A learned and very useful commentary on the whole epistle to the Hebrews wherein every word and particle in the original is explained ... : being the substance of thirty years Wednesdayes lectures at Black-fryers, London / by that holy and learned divine Wiliam Gouge ... : before which is prefixed a narrative of his life and death : whereunto is added two alphabeticall tables ...

§. 1. Of the Analysis of HEB. Chap. VI.

IN this Chapter the Apostle prosecuteth his digression which he be∣gan, Chap. 5. v. 11.

The first part of his digression was reprehensory, in the four last verses of the fifth Chapter.

The other part is exhortatory, throughout this whole Chapter.

He exhorteth unto two Christian duties.

• 1. To Progress in the Christian course, from the beginning, to verse 11.
• 2. To Perseverance therein, from verse 11. to the end.

His exhortation to Progress is,

1. Briefly propounded, v. 1. Secondly, largely amplified.

In the amplification are set down,

• 1. The distinct heads of those first principles from which they must proceed, or wherein they must grow. These are six in number, v. 1, 2.
• 2. A motive to enforce that progress.

Betwixt those heads and the motive, there is a transition, v. 3.

The motive is taken from the danger of not proceeding. This is first propound∣ed, secondly illustrated.

The danger propounded is Apostacy: which he sets out two wayes.

• 1. By the steps whereon men ascend, before they fall, which are five. v. 4, 5.
• 2. By the fearfull downfall of Apostates. This is
  • 1. Affirmed.
  • 2. Confirmed.

That which is affirmed, is an impossibility of recovery, v. 4, 6.

The Confirmation is taken from an utter rejecting of the onely meanes of reco∣very, v. 6.

The Illustration is set forth by a comparison of ground moystned with rain, v. 6, 7.

Betwixt the fearfull downfall of Apostates, and the other part of the exhortation to perseverance, the Apostle inserteth a sweet insinuation, whereby he testifieth

• 1. His good perswasion of them, v. 9.
• 2. The ground of that perswasion, v. 10.

The second part of the Apostles exhortation, is to Perseverance.

This is,

• 1. Propounded, v. 11.
• 2. Proved by sundry arguments.

• 1. By their own former practise, implyed under this phrase, the same dili∣gence, v. 11.
• 2. By the pattern of such Saints as were before them, v. 12.
• 3. By the recompence of reward. This is
  • 1. Generally hinted, in this phrase, Inherit the promises, v. 12.
  • 2. Distinctly confirmed in Abrahams example, v. 13.

The confirmation is by Gods oath. About which the Apostle noteth,

• 1. The Object of it, God himself. v. 13.
• 2. The Form of it, v. 14.
• 3. The Issue of it, v. 15.
• 4. The Reason why God swore. This is set out two wayes.
  • 1. Comparatively, by mens confirming matters, v. 16.
  • 2. Simply, v. 17, 18.

In the simple consideration, two reasons of Gods oath are rendred. One in re∣ference to God himself, which was to manifest his immutable counsell, v. 17.

The other in reference to men: wherein two points are expressed.

• 1. The Benefit arising from Gods oath, Strong consolation.
• 2. The Persons that partake thereof, v. 18.

The last argument which the Apostle useth to incite them unto Perseverance, is the certainty of their Hope. This is

• 1. Set out by a fit resemblance, namely an anchor.
• ...

• 2. It is amplified by the place, where that anchor is setled.

This place is described,

• 1. By a type, the vaile, v. 19.
• 2. By Christs abode there.

For illustration of this last point, the Apostle sets out Christ two wayes.

• 1. In his entrance thither, as a forerunner.
• 2. In his abode there, as a Priest. Thus he falleth upon the main point, from which he had digressed, namely, the Order of Christs Priest-hood. v. 20.

§. 2. Of adding exhortation to reproof.

Heb. 6. 1.

Therefore leaving the principles of the Doctrine of Christ, let us go on unto 〈◊〉〈◊〉, not laying again the foundation of repentance from dead workes, and of faith towards God.

THe Apostle here beginneth the second branch of his digression: which is in g•…•…∣nerall, an exhortation to the duties which they had neglected.

The first particle is a note of inference, a 1.1 Therefore, it hath reference to his former reproof, and sheweth that as faults be reproved, so remedies are to be pre∣scribed.

This was usuall with the Prophets, as, (Isa. 1. 16.) with Christ 〈◊〉〈◊〉 (Ioh. 6. 27.) and with the Apostles. Gal. 5. 1.

• 1. The end of reproof is reformation: even as the end of Potions and Pil•…•… i health, a Cor. 2. 7.
• 2. Thus it will appear that reproofs are not in malice to disgrace, but in love to am•…•…nd; and that reprovers aim thereat.

This is a good direction for such as are in place to reprove. This also is a •…•…∣tive to such as are reproved, patiently to take reproof: and to endeavour to •…•…∣dress the faults reproved. Thus will reproof prove to be as good Physick.

§. 3. Of staying still upon the first principles.

THis word, a 1.2 leaving, both in Greek and other languages, implieth 〈◊〉〈◊〉 things.

• 1. Utterly to forsake a thing upon dislike. Thus those hypocrites that assayed to tempt Christ, but could not insnare him, left him, and went their way, Matth. 〈◊〉〈◊〉. •…•…2. In this sence, saith Christ, to his Disciples, concerning blinde leaders, 〈◊〉〈◊〉 them alone, or b 1.3 leave them, Math. 15. 14.
• 2. To go further off from a thing, without any dislike of it. In which 〈◊〉〈◊〉, saith Christ, c 1.4 leave thy gift, Math. 5. 24. he would not have him abide by his gift, while his brother remained offended with him; but rather go from 〈◊〉〈◊〉 gift to his brother. Thus runners in a race leave the place where the race 〈◊〉〈◊〉, and make speed to the Goale where it ends.

Thus Grammer Schollers leave their Accidence. The meaning then of this phrase is, that they should not alwayes stay, and abide in learning the first princi∣ples: but go on forward in learning more and more the Doctrine of Christ. 〈◊〉〈◊〉 the Apostle expoundeth himself in these words following, Let us go on.

That which good Christians must so leave, is in our English stiled, The 〈◊〉〈◊〉 of the Doctrine of Christ: in Greek d 1.5 the word of the beginning of Christ: which •…•…∣tendeth the beginning of the Doctrine of Christ: which is that word whereby we are at first brought to know Christ, and to believe in him. This is the 〈◊〉〈◊〉 same, which before, he called, the first principles of the oracles of God, whereof 〈◊〉〈◊〉 Chap. 5. v. 12. §. 63. 65.

The main dri•…•…t of the Apostles intendment lyeth in this word, beginning, or pri•…•…∣ciples. For the Word, or Doctrine of Christ, generally taken, containeth all the mysteries of godliness: not the deepest excepted. In this extent Christs word is to be left by none: no not by the strongest.

It is a proud conceit for any to think that they are above, or beyond the Scrip∣ture: which is the word of Christ.

〈◊〉〈◊〉 •…•…re they, saith Christ, which testifie of me, Joh. 5. 39.

These are the things, in which the A•…•…ostle would have Timothy to 〈◊〉〈◊〉,

〈◊〉〈◊〉 he had known the holy Scriptures from a childe, 2 Tim. 3. 14, 15.

He terms it the word of Christ, because Christ was the subject matter thereof. For Christ is the object of a Christians faith: and that which above all he most desires to be instructed in, 1 Cor. 2. 2.

But that which the Apostle especially intendeth is, that Christians must not al∣•…•…ayes be learning the first principles. That which he further mentioneth, of not l•…•…ying again the foundation, tendeth to the same purpose: for a wise builder will not alwayes be spending his time, paines, and cost upon the foundation only. If any should so do, all that behold him, will mock him, saying, This man began to 〈◊〉〈◊〉, and was not able to finish, Luk. 14. 28, 29, 30.

Such are those, who being trained up in a religious family, or under a pious Ministry, and taught the principles of religion, have no care to learn any more.

This incomparable priviledge that they live where the word, and doctrine of Christ is taught, even the word of their salvation, doth much aggravate their carelesness. See more hereof, Chap. 5. v. 12. §. 63. and v. 13. §. 71.

This phrase, principles of the Doctrine of Christ, gives us to understand, that the Church then had her Catechism. See Chap. 5. v. 12. §. 64.

§. 4. Of going on in learning Christ.

THe word translated, a 1.6 Let us go on, is of the passive voyce, thus, let us be carri∣ed: but it implieth a voluntary act, yet such an one as is performed with some earnestness, and diligence. It is the word that is used of those that penned the Scrip∣tures, They were moved (or carried) by the Holy Ghost, 2 Pet. 1. 21. They faithfully, and diligently did what the Spirit moved them to do. In that a voluntary act on our part is here required, it is in our English, not impertinently translated, Let us 〈◊〉〈◊〉.

That whereunto we must proceed, is here said to be b 1.7 Perfection. Perfection is taken simply, for that which is every way absolute, so as nothing need be added thereunto. In this sence the Apostle saith of charity, that it is the bond of perfection. It being here thus taken, the going on here required implyeth a faithfull and con∣stant endeavour after perfection. Thus Christ requireth us to be perfect, even as 〈◊〉〈◊〉 Father which is in heaven is perfect, Matth. 5. 48.

Perfection is also taken comparatively, in reference to the first beginning of things. Thus in relation to the first principles, it implyeth deeper mysteries: so as, going on to perfection is a proceeding further and further in learning the deep mysteries con∣cerning Christ. Hereof see more, Chap. 5. v. 14. §. 72.

Both the foresaid acceptions tend to the same intent, namely that there ought to be a continuall progress in understanding the mysteries of godliness. Saints are in this respect resembled to growing cedars, (Psal. 92. 12.) and to the en∣creasing light of the Sun (Prov. 4. 18.) and to the encreasing waters, that came out of the Sanctuary, (Ezek. 47. 3. &c.) and to the growing Corn (Mar. 4. 28.) and mustard Seed, and Leaven (Matth. 13. 32, 33.) and to the rising up of a building, (Eph. 2. 21.) yea also to runners in a race, 1 Cor. 9. 24.

Frequent are the exhortations of Scripture to this kinde of proceeding, Phil. 3. 16. Epo. 4. 15. 1 Pet. 2. •…•…. •…•… Pet. 3. 18. The metaphors also of walking, and 〈◊〉〈◊〉 frequently used in Scripture tend thereunto.

Of necessity there must be a going on, because that measure, and degree which is appointed unto us, Eph. 4. 13. cannot be attained till death. Besides, the grea∣ter measure of grace that we here attain unto, the greater degree of glory we shall hereafter attain unto. Matth. 25. 29.

This much concerns those who have well begun, to take heed that they stand not at a stay, but still go on. Herein lyeth a main difference betwixt the upright and hypocrites. The former are never satisfied, but still desire more and more. The latter are contented with a meer shew. Among good husbands, he is almost counted a prodigall, who only keeps his own. Remember the doom of him that improved not his talent, Matth. 25. 30. See more in the Saints Sacrifice, on Psal. 116. v. 9. §. 61.

§. 5. Of endeavouring after perfection.

THe object, whereat Christians should aim in their continuall progress, is per∣fection: which whether it be taken simply, for an absolute perfection: or compa∣ratively,

for an increase in measure, tends in generall to the same scope: namely, that no stint must satisfie a Christian: he must not content himself with a medioc•…•…ity: but still proceed as far as possibly he can. We are hereupon exhorted, to seek 〈◊〉〈◊〉 we may excell, 1 Cor. 14. 12. To be rich in good works, 1 Tim. 6. 18. To abound 〈◊〉〈◊〉 the work of the Lord, 1 Cor. 15. 58. Yea more and more to abound in knowledge and in all judgement, Phil. 1. 9. To abound in hope, Rom. 15. 13. and in faith, and 〈◊〉〈◊〉 diligence: and in love, 2 Cor. 8. 7. and to be filled with the Spirit. Eph. 5. 18. and to be perfect, 1 Cor. 13. 11.

The paterns that are set before us, do prove as much: for the choycest •…•…∣thies of God in all former ages are set before us, as examples for us to follow, He•…•…. Chap. 11. We are commanded to take the Prophets for an example, who were •…•…∣ed with an extraordinary spirit, Iam. 5. 10. and an Apostle requires us to 〈◊〉〈◊〉 him, as he followed Christ, 1 Cor. 11. 1. And, as if the best paterns on earth were not sufficient, we are enjoyned to pray, to do Gods will on earth, as it is in 〈◊〉〈◊〉, Mat. 6. 10. and, as if the paterns of all mere creatures were not sufficient, it is re∣quired that that minde be in us which was also in Christ Iesus, Phil. 2. 9. yea, yet •…•…∣ther, we are exhorted to be followers of God, Eph. 5. 1. and to be perfect as he 〈◊〉〈◊〉, Mat. 5. 48.

Such is the excellency, such the commodity, such the sweetness of Christian knowledge and grace, as a man ought never to be satisfied therewith.

How corrupt is the treasure of the men of this world, who account an earnest •…•…∣suance after those things, to be more then needs? yea not only needless, but •…•…∣ness, as Festus said to Paul, Act. 26. 24.

Let this adde a spur to those who are most forward, still to press on further: 〈◊〉〈◊〉 to do as the Apostle professeth of himself, Phil. 3. 13. &c.

Of propounding a perfect patern, and aiming at more then we can attain to. See The guide to go to God, or my explanation of the Lords prayer, on 3. Petit. §. 68, 69.

§. 6. Of building upon a foundation well laid.

THis phrase, not laying again the foundation, is metaphoricall. In effect it 〈◊〉〈◊〉 down the same thing which was intended under this phrase, leaving the •…•…∣ciples. §. 3. Only by this metaphor the point is more fully and plainly declared For he resembleth principles to a foundation. If only a foundation be laid, and 〈◊〉〈◊〉* 1.8 more, no benefit will redound to the builder, but rather loss of labour: there is no fit house to dwell in. We can be no fit house, or temple, as is intended 〈◊〉〈◊〉 should be, (Heb. 3. 6. Eph: 2. 21. 1 Cor. 3. 16.) if we stick only in principles.

What a a 1.9 foundation, in the proper signification of the word, is, hath 〈◊〉〈◊〉 shewed. Chap. 1. v. 10. §. 131.

A foundation is both the beginning of a greater building (Luk. 14. 29, 3•…•…) and also the ground-work, whereupon the rest of the building is erected, 〈◊〉〈◊〉 whereby it is upheld, Eph. 2. 20, 21.

It is therefore needfull that it be very solid, and substantiall; for it must 〈◊〉〈◊〉 long as the building: and it useth to be but once laid.

By the way here note an undue cavill of the Rhemists, against reading the Scrip∣ture,* 1.10 and for traditions, raised out of this place, which is this, we see hereby 〈◊〉〈◊〉 there was ever a necessary instruction and belief had by word of mouth and 〈◊〉〈◊〉, before men came to the Scriptures.

To grant there was such a kinde of instruction, I deny that it was 〈◊〉〈◊〉 by tradition without the word of God. I deny also that it was before 〈◊〉〈◊〉 came to the Scriptures; for all of all sorts had liberty to read 〈◊〉〈◊〉 Scriptures. As for the points which by word of mouth were taught them 〈◊〉〈◊〉 were catechised, they were no other then the Doctrine of the Prophets and •…•…∣postles: as also the higher and deeper mysteries were. For milk, and 〈◊〉〈◊〉 meat may for matter be of the same Doctrine, but the difference betwixt them 〈◊〉〈◊〉 〈◊〉〈◊〉 the manner of delivering it. For that instruction which was brought into easie 〈◊〉〈◊〉 familiar principles, and by word of mouth delivered to babes, was taken out of 〈◊〉〈◊〉 Scripture: as the severall heads following shew. See more hereof. 〈◊〉〈◊〉. •…•… v. 14. §.

The participle, b 1.11 laying, joyned with this noune, foundation, addeth further em∣phasis. It signifieth to cast, or lay down: and from thence is derived another Greek word, which also signifieth, c 1.12 a foundation, as is shewed, Chap. 4. v. 3. §. 29.

This conjunction, d 1.13 again, giveth hint of a totall apostacy; as if they were in danger to fall from all their former principles: so as a new foundation must be laid, or else there could be no further going on. This danger is more fully mani∣fested v. 6.

In this caution, not laying again the foundation, each word is observable.* 1.14

• 1. For erecting a good edifice there must be * 1.15 a foundation: the first principles must be taught them who would be well instructed in the Christian faith. See Chap. 5. v. 12. §. 64.
• 2. A foundation must be well laid, surely, and soundly. The notation of this word, e 1.16 laying, intends as much. This Christ distinctly observeth Luk. 6. 48. This phrase, As a wise master builder I have laid the foundation (1 Cor. 3. 10.) sheweth that the Apostle was very circumspect about laying the foundation. Now there is no such way to lay the foundation of Religion soundly, as to ground it on Gods word. S•…•…e Chap. 5. v. 12. §. 65.
• 3. Laying a foundation intendeth a further building. For a foundation is but the beginning of an edifice. The negative particle, f 1.17 not, imports thus much: for by forbidding to lay a foundation, he stirs them up to diligence in building up the house. So as more must be learned then the first principles. See §. 4.
• 4. The inserting this word, again, gives us to understand, that a foundation u∣seth to be but once laid. A Christian once well instructed must not stand in need to be taught the first principles again. Such an one in disgrace is called a babe. See Chap. 5. §. 71.

§. 7. Of the six principles of the Apostles Catechisme.

THe manner of joyning the particular principles following with this generall word, foundation, sheweth that they are as so many stones of that foundation. They are joyned with this a 1.18 note of the genitive case, OF. This phrase, The Foundation of 〈◊〉〈◊〉 Stones (1 Kings 7. 10.) sheweth, that those stones made up the foundation.

The number of principles here set down is diversly taken by different expositors. I leave others to their own opinion. I suppose that the most proper distribution will be into six heads.

• 1. Repentance from dead works: which manifesteth the naturall mans misery.
• 2. Faith towards God: which declareth the way of freeing man from misery, and bringing him to happiness.
• 3. The Doctrine of Baptismes: which pointeth at the outward meanes of work∣ing faith, and repentance, and of revealing and sealing up unto us Gods mercy: which are the Word, and Sacraments.
• 4. Imposition of hands: which hinteth the order, and discipline of the Church.
• 5. Resurrection from the dead; namely of our bodies.
• 6. The eternall judgement: and that of all sorts, good, and evill: the one to re∣ceive the sentence of everlasting life: the other the doom of eternall death.

These are the heads of that Catechisme which the Church had in the Apostles time, and was to be learned of such as were to be admitted into the Church.

§. 8. Of repentance from dead workes.

THe first of the foresaid principles is thus expressed, Repentance from dead works. By dead works are meant all manner of sins: which are so stiled in regard of* 1.19 their cause, condition, and consequence.

• 1. The cause of sin is privative: the want of that spirit which is the life of the soul: as the want of life is the cause of putrefaction. Men that are without that spirit are said to be dead in sin. They must needs be dead works, which come from dead men. Eph. 2. 1.
• 2 The condition of sin is to be noisome and stinking in Gods nostrils, as dead carrion, Psal. 38. 5.
• ...

• 3. The consequence of sin is death: and that of body, and soul, temporall and eternall, Rom. 5. 12. and 6. 23.

Repentance implieth a turning from those workes. The severall notations of the word in all the three learned languages imply a turning. The Hebrew a 1.20 noune is derived from a verb, that signifieth to turn, and is used, Ezek. 33. 11. b 1.21 The Greek word, according to the notation of it, signifieth a change of the minde, 〈◊〉〈◊〉 c 1.22 change of counsell. So the Latine word also.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 componuntur ex prepositione 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quod significat post, Act. 15. 13

Prior vox 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 componitur ex 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, mens, Tit. 1. 15. seu intellect•…•…, Phil. 4. 7. Inde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, intelligo, confidero, Matth. 24. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, post, vel i•…•…e∣rum considero: ut ij solent quos hujus vel illius facti poenitet. Est igitur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, posterior cogitatio, qualis suit in Prodigo Luc. 15. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (convert•…•…, vel convertor) tanquam Synonyma, conjunguntur, Act. 3. 19. & 26. 20.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 componitur ex 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cura est. Est impersonale. Inde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 poenite•…•…. Impersonale. Est enim poenitentia posterior cura. Solemus nos p•…•…i∣tere alicujus facti, cum animum id attentius expendentes cura & solicitudo subit.

Hinc 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 poenitentia ducor.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 exponitur apud alios authores mutatio consilij, sed nunquam legit•…•… •…•… novo Testamento.

Alij componunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ex 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, meditor, 1 Tim. 4. 15. Ita ut sig∣nificet iterum vel postea meditor, ut senior filius, Matth. 21. 29.

In generall, repentance implieth a reformation of the whole man. It presuppo∣seth* 1.23 knowledge, sense, sorrow, and acknowledgement of sin: but yet these m•…•…e not up repentance. For they may all be where there is no true repentance. I•…•…∣das had them all: yet was he not reformed. He retained a murtherous mind: fo•…•… he murthered himself.

Reformation makes a new man. A man turnes d 1.24 from what he was, to what he was not. This the Apostle thus expresseth, to turn them from darkness to light, and from the power of Satan unto God, Act. 26. 18.

From this ground there are made two parts of repentance.

• 1. Mortification, whereby we die to sin. Sin is like the Egyptian darkness, which* 1.25 extinguished all lights: it is like thornes in the ground which soak out all the life thereof. Sin therefore must be first mortified.
• 2. Vivification, which is a living in righteousness. If grace be not planted in the soul, it will be like the ground which will send forth weeds of it self.

The soresaid reformation is of the whole man. For the minde seeth a necess•…•…y thereof; the will pursueth it: the heart puts to an holy zeale, and the outward parts help to accomplish it.

Therefore repentance consisteth not simply in sins leaving a man: for a prodigall when he hath spent all may cease to be prodigall; and an old adulterer, when his strength is ceased, may forbear his adulterous acts: but in these, and others like them, though the act be forborn, the inordinate desire may remain.

Nor doth repentance consist in leaving some sins onely: So did Herod, Mar. 6. •…•…. Nor in turning from one sin to another: as from prophaness to superstition; so did they whom the Pharisees made Proselytes, Matth. 23. 15.

Nor in a meer ceasing to do things unlawfull, so may such as are idle on the Sab∣bath day.

The speciall principles that are comprised under this first head, have reference ei∣ther to the expression of dead workes, or of repentance from them. They are such as these.

• 1. Man by nature is dead in sin (Eph. 2. 1. Tit. 1. 16.) though he live a n•…•…∣rall life, 1 Tim. 5. 6.
• 2. All the acts of a naturall man are dead workes. His thoughts, words, and deeds, though they may seem never so fair Gen. 6. 5. Tit. 1. 15. for they are 〈◊〉〈◊〉 of dead men.
• 3. The end of all a naturall man doth is death, Rom. 6. 16.
• 4. There is a necessity of mans being freed; for there must be repentance from de•…•… workes. He were better not be then not be freed. Repentance is necessary for free∣dome from dead works, Luk. 13. 3, 5. for this end, knowledge, sense, sorrow, de∣sire,

• resolution, and endeavour to forbear dead workes, are requisite.

Under this first head is comprised whatsoever is meet to be taught in a Cate∣•…•…hisme, of the law, rigour, and curse thereof: of sin, the kinds, and issue thereof: of death, and the severall sorts of it: of all mans misery and impotency: of repen∣tance, of the nature, necessity and benefit thereof: of meanes, and motives to at∣•…•…in it, and signes to know it.

§. 9. Of principles concerning God.

THe second principle is this, Faith towards God. By vertue of this principle, they were instructed in two great points. One concerning God. The other concerning Faith.

God is here to be considered essentially, in regard of his divine nature, or perso∣nally, in reference to the three distinct persons, Father, Son, Holy-Ghost.

In the former respect, they were taught what God is: what his divine proper∣ties: what his workes.

In the latter respect they were taught the distinction betwixt the three persons: and that in regard of order, and kind of workes, (which are to beget, to be be∣gotten, and to proceed) and also in their distinct manner of working, the Father by the Son, and Holy-Ghost: the Son from the Father by the Holy-Ghost: the Holy-Ghost, from the Father, and the Son.

