, that hee curse such as grow worse after manu∣ring, vers. 8. But I hope better of you, vers. 9. As the fruits of your Faith give mee warrant, vers. 10. Only that you may be more and more assured, continue diligent, vers. 11. And follow the example of the faithful before you; in hope of the inheritance, vers. 12. For, the promise made to Abraham, and the faithful his children, is very sure, confirmed by an oath, vers. 13, 14. And Abraham at last obtained it, vers. 15. For, as an oath endeth strife among men, vers. 16. So, to end our strife with God, in mis∣beleeving of him, hee sware the promise to Abraham, and to his seed, vers. 17. That upon so solid grounds, as are Gods Promise, and Gods Oath, wee might have comfort, who have fled to Christ, and hope for his help, vers. 18. Which hope, is as an anchor, which will not suffer us to bee driven from Heaven, where Christ is established Eternal Priest, after the order of Melchisedec, vers. 19, 22.

The Doctrine of Chap. VI.

Vers. 1. Therefore, leaving the Principles of the Do∣ctrine of Christ, let us go on, unto Perfection; not lay∣ing again the foundation of Repentance from dead works, and of Faith towards God.

1. FRom the reproof of their dulness, hee draweth an Exhortation, to amend their pace, and go for∣wards. Which teacheth us, that the conscience of our by-gone slips, and sloathfulness, should bee a sharp spur, to drive us to a swifter pace; for overtaking of our Task.

2. Hee calleth the Principles of Religion, the Prin∣ciples of the Doctrine of Christ.

Then, 1. The Doctrine of Christ is the summe of Re∣ligion. Hee that hath learned Christ well, hath learned all. 2. Nothing to be taught in Christs house, but his doctrine, which commeth from him, and tendeth to him.

3. Hee leaveth the Principles, and goeth on to perfe∣ction. Then, 1. There are two parts of Christian Do∣ctrine: one, of the Principles of Religion, another, of the perfection thereof. 2. The Principles must first bee learned, and the foundation laid. 3. When people have learned the Principles, their Teachers must advance them further, towards perfection.

4. Hee saith, hee will not lay again the foundation▪ presupposing it is so laid, as it needeth not to be laid a∣gain. Or, if they make Apostacy after once laying, cannot be laid the second time.

Then, The grounds of Religion must be so solidly learned, as they may well be bettered afterwards, by addition of further knowledge, but never raised again: and must be so soundly beleeved, as they never be re∣nounced again.

5. Hee reckoneth a number of fundamental points of Doctrine: and, first, of repentance from dead works: so hee calleth our works before conversion.

Then, 1. It is a main point of the Catechism, to beleeve that all our works before repentance, and con∣version, are but dead works: that is, sins making us li∣able to death. 2. If repentance bee not learned from these works, the rest of the building wanteth so much of the foundation.

6. In joyning the Doctrine of Faith, as the next point, hee giveth us to understand, That it is as necessary a ground of Religion, to teach a penitent to beleeve in God, as to teach the beleever to repent.

Vers. 2. Of the Doctrine of Baptisms, and, of laying on of hands, and, of resurrection of the dead, and, of eternal judgement.

1. The Doctrine of Baptisms, in the plural number, hee maketh a third fundamental Doctrine: and so maketh it necessary, That the significations of Baptisme be taught, that the people may learn to put difference betwixt out∣ward Baptism by the Minister, which an hypocrite may have, and the inward Baptism by the Spirit, which Christ bestoweth upon his own Elect: and, that they be instructed in the nature of this Sacrament, and the signi∣fication thereof: yea, and of the Baptism of suffering af∣fliction for the Gospel, whereunto the outward Sacrament of Baptism obligeth.

2. The fourth fundamental point of the Doctrine of the Catechism, hee maketh the Doctrine of the laying on of hands. Now, hands were in a special manner imposed: First, in the bestowing of spiritual and miraculous gifts, for the confirmation of new converts in the primitive Church, Act. 8.7.18. Which endured until the Christian Religion was sufficiently confirmed unto the world to bee divine. Next, imposition of hands was used in the ordi∣nation of Office-bearers in the Church, both extraordinary, and ordinary, 1 Tim. 4.14 and Chap. 5.22. Acts 6.6.