Concerning the Father, they were taught that he is the primary fountain of all good: that he sent his Son to save the world, Ioh. 3. 17. that he gave the com∣•…•…orter which is the Holy-Ghost. Ioh. 14. 16, 26.

Concerning the Son, they were instructed in his two distinct natures, and the union of them in one person, which was God manifest in the flesh. 1 Tim. 3. 16. and in his three offices, which were, King, Priest, and Prophet.

A King to gather, preserve, and protect his Church. A Priest to make satisfacti∣on for our sins by offering himself up a Sacrifice; and being risen from the dead, to make intercession for us, by entring into the most holy place, and there pre∣senting himself to his Father for us.

A Prophet to make known his Fathers will to us; and to enlighten our under∣standings, so as we may conceive it.

Concerning the Holy-Ghost they were instructed that he was true God, a di∣stinct person, and the Spririt of Sanctification.

§. 10. Of principles concerning Faith.

THe reason why Christians were at first instructed in principles concerning God, was, that they might believe on him. Therefore this principle is thus set down, Faith towards God.

The Greek preposition translated, a 1.26 towards, properly signifieth, TO, and it is oft used in the same sence, that the preposition is which we translate, b 1.27 ON, Ioh. 1. 12. So is the preposition here used in this Text, oft translated by our English, as Act. 9. 42. and 22. 19. Rom. 4. 5. 24.

Thus do most interpreters here translate it, Faith on God. The faith then here meant, is a justifying faith: about which they who are Catechised might be instru∣cted in these, and such like principles.

God is to be believed on.

Faith in God is the meanes to free us out of our naturall, miserable condition.

They might also be further instructed in the nature of Faith, and in the distinct kindes thereof: and how a justifying Faith differeth from other kinds of Faith: and what are the grounds of Faith, and what the fruits thereof: how it is wrought, and how it worketh; what are the signes, and evidences thereof; and concerning the benefits thereof, how thereby we have a right to the things of this world, yea and a right to all that Christ did, and endured, to purchase mans salvation: and thereupon a right to salvation it self.

Of Faith, see more in the whole Armour of God, Treat. 2. Part. 6. on Eph. 6. 16. §. 1. &c.

§. 11. Of principles about Gods word.

Heb. 6. 2.

Of the Doctrine of Baptismes, and of laying on of hands, and of Resurrection o•…•… 〈◊〉〈◊〉 dead, and of eternall Iudgement.

THis is the third principle, the Doctrine of Baptismes. Some make these two di∣stinct principles: comprising one under this word Doctrine: The other under this word Baptismes. Whether they be made two distinct principles, or onely 〈◊〉〈◊〉, it is without question, that both the foresaid points of Doctrine, and 〈◊〉〈◊〉 〈◊〉〈◊〉 included: and were both taught: as repentance, and dead workes in the first prin∣ciple: and God, and Faith in the second.

The Greek noun translated a 1.28 Doctrine is derived from a verb that 〈◊〉〈◊〉 b 1.29 to teach. It pointeth at Gods word in the holy Scriptures, whereby God i•…•…∣structeth us in his will. But more particularly the Gospell may be here intended▪ For the Gospell is the most proper meanes of working Faith. Rom. 1. 16, 17. 〈◊〉〈◊〉 the Gospell is in speciall manner the Doctrine of Baptisme: that Doctrine whic•…•… first taught Baptisme, and whereof Baptisme is a seale.

About this Doctrine, or word, they might be instructed in these particulars. 〈◊〉〈◊〉 it is a Doctrine of divine authority, even the word of God himself. That it is the ground, and rule of all things to be believed, and practised about Salvation. 〈◊〉〈◊〉 it instructeth us in all the ordinances of God: and declareth both what are 〈◊〉〈◊〉 ordinances, and also how they ought to be observed. That it instructeth us in 〈◊〉〈◊〉 manner of duties to be performed to God, or our neighbour. That it is the 〈◊〉〈◊〉 true light that can direct us in the way to Salvation. That it is the ordinary 〈◊〉〈◊〉 to breed, and encrease grace. That by preaching it is made most powerfull. 〈◊〉〈◊〉 it containeth the covenant, whereof the Sacraments are seales.

Of Gods word, see more in the whole Armour of God. Treat. 2. Part▪ •…•…. 〈◊〉〈◊〉 Eph. 6. 17. §. 1. &c.

§. 12. Of the reasons of Baptismes in the plurall number.

BAptisme is added to the foresaid Doctrine, because the first Preacher of the Gospell did preach Baptism; and upon his preaching it, people 〈◊〉〈◊〉 themselves to that Ordinance, Mar. 1. 4, 5. and because Baptism is a seal of 〈◊〉〈◊〉 Gospell: and from time to time all that have embraced the Gospell, have 〈◊〉〈◊〉 baptized.

The plurall number is here used, thus, a 1.30 of Baptismes, whereabout sundry 〈◊〉〈◊〉 are given, such as these.

1. To put a difference betwixt the Baptisme of Iohn, and the Baptisme of Christ, for some affirm that they were two distinct Baptismes, and that many that were baptised with Iohns Baptisme were rebaptised with the Baptisme of Christ, Act. 19. 5.

Answ. This is a great error: Iohns Baptisme, and Christs were the same. For* 1.31 Iohn Preached the same Doctrine that Christ, and his Apostles did, and with 〈◊〉〈◊〉 same Baptisme confirmed it. Christ himself was Bapti•…•…ed with Iohns 〈◊〉〈◊〉▪ He did thereupon confirm, and sanctifie that Baptisme: which ratification, 〈◊〉〈◊〉 sanctification, that Baptisme which the Christian Church now useth, would 〈◊〉〈◊〉, if Iohns Baptisme were not the same with Christ's. Besides, the Apostle acknow∣ledgeth but one Baptisme. Eph. 4. 5. We cannot therefore imagine that there 〈◊〉〈◊〉 two distinct and different Baptismes taught in the Apostles time. As for 〈◊〉〈◊〉 which is alledged about rebaptising those which were before baptized by 〈◊〉〈◊〉, it is a manifest mistake of Scripture. For that Baptisme which is mentioned 〈◊〉〈◊〉. •…•…9. 5. was not a rebaptising of those who were baptized before, but a declaration of the ground, why they were at first baptized by Iohn in the name of the Lord 〈◊〉〈◊〉: namely, because Iohn taught them, that they should beleeve on Christ Jesus: so as this phras•…•…, When they heard this, (Act. 19. 5.) hath reference to those who 〈◊〉〈◊〉

〈◊〉〈◊〉 Preach, and not to those Disciples with whom Paul then conferred.

It is again objected that Iohn professeth that he Baptized with water, but Christ with the Holy Ghost, Matth. 3. 11.

Answ. Iohn speakes of himself as a Minister, who only could use the outward element: and of Christ as of God the Author of Baptisme: who could also give the Holy Ghost. Peter, Paul, and other Ministers of the Gospell, may say as Iohn did, We Baptize with water, for it is all that a meer man can do.

2. Others say, that the Apostle hath respect in using this plurall number, Bap∣tis•…•…es, to the legal washings which were among the Jewes, and are called, Baptismes. For this word in the plurall number is but three times more used throughout the new Testament, and in every one of them applied to legall washings, as Heb. 9. 10. 〈◊〉〈◊〉. 7. 4.

Answ. All those legall washings were either abolished by the comming of the Messiah, or else they were but superstitious rites invented and used by men: so as it was not probable that the Church then would instruct such, as were to be her members, therein.

3. Others suppose that the two parts of Baptisme, inward and outward (Ioh. 3. 5.) are called Baptisme.

Answ. This reason must warily be taken: for howsoever the inward, and out∣ward washing may be distinguished, and so respectively called Baptismes: yet are they not to be severed: they are but two parts of one, and the same Sacrament: and both of them indeed make but one Baptisme.

4. Others think that the Apostle hath reference to a threefold Baptisme: * 1.32 one of water, another of the Spirit, a third of blood, which they say Martyrdome is. For this they alledge, 1 Ioh. 5. 8. and compare together, Ioh. 3. 5. and Matth. •…•…0. 2•…•…. this is the reason ordinarily rendred by Popish expositors. But they mi∣stake the meaning of this word blood, mentioned Ioh. 5. 8. it is not the blood of Martyrs, but the blood of Christ, which the Apostle there meaneth.

5. Some of our best expositors are of opinion, that this plurall number, Bap∣tis•…•…es, is here used in reference to the many persons which were Baptized together, and to the severall set times, when Baptisme was administred: which reason is confirmed by that name, which in our ancient Ecclesiasticall Authors, is given to the dayes wherein Baptisme was solemnly administred; for they were called dayes of Baptismes.

6. Baptisme may here Synecdochically be put for both Sacraments; and to shew that the Lords Supper is included under the Sacrament of Baptisme, the plu∣rall number, Baptismes, is used.

§. 13. Of principles about Sacraments.

WE cannot imagine that the Sacrament of the Lords Supper was clean left out of the Catechisme used in the primitive Church. This therefore will be the fittest place to observe the principles about a Sacrament in generall: and in particular about Baptisme, and the Lords Supper. Wherefore about a Sacrament there might be delivered such principles as these.

Christ instituted Sacraments in his Church. A Sacrament was a Seal of Gods Cov•…•…nant. There were two parts of a Sacrament: the outward signe; and in∣ward grace. A Sacrament was of use to ratifie Gods promise, and to strengthen our faith.

It was of singular use in regard of our dulness to conceive, and backwardness to beleeve. The resemblance betwixt the signe, and the thing signified was of use to help our understanding in the mysteries set out in a Sacrament. There are one∣ly two Sacraments of the new Testament. One a Sacrament of regeneration. The other a Sacrament of spirituall nourishment.

§. 14. Of principles about Baptisme.

BAptisme is a Sacrament of regeneration. The outward signe in Baptisme is water. The inward thing, or substance thereof, is the blood of Christ. The

powring, or sprinkling of water upon the party baptized setteth out the inward cleansing of the Holy Ghost. The form of Baptisme is, In the name of the Father, and of the Son, and of the Holy-Ghost. Baptisme is to be administred by a Minister of the word. They who profess the true faith are to be Baptized. The children also of such are to be Baptized. By Baptisme we are ingrafted into Christs mysticall bo∣dy. Baptisme setteth out both our dying to sin, and also our rising to righteous∣ness. Baptisme is but once to be administred. The force, and efficacy of Bap∣tisme lasteth as long as a man liveth.

Of Baptisme, See more in Domest: Duties, on Eph. 5. 26. Treat. 1. §. 40. &c.

§. 15. Of principles about the Lords Supper.

THe Lords Supper is a Sacrament of spirituall nourishment. It is added to Bap∣tisme, to shew the spirituall growth of such as are new born. There are two outward signes thereof, bread, and wine. These set out the body, and blood of Christ. The bread sheweth that Christs body is spirituall nourishment: 〈◊〉〈◊〉 wine that his blood is spirituall refreshing. Those two elements shew, that C•…•… is sufficient nourishment. The bread and wine at the Lords Table, differ from o∣ther bread, and wine, in use onely, not in substance. The form of that Sacram•…•… consisteth in the Sacramentall union betwixt the signes, and things signified. A Minister of the word must administer that Sacrament. They who have been bap∣tized, and are fit, and worthy may partake thereof. The Minister is to bless 〈◊〉〈◊〉 elements, to break the bread, to powre out the wine, and to give them to the p•…•…∣ple. The people are to take the elements, and to eat the one, and drink the 〈◊〉〈◊〉. The body of Christ is eaten, and his blood drunk spiritually by faith. This Sacr•…•…∣ment is oft to be received, in regard of the weakness of our faith, and repen•…•…, which need oft to be renewed; and that Christ might oft be remembred.

§. 16. Of Imposition of Hands.

THe fourth principle is thus set down, a 1.33 Of Imposition of Hands. This 〈◊〉〈◊〉 been an ancient right in the Church of God: no other so long continued. •…•…∣cob when he blessed the Sons of Ioseph, laid his hands upon them. Gen. 48. 14. Un∣der the Law it was usuall to lay hands on the Sacrifices that were offered up. 〈◊〉〈◊〉. 4. 15. and 16. 21. Num. 8. 12.

But because we have to doe with the time of the Gospell, and with a rite 〈◊〉〈◊〉 used, we will pass over the times of the law, and shew about this rite of 〈◊〉〈◊〉 of Hands.

• 1. By what persons.
• 2. In what cases.
• 3. To what ends.
• 4. 〈◊〉〈◊〉 what exercises, it was used.

• 1. They were publique persons that used it, as Christ. (Mar. 10. 16. Luk. 4. •…•…0)* 1.34 his Apostles (Act. 8. 17.) other publique Ministers, and Elders. 1 Tim. 4. 14▪ 〈◊〉〈◊〉 5. 22.
• 2. It was used in extraordinary, and ordinary cases. The extraordinary 〈◊〉〈◊〉 spirituall, or temporall. Spirituall extraordinary cases wherein Imposition 〈◊〉〈◊〉 hands was used, were the giving of extraordinary gifts, oft expressed under 〈◊〉〈◊〉 title, the Holy Ghost, Act. 8. 17, 19. and 19. 6. extraordinary temporall cases were 〈◊〉〈◊〉 extraordinary manner of restoring health, and other like miracles. Luk. 4. 〈◊〉〈◊〉 Mar. 6. 5. Act. 28. 8. Ordinary cases wherein Imposition of Hands was used were

• 1. Blessing children: Mar. 10. 16.
• 2. Setting men apart to a publique function: as Ministers of the word, 1 〈◊〉〈◊〉. 〈◊〉〈◊〉. 22. and Deacons. Act. 6. 6.
• 3. Deputing men to some speciall work, Act. 13. 3.
• 4. Confirming such as had been instructed in the principles of Religion.

This last particular is not expresly set down in Scripture: but gathered out o•…•… it by the ancient orthodox Fathers: and with a joynt consent acknowledged by 〈◊〉〈◊〉 Divines: not Papists only, but Protestants also. It hath indeed been much abu•…•… by Papists with their manifold superstitio•…•…s additions, and vain opinions the•…•…∣bout; which hath been, I suppose, one cause of Protestants much neglecting it.

Imposition of hands for confirming him on whom hands were laid, was of old used in two cases.

• 1. When one of age, having been well instructed in the principles of Christian re∣ligion, was brought to the Church to be Baptized.
• 2. When such as had been Baptized in their infancy, and afterwards well instru∣cted in the foresaid principles, were judged fit to be made partakers of the Lords Table.

§. 17. Of laying on of hands at Ordination.

THis rite of laying hands on them that were to be set apart to the Ministry, is most expresly set down in Gods word. For Timothy was set apart by laying on 〈◊〉〈◊〉 the hands of the Presbytery, 1 Tim. 4. 14. and the Apostle setteth out the Act of ordination under this rite, where he saith, Lay hands suddenly on no man, 1 Tim. 5. 22.

Such as under the Gospell are to be set apart for ordinary Ministers, are Pastours, and Teachers. Mens abilities to these functions are to be tried: and good Testimo∣ny given of their orthodox judgement, and pious conversation: and in a publique assembly on a day of fasting, and prayer, they are, after some exhortation, and di∣rection concerning the Ministeriall function; and prayer made for Gods blessing on them, they are to be set apart to the Ministeriall function, by this rite of imposition of hands.

This rite was used, to shew that the blessing which they desired, and the ability* 1.35 which was given, or was further to be expected, was from above: and for obtain∣ing thereof, prayer used to be joyned with imposition of hands, Act. 6. 6. and 13. 3 and 20. 8.

Of ordaining Ministers, see more Chap. 3. v. 2. §. 35.

§. 18. Of principles about Prayer, and Thanksgiving.

BEcause Prayer was joyned with imposition of hands, and lifting up of hands is a rite proper to Prayer, and put for Prayer (1 Tim. 2. 8.) I suppose this to be a fit place to bring in that head of our Christian Religion: which was question∣less one branch of that ancient Catechisme.

Principles about Prayer may be such as these.

Prayer is a bounden duty. It is to be made onely to God; and in the name of Jesus Christ. It is to proceed from the heart: and to be made with reverence, and and in faith. It is a meanes of obtaining all needfull blessings. All things that tend to Gods glory, our own, or brothers good, whether temporall, or spirituall, may be sought of God by Prayer.

To this head also may Thanks∣giving be referred. Christians ought to be as conscionable in giving thankes, as in making Prayers. Hereby they shall testifie their zeale of Gods glory, as well as they testifie their desire of their own good.

Thankes must be given to God; and that for all things; and at all times, and in all places, publiquely, and privately: ever in the name, and thorow the mediati∣on of Jesus Christ.

Of Prayer, and Thanksgiving, see more in the Whole Armour of God. Treat. 3. Part. 1. on Eph. 6. 18. §. 1. &c.

§. 19. Of principles about Death.

THe fifth principle is thus set down, And of the resurrection of the dead. Of this principle there are two heads. One concerning the dead: the other concern∣ing their resurrection.

About the dead, there might be these principles. No man ever yet remained alive on earth for ever. It is appointed unto men once to dye. Heb. 9. 27. onely one exception is recorded, which was Enochs, of whom it is said, that God took him,* 1.36 Gen. 5. 24. which phrase the Apostle thus expoundeth, Enoch was translated that he

should not see Death. Heb. 11. 5. as for Elijah, who went up by a whirlewind int•…•… heaven. (2 King. 2. 11.) it is not expresly said that he died not. Though in his bo∣dy he were taken up from the earth, yet might his soul onely be carried into hea∣ven. Yet I will not deny, but that he also might be exempted from Death. But if this be granted, there are onely two, that we read of, exempted from this common condition: and one or two exceptions, especially they being extraordinary, do not infringe a generall rule. [This rule must not be extended to such as shall be* 1.37 living at the moment of Christ's comming to judgement: for in reference to them, thus saith the Apostle, We shall not all sleep, 1 Cor. 15. 51. and again, we which are a∣live shall be caught up together in the clouds, with them that are raised from the dead, 1 Thess. 4. 17.] Death is only of the body: which the soul leaveth, and thereupon* 1.38 it remaineth dead: the soul it self is immortall, Eccles. 12. 7. mans body was not at first made mortall: for Death came by sin, Rom. 5. 12. yet by Christ is the sting of Death pulled out, 1 Cor. 15. 55. and the nature of it is altered. For at first it was denounced as an entrance to hell, Gen. 2. 17. Luk. 16. 22, 23. by Christ it is ma•…•… a sweet sleep, 1 Thes. 4. 13. and the entrance into heaven, 2 Cor. 5. 1. Phil. 1. •…•…3. it is to believers, a putting off the rags of mortality, 1. Cor. 15. 53, 54. it is a full a∣bolition of sin, Rom. 6. 7. and they rest from all labours, and troubles, Rev. 14. 13

§. 20. Of principles about Resurrection.

THe bodies of men are not like the bodies of beasts, which ever remain in the* 1.39 earth, but they shall be raised. Which the Apostle proveth by many argume•…•…▪ 1 Cor. 15. 12, &c. They shall be raised by the power of Christs voyce, Ioh. 5. •…•…. and that at the last, and great day, Matth. 13. 49. all at once in a moment, 1 C•…•…. 15. 52. even the very same bodies that they had on earth, Iob. 19. 27. not the sub∣stance, but the quality onely of the bodies shall be changed, 1 Cor. 15. 43, 44. B•…•…ing raised, each body shall be united to his own soul, and that for ever, not to be sepa∣rated again. As for mens soules, they never dye: but immediately upon their se∣paration from the body, they go to those places, where, after the day of Judge∣ment, their bodies shall be with them, Luk. 16. 23. they that are living at the day of judgement shall be changed, 1 Cor. 15. 51. and suddenly caught up to judgement onely the dead shall first rise, and then the quick shall be taken up with th•…•…, 1 Thes. 4. 15, 17. of Christ's Resurrection, see Chap. 13. v. 20. §. 164.

§. 21. Of principles concerning the last Iudgement.

THe sixt, and last principle is thus expressed, and of eternall Iudgement.

This principle noteth out two points.

• 1. The matter it self, Iudgement.
• 2. The continuance thereof, Eternall.

About the matter it self, these particulars following are observable.

There shall be a day of Judgement. All men shall be judged. Jesus Christ in his humane nature shall be the visible Judge. (Act. 17. 31.) He will judge all men ac∣cording to their workes, Matth. 16. 27. every work shall be brought to Judge∣ment: whether it be open, or secret: whether it be good, or evill, Eccles. 1•…•…. 1•…•…. men shall give an account for every idle word, Matth. 12. 36. all shall not recei•…•… the same sentence. The righteous shall receive a blessed sentence of life; the wick∣ed a fearfull doom of condemnation, Matth. 25. 34, &c. There is a set day for this Judgement. Act. 17. 31. but it is unknown to men, and Angels, that men might al∣wayes watch, Mar. 13. 32, 33. but it shall not come till the number of Gods 〈◊〉〈◊〉 shall be fulfilled, Rev. 6. 11.

The continuance of the day of Judgement, under this word Eternall (which is* 1.40 to be taken of the time following, that shall never have an end) hath respect to 〈◊〉〈◊〉 reward of the righteous, and of the wicked.

The righteous shall be taken with Christ into the highest heaven, where they •…•…all enjoy such glory, and happiness, as the tongue of man cannot express, nor heart of man conceive. It shall never be altered, but be everlasting, and therefore called eternall life, Matth. 25. 46.—

The wicked shall be cast down into hell fire prepared for the devill, and his an∣gels, where they shall be tormented in soul, and body, which torment shall be end∣less, and remediless, and therefore called eternall fire, Iud. v. 7. Many more princi∣ples, especially such as may be counted strong meat, might have been reckoned up. But the principles intended by the Apostle, are such as may be comprised under the metaphor of Milk. In that respect we have reckoned up no more. Yet these which are reckoned up do evidently demonstrate, that the six principles, named by the A∣postle, are such as may comprise a compleat Catechisme, even all the fundamentalls of Religion.

§. 22. Of the resolution of Heb. 6. 1, 2.

Heb. 6. 1, 2.

Therefore leaving the principles of the Doctrine of Christ, let us go on unto perfection, not laying again the foundation of repentance from dead works, and of faith to∣wards God,

Of the Doctrine of Baptismes, and of laying on of hands, and of resurrection of the dead, and of eternall judgement.

THe sum of these two verses is an exhortation to progress in the Christian Religi∣on. Hereabout are two points.

• 1. An inference. Therefore.
• 2. The substance.

The substance is set down two wayes.

• 1. Negatively.
• 2. Affirmatively.

The Negative declares from what we must proceed.* 1.41

The Affirmative, to what.

The Negative is, 1. Propounded. 2. Repeated.

In the Proposition there is,

• 1. An act required, leaving.
• 2. The object to be left. Herein is shewed,
  • 1. The kinde of object, the principles of the Doctrine.
  • 2. The Author thereof, Christ.

The Affirmative also noteth,

• 1. An act to be done, Let us go on.
• 2. The mark to be aimed at, unto perfection.

In the repetition of the negative, another act is inhibited, not laying again. And another object is specified: and that is

• 1. Generally set down in a Metaphor, the foundation.
• 2. Particularly exemplified in six heads.

The first declares a duty, of repentance, and the subject thereof, from dead workes.

The second manifesteth a grace, of faith, and the object thereof, towards God.

The third hinteth two speciall meanes of grace, Doctrine and Baptismes.

The fourth pointeth at an ancient rite, laying on of hands.

The fifth reveales a speciall priviledge, resurrection, and the persons to be made partakers thereof, the dead.

The sixt declareth the last act of Christ as Mediator, judgement, and the continu∣ance or the issue thereof, eternall.

§. 23. Of the Doctrines raised out of Heb. 6. 1, 2.

I. TO reproof instruction must be added. This Chapter containes many instructi∣ons, which the Apostle addes to his reproof, in the latter end of the former Chapter. See §. 2.