Then, in the Apostles estimation, it is necessary for grounding of people in Religion, that they be instructed, not onely how the Lord founded the Christian Religi∣on, and confirmed it by extraordinary gifts of the holy Spirit, in the Primitive Church: But also what Offices, and Office-bearers hee hath ordained for ordinary edifi∣cation, and ruling, and maintaining of his Church, un∣to the end of the world, that they may acknowledge such as are sent of God, and submit themselves unto them.

3. The Doctrine of Resurrection of the dead, hee maketh the fift point of the Catechism: and of the last judgement, the sixt. Under which sixt, the summe of Christian Re∣ligion may be comprized, and in this order wherein they are set down, may be best learned, beleeved, and made use of.

Vers. 3. And this will wee do, if God permit.

By this manner of speech, if God permit, hee teacheth us,

1. That a Preachers indeavour to instruct a people, can have no success, except God make way unto him, and concur with him. 2. That hee who is busied in the most necessary part of Gods service, suppose it were in writing Scripture, or in ordinary preaching, and writing; must do it with submission to God, to be stopped in the midst

of his work, and cut short; yea, and that in the midst of a meditated speech, if it so please God.

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

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

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

1. Minding to stir them up to make progress in know∣ledge, hee setteth before them the danger of Apostasie.

Then, 1. Hee presupposeth, except they study to make progress, they shall go backwards: and that going back∣wards, tendeth to Apostacy: and that voluntary, and compleat Apostacy from known Truth, doth harden the heart from repentance, and cutteth off a man from mer∣cy. 2. Hee accounteth our natural security so great, that there is need of most fearful threatnings, to awake us out of it. 3. That the onely way to be freed from Aposta∣cy, is to be aiming at a progress.

Next observe, 1. That hee doth not speak here of every sin against knowledge, albeit indeed those be fearful and dangerous; but of Apostacy from Religion, and the Doctrine of Christ. 2. Not of the Apostacy of Ignorants, who never were informed in the matter of Religion, but lightly came, and lightly went away; (albeit the shame done to Christ by them, is great and grievous:) but, of such who after illumination, and feeling somewhat of the power of the truth, doe revolt. 3 He speaketh not here of Apostacy of infirmity, for fear, in fit of a passion, or hasty passage of ones life: But, of a voluntary, and deliberate falling a∣way after clear conviction of the truth, This is that sin a∣gainst the Holy Ghost which here hee speaketh of. 4 Hee doth not presuppose here, that an elect childe of God, and renewed, may fall into this sin: But, that a Professor, and some in the visible Church, may fall away and dye in this sin. (Now, a Professor may bee endued with many gifts, and yet be a temporizer, and remain unrenewed inward∣ly, and so may possibly fall into this ill) And therefore eve∣ry Professor should be the more circumspect, because of the possibility of some mens Apostasie, and the more diligent to attain to that faith which purifieth the heart, and worketh by love, which faileth not. 5 In telling what is the dan∣ger of a Professors Apostasie, the Apostle mindeth not to weaken any mans faith, or discourage him from progresse making: But, by the contrary, his intention is, that men strengthen themselves so much the more in the Faith. And therefore such as have felt no more in their own estimation, but these tastings, should be so far from discouragement, and fainting, that rather they must look to a necessity laid upon them, to make progress in Faith, and the fruits there∣of, and to draw near to God, who can preserve them from falling away.

But because some do trouble themselves, and other some do harden themselves in errour, by this place (as our in∣tended brevity will suffer) let us study to give some light to both. Compare this place with vers. 9, 10, &c. Of this Chapter, to the end. First, in these verses, the 4, 5. and 6. hee is speaking of Professors in general, conditionally. But vers. 9, 10, &c. hee is speaking to the true Beleevers▪ a∣mongst these Hebrews, particularly.

2. Here in these verses are glorious gifts, Illumination, and tasting of spiritual things: There in those verses, is Faith, working by love, to the glory of Iesus, and Weal of his Saints. 3. Here are men enrolled amongst Christi∣ans, so holden, and esteemed, both of themselves, and o∣thers: There are sensible souls, in the feeling of sin, and fear of wrath, and hope of mercy, flying to Iesus as to a Refuge, and casting the Anchor of their tossed souls with∣in the veil, where Iesus is in Heaven. 4. Here men re∣ceiving from the holy Ghost good things: there men re∣ceiving from him, beside these good things, better things also. 5. Here things glorious indeed, yet not alwaies accompanying salvation, but in some going before saving Grace; in others, possibly alone, without saving Grace: But there are saving Graces alwaies joyned with Salva∣tion. 6. Here in these verses the Apostle is not confident, but such as have received these things here mentioned, may fall away, except they go forward, and study to make progress. But there, in those verses, the Apostle is per∣swaded, that they shall not fall away, but be saved; and thereupon encourageth them to go forwards.

From this Comparison it is clear then,

1. That there is a possibility of the Apostasie of Pro∣fessors, and titular Saints, but not of the Apostasie of re∣newed souls, and true Christians, true Saints. 2. There is a ground of fear from these words, to such as are secure, and puffed up with the conceit of their spiritual gifts, but not of those who in fear are fled to Christ. 3. That in this place carnal confidence onely is shaken in such, who as if they had done well enough, study not to make progress: But Faith no waies weakened in such, who still study to advance, and make more and more progress. 4. That here fruitless light, and fruitless feeling, is cal∣led in question; but not Faith, and laborious love, bringing out fruits to Christs glory, and good of his Saints.

Again, from this comparison it is evident,

That the holy Ghost is Author, both of these com∣mon spiritual gifts, and of these special saving graces al∣so. Of these common gifts hee is Author, as dwelling amongst Professors, and distributing good things unto all Professors that are in the visible house of his Church. But hee is Author of those saving Graces, as dwelling in true Professors, who are his own house: bringing with himself better things than these gifts, and salvation also unto them infallibly.

Thirdly, From this Comparison it is clear.

1. That there are some Converts, external from the world, to the Church, who yet stick in their naturals, and are not in the sense of sin, fled unto Christ for re∣fuge, nor converted from Nature to saving Grace; to whom the Apostle will not deny room in the Church, if they will study to make progress. And, 2. That illumi∣nation, and tasting of Spiritual things, may bee given as well to such, who are not renewed in their heart, as unto sound Converts.

For, 1. The natural man may be convinced, that the Church is a blessed Society, and joyn himself unto it. 2. Yea, change his outward conversation, and cast off his pol∣lutions which are in the world through lust, and take him∣self to be ruled outwardly by Christs Discipline, and call him, LORD, LORD. 3. And be so blameless before men, that hee may look with his Lamp like a wise Virgin, waiting for the Wedding, and yet be a graceless fool in∣wardly. 4. Yea, hee may be illuminated, not onely by learning the literal knowledge of the Gospel, as men do their Philosophy, but also may be illuminated supernatural∣ly, with in-sight in many profound things in the Scripture. For supernatural gifts may be in a Natural and unrenewed Man, so as hee may say to CHRIST, I have prophesied in thy Name, and yet be unrenewed in Christs estimation. 5. Hee may taste of the heavenly Gift, partly by historical beleeving the Truth of the Gospel, partly by contemplation of the Truth credited. Now, historical Faith, is a taste of that heavenly gift of Iustifying, Faith; because it is a good degree towards it? and contemplation of this Truth, bringeth a taste of the thing credited; and so of the hea∣venly Gift revealed in the Gospel. For, the contempla∣tion of every Truth, bringeth with it; naturally, a dele∣ctation, such as Philosophers do finde in their studies. And the more eminent the Truth be, no wonder the delecta∣tion be the greater. For, many heard Christs gracious Ser∣mons, and wondered, and beleeved his words to be true: but Christ did not commit himself unto them; for hee knew what was in them. 6. Hee may be made partaker of the Holy Ghost, and have his share of Church gifts, distri∣buted