II. Christians must not alwayes stick in first principles. This is the meaning of this word, leaving. See §. 3.

III. The principles taught in Christs Church must be the Doctrine of Christ. This is here expressely set down. See §. 3.

IIII. Christians must daily grow in grace. This is to go on. See §. 4.

V. Perfection must be a Christians aime. This is it whereunto he must go o•…•…. See §. 5.

VI. A foundation of Religion must be laid. This is implied under the Metaphor of a foundation here used. See §. 6.

VII. The foundation must be but once laid. It is here forbidden to be laid again. See §. 6.

VIII. The primitive Church had a set Catechisme. The distinct principles here set down import as much. See §. 7.

IX. The naturall mans workes are all dead. So here they are said to be. See §. 8.

X. Repentance is necessary. It's here set down as the first principle. See §. 8.

XI. God is to be known. For this end mention is here made of God. See §. 9.

XII. Faith is a true grace. It is therefore here expressely required. See §. 10

XIII. Faith is to be fixed on God. This is the meaning of this phrase, towards God See §. 10.

XIIII. Gods word is the Churches Doctrine; It is that wherein the members of the Church are to be instructed. See §. 11.

XV. Baptisme is the Churches priviledge. It is here reckoned among the pri•…•…∣ledges which belong to the Church. See §. 14.

XVI. There is an inward and outward Baptisme. This may be one reason of u∣sing the plurall number, Baptismes. See §. 12.

XVII. Baptisme is common to many. This may be another reason of the plurall number. See §. 12.

XVIII. Imposition of hands is an evangelicall rite. It is one of the principles of the Christians Catechisme. See §. 16.

XIX. Ministers may be set apart by imposition of hands. Hereabout was this 〈◊〉〈◊〉 used in the Apostles time, See §. 17.

XX. Our bodies are subiect to death. This is here taken for granted. See §. 19.

XXI. Our dead bodies shall be raised. The resurrection here mentioned is of our bodies. See §. 20.

XXII. There shall be a generall judgement. This also is here taken for gra•…•… See §. 21.

XXIII. The sentence at the last judgement will be inalterable. In this respect it 〈◊〉〈◊〉 stiled eternall judgement. See §. 21.

§. 24. Of the sense of these words, And this will we do.

Heb. 6. 3.

And this will we do, if God permit.

THe Apostle to his exhortation made to the Hebrewes, that they would go 〈◊〉〈◊〉 persection, by this copulative particle a 1.42 AND, addeth a promise of his OWN indevour, to do what in him lyeth, for helping them on in that progress.

The relative b 1.43 THIS, hath reference to that generall point, which he intend∣ed about leaving principles, and going on to persection.

There▪ about he maketh this promise, c 1.44 We will do, namely that which belong∣ed to a Minister, to help on peoples going to perfection: which was, not to lay the foundation again, but to open deeper mysteries: as he doth in the seventh, and other Chapters following.

In setting down the promise, he useth the plurall number, We will do.

• 1. In reference to other Ministers. For there were other Ministers of this Church, besides the Apostle himself; who were all of the same minde: as the Apostle testif∣eth of himself and Titus, thus, Walked we not in the same Spirit? 2 Cor. 12. 18.
• 2. To set forth the disposition of other Ministers in his own example: as where he saith, We Ambassadours for Christ, as though God did beseech you by us, we pray▪ 〈◊〉〈◊〉
• 3. In relation to the indevour of them to whom he wrote. For being perswa∣ded, that they would make progress according to that Doctrine, which should be de∣livered to them by him, he saith, this will we do. I in Doctrine, and you in pro•…•…i∣ency

• will go on to perfection. Thus he includes them with himself, where he saith in the plurall number, and first person, d 1.45 Let us go on, vers. 1.

Thus it appeares, that it was not an ambitious, episcopall humor, in which he here useth this plurall number, as they who in their edicts thus begin, We Gregory, We Pius.

By expressing his minde in the future tense, he declareth his purpose before hand:* 1.46 which is a lawfull and usefull course. Other faithfull Ministers in all ages have so done: yea, and Christ himself, especially about the time of his departure, as Ioh. 14. 3, 13, 16, 18, 21, 23. all Gods promises are such professions.

Such professions before hand do much support the spirits of them to whom they are made: and make them expect the accomplishment of what is professed: yea this is an holy tie and bond to him that maketh the profession, to be faithfull in per∣forming the same.

This may be a good patern, for such as intend good to others, freely to profess their intent before hand, and that with a faithfull resolution to perform what they profess.

§. 25. Of the Ministry of the Word, a means of going on to Perfection.

THe foresaid Apostolicall promise is both a meanes to lead on people forward to Perfection: and also a motive to stir up people to indevour after it. That it is a meanes is evident, by this effect of making people to grow, attributed to the Mini∣stry of the Word. In this respect saith an Apostle, desire the Word that you may grow thereby, 1 Pet. 2. •…•…, and I commend you to the Word, which is able to build you up. Act. •…•…0. 32.

God hath sanctified the Ministry of the Word, both for our spirituall birth, and also for our spirituall growth: to begin, and to perfect grace in us: in which respect Ministers are stiled Planters, and Waterers, 1 Cor. 3. 6. Fathers, and instructors 1 Cor. 4. 15.

Such Ministers as having well instructed their people in the first principles of Re∣ligion, do there set down their staff, and go no further: though they may seem to have gone far, yet come far short of that which becomes a faithfull Minister. Should a parent that had well trained up his childe in the childhood, and youth thereof, then leave it, and take no care of fitting it unto some good calling, he would be counted both improvident, and unnaturall; much more Ministers, that do not what they can to perfect their people. This was the end why Christ gave Pastours, and Teachers, Eph. 4. 11, 12, 13.

§. 26. Of Ministers helping their people to attain Perfection.

AS the Apostles promise was a meanes of drawing on his people to Perfection, so it was a motive to incite them so to do. For a Ministers patern in doing his duty, is a forcible inducement unto people, for them to do their duty. Hereupon saith the Apostle, Brethren, be followers together of mee, &c. Phil. 3. 17.

Men are much moved by the example of their guides. A generous mind will count it a great disgrace to be a slothfull hearer of a diligent Preacher, and to re∣maine ignorant, under a well instructing Minister.

This should stir up us Ministers still to be going on in laying forth all the myste∣ries of Godliness, that thereby we may draw on our people, nearer, and nearer to Perfection.

This is the rather to be done, because it is a singular help to peoples progress: which Ministers must indeavour every way they can. As they incite their people to perform duty, so they must direct them how to do it. Where the Apostle exhort∣eth to covet earnestly the best gifts, he further addeth, And yet sh•…•…w I unto you a more ex∣cellent way, 1 Cor. 12. 31. See Chap. 3. v. 13. §. 142.

Thus there may be hope that a Ministers labour shall not be in vain. Exhortati∣on is of good use to work upon affection; But directory Doctrine so worketh upon

the understanding, as a mans affection is thereby well ordered, and directed.

They much fail in their Ministeriall function, who are earnest in exhortation, and reproof: but scanty in directing the people. They are like a foolish rider, who letteth go the reines of his bridle, and whips, and spurs on his horse; so as the horse may carry him much further out of the way then he was before. Many cry out against ignorance, and non-proficiency: and earnestly exhort to knowledge, and good progress in grace: they complain that their people care not how they present themselves to the Lords Table: yet do not such Ministers perform their duty in in∣structing their people, and building them up from one degree of grace to another.

For our parts, as we desire to be accounted faithfull (as Moses was, Num. 12. 7.) and would be pure from the blood of all men, let us not shun to declare unto our people 〈◊〉〈◊〉 the counsell of God, (Act. 20. 26, 27.) but upon the good foundation which we have laid, build gold, silver, and precious stones, 1 Cor. 3. 11, 1•…•…. This is the way to bring people to Perfection.

§. 27. Of subjecting our purposes to Gods Will.

THe Apostles foresaid promise is thus limited, If God permit. The conditionall Particle, IF, implyeth such a limitation, as makes him subject his purpose to the guiding providence of God: as if he had said, I fully purpose what I promise; but yet with this caution, if God suffer me to do what I intend: by which pa•…•… we see that our purposes must be submitted to Gods permittance. This is thus ex∣presly commanded, Ye ought to say, If the Lord will, (Iam. 4. 15.) and this had been the practise of Gods Saints. When David had a purpose to bring the Arke of God into a setled place, he thus expresseth his purpose, If it be of the Lord our G•…•…, 1 Chro: 13. 2. and Saint Paul thus, I will return again unto you, if God will, Act. 18. •…•…1. and again, I will come to you shortly, if the Lord will, (1 Cor. 4. 19.) and I 〈◊〉〈◊〉 tarry a while with you, if the Lord will.

This submission giveth evidence of that knowledge which we have of the over∣ruling providence of God, of our faith therein, and respect thereto. For though there may be a preparation in the heart of man, yet the answer of the tongue is fr•…•… the Lord. And though a mans heart deviseth his way, yet the Lord directeth his 〈◊〉〈◊〉▪ Prov. 16. 1, 9. So as a mans purposes, and promises will be all in vaine with•…•… this permission.

They are impious, and blasphemous thoughts, and speeches of men, who think or say, they will do this or that, whether God will or no. a 1.47 An Heathen Poet who noteth out this speech of Ajax, He that is no body may with the help of the G•…•…▪ much prevaile: But I am confident to get this done without them, withall observ∣eth, that divine vengeance followed him. How much more is b 1.48 that Pope of Rome to be condemned, who being forbidden by his Physitian, to eat of a 〈◊〉〈◊〉 which he liked exceeding well, but was hurtfull to his health, blasphemously said, Bring me my dish in despite of God. Such speeches argue atheisticall minds.

They go too far in this point of Atheisme, who peremptorily promise, vow, and binde themselves to do such things as are against the mind, and will of God. As those Jewes who bound themselves under a curse to kill Paul, Act. 23. 12.

It becomes us, who are instructed in the over-ruling providence of God, to have alwayes in our heart, and as occasion is given, to manifest in our words, our submission of all our intents to the divine providence: that so we may rest content, if at any time we be crossed in our intent. Well may we know what we wo•…•…ld have fall out: but God doth best know what should fall out, and what is best so to do. Let us not therefore be too eager in pursuing our own purposes. This cauti∣on being interposed, may keep us from breach of promise, when matters fall 〈◊〉〈◊〉 otherwise then we have promised.

§. 28. Of the efficacy of mans Ministry, depending on Gods blessing.

THe Greek a 1.49 verb, which here setteth out Gods permitting act, is a compound of a simple verb that signifieth to b 1.50 turn: and a preposition that signifiethc 1.51

〈◊〉〈◊〉 He that permits a thing, to testifie his permission, will turn to him, and grant his desire.

The same simple verb joyned with another preposition, that signifieth, d 1.52 From, 〈◊〉〈◊〉 •…•…ndeth the contrary, namely, to turn from one, and that in dislike in what he desired. Thus is it used, 2 Tim. 3. 5.

The word of this Text implyeth Gods approving of a thing, and such a permit∣ting as he addes his helping hand thereunto. For God doth not barely suffer good things to be so, and so done; but he hath his hand in ordering, and dispo∣sing them, and thereby brings them to a good issue. Well therefore doth the Apostle, in reference to the efficacy of his Ministry, adde this caution, If God 〈◊〉〈◊〉: For mans Ministry is so far effectuall, as God addes his blessing thereunto. I •…•…ate planted (saith the Apostle) Apollo watered, but God gave the encrease, 1 Cor. 3. 6. In this respect also he saith, God hath made us able Ministers of the New Testa∣•…•…ent, 2 Cor. 3. 5. To this purpose may that in generall be applyed, both to the efficacy of mans Ministry, and also to the profit of peoples hearing, which a Pro∣phet thus expresseth, I am the Lord thy God, which teacheth thee to profit, which lead∣eth thee, by the way that thou shouldest go, Isa. 48. 17.

All meanes are voluntarily appointed by God; subordinate to his providence, and ordered thereby, as the lower wheeles in a Clock by the great one.

This is a great encouragement with diligence, good conscience, and in faith to use the meanes, which are warranted by God: and in the use of them to call on God, and to depend on him for a blessing.

§. 29. Of the resolution, and Observations of Heb. 6. 3.

Heb. 6. 3.

And this will we do, if God permit.

THe sum of this verse is a Ministers duty.

In it two points are observable.

• 1. The connexion of this verse with the two former, by this copulative particle, AND.
• 2. A Declaration of the duty it self. Hereabout is set down
  • 1. The Ministers intention.
  • 2. The limitation thereof. In setting down the in∣tention, the matter, and manner are both observable.

The matter setteth out an act, Doe. And the object thereof, THIS.

The manner is manifested in two circumstances.

• 1. The plurall number. WEE.
• 2. The time future. WILL.

The limitation is

• 1. generally propounded, in this conditionall particle, IF;
• 2. Particularly expressed, in this phrase, God permit.

Doctrines.

• I Ministers must indevour to effect what they exhort their people to. This ariseth from the connexion of this verse with the former, by this copulative, AND. See. §. 24.
• II. Ministers must direct their people, in what they incite them to. By this word, 〈◊〉〈◊〉, he intendeth his preaching, or writing, which is a meanes to direct them. See §. 26.
• III. Ministers must lead on their people to perfection. This relative THIS hath reference to that point. See §. 25.
• ...

  IIII. Ministers must judge others in good things to be of their minde.

  The plurall number WE includeth other Ministers. See §. 24.

• V. Good purposes may be before hand professed. This the Apostle here doth by a wo•…•… of the future tense, we will do. See §. 24.
• VI. Mens purposes must be submitted to Gods providence. This conditionall par∣ticle IF, as here used, intends as much. See §. 27.
• VII. Gods blessing makes mens Ministry effectuall. Thus much is intended under this phrase, God permit. See §. 28.

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

Heb. 6. 4, 5, 6.

Verse 4.

For it is impossible for those who were once enlightned, and have tasted of 〈◊〉〈◊〉 heavenly gift, and were made partakers of the holy Ghost,

Verse 5.

And have tasted the good word of God, and the powers of the world to come:

Verse 6.

If they shall fall away, to renew them again unto repentance: seeing 〈◊〉〈◊〉 crucifie to themselves the Son of God afresh, and put him to an open shame.

IN these three verses a strong reason is rendred to press the Hebrewes on 〈◊〉〈◊〉* 1.53 in their progress of Religion. This causal particle, FOR, implieth as much.

It may have reference either to the Apostles promise, v. 3. or to his exhortati•…•…,* 1.54 v. 1. Both tend to the same end: for his promise is to help them on in that where 〈◊〉〈◊〉 he exhorted them. Applyed to his exhortation, it implyeth thus much, be yo•…•… carefull to go on unto perfection, lest you fall into the fearfull estate of Apo•…•… Applyed to his promise, it implyeth that he would not fail to do his best 〈◊〉〈◊〉 to help them on to perfection, lest they should fall backward so far as to pro•…•…▪ postates.

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

The Apostles argument may be thus framed.

Whatsoever may bring professors unto Apostacy is carefully to be avoyded.

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

To inforce this argument the further, he describeth the wofull estate of Apo∣states: and that in such a manner, as the very hearing thereof may well wo•…•… 〈◊〉〈◊〉 men Belshazzars passion, Dan. 5. 6.

By this it is evident that the utmost danger, where into professors may fall, 〈◊〉〈◊〉* 1.55 be laid before them. This did God, when he said to man, In the day that 〈◊〉〈◊〉 •…•…∣est of such a tree, thou shalt surely die, Gen. 2. 17. so did Moses in those 〈◊〉〈◊〉 curses that he denounced against Gods people for their transgressions, Lev. 〈◊〉〈◊〉 〈◊〉〈◊〉 Deut. 28. 15. This was usuall with the Prophets (Isai. 5. 5. Hos. 1. 9.) with the 〈◊〉〈◊〉▪ runner of Christ (Mat. 3. 10.) with Christ himself (Mat. 23. 35.) Rev. 25. 〈◊〉〈◊〉 3. 16.) and with his Apostles, Rom. 11. 21.

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

• 1. This is a good warrant, yea, and a motive also for Ministers prudently to •…•…∣serve the danger whereunto people are subject, and plainly to declare as much •…•…∣to them. Cry aloud, spare not, &c. saith the Lord to a Prophet in such a case (〈◊〉〈◊〉 58. 1.) If Ministers in this case hold their peace, their people may fall into that •…•…∣ger, and the blood of people be required at the Ministers hand, Ezek. 3. 18.
• 2. This should make people patient in hearing such kind of doctrine: and 〈◊〉〈◊〉 think and say, as many use to do, our Preachers are more terrible then God: 〈◊〉〈◊〉 God were not more mercifull then they, we should all be damned. To remove 〈◊〉〈◊〉 scandall, let these considerations be duly observed.
  • 1. As Prophets and Apostles of old denounced such judgements as Gods Sp•…•… suggested to them, so we their successors denounce such as they have 〈◊〉〈◊〉 •…•…∣corded for all ages.
  • 2. This is but an ancient cavill, which was made against Gods own Proph•…•… 〈◊〉〈◊〉 Ieremiah they said, he is mad, Jer. 29. 26. and of Paul, he was beside •…•…∣self, Acts 26. 24. yea Ieremiah was further charged that he sought 〈◊〉〈◊〉

• ...
  • ... welfare of the people, but the hurt, Ier. 38. 4. and that the Lord had not sent him, Ier. 43. 2.
  • 3. Such Preachers as are counted Boanerges, sonnes of thunder (Mark. 3. 17.) may be most earnest with God for their peoples good. Instance Moses. Exod. 32. 32. who more grieved for the peoples running on to destru∣ction then Ieremiah, Jer. 4. 19. and 9. 1. who more earnestly called upon God for them, Ier. 14. 7, 8. who more expostulated the peoples case with God, Ier. 12. 1.
  • 4. Ministers declaration of danger before hand, may be a meanes of preventing the danger: witness the case of Nineveh. Ionah. 3. 10. and this is the end which good Ministers do aim at. He that wisheth anothers destruction, will hold his peace, and not make known the danger whereunto he is subject.

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

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

There are Five Steps, each higher then other, whereon he that falleth clean a∣way, may ascend. * 1.56 Some refer those Five Steps to the forementioned principles of the Doctrine of Christ: as,

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

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

We will further proceed in handling the foresaid five steps distinctly by them∣selves.

§. 32. Of the illumination of Hypocrites.

THe first step is thus expressed, once enlightned. The Greek word translated a 1.57 enlightned is Metaphoricall. The noune whence it is derived, signifieth, b 1.58 light. The active verb, c 1.59 to give light, Luk 11. 36. Metaphorically to give knowledge or understanding. Thus it is attributed to Christ, Ioh. 1. 9. The passive signifieth d 1.60 to be endued with knowledge, or understanding. Eph. 1. 18. So it is here taken.

Illumination then is a work of the Holy Ghost, whereby mans minde is made ca∣pable* 1.61 of understanding the things of God, and able to discern divine mysteries. In one word the grace or gift of a minde enlightned, is knowledge: not such knowledge as heathen had, who by the heavens and other workes of God might somewhat con∣ceive many invisible things of God, Rom. 1. 20. Psal. 19. 1. but such as the word of God revealed concerning the mysteries of godliness. This is that knowledge whereof Christ speaketh, Luk. 12. 47. and his Apostle, 2 Pet. 2. 21.

This knowledge may make men acknowledge, profess, maintain, and instruct others* 1.62 in the mysteries of Godliness, though they themselves be but hypocrites, and repro∣bates. Iudas did all these: for he was ordained an Apostle, (Luk. 6. 13, 16.) and therein so carried himself, as none of the other Apostles could judge of him amiss, till Christ manifested his hypocrisie.

This kinde of illumination is here said to be, e 1.63 once, in two especiall respects,

• ...

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

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

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

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

Quest. Wherein lyeth the difference betwixt this knowledge, and the knowledge* 1.64 of them that are effectually called, which doth not thus vanish away?

Answ.

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

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

§. 33. Of tasting the heavenly Gift.

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

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

Tasting is properly an effect of that sense which we call * 1.65 Tast.

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

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

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

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

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

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

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

By tasting faith is here meant. For faith is that gift, whereby we do in any* 1.66 kind receive, or apply Christ.

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

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

The object of this faith is here stiled, The heavenly Gift. Hereby Christ himself* 1.67 is meant, together with all those blessings, which in him, and with him are re∣ceived. Eph. 1. 3.

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

This Gift is called,b 1.68 heavenly.

• 1. In generall, by reason of the excellency thereof: for excellent things are stiled heavenly. See Chap. 3. v. 1. §. 15.
• 2. In a particular reference to the prime author, who is above in heaven (Iam.* 1.69 1. 17.) And to the kind of Gift, which is sent down from heaven (Col. 3. 1.) and worketh in us an heavenly disposition, Phil. 3. 20. Col. 3. 2. and also is a meanes to bring us to heaven, 2 Thos. 2. 12.

The description of the object of Faith doth,

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

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

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

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

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

The Holy Ghost is here metonymically put for the gifts and operations of 〈◊〉〈◊〉* 1.70 Spirit of God, which he worketh in men. In this sense this title Holy-Gho•…•…t is f•…•…e∣quently used, as Act. 8. 15. and 19. 6. This is evident by joyning of the gil•…•…s •…•…∣selves to the Spirit; thus, The Spirit of wisdome, the Spirit of counsell, the 〈◊〉〈◊〉 knowledge, &c. Isa. 11. 2. So the Spirit of Faith, 2 Cor. 4. 13.

They properly are said to be made partakers of the Holy-Ghost, in whom the •…•…∣fying* 1.71 Spirit hath wrought speciall spirituall Gifts, such as are above nature; 〈◊〉〈◊〉 such as cannot be attained either by the instinct of nature, or by any help of 〈◊〉〈◊〉, without an especiall work of the Holy-Ghost. Such were those morall 〈◊〉〈◊〉 which were wrought in him, of whom it is said, Iesus loved him, Mark 10. 2•…•…, 〈◊〉〈◊〉. such was that counsell wherewith Achitophel was endued, 2 Sam. 16. 23. and 〈◊〉〈◊〉 •…•…∣bility which Saul had to govern the Kingdom. 1 Sam. 10. 9. and 11. 6. and 〈◊〉〈◊〉 gift of prophecy, and working of miracles that was bestowed on them 〈◊〉〈◊〉 Christ would not acknowledge, Matth. 7. 22, 23. and that▪ obedience which 〈◊〉〈◊〉 yeelded to Iohns Ministry, Mark. 6. 20. and that rejoycing which the Jewes h•…•…d 〈◊〉〈◊〉 that light which Iohn held forth, Iohn. 5. 35.

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

Answ. Yes, they may partake of such gifts as the sanctifying Spirit 〈◊〉〈◊〉,* 1.72 though not of his sanctifying gifts. They are said to be made 〈◊〉〈◊〉 of the Holy-Ghost, because that Spirit which sanctifieth others, doth work 〈◊〉〈◊〉 gifts in them: and because many of those gifts which arewrought in them, 〈◊〉〈◊〉 in others to be sanctifying gifts: as knowledge, wisdom, faith, repentance, 〈◊〉〈◊〉 God, temperance, and such like.

The difference betwixt that participation of the Holy-Ghost, which they 〈◊〉〈◊〉* 1.73 are effectually called, and they, who are only formally called, have, lyeth in 〈◊〉〈◊〉 things especially.

• ...

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

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

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

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

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

Answ. Though the second may be comprized under the third: for the 〈◊〉〈◊〉 〈◊〉〈◊〉* 1.74 the heavenly gift is wrought by the Holy-Ghost: yet by the latter, such effects as follow upon the former, and are extraordinary evidences of the work of God•…•… Spirit in men, are meant. The effects are such as make a difference betwixt a di•…•…∣bolicall, and hypocriticall faith. For the Devill believes and trembles, Ia•…•…. 〈◊〉〈◊〉. but many hypocrites who are outwardly called, believe, and rejoyce, as the Je•…•…es

did, Iohn 5. 35. and Herod, Mark. 6. 20. This joy presupposeth comfort, and con∣•…•…; and restraineth from many sins, and putteth upon the practise of many duties. Extraordinary evidences of Gods Spirit are those gifts, which the Apostle 〈◊〉〈◊〉 up, 1 Cor. 12. 8, 9, 10. These confirm the truth of Gods word to them∣selves, and others. Thus they prove the more usefull: in which respect they who f•…•…ll from them, are the more inexcusable.