by the Holy Ghost; so as hee can from the light which ••he Holy Ghost giveth him, answer other mens doubts, comfort the feeble minded, and edifie others in their Faith, by his speeches; yea, have the gift of expressing his brain-light, both in conference to men, and in formal prayer to God, if hee be a private man onely: and if hee be in pub∣lick office, may have the gift of formal preaching, and praying in publick: yea, in those daies of the Apostle, might have had the extraordinary gifts of Tongues, Pro∣phesying, and Miracles-working. Therefore, saith Christ, Many will say to mee in that day, Lord, Lord, have wee not prophesied in thy Name? and in thy Name have cast out Devils? and in thy Name done many wonderful works? To whom Christ will answer, I never knew you; Depart from mee, yee that work iniquity, Mat. 7.22, 23. Now, this knowledge, convincing light, and gifts of utterance, &c. are from the Holy Ghost; or else, how could such Apostates, as are here described, sin against the Holy Ghost? 7. Hee may taste of the good Word of God: that is, finde sweetness in the Doctrine of the Gospel, and bee convinced of the Goodness and Mercy of God towards sin∣ners, shining therein: yea, and by beholding the possibili∣ty of his own salvation, upon this condition. If hee will sell all, and buy the Pearl, hee may taste of Gods Mer∣chandise, in the blocking for them; beside all the false joyes, and delusions, which hee may get by presuming of the certainty of his own salvation, and yet, in the mean time, as a fool, will not lay down the price; will not re∣nounce his earthly, and beastly affections; will not deny himself, and his own corruptions: The care of this world, and the deceitfulness of Riches, choaking the fruits of the Word heard, as they who receive the seed amongst thorns. Wherefore in time of persecution for the Word, hee may by and by be offended, and quit the Truth, albeit with the stony hearted hearers, in time of prosperity, hee heard the Word, and anon, with joy, received it, Mat. 13.20, 21, 22. 8. Lastly, hee may taste of the power of the World to come: that is, in contemplation of the Blessedness promi∣sed to the Saints in Heaven, be taken with admiration of it, yea, and have a natural desire of it, as Baalam did, when upon such a speculation, hee did wish to dye the death of the Righteous, and to have his last end as his: and yet love the wages of Iniquity so well, as hee forsook not his covetousness, for all his wish of Heaven. In a word, It is possible, that a man impenitent, and unrenewed in his heart, may be a glorious Professor, for his outward be∣haviour, and have fair gifts, and yet make Apostasie from the Truth, when hee getteth a fit Temptation: or else, how should it be possible, that the Devil should make glorious Professors, and Church-men in all Ages, Apo∣states, Persecuters, Betrayers of the Truth to the Adversa∣ry, Underminers of the Church of Christ; Except they, under all their show, did lodge in their heart, the love of Mony, and worldly Riches, more than the love of Hea∣ven? the love of the praise of men, rather than Gods Approbation? the lust of their fleshly ease, and pleasure, more than the pleasure of God? the fleshly fear of those that can kill the Body, more than of God, Who can cast both Soul and Body into Hell? And, therefore, no wonder, if for satisfaction of their Ambition, Avarice, Lusts, and earthly Affections, they become ready to sell Christ and His Truth, and His Church, and their Country, and All, when they finde their Merchant, and the beloved Price offered unto them.

4 Observe here; How glorious soever these Illumina∣tions, and Gifts, and Tastings seem, yet there is no fur∣ther here granted, but Tastings, to such rotten Profes∣sors. That which they get, is either onely in the Brain, by Knowledge; or, if there bee any Feelings, they are but fleeting motions, flowing from temporary grounds, which proceed not from any Spiritual life in the man, nor from a root in himself: that is, not from the Spirit dwelling in him. Such feelings do neither foster, nor strenghthen him, for any Spiritual Obedience; but vanish, without changing the heart. It is true, all that the godly get, in comparison of what hee shall get, is but Tastings: Yet in comparison of these fruitless tastings of the unsound Professors, that which hee getteth, is true Eating, and Drinking, a real Feeding; holding his soul in life; and enabling him to work the works of God; to mortifie his lusts, and serve God in his Spirit.

5. Observe, That here hee doth not challenge those who have felt these tastings, for unsound, nor threaten them, if they hold on, and make progress. Then, 1. The having of illumination, and spiritual gifts, and tastings of heavenly things, is not to be lightly esteemed of, but accounted as steps and degrees unto a further progress: wherefore, as it is possible for some to fall away, so is it a peece of advance∣ment, to encourage men to go on, that they fall not away. 2. There is no danger in having this Illumination, or these light tastings: But all the hazard is, to rest upon them, and not to tend towards perfection, or, to fall a∣way after receiving so much encouragement. 3. And therefore, wee must not rest on Illumination, or com∣mon gifts, how glorious soever; nor tastings, and feel∣ings, how sweet soever: but seek still into a more near communion with Christ, and still more to mortifie our lusts, and still to abound in the fruits of love to Christ, and his Church.

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

1. Hee saith not. It is impossible they should bee sa∣ved, but, that they shall bee renewed by Repentance.

Then, Apostates salvation is not impossible, but be∣cause their repentance is impossible: and where repen∣tance is, there is no impossibility of salvation, but a cer∣tainty of salvation rather. For, hee that giveth the repentance, hee declareth his purpose, to give remis∣sion also.

2. Hee giveth a Reason why they cannot get repentance, because they maliciously renounce Christ, and crucifie him afresh unto themselves. That is, draw on the guiltiness of his enemies who crucified him, did lye under, by Apo∣stacy, allowing their crucifying of him.

Then, 1 An Apostate from Christs doctrin, doth Christ as open shame as he can; and saith in effect of Christ, that his doctrin is false, and not to be main∣tained. 2 An Apostate alloweth Iudas, and the Iews for crucifying of Christ; and accounteth Christ no more worthy, than so to bee dealt withall. 3. Renoun∣cing of Christ, maketh repentance impossible: For, hee is a Prince, to give repentance unto Israel. And there∣fore, hee who will not quit Christ, nor his true Doctrine, is not debarred from having Repentance, nor from Sal∣vation.

Vers. 7. For the Earth, which drinketh in the Rain that commeth oft upon it, and bringeth forth Herbs, meet for them by whom it is dressed, receiveth bles∣sing from God.

Vers. 8. But that which beareth Thorns and Bryers, is rejected, and is nigh unto cursing; whose end is to be burned.

Hee giveth a reason of the punishment of Apostates, from the less, to the more, under a similitude from land-labouring, thus: As God blesseth such men, who, after pains taken on them, bring forth the fruits of good works; So doth hee curse those, who after pains taken on them, do bring forth but evil works. And if it be ••ut equity, that God curse Professors, who bring forth but evil fruits in their life; Much more equity hee should curse A∣postates, who profess open hostility against him.

The Similitude sheweth, 1. That men are like unma∣nured Land, before they bee brought within the Church: but after they are made partakers of the Gospel, then are they like manured Land within hedges, Gods Husbandry. 2. That such as begin to bring forth

fruits worthy of repentance, God blesseth, and maketh more fruitful. 3. That the means of Grace under the Gospel, are to our souls as Rain, and labouring, and o∣ther Husbandry is to the ground.

Vers. 8. But that which beareth Thorns and Bryers, is rejected, and is nigh unto cursing; whose end is to be burned.

2. The Similitude sheweth, 1. That a man may pe∣rish, for not bringing forth the fruits of the Gospel, albeit hee fall not into the sin against the Holy Ghost. 2. That there is a great reason why God should cast away a man, who amendeth not his life by the Gospel, as that an Husbandman should give over labouring of a peece of e∣vil ground. 3. And by this means also sheweth, that Gods most severe judgements, have all of them most e∣quitable reasons. 4. That there is a necessity of bringing forth the fruits of well-doing, if a man would bee free of the curse, either of Apostates, or of the barren land.

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

1. Hee mitigateth his threatning of them, for fear of hurting their Faith: Beloved, saith hee, wee are per∣swaded better things of you, though wee thus speak. Then, 1. A Preacher may threaten fearfully those of whom hee hath good hopes; yet with prudency, lest hee harm them. 2. And people threatned, must beware of weakning their own Faith, knowing, that threatnings are not used to weaken their Faith, but to put away se∣curity, and sloathfulness.

2. Hee taketh his assurance of them, from such things as accompany salvation.

Then, In the fruits of Faith, there are marks and e∣vidences of a mans salvation to bee found, which may give a charitable perswasion of their blessed estate, to such as know them,

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

1. The reason of his good hopes of them, is their by∣gone, and present fruits of love towards Christs name, and his Saints.

Then, 1. The works of love, done for the glory of Christ, or to his Saints for Christs sake, from time to time, as God giveth occasion, are evident marks of a mans salvation; and more sure tokens of saving Grace given, than illumination and tastings, spoken of before. 2. No love is to be reckoned for love, but working love. 3. No works are right works, which flow not from love to Christ.

2. Of such works hee saith, that God is not unrighte∣ous to forget them: and so proveth their salvation, because such fruits accompany salvation.

Then, 1. With the grace of laborious love towards Christs Name, the grace of salvation doth go in compa∣ny. 2. Justice doth agree with grace in the reward of well-doing, because the reward is graciously promised, and righteousness maketh promises to be performed. 3. The man that loveth Christ in deed, and in truth, hath that which is most terrible in God, for the pawn of his salvation, even his Justice.

3. These are they whom hee reproved for weakness of knowledge, Chap. 5. vers. 12. whom now hee commend∣eth, for their good affection, and fruits.

Then, 1. Mean knowledge, if it be sanctified, and sound, will be fruitful in the works of love. 2. This vir∣tue of love is no excuse for sloathful following of the means of knowledge: wee must grow in love, and grow in knowledge also.