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

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

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

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

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

By a 1.75 the good word of God, he meaneth the Gospel, which according to the Greek, and our English notation, also signifieth a good word, a good speech, or good mes∣sage and tidings. Hereof see more Chap. 4. v. 2. §. 16.

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

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

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

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

The Gospell is not onely good in the matter of it: but also in the profit, and bene∣fit of it. The law to a sinner in and by it self brings no profit: but the Gospell doth, by making known a Saviour, and the meanes of attaining to salvation by him: yea, further the Gospell is a word of power, enabling sinners to observe the conditi∣on which it requireth of them. In this respect it is stiled, the power of God unto sal∣•…•…, Rom. 1. 16. for want of this power the law is said to be a killing letter, a ministration of death, 1 Cor. 3. 6, 7. but the Gospel the word of life.

To taste of the good word, is not onely to be enlightned in the truth thereof:* 1.76 which was comprised under the first step, §. 32. but also to have an apprehension and sense of the benefit of it: namely of Gods love to man, and of his gracious offer of Jesus Christ, and of pardon of sin and eternall salvation, in and with Christ, such a taste this may be, as for the time to work a sweet smack: but yet to bring no true fruit nor lasting benefit to him that hath it.

This degree exceeds the other three, in two especiall respects.* 1.77

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

The difference in tasting the good word of God betwixt the upright and hypo∣crites,* 1.78 consisteth especially in this, that the upright do not only taste the sweetness of it, but also feel the power of it in their soules. There is such a difference between these, as is betwixt the Corn sown in the stony ground, and in the good ground, Matth. 13. 20. 23. Hypocrites only taste it. The upright eat it also, Ezek. 3. 3. Da∣•…•…id hid Gods word in his heart, Psal. 119. 11. The Gospell came unto the Thessalo∣nians

not in word only, but also in power, &c. 1 Thes. 1. 5. The Romans obeyed from 〈◊〉〈◊〉 heart that form of Doctrine which was delivered to them, Rom. 6. 17. This is that hear∣ing, and keeping of the word, whereupon Christ pronounceth a man blessed.

This neerly concernes us, who have any way tasted the sweetness of this good word of God, not to content our selves with a meer taste: but so to eat it, so to be∣lieve it, so to conform our selves thereby, as we may live thereby, both here, and hereafter, Isa. 55. 3.

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

THe fifth, and last step whereon hypocrites ascend toward salvation, is in th•…•…e words, and the powers of the World to come. * 1.79 The verb in the former clause, thus translated, have tasted, is here understood, and that in the same sense wh•…•… it was there used.

Many expositors do here understand the Militant Church under the Gospell, to* 1.80 be meant by this phrase, World to come, as it was, Chap. 2. v. 5. §. 41. But,

• 1. There is not the same Greek word here put for the World, as was there. The a 1.81 word there used, signifieth a place of habitation: and is frequently put for the earth. But the word b 1.82 here used, signifieth a perpetuall duration of time. 〈◊〉〈◊〉 see Chap. 1. v. 2. §. 18.
• 2. This Text doth not so well bear the interpretation of the Militant Church, 〈◊〉〈◊〉 that; here the triumphant Church is meant. For this clause hath reference to 〈◊〉〈◊〉 two last principles before mentioned, of the resurrection, and eternall judg•…•…. Besides it is the highest step, and degree that an hypocrite can attain unto.
• 3. The things which they intend, who take the World to come, in this place, 〈◊〉〈◊〉 the Militant Church, are gifts conferred on the Church of the new Test•…•…: which are comprised under the third step, namely, partaking of the Holy Gh•…•….

I take the state of the triumphant Church in heaven to be here meant by c 1.83 〈◊〉〈◊〉 World to come.

Thus is this phrase most properly, and frequently used. Thus it is opposed 〈◊〉〈◊〉 the World, where here we live. For every one hath two Worlds, one here •…•…∣sent, the other to come. The World to come is indefinitely put for the future glori∣ous estate of Saints: though to the reprobate, the World to come, is a time, 〈◊〉〈◊〉 place of horror, and torment. Thus resurrection is indefinitely put for resurrection* 1.84 to life; because resurrection to condemnation is as no resurrection: for such as are raised thereto, were better not be raised at all.

By the powers of this world to come, those excellent priviledge▪ whereof S•…•…* 1.85 are made partakers in heaven, are meant. These are Communion with God, •…•…∣ther, Son, and holy Spirit: with glorious Angels, and glorified Saints: the per•…•…∣on, and glory of their Soules, and Bodies, and of all the powers, and parts of th•…•…: Immunity from all evill: Fulness, and Satlety of all happiness: and these unch•…•…∣able, everlasting.

These priviledges are called, d 1.86 powers.

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

Hypocrites are said to taste of these powers, in that they have such an appre•…•…∣sion* 1.87 of that surpassing glory as to be enamoured, and affected there with: as he 〈◊〉〈◊〉 said, Blessed is he that shall eat bread in the kingdom of God, Luk. 14. 15. Balaa•…•… 〈◊〉〈◊〉 a taste hereof: which moved him to say, Let me dye the death of the righteous, 〈◊〉〈◊〉 let my last end be like his, Num. 23. 10. Though that glory, and happiness be 〈◊〉〈◊〉 concealed from our sight, and sense, yet by faith, and that a temporary fai•…•…, it may be discerned, and tasted. Thus they who are enlightned, and have 〈◊〉〈◊〉 of the heavenly gift, and have been made partakers of the Holy Ghost, and 〈◊〉〈◊〉:* 1.88 tasted the good word of God, may also taste the powers of the world to come.

This step, of an hypocrites ascending towards heaven, is apparently highe•…•… 〈◊〉〈◊〉

all the rest. The things themselves are the greatest priviledges of Saints; and a 〈◊〉〈◊〉 of them far surpasseth all the former tastes. Hereby an hypocrite in conceipt may be, as it were, rapt out of his body, and out of this world into heaven; and he may be brought lightly to esteem all this world, in comparison of the world to come.

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

In this priviledge there is a great difference betwixt the hypocrite, and upright:* 1.89 in that the hypocrite contents himself with a bare apprehension of such excellencies, and a presumptuous conceit of some right that he may have thereunto: but he doth not thorowly examine himself, whether he be fitly qualified for the same: nor is •…•…e carefull to get true, and sure evidences thereof: which the upright with the ut∣ter-most of his power indevoureth to do. Briefly to sum up all: these are the steps* 1.90 whereupon such as miss of salvation may ascend towards it.

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

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

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

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

The * 1.91 Greek participle, is a compound; and here onely used: and no where else thorowout the New Testament. a 1.92 The simple verb signifieth, to fall; Of it see Chap. 3. v. 17. §. 168. b 1.93 The preposition with which it is compounded signi∣fieth, from. c 1.94 The compound verb to fall from a thing; or to fall clean away. The Metaphor may be taken from an house that is fairely built above ground, but the foundation thereof not found. The fall of such an house useth to be a totall, or universall fall, not of this, or that part alone. Christ speaking of the fall of such an house, saith, Great was the fall of it, Matth. 7. 27.

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

That the fall here spoken of, may the better be discerned. I will here more distinctly shew how far such as profess the Gospell, (for the description before men∣tioned, v. 4, 5. is of such) may fall.

Falling away may have respect to the measure, or continuance of grace.* 1.95

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

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

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

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

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

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

They in disposition wholy fall away, who do not only deny the saith, but 〈◊〉〈◊〉 clean put away a good conscience, 1 Tim. 1. 19. and 4. 1, 2. Hence followeth, •…•…∣tred of the truth, persecution against the Preachers, and professors thereof, and •…•…∣sphemy against Christ himself. Such were many of the Pharisees, Mark. 3. 30. H•…•…∣meneus, and Alexander, 1 Tim. 1. 20. and Iulian. These, and such other fall aw•…•… d 1.96 wholy: in outward profession, and inward disposition: in tongue and 〈◊〉〈◊〉 And e 1.97 from the whole: even from all the Articles of Christian Religion, 〈◊〉〈◊〉 f 1.98 the whole, or for ever: even with a setled peremptory resolution never to •…•…∣turn to the Religion again.—

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

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

The forementioned degrees of falling away are to be noted against the err•…•… 〈◊〉〈◊〉 Novatus. g 1.99 He lived in the year of our Lord 253. He came from Africk •…•…o 〈◊〉〈◊〉. There fell an e•…•…lation betwixt him, and Cornelius Bishop of Rome, That C•…•… had admitted into the Church, upon their repentance, some that had fallen away▪ in the seventh persecution under Decius. Hereupon Novatus published, that none 〈◊〉〈◊〉 had offered sacrifice to the heathen gods were to be admitted to repentance. He pressed this Text to justifie his error.

Some of the Latine h 1.100 Fathers, and others, i 1.101 Papists and k 1.102 Lutheran•…•…, 〈◊〉〈◊〉 upon a misinterpretation of this Text, and other passages in this Epistle, d•…•… the canonicall authority thereof.

Concerning the point in question, to deny this Epistle to be canonicall, be∣cause it avoucheth that it is impossible to renew again unto repentance, such as are there described, is l 1.103 to cut, not to unty the knot.

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

It is said of Novatus, that he was so pu•…•…ed up against those that fell, as if 〈◊〉〈◊〉 •…•…∣mained* 1.104 no hope of salvation for them.

The Novatians affirm that not onely sacrificing to idols, but also many other 〈◊〉〈◊〉 sins unto death. Thus they left no place for repentance, nor for the grace of God: 〈◊〉〈◊〉

to such as in times of persecution yeelded to Idolatry.

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

§. 38. Of the impossibility of Apostates renovation.

OF those who totally fall away, it is here said, that it is impossible to renew 〈◊〉〈◊〉. This word a 1.105 impossible, is a compound. The b 1.106 simple verb whence it is derived signifieth to be able: so as it intendeth c 1.107 a power, d 1.108 but the pri∣vative preposition taketh away all power.

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

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

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

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

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

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

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

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

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

§. 39. Of Renewing again.

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

The Greek word translated to a 1.109 renew is a compound. The root whence the simple verb is derived signifieth, b 1.110 new. Thence a verb to c 1.111 make new. The preposition with which the verb is here compounded signifieth, d 1.112 again. The verb compounded herewith, to e 1.113 renew. This hath reference to mans corrupt estate, into which he fell by Adams first sin. Mans first estate was after Gods Image, Gen. 1. 27. It was a new, fresh, flourishing, glorious estate. Mans corrupt estate is resembled to an old man, Eph. 4. 22. Rom. 6. 6. To have this old estate altered, is to be f 1.114 renewed. Col. 3. 10. And the grace it self is stiled g 1.115 renewing, Rom. 12. 2 Tit. 3. 5.

The conjunction added hereunto, and translated h 1.116 again, hath reference to the falling away of those who were once before renewed, at least in appearance. And it intendeth a renewing again of him that had been before renewed▪ For it presup∣poseth a man to have cast off the old man, and to have purged out the old leaven: and so after a sort to have been made a new man, a new lump: so as having escaped the pollutions of the world, through the knowledge of the Lord and Saviour Iesus Christ, they are again intangled therein, and overcome, the latter end is worse with them then the beginning, 2 Pet. 2. 20. Such an one, if he be recovered, must have a second new birth, a second renovation▪ and this is it which the Apostle saith is impossible.

That which is here said of the new lump, and new man, from which they fall, is

to be understood of one so taken to be in the judgement of charity.

The word translated i 1.117 to renew them, is of the active voyce. In this respect, it is diversly applyed.

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

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

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

§. 40. Of Repentance the way to salvation.

THat, whereunto Apostates cannot be renewed again, is here said to be a 1.118 •…•…∣pentance. Of the notation of the Greek word translated Repentance, and 〈◊〉〈◊〉 the generall nature thereof▪ see §. 8

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

But surely that cannot be here intended, for,

• 1. We do not read of any such form in the Apostles time.
• 2. There is no impossibility of bringing men to such a form. The greatest •…•…∣state that ever was confessed his sin, and outwardly repented himself, (Mat. 27. 3, 4.) and probably might have been brought to such a form.
• 3. To bring sinners to a publick form of repentance, doth not sufficiently exp the emphasis of this phrase, b 1.119 to renew unto Repentance or by repentance.
• 4. This phrase, whose end is to be burned, v. 8. will hardly admit such an •…•…∣pretation..

Repentance therefore must here properly be taken for a change of the heart▪ 〈◊〉〈◊〉* 1.120 for such an alteration of minde and disposition, as may produce a new life and •…•…∣versation. It is impossible that the Apostate before mentioned, should have a 〈◊〉〈◊〉 heart.

Mention is here made of Repentance, because it is the onely meanes of recovery, and the way to salvation, Luk. 13. 3, 5. So as the Apostle here implyeth, th•…•… i•…•… i•…•… impossible they should be saved; and that upon this ground, because they 〈◊〉〈◊〉* 1.121 repent. For repentance is necassary to salvation. This is the doctrin of the Pro∣phets (Isa, 1. 16, 17. Ier. 3. 1. Ezek. 33. 11.) of the Fore-runner of Christ (〈◊〉〈◊〉 3. 7.) of Christ himself (Mat. 4. 17.) and of his Apostles, Mar. 6. 12. Act. 〈◊〉〈◊〉. 3•…•….

• 1. Repentance is necessary for justifying Gods mercy: that it may appear th•…•… 〈◊〉〈◊〉 free grace in pardoning sin giveth no occasion to continue in sin: but rather •…•…o break off sin. For by Repentance sin is broken off.
• 2. Hereby the elamour of the Law against the Gospell is answered: in that they whose sins are pardoned, do not continue in sin, but rather repent thereof 〈◊〉〈◊〉 Christ came to call sinners to Repentance, Matth. 9. 13.
• ...

• 3. The mouth of the damned is stopped: in that such sinners as are saved, re∣•…•…ed; which the damned did not, Luk. 16. 25.
• 4. By Repentance men are made fit members for Christ, yea, and a fit spouse for him, Eph. 5. 26. They are also fitted hereby for that place whereinto nothing that 〈◊〉〈◊〉 can enter, Rev. 21. 27.

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

We ought the rather to take the opportunities which God affordeth of Repen∣tance,* 1.122 because Repentance is not in mans power. No man can come to Christ except the Father draw him, Joh. 6. 44. It is God which worketh in men both to will, and to 〈◊〉〈◊〉, of his good pleasure, Phil. 2. 13. Therefore Saints have ever called upon God, to tum them, Ier. 31. 18. Lam. 5. •…•…1. Psal. 51. 10.

Men are wholy prone to evill by nature: as heavy things to fall downward.

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

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

THe Apostle having denounced a most fearfull doom against Apostates, in the lat∣ter part of the sixt verse, demonstrateth the equity thereof, in these words, See∣i•…•…g t•…•…ey crucified to themselves, the Son of God afresh, &c.

These words, seeing they crucifie afresh, are the interpretation of one Greek com∣pound participle: which word for word may thus be translated, a 1.123 Crucifying a∣gain. O•…•…r English hath well set out the sense, and emphasis of the word.

The root, from whence the simple verb is derived, signifieth b 1.124 a Cross, Matth. 27. 32. Thence is derived a verb, which signifieth, to c 1.125 crucifie. Matth. 27. 28. To crucifie is properly to nail to a Cross, or to hang upon a Cross. This was the death, whereunto Christ was put, Matth. 27. 35.

In reference hereunto the Apostle here useth this compound, crucifying again. For the adverb with which it is compounded signifieth d 1.126 again. This compound is here only used, and no where else in the New Testament. It implyeth two things.

• 1. That the aforesaid Apostates did so obstinately reject all the benefit of Christs* 1.127 so•…•…er death upon the Cross, that if they should receive any benefit from Christ, and his Sacrifice, Christ must be crucified again.
• 2. That they made themselves like to the bitterest and deadliest enemies that e∣ver Christ had: who were those Jewes, whom nothing would satisfie, but the death of Christ, even that ignominious, painfull, and cursed death of the Cross, For when the Judge asked what he should do with Iesus, they answered, let him be cru∣cified, Matth. 2•…•…. 〈◊〉〈◊〉. Such is that hatred and malice of Apostates, that they would, if they could, have him crucified again. Not unfitly therefore do our last English •…•…slators use this word, afresh: For when the wounds, of him that hath been healed, are opened, and bleed again, we use to say, they bleed afresh. This then implyeth, that though Christ hath finished to the uttermost whatsoever was to be endured on earth, and is now in rest, and glory in heaven, yet they would have all hi•…•… suff•…•…ings afresh: all anew. They would have him suffer, and endure as much, as 〈◊〉〈◊〉 he did before.

To meet with an objection that might be made against this crucifying of Christ again: that it is a matter simply impossible for all the men in the world to do;

Christ being now setled a supream Soveraign in heaven: so as they may sooner 〈◊〉〈◊〉 the Sun out of his sphear, then Christ from his throne: the Apostle addeth this •…•…∣striction, to e 1.128 themselves, which implyeth two things.

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

The person, whom they so disrespect, and reject, is here stiled, the f 1.129 Son of G•…•…d. Of this title Son of God, and of that excellency which belongs to Christ •…•…∣on. See Chap. 1. v. 2. §. 15. and v. 4. §. 41.

There is no other title, whereby the excellency of Christ could more be set son•…•…, then this. It shewes him to be not only true God, but also, in such a respect God, as he might also become man, and be given for man. As Son of man he dyed, 〈◊〉〈◊〉 shed his blood; as the Son of God, that blood which he shed, was the blood of God,* 1.130 Act. 20. 28. To disrespect such a Son of man, as by his blood purchased their •…•…∣demption, is more then monstrous ingratitude: but to do this against him that is al∣so the Son of God, is the highest pitch of impiety that can be. These four 〈◊〉〈◊〉▪

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

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

YEt further to aggravate this sin of Apostates, the Apostle addeth another wo•…•…▪ thus translated, a 1.131 put to an open shame. This is a compound word. T•…•… b 1.132 simple signifieth to shew, Matth. 4. 7. Thence a c 1.133 noune; which signi•…•… •…•… spectacle, or an example, (Iud. v. 7.) and a d 1.134 verb which signifieth to make 〈◊〉〈◊〉 of, and thereupon to make an example. From thence ariseth the e 1.135 com•…•… here used: which for the most part is taken in the worst sense; namely to ma•…•…e 〈◊〉〈◊〉 an example of disgrace, to expose one to ignominy and open shame. It is used •…•…∣gatively of Iosephs mind to the Virgin Mary, He was not willing to make 〈◊〉〈◊〉 publick example, Matth. 1. 19.

This compound verb is here fitly and fully thus translated, put him to an 〈◊〉〈◊〉 shame. This is an evidence of Apostates excessive envy, hatred and malice agai•…•…* 1.136 Christ: and it hath reference to their malicious handling of Christ, at the time of his death. For they sent men to apprehend him as a thief. When they had bro•…•… him to the High-Priest, they suborn false witness against him. The High-Prie•…•… servants spit in his face, smite him with their hands and staves. They deliver 〈◊〉〈◊〉 up to an heathen Judge. They choose him rather to be put to death, then a •…•…∣rious murderer. They all cry out to the Judge, to have him crucified. Souldi∣ers, after he was whipped and condemned, in derision, put a purple robe up•…•… him; plat a Crown of Thornes upon his head, and put a reed for a Scepter into 〈◊〉〈◊〉 hand. They lead him out to the common place of execution, making him to 〈◊〉〈◊〉 his own Crosse. They naile him to a Crosse, and so lift him up: and that 〈◊〉〈◊〉 two theeves, for the greater ignominy. They deride him so hanging upon the Crosse. They give him Gall and Vinegar to drink. These and sundry 〈◊〉〈◊〉 wayes did they, who first crucified Christ, put him to open shame.

In like manner do Apostates deal with the Lord Jesus Christ. They blasp•…•…* 1.137 his name: they disgrace his Gospell: they persecute his members, and that in the •…•…orest, and rigourest manner that they can. If they could, they would pull 〈◊〉〈◊〉 himself out of heaven, and handle him as shamefully as he was before handled: 〈◊〉〈◊〉 all on meer malice: and that after they have been enlightned, tasted of the heavenly 〈◊〉〈◊〉▪

•…•…ade partakers of the Holy Ghost, tasted of the good word of God, and of the powers of the 〈◊〉〈◊〉 to come. The fore-mentioned spightfull acts, after such mercies received, do manifestly demonstrate, that the sin here spoken of, is the sin against the Holy Ghost: so as the Apostle might well say, that it is impossible to renew them again unto repen∣•…•…nce. Of the nature of this sin, and of the reason, why this above other sins shall •…•…ver be pardoned, see my Treatise of the sin against the Holy Ghost. §. 15, &c. and §. 27, &c.

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

Heb. Chap. 6. v. 4, 5, 6.

Vers. 4.

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

Vers. 5.

And have tasted the good word of God, and the powers of the world to come,

Vers. 6.

If they sh•…•…ll fall away, to renew them again unto repentance: seeing they cru∣cifie to themselves the Son of God afresh, and put him to an open shame.

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

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

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

    Vers. 5.

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

  Vers. 6. 2. Their downfall is,

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

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

  The first effect is described,

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

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

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

Vers. 4.

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

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

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

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

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

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

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

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

Verse 5.

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

X. Hypocrites do but sip on Gods word. They do but taste it. See §. 35.

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

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

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

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

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

Verse 6.

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

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

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

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

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

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

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

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

§. 45. Of instructing by comparisons.

Heb. Chap. 6. v. 7, 8.

Verse 7.

For the earth which drinketh in the raine that commeth ost upon it, and •…•…∣eth •…•…orth herbs meet for them by whom it is dressed, receiveth blessing from God▪

Verse 8.

But that which beareth Thornes and Bryars, is rejected, and is 〈◊〉〈◊〉 〈◊〉〈◊〉 cursing, whose end is to be burned.

THese two verses are an amplification of the fore-mention'd estate of Apostates▪ 〈◊〉〈◊〉 that by a comparison, whereby the equity of Gods proceeding against them is demonstrated: in which respect this comparison is brought in as a confirmation of the point; and knit to the former verses with this causall particle a 1.138 FOR.

The proof is from the less to the greater. If the senseless b 1.139 earth, which 〈◊〉〈◊〉 raine, and tillage beareth Thornes, and Bryars, be rejected, cursed, and bu•…•…: much more shall reasonable men, who after illumination, and other good gifts, crucifie the Son of God, and put him to open shame, be rejected, not rene•…•… a∣gain, but for ever accursed.

This argument is amplified by the contrary event of good, and fertile ground. For as that earth receiveth blessing from God; so they, who having means of 〈◊〉〈◊〉

〈◊〉〈◊〉 afforded unto them, go on to perfection, shall be blessed of God.

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

This manner of the Apostles setting forth his minde under a comparison, mani∣•…•…* 1.140 his prudence in laying before his people the equity of what he had delivered; and that so, as they might the better discern the same, and be the more thorowly convinced thereof.

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

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

For the foresaid end comparisons are a singular help. As they are warrantable,* 1.141 so they are profitable to edification. They have been much used by the Prophets, and by Christ himself. Comparisons are of use,

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

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

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

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

For well ordering comparisons, observe these rules.* 1.142

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

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

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

Fourthly, Let them be expounded, when they are not conceived, or may be mis∣applyed.

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

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

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

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

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

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

IF the particular branches of the comparison be duly applyed, the minde of the Apostle will be better discerned.

I conceive that it may be thus fitly applyed.

• ...

  1. The a 1.143 earth may set out children of men. For the heart of man is as the ground, dry of it self; prone to bring forth all manner of sins: which are as weed•…•…, bryers, and thornes: but by good tillage, and sowing it with good seed, and rai•…•… seasonably falling upon it, it may be made fruitfull.

  Mens hearts therefore must be dealt withall, as the ground is, out of which 〈◊〉〈◊〉 expect a good crop. If the ground be not plowed, the seed may lye upon it, as up∣on a path, and the fowles eat it. If it be not plowed deep enough, it may be like the stony ground, in which that which quickly sprouteth up, may quickly with•…•…r away. If Bryers, and thornes be suffered to grow, where the word is sowen, the word may be choked, Matth. 13. 19, &c.

• ...

  2. By b 1.144 dressing the ground, the Ministry of the word may be meant. For Mi∣nisters are Gods labourers, and husbandmen, 1 Cor. 3. 9. By preaching the 〈◊〉〈◊〉 mens hearts are plowed, and harrowed. By preaching the Gospell they are 〈◊〉〈◊〉 dunged, and softned.

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

• ...

  3. By c 1.145 rain may be understood both the word of God, and also the operati∣on of Gods Spirit: without which all mans labour is in vain, 1 Cor. 3. 6. For 〈◊〉〈◊〉 heart is as the dry earth.

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

• ...

  4. This Metaphor of d 1.146 drinking, takes it for granted, that the earth is a dry •…•…∣ment: and Philosophy teacheth us, that dryness is the predominant quality in the earth. Wherefore as a man, or beast that is dry, readily drinketh down beer▪ or water: and is thereby refreshed and satisfied: so the earth. This Metaphor 〈◊〉〈◊〉 implyeth a receiving and applying the meanes of grace (whereby they are refreshed) to mens selves. The Metaphor further implyeth a capacity in the earth to receive the rain, and to be bettered by it. Hard things receive not any rain into then, nor can they be mollified thereby. They therefore cannot be said to drink it.

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

  Let us therefore, who have the spirituall rain of Gods word afforded unto 〈◊〉〈◊〉 be like the earth; and drink it in: and that by applying it to our own soules.

• 5. This phrase, e 1.147 that commeth oft upon it, setteth out the divine provid•…•…, which is ordered according to the need of creatures: and that in two respects.
  • 1. In causing rain to come upon the earth. For the earth hath not rain in it self God giveth rain from heaven, Act. 14. 17. So doth God cause his word to come to us, and poureth his Spirit upon us.
  • 2. In that rain commeth oft upon the earth. Though the earth be once •…•…∣rowly watered, yet it will soon be dry again: as Christ saith of men in reference to the ordinary water which they use, Whosoever drinketh of this water shall 〈◊〉〈◊〉 again, Joh 4. 13. Therefore God gives early and latter rain, (Jam. 5. 7.) and 〈◊〉〈◊〉 time after time. Thus doth he afford us his word frequently and plentifully, 〈◊〉〈◊〉 a sweet rain that commeth oft upon us. The earth doth not more need this 〈◊〉〈◊〉 comming of the rain, than we the oft preaching of the word.

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

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

• ...

  6. BRinging forth Herbs declareth the end of sending rain: and sheweth what is* 1.148 thereupon expected.

  By a 1.149 Herbs are meant all manner of good fruit: whereunto bryers and thornes are opposed. Thus here it is to be taken of those, who enjoying Gods Ordinances do bring forth good fruit.

  The verb translated, b 1.150 bringeth forth, is properly used of womens bringing forth children, Mat. 1. 23, 25. Now the seed or root of herbs lyeth in the earth, as a childe in the womb of a woman, and when it sprouteth up, it is as it were brought 〈◊〉〈◊〉 of the womb.

  * 1.151 The Greek word translated herb, according to the notation of it, signifieth such a kinde of herb as may be fed upon, which we call, from the c 1.152 latin notation; pasture. It implyeth therefore such fruit as is pleasant and profitable.

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

• ...

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

  The verb translated d 1.153 dressed, is a compound of two nounes, which signifie e 1.154 earth and f 1.155 labour.

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

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

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

  The Epithite,g 1.156 meet is in Greek a compound. According to the composi∣tion it signifieth, well set, or fit, Luk. 9. 62, and 14. 35. Here it signifieth such fruit as is answerable to the meanes, which hath been used to produce it: and that in the kind, quantity and quality that is expected. Such fruit is expected of such as enjoy a faithfull, painfull and powerfull pastor. It is said of the husbandman, that he waiteth for the pretious fruit of the earth, Jam. 5. 7. So the Lord where he afford∣eth meanes looketh that fruit should be brought forth, Isay 5. 2. Luk. 13. 6.

  Such fruit is the end of tillage.

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

• 8. The recompence of all is thus set out, receiveth blessing from God.* 1.157

h 1.158 Blessing, according to the notation of the Greek word, yea, and of the i 1.159 La∣tine too, signifieth a speaking well. It is translated, fair speech, Rom. 16. 18. Thus it is opposed to cursing, which is a fowle speech (Jam. 3. 10.) Where it is attri∣buted to us in reference to God, it can imply nothing but speaking well of him, Rev. 5. 12, 13. For that is all the blessing that we can yeeld to God.

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

This blessing, a fruitfull hearer of the word is said to k 1.160 receive, in that he hath it not in himself, or of himself: he must receive it from another.

This act of receiving is set down in the present tense, to set out the certainty of

it. He may be as sure of it as if he had it in his hand, and did actually enjoy it. To* 1.161 this purpose the Prophets do usually set forth promises of things to come in the time present, Zech. 9. 9.

The time present may also be here used in regard of an actuall and present pos∣session of the blessing here promised. For that blessing may comprise under it both such gifts and graces, as God here in this world giveth, together with a continuall encrease of them: and also eternall glory in the world to come.

This blessing is here said to be from God: God blesseth with all blessing. Eph. 1.* 1.162 3. Iam. 1. 17. This God undertaketh to do.

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

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

§. 48. Of rejecting that which beareth Thornes and Bryers.

Heb. 6. 8.

THe Apostle having declared the happy condition of such, as well use the 〈◊〉〈◊〉* 1.163 of grace, addeth thereunto the wofull plight of such as pervert those mean•…•…. This particle of opposition, BUT, sheweth that these two verses set down co•…•…∣ry subjects.

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

As in our English, so in the Greek, there are different words used in the 〈◊〉〈◊〉 and this verse; For he doth not say as he did before, the earth which a 1.164 bring•…•… forth: but which beareth. This latter word in Greek is a b 1.165 compound: and •…•…∣cording to the composition, it signifieth to carry out, as men carry out a dead 〈◊〉〈◊〉 Acts 5. 6, 9, 10. It implyeth a thrusting out of that which it is not willing to •…•…∣tain.

The things so brought out, are here said to be Thornes and Bryers. These are •…•… onely unprofitable plants, but hurtfull also, by reason of their prickles.

The notation c 1.166 of both Greek words imply a sharpness, and prickleness. They are oft joyned together, as here, and Mat. 7. 16. So Isai. 5. 6. and 7. 23, 24, 25.

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

Under these Metaphors are here understood such sins as most grieve Gods Spirit:* 1.167 and are most hurtfull to men: as a renouncing of the Christian Faith, blasphemy, opp•…•…ession, persecution, and such other sins.

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

d 1.168 The Greek word translated, rejected is a compound. The e 1.169 simple, signi∣fieth that which upon experience and good proof is approved, Rom. 16. 10. 2 Tim. •…•…. 15. f 1.170 The preposition with which it is compounded is privative: so as it set∣teth forth such a thing, or person, as can no way be approved: and thereupon to be utterly rejected. It is oft translated reprobate, 2 Cor. 13. 5, 6, 7.

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

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

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

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

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

Answ.

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

Object. So all may be rejected.

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

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

§. 49. Of being nigh unto Cursing.

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

a 1.171 The Greek word translated, Cursing, is a compound. b 1.172 The simple nou•…•…, signifieth Cursing: namely such cursed speech as proceedeth out of the bittered spi∣rit of corrupt man, Rom. 3. 14. It seemeth to be derived from an c 1.173 Hebrew 〈◊〉〈◊〉 which signifieth to curse. The simple noune is but once used in the New Testa•…•….

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

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

Yet by way of mitigation this word d 1.174 nigh, is added. Where he spake of good ground he absolutely said in the time present, It receiveth blessing: but here, as p•…•…∣ting off revenge for a time, he saith is nigh cursing. This gives proof of Gods P•…•…∣tience, whereof see Chap. 3. v. 9. §. 101.

The connexion of this cursing, upon the forementioned rejecting, is an evid•…•… 〈◊〉〈◊〉 Gods curse following such as are rejected of him; Instance Saul, the nation of t•…•… Iewes, and other Churches before mentioned.

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

This is a further aggravation.

§. 50. Of Apostates end to be burned.

THe last clause of this verse in these words, whose end is to be burned, is a farther prosecution of the foresaid Metaphor: for * 1.175 of old men were wont to burn 〈◊〉〈◊〉 fields, which after much and long Tillage would bring forth nothing but B•…•… and Thornes.

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

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

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

The Greek noune translated b 1.176 burning, is not elsewhere used in the New •…•…∣stament. It is here applied to the earth: for this relative, c 1.177 whose, hath •…•…∣rence to the earth, v. 7. Yet the d 1.178 verb from whence it is derived, is used to 〈◊〉〈◊〉 out the burning of hell-fire, Rev. 19. 20. and 21. 8. And this word is here inten•…•… to set out, under this comparison, the torment of hell, for there is no greater •…•…∣ment, then that which commeth by burning.

The burning here meant is made the end of Apostates. For many are prone •…•…∣on present prosperity to put off the fear of this burning. The Apostle therefore 〈◊〉〈◊〉 them in minde of their latter end. Though God in his patience, and long suff•…•…▪ may bear with them some time, as he did with the Fig-tree, (Luk. 13. 7.) Yet •…•…∣ing* 1.179 and that in hell shall be their end. Their end is to burning, (as the G•…•…eek phrase soundeth. Burning is the Goale, whereunto at last they shall come. 〈◊〉〈◊〉 〈◊〉〈◊〉 of the wicked shall be cut off, Psal. 37. 38. This is exemplified in sundry Pa•…•…, Matth. 3. 10. and 13. 42, 50.

Fret not thy self therefore, because of evill doers (Psal. 37. 1.) though they 〈◊〉〈◊〉

•…•…ly to prosper. Consider their end. Read to this purpose, Psal. 73.

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

Vers. 7.

For the earth which drinketh in the rain that commeth o•…•…t upon it, and bring∣eth forth herbs meet for them, by whom it is dressed, receiveth blessing from God.

Vers. 8.

But that which beareth Thornes and Bryers, is rejected, and is nigh unto cursing, whose end is to be burned.

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

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

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

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

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

II. Comparisons are usefull meanes of teaching. This ariseth from the generall matter of these two verses. See §. 45.

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

IV. Gods word and Spirit are as raine. They mollifie mens hearts, and make them fruitfull. See §. 46.

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

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

VII. Frequent Preaching is needfull. Even as it is needfull that rain oft come up∣on the earth. See §. 46.

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

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

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

XI. Ministers are Gods husbandmen. These are they that dress his ground. See §. 47.

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

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

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

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

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

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

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

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

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

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

§. 53. Of preventing a prejudicate opinion.

Heb. 6. 9, 10.

But, beloved, we are perswaded better things of you, and things that accompany s•…•…∣vation, though we thus speak.

For God is no•…•… unrighteous to forget your work, and labour of love, which ye 〈◊〉〈◊〉 shewed toward his Name, in that ye have ministred to the Saints, and do •…•…∣ster.

IT was a terrible doom, that the Apostle denounced in the former verses aga•…•…* 1.180 back-sliders. Now that these Hebrewes might not thereby be induced to th•…•… that he judged them to be Apostates, by a sweet insinuation, he plainly and ex∣presly declareth his own good opinion of them, and entire affection toward them: that so he might make the better way to his exhortation following, v. 11. &c.

The first particle, a 1.181 BUT, as our English hath set it, gives evidence of the co•…•…∣trary, namely that he had no such opinion of them; and it implyeth a preventi•…•… of a prejudicate conceit, which they might have entertained thereabout. The Apostles meaning may thus be more fully expressed; You may happily thinke by 〈◊〉〈◊〉 which I have delivered about the case of Apostates, that I have reference to you 〈◊〉〈◊〉, as if I judged you to be such. But know, that what I spake before, I spake indefini•…•… 〈◊〉〈◊〉 that estate, whereinto professors of the Gospell may fall. I did not say, that you 〈◊〉〈◊〉 •…•…∣len into such an estate; neither have I cause so to think, but rather the contrary. •…•…∣leeve me, I account you my beloved brethren, and I verily believe that your estate 〈◊〉〈◊〉 better then that whereof I spake: yea, that it is such an estate, as will in the end, 〈◊〉〈◊〉* 1.182 you to eternall salvation.

The Apostle doth hereby give us to understand, that conceipts, which may alie•…•…

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

So long as a prejudicate opinion of a Minister remaines in his peoples minde, his* 1.183 Ministry cannot well rellish: it cannot edifie them. It is as chol•…•…r in the stomach, which imbittereth the most wholesome and pleasing food that can be put into it. This made Ieremiahs prophesie to be so little regarded, as it was: for thus they say of him, This man seeketh not the welfare of this people, but the hurt, Ier. 38. 4 So A•…•…ab of Micaiah, He doth not prophecy good concerning me, but evil. 1 King. 2•…•…. 8.

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

§. 54. Of sweet insinuations.

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

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

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

THis Title Beloved, wherein and whereby the Apostle expresseth his affection, is* 1.184 very observable. It is that whereby God the Father expresseth his intire affecti∣on to his only begotten Son. Math 3. 17. and 17. 5. and 12. 18. It is translated, Beloved, (1 Pet. 4. 12.) Wellbeloved, (Mar. 12. 6) Dear. (Eph. 5. 1.) Dearly be∣loved. (Phil. 4. 1.) This title is most frequently applyed to a Son, Matth. 17. 5. 1 Cor. 4. 17. Yet also to a brother. Eph. 6. 21. And to a fellow-servant. Col. 1. 7.

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

Here it sheweth that Ministers must bear a loving respect to their people: even as a* 1.185 Parent to his only childe, or a husband to his wife, or a friend to his dearest friend: yea, and 〈◊〉〈◊〉 as much also as the Apostle here doth. Sundry like expressions are else-where used to give further proof hereof: as brethren (1 Cor. 1. 10) My bre∣thren (Rom. 15. 14.) My beloved brethren (Jam. 1. 16.) My brethren, dearly beloved, and 〈◊〉〈◊〉 •…•…or (Phil. 4. 1.) Children. (Joh. 21. 5.) Little Children, My little Chil∣dren, (1 Joh. 2. 1•…•…. and 3. 18.) My little Children of whom I travell in birth again. Gal. 4. 19. These and other like insinuations of love, do give people to understand, that their Ministers do what they do in love: that they instruct in love, that they exhort in love, that they reprove in love, that they d•…•…nounce Gods judgements in love; and thereupon will say, Let him smite me, it shall be a kindness; and let him re∣prove me, it shall be as an excellent oyle, which shall not break my head. Psal. 141. 5. In this respect the caveat which the Apostle giveth to Fathers, (Eph. 6. 4.) Provok•…•… 〈◊〉〈◊〉 to wrath: and to husbands (Colos. 3. 19.) Be not bitter, is to be observed of all that have an occasion, and calling to reprove others. Provocations are as scalding hot potions, which no patient can endure to drink down: and bitterness in reproof, is like gall in the stomach which it cannot retain, but will soon vomit it up. Indeed

all reproofs and denunciations of judgement seem hot and bitter: but testimonies of love cool the heat, and sweeten the bitterness of them. There must therefore 〈◊〉〈◊〉 manifested good evidences of love, by those who desire to do good by denun•…•…∣ons of judgements, reprehensions of vices, and other like sharp kinds of teachin•…•….

§. 56. Of judging the best of others.

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

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

The a 1.186 Greek word implieth such an opinion, as makes one confident that it i•…•… so, as he conceives it to be. Thus it is said, They be perswaded that John 〈◊〉〈◊〉 Prophet, (Luk. 20. 6) Matthew speaking of the same thing, thus expresseth it, 〈◊〉〈◊〉 held John as a Prophet, (Matth. 21. 26.) and Mark thus, They counted John that 〈◊〉〈◊〉 was a Prophet indeed, Mark 11. 32. By comparing these Evangelists together, 〈◊〉〈◊〉 see, that to hold, or to account a thing to be indeed so and so, is to be perswaded, 〈◊〉〈◊〉 it is so. Thus is this word frequently used, as Romans 15. 14. 2 Tim. 1. 5. It i•…•… translated to have confidence (Galat. 5. 10.) and to be confident. Phil. 1. 6. and 〈◊〉〈◊〉 assure, 1 John. 3. 19. In this respect this word is joyned with another that •…•…∣eth to know, as Rom. 14. 14. Philip. 1. 25.

This comparative, b 1.187 better, which implyeth the things that he was perswaded of, hath reference to the forementioned case of Apostates; as if he had thus expr•…•…∣sed his mind, better then to be once onlightned, better then to have only tasted of 〈◊〉〈◊〉 heavenly gift, better then to be made partakers of the common gifts of the Holy 〈◊〉〈◊〉 better then to have only tasted the good word of God, and the powers of the world to 〈◊〉〈◊〉 and after all to fall clean away. We are perswaded, that you are better princip•…•… then so: and that you have laid a better and surer foundation, which will 〈◊〉〈◊〉 sail.

By this pattern we learn in generall, to take heed of judging others over 〈◊〉〈◊〉:* 1.188 And particularly, of judging Professors to be Hypocrites, and such as will 〈◊〉〈◊〉 Apostates. This is that judging which Christ expresly forbids, Matth. 7. 1. And therefore another Evangelist adds this inhibition to us, condemn not, Luke 6. 37.

Rash judging, especially in this kinde, is first against Christs prerogative, 〈◊〉〈◊〉 14. 10, 11. 2. Against the rule of charity, 1 Corinth 13. 7. 3. It is a meanes to 〈◊〉〈◊〉 the like judgement upon our selves, Matth. 7. 1, 2.

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

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

§. 57. Of salvation accompanying good works.

WHat those better things are, the Apostle doth thus expresse, Things that 〈◊〉〈◊〉 company salvation. That these are the better things meant, is evident by 〈◊〉〈◊〉

copulative conjunction, AND; For it joynes this latter, as an exposition of the former.

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

The a 1.189 Greek word is of the genetive case, whereby is implied that the things here intended, do as it were, cleave to salvation: salvation cannot be separated, nor taken away from them: it necessarily followeth upon them.

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

This phrase, such things as accompany salvation, doth hereupon clearly demon∣strate,* 1.190 that salvation is the recompence of good works. In this respect hope is stiled the helmet of salvation. (Ephes. 6. 17.) Salvation is as an helmet upon the head of him that is possessed with hope: salvation is also said to be the end of our faith, 1 Pet. 1. 9. More generally it is said that to them who continue in well doing shall be etern•…•…l life. Rom. 2. 7. And he that endureth to the end shall be saved. Matth. 10. 22. And be that soweth to the Spirit shall of the Spirit reap life everlasting. Gal. 6. 8.

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

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

This is a strong motive to stir us up to use all good means, whereby we may at∣tain* 1.191 unto those graces; and to give no rest to our soules, till we have some assu∣rance thereof: and in this assurance to rest quiet, in that salvation will be the end thereof. If salvation be worth the having, our endeavour after those graces will not be in vain. To inforce this motive, see the excellency of this salvation set out Chap. 1. v. 14. §. 159. And the eternity of it, cap. 5. v. 9. §. 51.

§. 58. Of ones perswasion of anothers Salvation.

THe copulative particle, AND, which joyneth these two clauses, better things of you, AND things that accompany Salvation, giveth proof, that the Apostle was perswaded of the one, as wel as of the other, namely that the things that brought Sal∣vation, as well as of the better things intended: so as Christians may be well per∣swaded of others Salvation. So was he who saith, I am confident of this very thing,* 1.192 that he which hath begun a good work in you, will perform it unto the day of Iesus Christ, Phil. 1. 6. Who also saith of others, Christ shall confirm you unto the end, &c. 1 Cor. 1. 8. And of others thus, We are bound to give thanks alway to God for you, because God hath from the beginning chosen you to Salvation, 2 Thes. 2. 13.

Sanctifying graces are the work of the Spirit of Christ in men: which giveth* 1.193 evidence that they belong to Christ, who hath purchased Salvation for them.

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

Answ. There is a double perswasion: one of certainty: which a Christian may have* 1.194 of himself. The other of charity: which is all which we can have of others: but evi∣dences of others truth, may be such as may give good ground of a good perswa∣sion.

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

§. 59. Of threats and hope standing together.

THis conjunction, a 1.195 though, in this clause, though we thus speak, is the 〈◊〉〈◊〉 such disagreeing matters, as may agree together: but in some particular respec•…•… are diverse: as 2 Cor. 4. 16. and 11. 6. Of this kinde of argument, see Chap. •…•…. v. 8. §. 46.

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

This clause b 1.196 though we thus speak, is therefore a kinde of correction; and th•…•…∣by we may see that denunciation of judgement, doth not necessarily imply a g•…•…∣tiness in those to whom the denunciation is manifested: much less an utter 〈◊〉〈◊〉 of them.

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

Denunciations of judgement have especiall respect to the future time, in 〈◊〉〈◊〉* 1.197 their use: namely, to prevent such things, as cause such and such judgements. F•…•… dangers before hand declared, make men circumspect and watchfull. If one 〈◊〉〈◊〉 traveller, that theeves in such and such places have robbed and killed other •…•…∣lers: or tell Marriners, that Pirats have in such places surprized other ships, 〈◊〉〈◊〉 make them the more wary in avoiding the like dangers.

People have on this ground just cause to bear with their Ministers in like 〈◊〉〈◊〉:* 1.198 and not to think that they account them as reprobates, and past all hope, 〈◊〉〈◊〉 they take occasion to lay forth the severity of God before them. They may be •…•…∣ter perswaded of them, though they speak such and such things. As Mini•…•… therefore are perswaded better things of their people, so must people be persw•…•… better things of their Minister. Denunciations may be used with as tender 〈◊〉〈◊〉, hearty affection, and true love as the sweetest perswasions. But as Physick is •…•…∣times, as needfull for the body as food; so this kind of teaching, is as needfull and usefull as that which is more milde and pleasing.

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

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

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

§. 60. Of Gods perfect righteousness.

Vers. 10. IN the tenth verse is laid down the reason of that good perswa•…•…* 1.199 which the Apostle had of these Hebrewes. The causall conjunc•…•…, For, doth import as much. The reason is taken from Gods righteousness or j•…•…∣stice, which is set down negatively, thus, b 1.200 not unrighteous. Here are two n•…•…∣tives, one a c 1.201 simple conjunction: the other a privative composition (•…•…∣ous.) These make the stronger affirmation. See Chap. 4. v. 13. §. 76.

This negative carryeth the greater emphasis, in that to do otherwise then is 〈◊〉〈◊〉 noted of God, would be a part of injustice. d 1.202 But to conceive any matter 〈◊〉〈◊〉 injustice in God, is apparent blasphemy.

We may therefore from this negative expression of Gods righteousness (〈◊〉〈◊〉 〈◊〉〈◊〉 not unrighteous) infer, that God is for certain most perfectly righteous. There is* 1.203 no unrighteousness in him: The Apostle with a kind of indignation, and d•…•…∣on, removeth this blasphemous conceit. For where he had propounded this •…•…∣jection, Is God unrighteous? And this: Is there unrighteousness with God? He 〈◊〉〈◊〉

•…•…lleth it, God forbid, Rom. 3. 5, 6. and 9. 14. His answer implieth, that no such •…•…eit should enter into a Christians minde.

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

• 1. This should make us take heed of a thought to enter into our hearts, or of a* 1.204 •…•…d to slip out of our mouthes against Gods righteousness. If any thing be done by God, whereof we cannot see the reason, we must lay our hand upon our mouth, •…•…d acknowledge that notwithstanding, God is righteous therein. When Iere∣•…•… stood amazed in such a case, he thus saith, Righteous art thou, O Lord, when I 〈◊〉〈◊〉 with thee, Jer. 12. 1. Gods will is the rule of righteousness. It is impossible that any thing done by him should be unrighteous. It is therefore righteous, because it is done by him.
• 2. This should move us in all things that fall out, whether losses or any other* 1.205 •…•…osses, to submit our selves, as to that which is just and righteous. If the wicked flourish, if the godly be oppressed, acknowledge it to be just and righteous, in re∣•…•…ce to God, by whose righteous providence all things are ordered. Such things as are unrighteously done by men, are righteously ordered by God, Acts 2. 23.
• 3. This should incite us to follow after righteousnes, and therein to shew our* 1.206 selves the children of God. The righteous Lord loveth righteousnes, both in himself, and in the children of men. Psal. 11. 7. Be righteous therefore in the whole course of thy life: righteous in all thy dealings with others. Thy righteousness will be an evidence that Gods Spirit, the Spirit of righteousness, is in thee.
• 4. This cannot be but terrour to unrighteous persons. The Lord trieth the righ∣te•…•…us:* 1.207 but the wicked and him that loveth violence his soul hateth. Psal. 11. 5.