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

1. Hee exhorteth to continue diligent unto the end. Then, 1. The diligent have need of Exhortation to go on. 2. Exhortation to perseverance, importeth not su∣spition of falling away, but serveth to further perseve∣rance rather. 3. No other Tearm-day is set to our dili∣gence, but the end. No licence to slack, or give over.

2. The end of their going on in diligence, is their full assurance of hope.

Then, 1. Whatsoever measure of assurance men have, they may yet obtain a fuller measure of it. Still wee must study to grow. 2. Constant diligence in the works of love, is the ready mean to foster and augment our assurance. 3. Christian hope is not a conjecture, or probability, but an assurance.

Vers. 12. That yee be not sloathful; but followers of them, who through Faith and Patience inherit the Promises.

1. Hee setteth the Example of the Fathers before them, to be imitated.

Then, 1. So many examples as wee have in Scripture, of the godly gone before, so many leaders and encoura∣gers must wee reckon our selves to have. 2. The painful, and not the sloathful, are the true imitators of allowed examples. 3. In the way to Heaven, there are many things befalling us▪ which make it unlikely wee shall come there: for which cause, there is need of Faith▪ 4. A time must intervene, and troubles also, ere Hea∣ven be possessed: There is, therefore, need of Patience also.

2. They inherit the Promise, saith hee.

Then, 1. The most patient and painful servants of God, get not Heaven by merit, but by inheritance. 2. They get not Heaven by merit, but by promise. Now, the promise is of Grace.

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

14. Saying, surely, blessing, I will bless thee; and mul∣tiplying, I will multiply thee.

15. And so after hee had patiently endured, hee obtain∣ed the Promise.

1. For many examples, hee bringeth one of Father A∣braham, from Gen. 22. vers. 16.17. and maketh use of it by application.

Then, because we cannot have all examples at once before our eyes, we shall doe well, for several duties, to have some select examples singled out, for our own more ready use.

2. He doth not bring forth all Abrahams virtues, but such as made for his purpose.

Then, when fit examples are found out, those points which most serve for our edification, must bee most in our eyes.

3. Hee marketh, first, the Promise made: next, the confirmation of it by an oath: then, the fast and constant hold laid on it by Abraham: last, the fruit of the holding fast; Hee obtained the promise. Then, 1. In the ex∣ample of Beleevers, the nature of the Promise, and how they came by it, must especially bee marked, for help∣ing of our Faith. 2. Preachers have Pauls example here, how to handle a Text.

4. Hee setteth Abrahams obtaining, for a pawn of their obtaining; albeit hee knew their Faith should bee weaker, in degree, than Abrahams.

Then, In making use of examples, it must be held for a ground, that the honest and up••ight imitators, al∣beit weak, shall finde the same success that the stronger, gone before them, have found.

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

1. The Apostle being about to comment upon this oath, first, hee sheweth the end of an oath amongst men, vers. 16. and then, the use of the oath made to Abraham thereafter. 1. Men swear by a greater, saith hee, that the authority

of him by whom they swear, may ratifie the oath, one way or other. But God hath not a greater: and therefore, himself, and all his, is laid in pawn, to make his oath good. 2. Hee who is the greatest, and giveth authority, and weight, to all oaths among men, must be esteemed worthy to give weight, and authority, to his own oath. This is the force of his reasoning.

2. The end of an oath is to end controversie. Then, This similitude importeth, that as long as wee are in mis-beleef, there is a controversie betwixt God and us: wee testifying that wee are in suspition of his good affe∣ction towards us, and of his promise keeping unto us: and God is offended with us, for our wicked thoughts enter∣tained of him.

3. God hath sworn his promise to us, to take away the controversie.

Then, 1. A man could condescend no further, to give his party satisfaction, than God hath condescended to satisfie us. 2. Except wee will deny God the honour, which wee cannot deny unto an honest man, wee must beleeve the sworn Covenant of God, and particular Articles thereof. 3. Except wee beleeve, the controversie remaineth; yea, and is doubled, after the oath.

Vers. 17. Wherein God, willing more abundantly to shew unto the Heirs of Promise, the immutability of His Counsel, confirmed it by an Oath.

One of the ends of Gods swearing to Abraham, is the Confirmation of the Faithful, or the Heirs of Promise, con∣cerning the unchangeableness of Gods Counsel, in making the Promise, Then, Every Beleever hath the same ground of certainty with Abraham; seeing the Oath sworn to Abraham, is sworn for their Confirmation.

2. Hee calleth Beleevers by Isaaks stile, Heirs of the Promise.

Then, Beleevers are all reckoned by God, as so many Isaaks, and intituled with Isaak, to be Heirs of Abra∣ham with him, and Heirs of the Good promised to him, and Heirs begotten by the force of Gods Promise, and Word, and not by the force of nature.

And certainly, albeit the Law serve for a Preparation, yet it is the Gospel, and the Word of Promise, which pul∣leth in the heart of a man to God, in love, as a reconciled Father, and converteth him. Wherefore, even because of the Beleevers begetting to God, by the immortal seed of the Word of Promise, hee may be called the Heir of Pro∣mise also.

3. By the Oath God declareth himself willing to shew the immutability of his Counsel, concerning the Salvation of Beleevers.

Then, 1. As many as beleeve in Jesus, and are be∣gotten by the Promise, are fore-ordained, in Gods Counsel, for Salvation. 2. The Purpose and Counsel of God, concerning such mens Salvation, is immutable. 3. God will have Beleevers knowing this His Counsel, concerning themselves, and their Salvation, and assu∣red of the immutability thereof. 4. Hee will have the sworn Promise made to Abraham, and his Seed, serving in particular, to the Heirs of Promise, or Beleevers, to make evident this His Counsel to them in particular, as well as to Abraham, because Hee sware to Abraham, to shew them this His Purpose.

4. By the Oath hee saith, God is willing more abun∣dantly to shew the immutability of his Counsel.

Then, 1. Till the immutability of the Lords Coun∣sel, concerning our salvation, be laid hold upon, Faith cannot be stedfast, as the Lord would have it. 2. God is willing, that wee should look in upon his Counsel, by the eye of Faith, and read our Names written in Hea∣ven, in His Decree: and so be made sure. 3. The Pro∣mise of Salvation, or of the Blessing to Beleevers, is of it self sufficient enough for Assurance, albeit it were not sworn: and the Oath is added, not of necessity; for any weakness of the truth of the Promise, but out of super-abundant good will, to have us made sure. 4. It be∣hoveth to be most pleasant to God, that Beleevers have full assurance of Faith, and over-come all doubting, seeing hee sweareth the Promise, onely for this end.

Vers. 18. That by two immutable things, in the which it was impossible for God to lye, wee might have a strong Consolation, who have fled for refuge, to lay hold upon the Hope set before us.

Another end of the Oath, is, That with assurance the Beleever may have strong Consolation, upon solid grounds.

1. But how describeth hee the Beleevers, to whom this Comfort is allowed? Wee, saith hee, who have fled for refuge, to lay hold upon the Hope set before us. That is, Wee, who to flee from deserved wrath, have taken our course towards Jesus, in hope to get the Salvation offered unto us in Him. Fleeing for refuge, a similitude, whether from nature, or from the Ordinance of Moses Law, Numb. 35.6. Giveth us to understand, 1. That every true Beleever, of necessity, must be sensible of his own sins, and the deserved wrath of God pursuing him for sin. 2. Must have this estimation of Jesus, That Hee is both a ready, and sufficiently strong Refuge, to save a man from sin and wrath, when hee runneth towards Him. 3. That in this sense of sin, and wrath, and good esti∣mation of Christ, hee set his Face towards Him onely: avoiding all by-waies, leading elsewhere, than to this Refuge; and running for death and life to be found in Him.

2. Again while hee saith, To lay hold upon the Hope set before us, hee giveth us to understand, 1. That in Christ, our Refuge: not onely is there deliverance from pursuing Wrath, but also eternal life to be found, as it is set before us in the Gospel. 2. That the Beleever must have Hope, to obtain this Offer. 3. And, as hee is driven, by fear of the Law, unto Christ, so must hee also be drawn, and allured, by this Salvation set before him, griping undeserved Grace, as well as fleeing de∣served Wrath.

3. While hee describeth the Beleever, after this man∣ner, as the man to whom all these things appertain, hee teacheth us,

That, Whosoever findeth himself in any truth, to be such a one as here is described, so driven, and so drawn to Christ, fleeing from Sin and Wrath, and running on to Christ, in Him alone to be saved; may be well assu∣red, hee is a man endued with saving Faith, One of A∣brahams Children, An Heir of Promise, One of the so∣ciety of the Saints, and fellowship of the Apostles, whom the Apostle here taketh in with himself, in this Text; A Man in Gods Counsel, Fore-known, Elected, Predesti∣nated: A Man to whom God intended both to speak and swear, in Abrahams person, to whom God alloweth both strong Consolation here, and the Possession hereafter of whatsoever is set before him, in the offer of the Gos∣pel.