§. 61. Of the kindes of Gods righteousness.

THe word here translated, a 1.208 unrighteous, is in other places translated unjust, as Matth. 5. 45. Luk. 16. 11. 1 Cor. 6. 1. For righteousness and justice are ordi∣narily taken for the same thing.

The notation of the Greek word is taken from b 1.209 right, in that righteousness or justice, consisteth in giving to every one that which is his right: The c 1.210 Philoso∣pher taketh the notation from a word that signifieth two parts, or a dividing of things in two parts: whereby is intended the same thing, that there should be given to one, that part which belongeth to him, and to the other, that which of right he ought to have. See more hereof Chap. 1. vers. 9. §. 114.

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

This is manifested two wayes.* 1.211

• 1. Generally, in ordering all things most equally. In this respect Moses thus saith of him, His work is perfect: for all his wayes are judgement: a God of truth, and with∣out iniquity: just and right is l. e, Deut. 32. 4. This may be called Gods disposing justice, or righteousness.
• 2. Particularly, in giving reward, or taking revenge; and this may be called di∣stributive justice. Of both these it is thus said, God will render to every man accord∣ing to his deeds, Rom. 2. 6. This the Apostle saith, is a righteous thing with God, •…•… Thes. 1. 6. This kinde of righteousness is most agreeable to the foresaid notation.

That kinde of Gods righteousnes which consisteth in giving reward, is here espe∣cially meant.

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

This then is the intent of the Apostle, that he may be well perswaded of these Hebrewes in regard of their love to God and man, because God, who hath promi∣sed to recompence such, is faithfull and righteous.

§. 62. Of Gods righteousness as it implies faithfulness.

BY the argument of the Apostle, as righteousness is put for faithfulness, it is ma∣nifest that Gods righteousness is a prop to mans faith and hope. Man may and* 1.212 must believe and expect a reward of every good thing from the righteousness of God: even because he is righteous, and will not faile to do what he hath promised▪ Herewith the Apostle supporteth his own faith and hope, 2 Tim. 4. 8. And herew•…•… he labours to support the faith and hope of those to whom he wrote, 2 Thes. 1. 5, 7. On this ground saith the Psalmist, Iudge me, O Lord, my God, according to t•…•…y •…•…∣teousness, Psa. 35. 24.

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

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

• 1. This informs us in the wonderfull great condescention of God to man: 〈◊〉〈◊〉* 1.213 so low, as to binde himself to man, and that so far, as if he failed in what •…•…e 〈◊〉〈◊〉 promised, he is willing to be accounted unrighteous. What is man O Lord, 〈◊〉〈◊〉 shouldst be thus mindfull of him? Gods grace, pitty, mercy, truth, power, wisd•…•…, and righteousness are all props to our faith. The Psalmist might well say, 〈◊〉〈◊〉 praise the Lord according to his righteousness, Psal. 7. 17.
• 2. This doth much aggravate the sin of infidelity; which is not onely aga•…•…* 1.214 the grace, and mercy of God; but also against his truth and righteousness. 〈◊〉〈◊〉 that believeth not God, hath made him a lyer, 1 Joh. 5. 10. Infidelity doth, as 〈◊〉〈◊〉 as in man lyeth, make him that is not unrighteous, to be unrighteous, and unfaith∣full. Great dishonour is done unto God hereby, and great wrong to the unde∣liever himself.
• 3. This teacheth us how to trust to Gods mercy: even so as God may be 〈◊〉〈◊〉,* 1.215 and righteous in shewing mercy. Gods righteousness is manifested by perfo•…•… his word, as he hath declared it. Gods promise of rewarding men, is made to 〈◊〉〈◊〉 as are upright, and faithfull, as fear, and obey him, as turn from sin, and per•…•… in grace. These are meanes, in reference to Gods righteousness, of sharpning o•…•… prayers, and strengthning our faith: in which respect Saints have pleaded them be∣fore God: as he that said, Remember now, O Lord, I beseech thee, how I have 〈◊〉〈◊〉 before thee in truth, and with a perfect heart, and have done that which is g•…•… i•…•… 〈◊〉〈◊〉 sight. Isa. 38. 3. On this ground the Psalmist thus prayeth to God, In t•…•… •…•…∣fulness answer me, and in thy righteousness, Psal. 143. 1.

§. 63. Of Gods remembring good.

THe manifestation, evidence or effect of Gods being not unrighteous, is thus set 〈◊〉〈◊〉, a 1.216 To forget your work, &c.

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

These acts, not to forget, or to remember, are attributed to God metaphoric•…•…, 〈◊〉〈◊〉 way of resemblance, after the manner of man. They imply that God is ever mi•…•…∣full* 1.217 of such and such persons to support, to succour, and every way to do 〈◊〉〈◊〉 good: and withall to recompence all the good they do. He that forgets no•…•…, 〈◊〉〈◊〉 ever remember. Hereupon the Psalmist professeth, that the righteous shall be in •…•…∣lasting remembrance, Psal. 112. 6. So faithfull is Gods remembrance of his Saints, as a Prophet herein preferres him before all parents, who use to be most mindfull of their children, thus, Can a woman forget her sucking childe, &c. yea, they may 〈◊〉〈◊〉, yet will I not forget thee, Isai. 49. 15. On this ground doth the Psalmist with 〈◊〉〈◊〉 emphasis expostulate this case, Hath God forgotten to be gracious? hath he is 〈◊〉〈◊〉 shut up his tender mercy? Psal. 77. 9. These interrogations are strong negatio•…•…: they imply that God neither doth, nor will, nor can forget. To assure us the 〈◊〉〈◊〉

•…•…of, the Holy Ghost mentioneth certain Books or Roles. of remembrance 〈◊〉〈◊〉 before God, wherein the righteous deeds of his servants are recorded. How this righteousness of God is a prop to mans faith, was shewed, §. 6•…•….

• 1. This is a great inducement to labour after such things as God approveth. If* 1.218 〈◊〉〈◊〉 God like such a thing, he will never forget it; we may rest upon it, that what G•…•… hath in everlasting remembrance shall be abundantly recompenced. If a sub∣•…•… were sure that his Prince would never forget what he doth for his sake, what •…•…ld he not readily do? This is it, that Saints have in all ages trusted to, and ac∣cordingly desired: namely, that God would remember them, Nehem. 5. 19. and 13. 14. Psal. 106. 4. Isai. 38. 3. For well they knew that upon Gods remembrance, they •…•…ght confidently expect an abundant recompence.
• 2. This may be an incouragement against mans ingratefull forgetfulness. Many are* 1.219 •…•…dy to forget all manner of kindness and goodness done to them, as Pharaohs But∣•…•…, Gen. 40. 23. Hereby it comes to pass, that many repent of the good they have done, and wax weary in doing more. But is such would raise their eyes from man to God, and duly consider this evidence of his righteousness, certainly they would not, I am sure they need not, repent of any good thing they have done: for he that can most abundantly, and will most assuredly recompence every good thing, nor can, nor will forget any. He is not unrighteous to forget them.

§. 64. Of unrighteousness in forgetting Kindness.

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

• 1. Hereby is discovered that palpable unrighteousness which is done by all sorts* 1.220 to God. How are his kindnesses forgotten? Moses and other Prophets have much complained hereof. Of the Rock that beg at thee, thou art unmindfull, and hast forgotten God that formed thee, Deut. 32. 18. Israel is oft taxed for forgetting the Lord their God, Judges 3. 7. 1 Sam. 12. 9. Psal. 78 11. Isai. 17. 10. Who hath not cause to be humbled for this point of unrighteousness? and that both in regard of the people among whom he liveth, and also in regard of himself. Let this be the ra∣ther well noted, that we may hereafter be more righteous in this kinde.
• 2. The unrighteousness of man to man, is also hereby discovered. Both supe∣riors, and in•…•…eriors in Common-wealth, Church and State, are too prone to forge•…•… kindnesses done to them, and therein to prove unrighteous. If this were known to be a part of injustice and unrighteousness, it would assuredly be more amended then it is.

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

THe first particular which God is here said not to forget, is thus expressed, a 1.221 Your work. Some would have this to be joyned to the next clause as a property of their love, as the next word, labour, is: as if he had thus said, your working and la∣borious love: but this cannot well stand, in two respects.

• 1. Because the pronoune, Your, is interposed: for if these two words, worke, la∣bour, were two Epithites, this relative, your, should be referred to love thus, the work and labour of your love.
• 2. Because labour comprizeth work under it: in which respect, the word, work▪ would be to little purpose. I rather take these words, your work, to be a distinct clause by it self.

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

Answ. Most interpreters take faith to be the work here intended. Indeed faith is a work: and this Epithite may be given unto it, to set out the life and efficacy of it:

but I do not finde it simply stil•…•…d a work; only this phrase, the work of faith, is used, 1 Thes. 1. 3. 2 Thes. 1. 11. and this, This is the work of God, that ye believe 〈◊〉〈◊〉 〈◊〉〈◊〉 whom he hath sen•…•…, Joh. 6. 29.

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

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

Answ. It may well be called both.

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

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

• 1. Such a work is Gods own work. Every good gift, and every perfect gift is 〈◊〉〈◊〉* 1.222 above, and commeth down from the Father of lights, Jam. 1. 17. So as God is the •…•…∣thor and efficient cause of it.
• 2. In regard of the matter of it, it is agreeable to Gods will. Where the Apos•…•… prayeth, that God would make them perfect in every good work, he addeth this 〈◊〉〈◊〉 to set out the matter thereof, to do his will, Heb. 13. 21.
• 3. In regard of the form, it carrieth Gods Image, this is that new man, which •…•…∣ter God is created in righteousness and true holiness, Eph. 4. 24.
• 4. Thus it makes most to Gods glory, which is the highest end of all; 〈◊〉〈◊〉 Christ gives this advice, Let your light so shine before men, that they may see 〈◊〉〈◊〉 〈◊〉〈◊〉 workes, and glorifie your Father which is in heaven, Matth. 5. 16.

• 1. This sheweth the prerogative of grace, and the work thereof, above 〈◊〉〈◊〉,* 1.223 honour, beauty, or any other outward dignities, worldly desires, or excellent 〈◊〉〈◊〉 God is not so taken with any of these, as to have them in continuall rememb•…•…, and not to forget them. Hath God eyes of flesh? or seeth he as man seeth? Jo•…•…. 1•…•…. •…•…. Grace and the work thereof, is that which maketh a man most precious in G•…•… eyes and best remembred by him.
• 2. This should teach us to labour for this work, to nourish and cherish it, and 〈◊〉〈◊〉 shew it forth: for this is it that will make us happy: for in Gods remembrance 〈◊〉〈◊〉 our happiness consist. He will remember us, to give us more and more grace 〈◊〉〈◊〉 in this world, (Matth. 13 12. Phil. 1. 6.) and to give us eternall life in the 〈◊〉〈◊〉 to come, Rom. 2. 7. Therefore be ye stedfast, unmoveable, alwayes abounding i•…•… the work of the Lord, for as much as you know, that your labour is not in vain in the 〈◊〉〈◊〉, 1 Cor. 15. 58.

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

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

But distinctly to answer the severall branches thereof,

• 1. Is it wringing, writhing and shifting to deliver that which is not onely the

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

§. 67. Of Christian love.

THe next thing that God is here said, not to forget, is labour of love. a 1.224 Love ac∣cording to the notation of the Greek word signifieth a kind of complacency, a quieting, or pleasing ones self in such a person, or such a thing. The b 1.225 verb whence it is derived, is compounded of an c 1.226 adverb that signifieth greatly, and a d 1.227 simple verb which signifieth to rest. These joyned, signifie greatly to rest in a thing. Men use to rest in what they love, and so much to rest therein, as they are loath to part with it.

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

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

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

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

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

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

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

§. 68. Of labour of Love.

THe aforesaid grace of love is much amplified by this Epithite * 1.228 labour; which the Apostle thus expresseth, labour of Love.

The Greek noun is derived from a 1.229 a verb which signifieth to be pressed, namely, with paines. b 1.230 The verb which in the New Testament is ordinarily translated to labour, and commeth from the same root, is frequently applyed to such as 〈◊〉〈◊〉 great paines: as to Fisher-men, and thus translated, we have toyled, Luk. 5. 5. And to husbandmen, 2 Tim. 2. 6. And to such as labour in harvest, Ioh. 4. 38. And 〈◊〉〈◊〉 travellers, wearied in their journey, Ioh. 4. 6. And to Handicrafts-men, Eph. 4▪ 〈◊〉〈◊〉 All these shew that the word implyeth a diligent, and hard labour, so as it 〈◊〉〈◊〉 intendeth, that love is industrious. It is not slothfull or idle. It will make a 〈◊〉〈◊〉 take any pains, endure any toyle, be at any cost. Thus is this phrase, labour of loue, used, 1 Thes. 1. 3. And love is said to endure all things, 1 Cor. 13. 7. Lo•…•… makes men strive to overcome evill with goodness: it makes men to bear much. 〈◊〉〈◊〉 was love that moved Christ to travell till he was weary, and to forbear to re•…•… himself, Ioh. 4. 6, 32. It made him to watch all night in prayer, Luk. 6. 1•…•…. 〈◊〉〈◊〉 made him endure the greatest burden, that could be laid upon any, witness 〈◊〉〈◊〉 agony, Luk. 22. 44. It was love that moved the Apostles to take the great paines they did. Of Saint Pauls pains, labours, travels, and sufferings, read, 2 Cor. 11. 23 〈◊〉〈◊〉.

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

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

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

§. 69. Of love to man for the Lords sake.

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

This relative, a 1.231 which, hath apparent reference to b 1.232 love, the word •…•…∣ately preceding: for they are both of the same gender, number, and person.

The other relative, c 1.233 His, hath as an apparent reference to God, mentioned in the beginning of the verse. If the sentence here ended, the love before spoken of▪ might be taken for their love of God: but because it is thus exemplified, in that 〈◊〉〈◊〉 have ministred to the Saints, their love must needs be applyed to Saints; and 〈◊〉〈◊〉

clause, which ye have shewed toward his name, be inserted as an amplification of their love of man.

By the name of God is indefinitely meant, that whereby God doth make himself* 1.234 known unto us: Hereof see Chap. 2. v. 12. §. 112.

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

The verb translated, d 1.235 shewed, is a compound. The e 1.236 simple verb signifi∣eth to shew, and manifest a thing, as Matth. 16. 21. f 1.237 The compound carrieth emphasis, and implieth a clear, and evident shewing of a thing. There are two nounes, thence derived, which we interpret a g 1.238 manifest token, 2 Thes. 1. 5. And an h 1.239 evident token, Phil. 1. 28. and a proof, 2. Cor. 8. 24.

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

This clause, which ye have shewed towards his name, intendeth the end, and man∣ner* 1.240 of their loving the Saints, namely for the Lords sake: because God command∣ed them so to do: because God approved them that so did: because God himself loved the Saints: and because God accepted, as done to himself, what was done to the Saints. Yea, hereby also is intended the effect, and fruit that followed thereon: which was Gods praise, and glory. This the Apostle in a like case thus expresly affirmeth, Which causeth through us thankesgiving to God. For the administration of this service, not onely supplyeth the want of the Saints, but is abundant also by many thankesgivings unto God, 2 Cor. 9. 11, 12.

The generall intendment of the Apostle is this, that, respect must be had to God* 1.241 in the duties of love, which we perform to man. Do all to the glory of God, 1 Cor. 10. 31. Honour the Lord with thy substance, Prov. 3. 9. The Apostle speaking of ministring to the Saints saith, that it was administred to the glory of the Lord, 2 Cor. 8. 9. He that, upon a work of mercy done to men, rendred this reason thereof, I fear God, (Gen. 42. 18.) had respect to God in what he did to men: so he that in a like case said, I thy servant fear the Lord from my youth, 1 Kings 18. 12. And he al∣so who forbearing to oppress subjects, as other Governours had done, said, so did not I, because of the fear of God, Neh. 5. 15.

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

• 1. Such works of mercy as are done to other ends do lose much of their glory, comfort and reward. False ends which many propound to themselves are such as* 1.242 these,
  • 1. Praise of men, Matth. 6. 2.
  • 2. Advantage to them themselves, who seem to shew mercy: as they who invite such to dinner or supper, as may bid them again, and a recompence be made them, Luke 14. 12. Matth. 5. 46.
  • 3. Example of others: as they who otherwise would not shew the mercy that they do. They think it a disgrace to forbear that good, which they see others do: Hereupon they ordinarily ask what do such & such in this case. These and other like them may do good to others; but cannot expect to receive good to themselves, especially from the Lord.
• 2. Let our eye be on God, in all the good we do to men: that it may be said* 1.243 thereof, which you have shewed toward Gods name. Set therefore God before thine eyes: do thou look to him, and believe that he looks on thee: Let his charge set thee on work: aime at his honour: rest upon his approbation and remuneration: yea, in shewing mercy to Saints, do it as to the members of Christ: and thus thou

• shalt do it to Christ himself: then Christ will so accept it and reward it, Matth. 25. 34, 35, &c. Who would not shew mercy to Christ? who would not do good to him?
• 3. In shewing mercy to man for the Lords sake, even towards his name, resteth a* 1.244 main difference betwixt restraining and renewing grace: betwixt that love which a naturall man sheweth, and a man regenerate. For renewing grace moveth a man re∣generate to do the things that he doth to man, toward the name of God.
• 4. Respect to God in shewing mercy to man, will take away all vain prete•…•…, and excuses; such as these, He never did any good to me, nor can I expect hereafter 〈◊〉〈◊〉 good from him: The good I do, may soon be forgotten: I may want my self, and 〈◊〉〈◊〉 〈◊〉〈◊〉 good to me. But if thou hast respect to God, thy conscience will tell thee, that he hath done thee much good, and may do thee much more: that he will never forget any kindness done for his sake; that he will supply the wants of all that trust in him.

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

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

The Greek word, translated, a 1.245 Ministred, is a compound. b 1.246 The simple sig∣nifieth to serve. The c 1.247 compound implyeth readiness and diligence therein. It is indefinitely used for any kind of service. It setteth out that service which Angels performed to Christ, (Matth. 4. 11.) and which Martha did to him, Luk. 10. •…•…0. It is oft applyed to ecclesiasticall performances; as to preaching the word, 2 Cor. 3. 3. But especially to shewing mercy to the poor, and ministring to their neces∣sities Rom. 15. 25. In this respect it is translated, d 1.248 to use the office of a Deaco•…•…, 1 Tim. 3 10, 13. A noune that in generall signifieth any kind of e 1.249 Ministry or se•…•…, is thence derived, Luk. 10. 40. In special it setteth out the Ministry of the wo•…•…, Act. 6. 4. More particularly, distributing almes of the Church, 2 Cor. 9. 1. Here∣upon such persons as are deputed to that function, are called f 1.250 Deac•…•…ns, 1 Tim. 3. 8, 12. Of this word see more Chap. 1. v. 14. §. 156.

Here it is taken in a particular respect, for the relieving of such as are in need;* 1.251 whereby it appeareth, that it is an especial fruit of love to succour such as are in need▪ for it is here set down as a speciall instance and fruit of love, Christ sets it down as a fruit of love, to give to him that asketh, (Matth. 5. 42.) meaning such as are in need. Where the Apostle saith, love is bountifull, (1 Cor. 13. 4.) he meaneth, in distribut∣ing to such as are in need.

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

This affords a good triall about the labour which we take, whether it be the la∣bour of love or no. If it be simply for our selves, & our own advantage, it may 〈◊〉〈◊〉 rank of self-love, but little of brotherly-love. But if it be to do good to others, and to succour such as are in distresse and need, then it may well be judged a fruit of love.

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

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

§. 71. Of charity to Saints.

THe particular object of the foresaid Ministring, are here said to be (a) Sai•…•…. The* 1.252 Greek word is the same that was used Chap. 3. v. i. §. 5, 6. and translated •…•…∣ly. There it was used as an adjective, here as a substantive: but in both places, the same persons are intended; namely, such as in the judgement of charity may be ac∣counted holy ones; and that by reason of their profession of the true faith, and their answerable conversation.

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

〈◊〉〈◊〉. No, for the law saith, thou shalt love thy neighbour, and our Lord by a* 1.253 〈◊〉〈◊〉 demonstrateth, that any one that is in need, is to be accounted our •…•…bour, Luk. 10. 27, 29, 30. &c. Yea he expresly commandeth to give to every 〈◊〉〈◊〉 〈◊〉〈◊〉 asketh, (Luk. 6. 30.) meaning every one whom we have cause to think to 〈◊〉〈◊〉 in need. The Apostle doth expresly clear this doubt in these words, Let us doe 〈◊〉〈◊〉 〈◊〉〈◊〉 all men, especially unto them who are of the houshold of faith, Gal. 6. 10. So 〈◊〉〈◊〉 this object of charity, Saints, is not to be taken here exclusively, but by way of 〈◊〉〈◊〉 and preferment. So much doth this word, a 1.254 especially, (Gal. 6. 10.) 〈◊〉〈◊〉. We are expresly enjoyned to shew mercy to a stranger, Lev. 19. 34. Yea, to 〈◊〉〈◊〉, to such as curse us and hate us, and to such as are evill and unjust, Matth. 5. 〈◊〉〈◊〉 45.

• 1. The ground of charity is anothers need, 1 Ioh. 3. 17.* 1.255
• 2. All of all sorts are of our own flesh, Isa. 58. 7.
• 3. God in this extent doth make himself a pattern to us, Matth. 5. 45. Yet not∣withstanding* 1.256 we may well infer from this particular instance of the Apostle in this place, that Saints are the most principal object of our love and mercy: they are espe∣cially, before and above others, with more readiness, and cheerfullness to be mini∣stred unto. For they are of the houshold of faith, Gal. 6. 10. As here, so in other places, they are by a kind of excellency, in this case named. The Apostle saith, that he 〈◊〉〈◊〉 to minister unto the Saints, Rom. 15. 25. And he was desired to take up∣•…•… 〈◊〉〈◊〉 the ministring to the Saints, 2 Cor. 8. 4. The Psalmist professeth that his 〈◊〉〈◊〉 extended to the Saints, Psal. 16. 2.

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

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

Answ. In the same degree, Saints are to be preferred; as if a man have divers* 1.257 children, and among them he observe some holy, some profane, he ought to prefer the holy; so a brother ought to prefer pious brethren and sisters before such as are impious. The opposition which the Holy Ghost maketh, is not betwixt spi∣•…•…all and car•…•…all kindred; for kindred in the flesh may also be kindred in the Spi∣•…•…: but betwixt such as are Saints, and non-Saints: There is a double bond where∣by we are •…•…yed to minister to our kindred; one general, which is the bond of chari∣ty and mercy, which is comprized under the sixt commandement. The other par∣ticular, which is a particular charge which God hath committed to us, comprized under the fift commandement. Hereupon the Apostle pronounceth him worse then 〈◊〉〈◊〉 〈◊〉〈◊〉 that provideth not for his own, 1 Tim. 5. 8. And Christ condemneth such as upon pretence of religion, neglect their parents, Matth. 15. 5, 6. If to the fore∣mentioned bonds, this of an holy profession shall be added, it will make a treble bond to tye us to this duty, and a threefold cord is not quickly broken, Eccl. 4. 12.

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

• 1. Charity is to be shewed to a mans self: for this is the rule of love, thou shalt love 〈◊〉〈◊〉 neighbour as thy self, Matth. 22. 39. In this respect, the Apostle saith, No man ever yet •…•…ed his own flesh: but nourisheth and cherisheth it. Hereupon the Apostle pres∣seth husbands to love their wives, because he that loveth his wife loveth himself, Eph. 5. 28, 29.
• ...