4. The end of the Oath; That wee might have strong Consolation, by two immutable things (that is Gods Promise, and Gods Oath) in which it is impossible that God should lie.

Then, 1. The Consolation which God alloweth up∣on the Faithful, is strong, able to overcome the Chal∣lenge of Sin, fear of Judgement, Death, and Hell, and feeling or fearing of any misery whatsoever. Other con∣solations are but weak, in comparison hereof, and can overcome none of these. 2. God hath laid immutable Grounds for this Consolation; His unchangeable Pro∣mise, and His unchangeable Oath. 3. God cannot lye, nor deceive, whether Hee say, or swear. 4. His nature maketh this impossibility of lying, and immutability in promising, and swearing. 5. God alloweth this strong Consolation, to come by Faiths resting on these two immutable things, His Promise, and Oath. So that the less a man apprehend the grounds of his Faith to be solid, the less hee shall be comforted: and the more hee apply

the Promise to himself, and apprehend the unchange∣ableness of the Promise and Oath of God, the more strong shall his Consolation be.

Vers. 19. Which Hope we have as an Anchor of the Soul, both sure, and stedfast; and, which entreth into that within the Veil.

20. Whether the Fore-runner is for us entred, even Ie∣sus: made an High-Priest for ever, after the Order of Melchisedec.

1. Hee hath told the solidity of the ground whereupon the Beleever doth rest: and now hee sheweth the stability of the gripe which the Beleever taketh of these grounds, in the similitude of the gripe which a Ships Anchor taketh, being cast on good ground. In the former Verse, by Hope, was meant the thing hoped for, and laid hold on by Hope. In the Relative, which, in this Verse, hee understandeth the Hope which doth lay hold. In the similitude of an An∣chor cast out of a Ship, Hee giveth us to understand, 1 That albeit wee have no•• gotten full Possession of the Promises in this life, yet wee get a gripe of them, by Faith and Hope. 2. That Hopes gripe is not a slender imagination, but solid, and strong, like the gripe of an Anchor. 3. That the Beleever is not exempted from some tossing of trouble, and temptations, while hee is in this World; yea, subject rather, to the same, as a Ship upon the Sea. 4. That whatsoever tossing there be, yet all is safe: The Souls Anchor is cast within the Heaven: The Soul is sure.

2. Hee giveth the Anchor all good properties: It is weighty, solid, and firm: It will not drive, nor bow, nor break, it is so sure and stedfast. Again, it is sharp and peircing: It is entred into that within the Veil, that is, into Heaven, represented by the Sanctuary beyond the Veil, And so the ground is good, as well as the Anchor to hold all fast.

Vers. 20. Whither the Fore-runner is for us entred; e∣ven Iesus, made an High-Priest for ever, after the Order of Melchisedec.

2. Hee commendeth our Anchor-ground for this, that Christ is there, where our Anchor is cast, as our Fore-runner. In continuing the Comparison, and calling Christ our Fore-runner, hee bringeth to mind.

1. Christ being once in the Ship of the Militant Church, tossed and tempted as others, albeit without sin. 2. That hee is now gone ashore to Heaven, where the ship of the Church is seeking to land. 3. That his going ashore is as our Fore-runner: and so his landing is an evidence of our landing also, who are to follow af∣ter him. 4. That his going before, is to make easie our Entry. Hee is the Fore-runner for us for our behoof, to prepare a place for us. 5. That our Anchor is where Christ is, and so must be the surer, for his being there, to hold all fast, till hee draw the Ship to the shore.

2. Christ is entred into Heaven, and made an High-Priest for ever.

Then, 1. CHRIST in Heaven is invested in an of∣fice for us. 2. His Office is the High-Priesthood. The Truth and Substance of the typical Priesthood. 3. His Office is for ever: and so for the benefit of all Ages: that wee now, as well as others before us, may have the benefit of his intercession.

3. Hee is said to be made an High-Priest after his en∣try in Heaven. Then, albeit Christ was Priest for his Church from the beginning, yet was it never so decla∣red, as after his Ascension, when hee sent down bles∣sings sensibly upon his Church: since which time hee doth so still.