• 2. It is to be shewed to his family. If any provide not for his own, and especially for those of his own house, he hath denied the faith, &c. 1 Tim. 5. 8.
• 3. To parents and progenitors out of the family. Children or Nephews must learn, First to shew piety at home, and to requite their parents, 1 Tim. 5. 4.
• 4. To other kindred, Act. 7. 14. Esth. 8. 6.
• 5. To strangers, Deut. 10. 19.
• 6. To enemies, Prov. 25. 21.

Among these if any be Saints, charity is especially to be shewed to them. How* 1.258 greatly is their heart hardned, whose bowels are closed against Saints, especially in this respect that they are Saints? The persecution of Saul, (who was afterward Paul) is herein aggravated, that it was against the Disciples of the Lord, and against those that called on his name, Act. 9. 1, 14. Yet too many, not onely Turkes, Jewet, Pa∣gans and Papists; but also such as profess the faith, much wrong and oppress other professors, who it may be are more sincere then themselves, in this respect, because their profession keeps them from revenge. Thus Iulian-like they smite them on the right cheek, because Christ bids them in that case turn the other, Matth. 5. 39. Many have these and such like scornfull speeches in their mouths, such professors can•…•… want; they have brothers and sisters enough; who can believe them? they are egregious dissemblers. Here in they shew themselves meer formal professors. Many that gi•…•… thousands to outward pompous works, as Almes-houses, Hospitals, and the like, will deny all succour to Saints. As those shew little love to the name of God, so God will shew as little love to them, and refuse to hear them when they call.

Let us for our parts have our bowels most moved in the necessities of Saints; and be most forward to succour them. Thus may we have the greater assurance of Gods love to us, and of our love to God: yea, and of our fellowship in the mysti∣call body: for members of a body are most moved with the distress and need of fel∣low members.

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

§. 72. Of continuance in charity.

THe aforesaid charity towards Saints is further enlarged by continuance therein, thus set down, And do minister. As in our English, so in the Greek, the former and latter word is the same for substance, a 1.259 ministred b 1.260 minister. The diffe∣rence onely is in time. The former hath reference to the time past. Shewing what they had done: the latter, to the time present, shewing what they continued to do. This latter giveth proof, that Christians must continue in doing good. 〈◊〉〈◊〉 not weary in well doing, Gal. 6. 9. 2 Thes. 3. 13. This phrase, ye sent once and again* 1.261 unto my necessity, (Phil. 4. 16.) intendeth continuance in charity: So doth this phrase, see that you abound in this grace, 2 Cor. 8. 7. Abundance is manifested both in present bounty, and also in continuing time after time, to do the same thing. This phrase his righteousness endureth for ever, (Psal. 112. 9.) is by the Apostle applyed to mercifulness, (2 Cor. 9. 9.) and extended to continuance therein.

This circumstance of continuance is requisite.

• 1. In regard of our brethren in need. They may long continue to be in want.* 1.262 He whose hunger is once satisfied may be hungry again: and he whose thirst is quenched, may thirst again, Ioh. 4. 13. Besides others after them, may stand in need of our charity. For you have the poor alwayes with you, Matth. 26. 11. But charity is not tyed to once relieving of the same man: nor to relieving of one alone.
• 2. In regard of our selves: for the reward is promised to such as continue in wel∣doing, Rom. 2. 7.
• 1. They certainly lose the glory and recompence of the good, which they for∣merly have done, who know that there is need of continuing therein; and have both opportunity and ability, yet clean cease to do any more. Some who in their younger years, yea, and when their means was but small, have been very charitable, in their elder years, after that their wealth hath much encreased, have grown hard∣hearted, and close handed. There are too many, who in this kinde, out-live their good dayes, and their good deeds: yea, even such as have continued under the

• ... •…•…ng of a powerfull Ministry, and under Gods blessing on their outward affairs. •…•…in appears the corruption of nature, the deceitfulness of sin, and subtilty of 〈◊〉〈◊〉, that men should be made worse by the meanes and helps which God afford∣•…•… to make them better. What assurance can such have that they are plants of •…•…d▪ of Gods plants it is said, that they shall still bring forth fruit in old age, 〈◊〉〈◊〉. 92. 14.
• •…•…. Let such as have begun well, be exhorted to hold on: and as their means en∣•…•…, let their charity encrease. Let not former good deeds hinder latter; so long •…•… God affordeth opportunity, improve the ability which God giveth thee in this 〈◊〉〈◊〉, and let thy Stock for the poor be encreased according to the encrease of the 〈◊〉〈◊〉 of thy wealth. God by continuing occasion of charity, tryeth the continu∣•…•… of thy charity. Wilt thou then faint, and shrink when God expecteth im∣p•…•…ement. Of perseverance in wel-doing. See Chap. 3. v. 6. §. 68. &c.

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

Heb. 6. 9, 10.

But beloved we are perswaded better things of you, and things that accompany salva∣tion, though we thus speak.

For God is not unrighteous to forget your work and labour of love, which ye have shewed toward his Name, in that ye have ministred to the Saints, and do minister.

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

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

In propounding the point, we may observe,

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

The matter is set down two wayes,

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

The asseveration sets down the matter two wayes,

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

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

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

The amplification is first set down.

In the reason therefore, we may observe two effects;

One on Gods part. The other on Mans.

In the former is expressed,

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

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

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

One generall, work. The other particular, love.

Their love is first illustrated. Secondly, exemplified.

In the illustration is shewed,

• 1. The eamestness of their love, in this Epithite, labour.
• 2. The end of it: which is commended,

• ...
  • 1. By the excellency of it, Gods name.
  • 2. By the manifestation of it, in that ye have shewed.

The exemplification hath reference to the time present and past.

Here we are to observe.

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

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

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

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

I. MIsconceipts must be prevented. This is the main end of the Apostles decla∣ration of his opinion of these Hebrewes. See §. 53.

II. Ministers may insinuate themselves into their peoples hearts. This is the generall scope of these two verses. See §. 54.

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

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

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

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

VII. Denuntiation of judgement may stand with good hope. This phrase of cor∣rection, Though we thus speak, imports as much. See §. 59.

VIII. They who judge according to the rules of charity may suppose others to be of their mind. This is inferred out of the plurall number, We are perswaded. See §. 59.

IX. God is perfectly righteous. These negatives, not unrighteous, intend as much See §. 60.

X. Gods righteousnesse makes him remember his Saints: The conjunction of these two phrases, not unrighteous, to forget, proves as much. See §. 62.

XI. God is ever mindfull of his. Not to forget is to be ever mindfull. See §. 63.

XII. God is especially mindfull of the work of grace. This is the work here men∣tioned. See §. 65.

XIII. Love is the ground of mercy. Thus it is here set down, See §. 67.

XIV. Love is laborious. For labour is here attributed to love. See §. 68.

XV. Respect must be had to Gods name in duties to man. So did these Hebrewes See §. 69.

XVI. Workes of mercy are speciall evidences of love. Ministring being a work of mercy, is here brought in as an evidence of their love. See §. 70.

XVII. Charity is specially to be shewed to Saints. Such were they to whom these Hebrewes ministred. See §. 71.

XVIII. Christians must continue in well doing. This is here expresly comm•…•…nded. See §. 72.

§. 75. Of inciting those, of whom we hope well.

Heb. 6. 11, 12.

And we desire that every one of you do shew the same diligence, to the full assurance 〈◊〉〈◊〉 hope unto the end.

That you be not slothfull, but followers of them, who through faith and patience i•…•…∣rit the promises.

HEre the Apostle beginneth the second part of his exhortation: which is unto perseverance. The inference of this upon the former verses is observable. He had before testified his good opinion concerning their Salvation: yet here he ex∣horteth them to use meanes for attaining thereunto.

Our English joyneth these two with •…•… copulative conjunction, a 1.263 AND. The

〈◊〉〈◊〉 it with a conjunction of opposition b 1.264 BUT. As if he had said, I conceive 〈◊〉〈◊〉 of you, and of your former practice: but yet you must not thereupon wax se∣•…•…, but use all meanes for attaining that Salvation which I am perswaded is pre∣pared for you.

Thus we see that assurance of the end, is no sufficient cause to neglect meanes* 1.265 〈◊〉〈◊〉 •…•…ining to the end. Election and Vocation give assurance of Salvation: yet 〈◊〉〈◊〉 Apostle exhorteth them who were called, and thereby had evidence of their 〈◊〉〈◊〉, to give diligence to make their calling and election sure, 2 Pet. 1. 10 Who •…•…ld have greater assurance of Salvation then Paul, (Rom. 8. 38, 39.) Yet who 〈◊〉〈◊〉 carefull in using meanes for attaining thereto, then he? I so run (saith he) not as •…•…ly: so fight I, not as one that beateth the air: but I keep under my body, and 〈◊〉〈◊〉 i•…•… into subjection, &c. 1 Cor. 9. 26, 27. And again, I follow after, if that I may 〈◊〉〈◊〉 that for which also I am apprehended of Christ, Phil. 3. 12. God who hath promised the end hath ordained the meanes for attaining thereto. He who is rightly •…•…d of the end, as by faith he seeth the promise and resteth on it, so he observetl•…•… the means, which he that promised, hath appointed for attaining of that promise, 〈◊〉〈◊〉 thereupon is carefull in using the same.

•…•…. This discovereth the cavill of our adversaries against our Doctrine about the* 1.266 certainty of Salvation. Their cavill is that it is a Doctrine of presumption, liberty and security. But they making mens Salvation to depend meerly on conjectures, are no more able to judge of a true believers assurance, then a blind man of colours. It is their ignorance, which makes them Judge so perversly, and preposterously. The ass•…•…rance and certainty of Salvation which we teach, resteth not on mans strength and stability: but on the immutability of Gods counsell and promise: on the effi∣cacy of Christs Sacrifice and intercession: and on the continuall assistance of Gods Spirit. See more here of Chap. 3. v. 12. §. 134.

Indeed when we consider our own weakness and wearisomness in holy duties, o•…•…r •…•…ability and inconstancy, together with the many violent temptations whereunto we are daily subject, we cannot deny, but that there is great cause for us to fear.

Hence is it that there are sundry exhortations in Scripture on the one side, to be confident, and on the other, to fear.

When the Holy Ghost would shew what we are of our selves, he useth such ca∣•…•… as these, Let him that thinketh he standeth, take heed lest he fall, (1 Cor. 10. 12.) be not high minded, but fear, Rom. 11. 20. Work out your salvation with fear and •…•…bling, Phil. 2. 18. But when he would shew the unmovable grounds of faith and perseverance, he useth such incouragements as these. Be ye of good cheer, (John 16. 33.) F•…•…ar not little flock, Luk. 12. 32. Let us draw neer with a true heart in full assurance of faith, Heb. 10. 22. Yea, to shew that these are priviledges, not only to be endeavoured after, but such as may be and shall be attained, he expresly setteth down many promises of persevering and obtaining the things promised, such as these, He that drinketh of this water, shall never thirst again, John 4. 14. He that be∣•…•… shall not be confounded, 1 Pet. 2. 6. The gifts and calling of God are without re∣•…•…tance, Rom. 11. 29. It is your Fathers good pleasure to give you a kingdom, Luk. 12. 32.

Thus we see what good warrant we have to teach assurance of salvation to them that believe, and yet withall to press Gods people to take heed, to fear, to use all means, to give all diligence, not to be presumptuous, nor secure.

This is a good direction for Ministers to continue to incite those, of whom they are best perswaded, to use all good meanes of growing and persevering. As it is a point of charity to hope the best: so of Godly jealousie to fear the worst. In this respect, saith the Apostle, I am jealous over you with godly jealousie. 2 Cor. 11. 2.

Here by the way, note how needfull it is to have the word again and again preached, even to such as have knowledge, 2 Pet. 1. 13.

§. 76. Of mildness in teaching.

THe Apostle sets down his exhortation by way of intreaty thus, We desire a 1.267 The Greek word is a compound, the root whence it ariseth signifieth the minde. To* 1.268

desire is an act of the minde. The composition of the word importeth such a de∣sire, as ariseth from the heart and is earnest.

It is used to set out both an evill and a good desire, and that also earnest, When 〈◊〉〈◊〉 setteth forth an evil desire, it is ordinarily translated to lust, as Matth. 5. 28. 1 C•…•… 10. 6. Iames 4. 2. In the better sense it is applyed to the desire which right•…•… men had to see the day of Christ, Matth. 13. 17. Luk. 17. 22. And to the 〈◊〉〈◊〉 which the Angels had to look into the mysteries of the Gospell, 1 Pet. •…•…. 1•…•… And to which Christ had to eat the Passeover the last time with his Disci•…•…, Luk. 22. 15. All these were earnest desires. Yea, this word is used to set out 〈◊〉〈◊〉 de sire of such as are hungry to be filled, Luk. 15. 16. and 16. 21. and of such a•…•… 〈◊〉〈◊〉 in anguish, to dye, Rev. 9. 6. These desires use to be very great and earnest. S•…•… was the Apostles in this place.

This compound word then setteth out two points.

• 1. The Apostles milde and gntle disposition.
• 2. His hearty and earnest desire.

The former is intended under the generall force of the word, desire. He 〈◊〉〈◊〉 not authority to command duty, yet he rather intreated them thereto, as 〈◊〉〈◊〉 v. 8, 9.

People are with mildness to be induced to duty, 1 Pet. 2. 11. 2 Iohn v. 5.

Thus will Ministers teaching be like his that said, My Doctrine shall dr•…•…p 〈◊〉〈◊〉 raine: my speech shall distill as the dew: as the small rain upon the tender hearb, 〈◊〉〈◊〉 〈◊〉〈◊〉 the showers upon the grass, Deut. 32. 2. Such teaching will more mollifie hard 〈◊〉〈◊〉 and better soak into them. See more hereof Chap. 3. v. 1. §. 4.

§. 77. Of Ministers he arty desire of their peoples edification.

THe hearty and earnest desire is implyed under the nature and composition of the word. It is a desire of the heart. So as Ministers must heartily and earnestly de•…•… their peoples edification and salvation. My hearts desire and prayer to God 〈◊〉〈◊〉 Israel is, that they might be saved: Rom. 10. 1.

This will make Ministers the more carefull and diligent, in using all means of d•…•…∣ing spirituall good to their people. True, hearty, earnest desire puts on men to do the utmost that they can.

Surely they are most unworthy of any charge over people, who are destitu•…•… 〈◊〉〈◊〉 such a desire for their good; which too many do manifest by their idleness and carelesness. They will do no more then needs must, and then law bindeth t•…•…m unto.

If Ministers did duly weigh the benefit that they may bring to their people, and the comfort thereby to themselves, their hearts would be enlarged with desire of doing all the good they could for their good:

They who after they have taken all the paines they can for the spirituall good of their people, do, after all, earnestly call upon God for his blessing, and that not on∣ly publikly, but also privately and secretly, do manifest thereby such a desire of their peoples good, as is here intended by the Apostle.

§. 78. Of Ministers impartiall respect to every one of their charge.

THis desire of the Apostle is further amplified by the extent of it, thus expres∣sed, a 1.269 Every one of you. Hereby he manifesteth an even and impartiall re∣spect which he did bear to them all. This impartiall desire is thus further ex∣plained, I would to God that all that hear me this day, were both almost & altogether such as I am, Acts 26. 29. and again thus, I am debtor both to the Greeks, and to the Bar•…•…∣rians: both to the wise, and to the unwise, (Rom. 1. 14.) and thus, We ex•…•…rted, 〈◊〉〈◊〉* 1.270 comforted, and charged every one of you, as a father doth his children. Here he sheweth that as a Fathers heart is impartiall to all his Children, so was his to all that were under his charge. For saith he, I ceased not to warn every one night and day: Hereup∣on he maketh this inference, I am pure from the blood of all men, Acts 20. 26, 31.

All Christians are as fellow members of one and the same mysticall body, 1 C•…•…. 12. 12. There is neither Iew nor Greek, there is neither bond nor free, there is 〈◊〉〈◊〉

〈◊〉〈◊〉 nor female, for ye are all one in Christ Iesus, Gal. 3. 28.

Contrary is their practice, who on by-respects dispence the Ordinances of God; •…•…ing more favour to great ones and rich ones, then to the meaner and poorer 〈◊〉〈◊〉. Gravely and severely is this unchristian practice censured by the Apostle Iames, Chap. 2. v. 1, 2, 3. &c.

Surely all that are faithfull, will be of this our Apostles minde. Moses his faithful∣ness is herein commended, that it was manifested in all the house of God, Heb. 3. 2. Thus will mens Ministry be the better accepted, and thus will they do the more good: and take away occasion of muttering and murmuring.

As Ministers must bear an equall respect to every one, so every one of what rank or degree soever ought to subject themselves to their Ministry, and use it for their own particular edification. Every one needs the benefit thereof. Every one may 〈◊〉〈◊〉 good thereby. Should not every one whose good a Minister ought to endea∣vour, improve his Ministers endeavour to his own good? The desire of the Apostle is, that every one do so and so. See Chap. 3. v. 12. §. 123.

§. 79. Of diligence about our own spirituall good, as well as about our brothers temporall good.

THat which the Apostle desireth, is, that they would shew the same diligence, &c.

The verb translated a 1.271 shew, is the same that was used v. 10, and implyeth an evident, and clear manifestation of a thing, (see §. 69.)

It is not enough to have a purpose of doing a duty; or to do it in private, so as o∣thers can take no notice thereof: but we must shew that we do it, and give good proof thereof.

The noune here translated, b 1.272 diligence, is derived from the same root that the verb translated c 1.273 Labour (Chap. 4. 11.) was. So as it intendeth, both an indea∣vour, and also forwardness, and earnestness therein, and is fitly interpreted dili∣gence, which is to be used, for attaining that which is indeavoured after. Hereof see Chap. 4. v. 11. §. 63, 64, 65.

This relative d 1.274 the same hath reference, to the labour of love, mentioned, v. 10. and intendeth two points.

One generall, That diligence in our Christian course be constant. Such dili∣gence* 1.275 as we have formerly used, must still be used: even the very same: We may not •…•…lacken, we may not cool, we may not wax more remiss therein. Hereof see §. 72. and Chap. 3. v. 6. §. 68. &c.

Thus this relative implyeth a motive taken from their former diligence. For if they who have formerly been diligent, grow negligent, their former diligence will be a witness against them: and an aggravation of their after-negligence. Ephesus is checked for leaving her first love. This therefore is one motive to incite them to persevere: they had begun well.

The other point is more particular. That such labour, and diligence as we shew* 1.276 in behalf of others bodily need, we shew in behalf of our own soules good: For assu∣rence of •…•…ope tends to our spirituall good. In this respect the Apostle commendeth such as had attained to, and given proof of the one, and the other: namely, the work of faith (which makes to our spirituall good) and labour of love, 1 Thes. 1. 3. And he makes this the end of the commandment, namely charity, and faith, 1 Tim. 1. 5.

1. In both of them God is glorified. It was shewed, §. 69. how, love in ministring to Saints is shewed toward Gods name: So by hope, Faith, and other like graces which make to our salvation, God is glorified. Abraham being strong in faith, gave 〈◊〉〈◊〉 to God, Rom. 4. 20. and God accounted it a glory to be stiled the hope of Isra∣el,* 1.277 J•…•…. 14. 8. and 17. 13.

• 1. By being diligent about the graces that make to our salvation, we manifest spi∣rituall prudence about the good of our Soules, as well as charity to the good of our neighbours body by diligence in ministring to them.
• 2. By our care about our soules salvation, we manifest a Christian, and heavenly disposition, which diligence about the temporall good of others doth not necessa∣rily

• import. For Heathen, and other naturall men may be very charitable to others about their temporall good.

They therefore exceedingly fail in Christian prudence, who are di•…•…gent in matters of charity for others temporall good, but are careless, and neg∣ligent about their own souls eternall good. As they are justly taxed, who make pre∣tence of faith, and have not works of charity (Jam. 2. 14.) So they are more justly to be censured, who boast of their many good workes to others, and have attained to no assurance of faith and hope in regard of their own salvation. Hereof Popish, and superstitious persons are very guilty.

Ministers may here learn a good lesson: namely, to press upon people diligence in both kinds of duties. Many are very earnest in stirring up people to workes of cha∣rity, and bounty: but neither instruct them in Articles of Faith, nor stir them up to diligence thereabout.

Let us learn to adde grace to grace, and to give all diligence therein, 2 Pet. 1. 5, 6, 7. What God hath joyned together, let no man put asunder, Matth. 19. 6.

§. 80. Of diligence in attaining assurance of hope.

THe speciall matter whereabout the Apostle would have them shew their dili∣gence, is stiled full assurance of hope. This phrase a 1.278 full assurance, is the in∣terpretation of one Greek word, which is compounded of an adjective that •…•…∣eth b 1.279 ful, and a verb that signifieth c 1.280 to bring. The d 1.281 active verb 〈◊〉〈◊〉 compounded, signifieth to assure, or make full proof, 2 Tim. 4. 5. The e 1.282 passive to be fully perswaded or assured of a thing, Rom. 4. 21. and 14. 5. The f 1.283 no•…•… here used, is applyed, as in this place to hope, so to faith, Chap. 10. 22. and to un∣derstanding, Col. 2. 2. It is opposed to wavering, doubting, and uncertainty.

By this it is evident that assurance is a property of hope. There are the same props to support hope, as to support faith, which are, Gods promises and proper∣ties. They who deny assurance to hope, contradict the Scripture, strip this grace of much joy and comfort, which it bringeth in afflictions, and take away the difference, betwixt the hope of Christians and worldlings.

Quest. Is not then that true hope which wants assurance?

Answ. Not the truth, but the perfection of hope consisteth in this assurance.* 1.284 That which the Apostle saith of knowledge, (1 Cor. 13. 9.) may also be applyed unto hope, and to other Christian graces: we hope in part. So long as we remain in this flesh, the flesh remaineth in us, as well as the Spirit.

From the flesh commeth doubting, wavering, and all manner of weakness, Mat. 26. 41. But as the Spirit getteth strength, and prevaileth over the flesh, so will this doubting, and wavering be more and more dispelled, and assurance more and more increased. Hereof see more in The whole Armour of God, Treat. 2. part. 6. of Faith on Eph. 6. 16. §. 39

Some take hope in this place to be put for Faith. Indeed these two graces do in* 1.285 many things so fitly agree, as not unfitly one may be put for the other. The matter is not great, whether the one or the other be here meant. In the exemplification of this point, both faith and hope are expressed. Faith, v. 12. Hope v. 18. But because hope is here named by the Apostle; and that which is here spoken of it, may agree to hope as well as to faith, I take the litterall expression to be the best and safest.

Of hope, what it is; Of assurance of hope: Of the agreement, and disagreement betwixt it and faith: Of the use and need of Hope: See the whole Armour of God, Treat. 2. Part. 7. of Hope, on Eph. 6. 17. §. 3, 4. &c.

The Apostle here gives us to understand, that Christians may by diligence attain unto assurance of hope.

God will blesse his in a diligent and carefull use of such meanes as he hath ap∣pointed* 1.286 for attaining such and such graces; yea, and the measure of them.

This discovers the reason why many long continue wavering, and never get assu∣rance. They take no pains: they use no diligence; they think God should work in them this assurance, without any paines of their own.

Such may wish as Balaam did (Numb. 23. 10.) for that which they shall never attain.

Let not us be wanting to our selves. If we thinke assurance of hope worth the 〈◊〉〈◊〉, let us do to the utmost what God enableth us to do, for attaining thereunto. 〈◊〉〈◊〉 〈◊〉〈◊〉 acquaint our selves with the grounds of hope, Gods promises, and proper∣t•…•…: and frequently, and seriously meditate thereon. Let us conscionably attend Gods Ordinances, and earnestly pray that God would adde his blessing to our en 〈◊〉〈◊〉. We are of our selves, backward, dull, and slow to believe, and hope: we 〈◊〉〈◊〉 much prone to doubting. In these respects we ought to use the more diligence, 〈◊〉〈◊〉 to quicken up our spirits unto this full assurance: and not cease till we have at∣•…•…ined some evidence thereof.

This last phrase, unto the end, is in sense, and almost in words, the same that was u∣sed, Chap. 3. 6. The difference is onely in the prepositions; which are * 1.287 two di∣•…•… 〈◊〉〈◊〉 in letters, but both signifie one and the same thing.

It is hereby intended that perseverance must be added to diligence: Perseve∣rance I say, as long as we live. For the word End hath reference to the time of 〈◊〉〈◊〉 life. See more hereof Chap. 3. v. 6. §. 68.

§. 81. Of slothfulness about sanctifying graces. Verse 12.

THe Apostle to enforce his exhortation unto diligence, addeth an inference against the contrary vice, thus, a 1.288 that ye be not slothfull &c. By this inference, it is im∣plyed, that if they be not diligent, slothfulness will seize upon them. Which if it do, they cannot attain to the forementioned assurance.

The Greek word translated b 1.289 slothfull, is the same that was interpreted, dul, Chap. 5. 11. §. 58. There is shewed the notation and emphasis of the word. In reference to the mind, it importeth dulness: in reference to practise, it intendeth slothfulness: slothfulness, I say, in use of meanes, whereby grace may grow, and ga∣ther strength.

The word is properly used of such as are slow of pace, as an old man, or an Asse. It is contrary to quickness.

Here it se•…•…teth out not so much a naturall imperfection, as an acquired vice, which* 1.290 seized upon them by their carelesness. They had not exercised themselves in Gods word, thereby to sharpen their wits, and make themselves more capable of the my∣steries of godliness: they had not acquainted themselves with the promises treasu∣red up in the word: nor with the properties of him, who made those promises: and thereupon became dull of hearing, and slow of believing.

Object. The Apostle commended their diligence in the former verse, and desireth 〈◊〉〈◊〉 still to shew the same diligence: why then doth he here forewarn them of sloth∣•…•…lness?

Answ.

• 1. He that admonisheth one to do what he doth, commends him for so* 1.291 doing.
• 2. 〈◊〉〈◊〉 commended their diligence in charity, but admonisheth them to take 〈◊〉〈◊〉 of slothfulness in matters of faith, hope, and other like graces. It appeareth, that herein they were not so diligent: therefore he desireth that they be not sloth∣full therein. For
  • 1. They who are forward in duties of love to man, may be dull and slothfull in* 1.292 knowledge, faith, hope, &c. Saul is thus commended, He cloathed the daughters of 〈◊〉〈◊〉 Scarlet, and put on ornaments of Gold upon their apparell 2 Sam. 1. 24. Yet was he slothfull about sanctifying graces.
  • 2. Duties of love to others are more outward, and in that respect more easie.

Object. Love is a fruit of faith, Gal. 5. 6.

Answ. Indeed true Christian love is so: yet there may be many specious shewes of such a love, as sprouts not from faith. As Saul in his time was diligent in seek∣ing and procuring the good of his people, yet slow in believing Gods promises, and backward in relying a•…•…d trusting on Gods providence. So others in other ages; and

in this our age also; Many that have been abundant in workes of charity, have been of mean knowledge, and weak faith; if they have had any faith at all. See 〈◊〉〈◊〉 hereof §. 79.

§. 82. Of avoyding vices contrary to duties required.

THe slothfulness, here disswaded, is directly contrary to the forementioned di∣ligence: and mention is thereof made, to shew that for the more prospero•…•… flourishing of a vertue, the contrary vice is to be avoided. This is oft 〈◊〉〈◊〉 by the Holy Ghost in generall termes, thus, Cease to doe evill, learn to d•…•… well, Is•…•…. •…•…. 16, 17. Put off the old man, put on the new man. Eph. 4. 22, 24. Let us lay aside •…•…∣ry weight, and let us run with patience the race which is set before us: Heb. 12. 1. 8, in this particular, Prov. 12. 24, 27.

As vertue and grace is a fruit of the Spirit, so vice, and sin, of the flesh. 〈◊〉〈◊〉 these are contrary the one to the other; Gal. 5. 17. If the lusts of the flesh be nouri•…•…, and not rooted out as noysome weeds, they will hinder the growth of the 〈◊〉〈◊〉 flowers. All contraries hinder each other, as darkness, light: moisture, driness

When therefore we set our selves to practise any vertue, if we desire to be carried on therein to perfection, let us observe, what is most contrary thereunto, to avoid the same. Physitians, Chirurgeons, Husbandmen, and other sorts of men, wh•…•…d▪ fire to have their work prosper, take this course, Ier. 3. 3, 4.

In particular, in all undertakings for growth in grace, shake off slothfulness: pa∣tend not needless excuses of impossibility, of improbability, of difficulty, or of •…•…∣ger. The slothfull man saith, there is a Lyon without, I shall be stain in the 〈◊〉〈◊〉, Prov. 22. 13.

§. 83. Of being quickned up to duties by presidents.

AS a further motive to enforce them unto the foresaid diligence, the Ape•…•… setteth before them, the example of such as had well run the Chri∣stian race and attained unto the end thereof, their eternall salvation. The particle by which he bringeth in this motive, is a disjunctive conjunction, a 1.293 BUT, s•…•…t down by way of opposition unto slothfulness, implying that they who obtained the prize, were not slothfull. So as if we look to partake of the same blessing, we may not be slothfull, for they in their times and places were diligen•…•…. Slothfull persons hazard the Crown. To have an eye upon such Saints, as 〈◊〉〈◊〉 well finished their course before us, will be an especiall meanes of avoyding sloth∣fulness. To this very end doth the Apostle set before these Hebrewes a Catalog•…•… of the most faithfull Worthies, that lived in former ages; Heb. 12. 1. The Ap•…•… expresly saith, that Salvation is come unto the Gentiles to provoke the Ie•…•…es to 〈◊〉〈◊〉, (Rom. 11. 11.) namely, to be as forward in entertaining the Gospell of Christ, •…•…s the Gentiles were.

Presidents and examples do put a kind of life into men. Yea, dumb creatures are hereby incited; a tyred jade seeing other horses to gallop before him, i•…•… soon 〈◊〉〈◊〉 on to a gallop.

It will be therefore a good meanes for our quickning, duly to observe the p•…•…t∣ternes of such as have been forward in the way of godliness. Mark them which 〈◊〉〈◊〉 so, as you have us for an ensample, saith the Apostle, Phil. 3. 17. Till we behold others, we may sooth our selves in our slothfulness, and think it to be a kind of diligence. But when we behold others diligence, then shall we find our own supposed dili∣gence to be but slothfulness. For quickning us up, patternes may be of more force then precepts.

§. 84. Of the use of former patternes.

THis noune, a 1.294 followers, is derived from the same verb, which is used Chap. 13. v. 7. §. 100. The following here intended, is a diligent endeavour to be li•…•…e unto them, and in our time to do as they did. For he here speaks of such as •…•…ad fi∣nished their course, and obtained the pri•…•…e. Hereof see more in the place before

〈◊〉〈◊〉. The patterns and presidents here intended to be allowed, are set down in •…•…o respects.

• ...

  1. As a motive to incite the living to follow those who attained heaven: for so •…•…y these followers attain thither also. This then is a second motive to perseve∣•…•…. Of the first motive, see §. 79.

  Of the benefits of imitating Saints. See Chap. 13. v. 7. §. 104.

• 2. These patterns are as a direction to shew them the way to happiness. What •…•…tter direction can there be to keep on in the right way, then to follow such as have 〈◊〉〈◊〉 in that way before.

§. 85. Of faith the meanes of enjoying Gods promises.

TO direct them the better in imitating those that are here set before them, the Apostle doth expresly set down two graces, that are of singular use for obtaining •…•…all life, namely, faith and patience. These are set down with a preposition, that implyeth the meanes and way, wherein and whereby the reward is obtained: which preposition is thus translated, b 1.295 through.

This preposition, as here used, with the genitive case, doth set out in general the cause of a thing, and that both principall and instrumentall: as hath been shewed, Chap. 2. v. 9. §, 74. and Chap. 3. v. 16. §, 164.

It also intends the meanes of effecting a thing: and then it useth to be translated through, as here, and 1 Cor. 10. 1. Acts 8. 18. 1 Cor. 4. 15.

Here it implyeth that the graces following, are the meanes of obtaining the pro∣mises:* 1.296 for by saith we give such credence to the truth of the promises and so apply them to our selves, as we account them our own, even as if we were in possession thereof. This is that receiving of the promises which is applyed to Abraham, Heb. 11. 17. In this respect faith is said to be the evidence of things not seen, Heb. 11. 1.

Of faiths giving right to Gods promise, see Chap. 4. v. 3. §. 23.

That saith is needfull for enjoying the benefit of Gods promises, is evident by this, that the reward promised, is in Scripture attributed to faith. He that believeth hath •…•…lasting life, Joh. 3. 36. Yee are saved through faith, Eph. 2. 8. And to shew that faith is so necessary a means, as the thing promised cannot be obtained without i•…•…, a must is put thereunto. He that commeth to God must believe that God is a re∣warder, &c. Heb. 11. 6. Yea eternall life is denyed to such as believe not, He that 〈◊〉〈◊〉 not, is condemned already, because he hath not believed, &c. And he that be∣•…•… not the Sen shall not see life, Joh. 3. 18, 36. In this respect Salvation is said to be the end of faith, 1 Pet. 1. 9.

Faith is that instrument which God sanctifieth to make us partakers of those in∣visible* 1.297 blessings which in and by his word are offered unto us. It is as an hand to receive spiritual and heavenly things.

Now as the offer of a thing makes it not our own, unless it be received; so with∣out faith, the promises of God become void unto us. The word preached did not •…•…fit them, not being mixed with faith in them that heard it, Heb. 4. 2.

Behold here the benefit, and necessity of faith. The benefit, in that it brings the •…•…in of all Gods promises unto us.

The necessity, in that promises are in vain to us without it.

The inheritance is purchased by the blood of Christ: but it is faith that settles a right upon us; and gives us, as it were, a possession of it. It gives a kind of being to things promised before the date be accomplished. This is it which makes us a∣gainst hope to believe in hope, Rom. 4. 18.

Of Faith. Of the Nature of it. Of the meanes of working, proving, prosper∣ing, and well using it; And of the benefit and power of it; see The whole Armour of God, Treat. 2. Part. 6. Of Faith, on Eph. 6. 16. §. 5. &c.

§. 86. Of Patience added to Faith.

TO Faith the Apostle addeth Patience, as another and a joynt meanes for obtain∣ing good thing•…•… promised.

The Greek word translated patience, is a compound, and that of an a 1.298 adjective that signifieth long; and a substantive that signifieth the b 1.299 mind, and the com∣motion thereof, Luk. 4. 28. This compound then signifieth a long forbearing to be moved. The c 1.300 compound verb is translated to bear long, Luk. 18. 7. to suffer 〈◊〉〈◊〉, 1 Cor. 13. 4. 2 Pet. 3. 9. Patiently to endure, Heb. 6. 15. To have patience, Matth 18. 26, 29. To be patient, 1 Thes. 5. 14. James 5. 7, 8.

This compound noune is translated long suffering, Rom. 2:4. 2 Cor. 6. 6. and patience as here, and Iames 5. 10.

There is another d 1.301 Greek word ordinarily translated patience, which is 〈◊〉〈◊〉 joyned with this wo•…•…d in my Text, as e 1.302 setting forth the same thing Col. 1. 11. 2 Tim. 3. 10. f 1.303 That is compounded of a verb that signifieth to abide, and a p•…•…po∣sition which signifieth under. This notation doth fitly set out the nature of pati∣ence.

So also doth this word in my Text: it implyeth a long enduring, with a meek mind, free from fretting and grudging. For patience is that grace, whereby we quietly endure, and hold out against every thing that might hinder us, or keep us from the fruition of that which God hath promised and faith believeth. In this respect it is resembled to shooes, or to Souldiers greeves, Eph. 6. 15. A pati•…•… mind doth quietly and contentedly wait for the effecting of what it believeth. In this respect as here, so in sundry other places, these two graces, faith and patience, are oft coupled together; as a Thes. 1. 4. Rev. 2. 19. and 13. 10. It is needfull that patience be added to faith for two especiall reasons,

• 1. For the tryall of faith.
• 2. For the supporting of it.

• 1. Patience gives evidence and proof of the truth of Faith. The trying of 〈◊〉〈◊〉* 1.304 wo•…•…keth patience, Jam. 1. 3. Hereupon, •…•…e that believeth will not make haste, Isa. 28. 16. The honest and good heart having heard the word, keeps it and brings forth •…•…it wit•…•… patience, Luk. 8. 15. Many hypocrites making at first a fair flourish, but wanting patience, vanish to nothing, and waxing weary, they fall away.
• 2. Patience is needfull for supporting faith in three especiall respects.* 1.305
  • 1. In regard of the long date of many of Gods promises.
  • 2. In regard of the many troubles, whereunto we are subject in this world.
  • 3. In regard of our own weakness.

Of these three, and of the nature and ground of Patience, and meanes whereby it is wrought; and necessity and use of it. See The whole Armour of God, Treat. 2. Part. 5. on Eph. 6. 15. §. 2. &c.

§. 87. Of inheriting the promises.

THe reward that those Saints which are set before these Hebrewes obtained up∣on their faith, and patience, is thus expressed, Inherit the promises. The word translated a 1.306 inherit, is the same that was used, Chap. 1. v. 14. §. 160, 161, 162. This word sheweth both the right that believers have to salvation, and also the everlasting continuance thereof. See more hereof in the places quoted.

The word translated b 1.307 promises is the same that was used, Chap. 4. v. 1. §. 6. There see the notation thereof. The noune here used must be taken passively, for things promised, and in speciall for the inheritance promised, namely, eternall life: which is called the promise of life, 2 Tim. 1. 1. and, Promise of eternall inheritance, Heb. 9. 15. Here then is a double trope. One a Metonimy of the cause for the eff•…•…: For Gods promise is the cause of that inheritance. The other a Syneckdoche: the plurall number put for the singular: and this, because many blessings are comprised under eternall life, and also because eternall life is many times, and many wayes promised: In which repect they may be counted many promises.

The Apostle thus expresseth that recompence of reward, to shew that Gods pro∣mise* 1.308 is the ground, and cause of eternall life: for God hath promised it to them that love him, James 2. 5. Such are said to be, heires according to the promise, Gal. 3. •…•…9. and, children of promise, Gal. 4. 28. And they who enjoy it are said, to rece•…•…the promise. Heb. 10. 36.

• 1. God makes his promise to be the title of the heavenly inheritance, to manifest* 1.309 is free grace, good pleasure, and abundant mercy in bestowing it, Luke 12. 32. •…•…sa. 1. 3.
• 2. He doth it to strengthen our faith the more in that inheritance. For Gods promise is one of those two immutable things, in which it was impossible for God to lye, •…•…se 18.
• 3. To give proof that there is no ground of title in our selves: nor title of birth •…•…x of desert, nor of purchase by our selves.

• 1. On this ground we may with the more stedfast faith expect this inheritance.* 1.310 A 〈◊〉〈◊〉 ground cannot be had. Gods promise as it giveth evidence of his good pleasure, so it giveth assurance of his continuance thereof, and of that possession which we shall have of it. For by his promise, his truth, his righteousness, and faithfulness is engaged. Faithfull is he that promised, Heb. 10. 23. On this ground the believer se•…•…eth to his seal, that God is true. Joh. 3. 33. But on the contrary, •…•…e that believeth not God, hath made him a lyer, 1 Joh. 5. 10. It doth therefore much concern us well to acquaint our selves with the promises of God. Hereof see The wh•…•…le Ar•…•…our of God. Treat. 2. Part. 6. Of Faith on Eph. 6. 16. §. 71. &c.
• 2. Having these promises, let us cleanse our selves from all filthiness of the flesh, and •…•…irit, perfecting holiness in the sear of God, 2 Cor. 7. 1.
• 3. Gods binding himself to us by promise giveth just occasion unto us, to make* 1.311 promises unto him of such duties as we owe to him, and he expecteth from us: that so we may not leave our selves free to omit, or intermit those duties: and having bound our selves by promise, it becommeth us to be faithfull, as God is, in performing our promise. See The Saints Sacrifice on Psal. 116. 9. §. 64.

§. 88. Of the reward of Faith and Patience.

THe issue of the inheritance promised, is here set down as the reward of their Faith and Patience: and in that respect it is a third motive unto perseverance. Of the two former motives. See §. 84.

This motive is taken from the recompence of perseverance; which is that hea∣venly* 1.312 inheritance that God had promised: This being annexed to Faith and Pati∣ence, giveth proof, that those graces shall not lose their reward: hereupon the A∣postle saith of these graces, that they are a manifest token of the righteous judgement of God, that ye may be counted worthy of the Kingdome of God, 2 Thes. 1. 4▪ 5.

God doth make high account of those graces, and in that respect will not suffer them to pass unrewarded.

Who would not, who should not, use the uttermost diligence that he can, for at∣•…•…ning Faith and Patience? What zealous followers should we be of them, who thorow Faith and Patience inherit the promises? That reward which is comprised under these promises is worth the having: but without these graces it cannot be had; yet through them it shall assuredly be obtained. In this respect, these and other like graces are said to accompany salvation. Hereof see §. 57.

§. 89. Of the resolution of Heb. 6. 11, 12.

Vers. 11.

And we desire that every one of you do shew the same diligence, to the full assurance of hope unto the end:

Vers. 12.

That ye be not slothfull, but followers of them, who through faith and pati∣ence inherit the promises.

THe sum of these two verses is, an Exhortation to perseverance. In setting down hereof observe,

• 1. The coherence, in this copulative particle, and, or rather disjunctive, but, see §. 75.
• 2. The substance: and therein.
  • 1. The manner.
  • 2. The matter.

The manner is by a word of entreaty, We desire.

The matter sets out,

• 1. The thing desired.
• 2. Motives.

The thing desired, is to be as carefull for our own spirituall good, as for others temporall good.

In setting out this point, four things are expressed.

• 1. The persons whom it concernes, every one.
• 2. The duty: which is set down,
  • 1. Affirmatively and positively, diligence. This is amplified by the extent of it, in this relative, the same: which also imports a motive, See §. 79.
• 3. The grace, whereabout their diligence is to be exercised. This is
  • 1. Expresly named, Hope.
  • 2. Amplified by an especiall property, full assurance.
• 4. Their continuance therein, unto the end.

Vers. 12. The foresaid duty is enforced negatively, under the contrary vice for∣bidden, thus, Be not slothfull.

Another motive is taken from former paterns. In setting down this motive, three things are observable.

• 1. The opposition betwixt the fore-named vice and this patern, implied in this particle, but.
• 2. The expression of the duty thereupon required, in this word followers.
• 3. A description of the paterns. They are described,
  • 1. By two speciall graces, faith and patience.
  • 2. By the issue thereof: which is set out,
    • 1. By the kind of possession, inherit.
    • 2. By the ground thereof, the promises.

This issue, being set down as the recompence of their continuing in faith and patience, is a third motive unto perseverance.

§. 90. Of Observations raised out of Heb. 6. 11, 12.

I. ASsurance of salvation takes not away the use of means. This is gathered out of the inference. ▪See §. 75.

II. People are with mildness to be instructed. To desire that which is a duty, is a mild kind of instruction. See §. 76.

III. Ministers must earnestly desire their peoples progress. So did the Apostle here. See §. 77.

IIII. Ministers must impartially seek the good of all their people. This is the ex∣tent of this phrase, Every one. See §. 78.

V. Christians must be as diligent for their own soules, as they are for the bodies of 〈◊〉〈◊〉. Thus much is implyed under this relative, the same. See §. 79.

VI. Diligence must be used for perseverance. This is it for which diligence is here desired. See §. 79.

VII. Good proof must be given of our diligence. The verb, shew, intends as much. See §. 79.

VIII. Hope is an especiall grace to be sought for: For this end it is here ex∣presly mentioned. See §. 80.

IX. Assurance is a property of hope. See §. 80.

X. Perseverance must be added to diligence. For we must be diligent unto the end. See §. 80.

Vers. 12. XI. Slothfulness is unbeseeming Christians. It is therefore here expresly forbidden. See §. 81.

XII. Men diligent in love may be slothfull in faith. The inference of this verse upon the former intends as much. See §. 81.

XIII. Vices contrary to duties are to be avoided. This is here exemplified in sloth∣fulness, which is contrary to diligence. See §. 82.

XIV. Good paterns are for imitation. We must be followers of such. See §. 83.

XV. Good paterns are good incitations and directions. For both these ends are they here propounded. See §. 84.

XVI. Faith is an especiall means of obtaining things promised. For this end is faith here set down. See §. 85.

XVII. Patience must he added to Faith. It is therefore here coupled with faith, and 〈◊〉〈◊〉. See §. 86.

XVIII. Heaven is Saints inheritance. That is it which they are here said to 〈◊〉〈◊〉. See §. 87.

XIX. Gods promise is the ground of Saints inheritance. That is therefore here cal∣led a promise. See §. 88.

XX. Faith and Patience shall be recompenced. The inheritance promised, is here set down as a recompence. See § 88.

§. 91. Of the coherence.

Heb. 6. 13, 14, 15.

Vers. 13.

For when God made promise to Abraham, because he could swear by no grea∣ter, he sware by himself,

Vers. 14.

Saying, Surely, blessing, I will bless thee, and multiplying I will multiply thee.

Vers. 15.

And so after he had patiently endured, he obtained the promise.

THat which the Apostle generally hinted about those patterns, which he set be∣fore the Hebrewes, namely, that through faith, and patience they inherited the promise•…•…, He here exemplifieth, and confirmeth in Abrahams example, who also through faith, and patience did inherit the promise. His faith was famous, and well known. For thus it is written of him, He believed in the Lord, and he counted it to him for righteousness, Gen. 15. 6. His patience, and the recompence thereof are thus expressed, After he had patiently endured, he obtained the promise, v. 15. To shew that the ground of his faith, and patience rested on Gods promise, the Apostle se•…•…eth down both the ground it self, Gods promise, and also the confirmation there∣of, Gods 〈◊〉〈◊〉, v 13. Therefore this particular instance of Abraham, is a pertinent proof of the generall point, and fitly inferred thereupon: and that by this causall conjunction a 1.313 FOR

The Argument may be thus framed,

That benefit which Abraham the Father of the faithfull reaped through his faith, and patience, other Saints who are children of Abraham may expect, But Abraham through faith, and patience inherited the promise, Therefore other Saints may expect through faith and patience to in∣herit the promise.

§. 92. Of the dignity of Abrahams person.

THis example of Abraham is in particular mentioned, not because he alone ob∣tained this reward of his faith, and patience: (for in the eleventh Chapter there is a large Catalogue of other like instances; and many millions more have on like grounds obtained the promise:) But for two speciall reasons is his example pro∣duced.

One is the dignity of his person.

The other is the excellency of his faith. See §. 94.

Conceming his person.

• 1. He was among the Jewes in highest account. They much gloryed in him. They* 1.314 thought that his posterity even according to the flesh, should never be cast off, Matth. 3. 9. They thought that being Abrahams seed, they were the most free of all people: and did hold out this buckler, Abraham is our Father, against all threat∣nings. Iob. 8. 33, 39.
• 2. He is set forth to have the highest place in the Kingdom of heaven, Matth. 8. 11.* 1.315 Yea, the place of deceased Saints rest, is called Abrahams bosome, Luk. 16. 22.
• 3. He was accounted, and called, the Father of all them that believe, Rom. 4. 11. and, they which are of faith, the same are the children of Abraham, Gal. 3. 7. He is in* 1.316 Scripture stiled, a Prince of God, Gen. 23. 6. The Friend of God, Jam. 2. 23. The Fa∣ther

• ... of circumcision: Rom. 4. 12. In him were all Families of the earth ble•…•…ed, Gen. 12. 3. And his faith is made a pattern to the Gentiles, Gal. 3. 7, 8, 9.

§. 93. Of Abrahams Names.

4. ABrahams name shewed him to be a man of great note. His first name was a 1.317 Abram. That is a name in Hebrew, compounded of two nou•…•…s: the first b 1.318 Ab signifieth in Hebrew, Chaldee, Syriak and Arabick, Father. The o∣ther Ham, signifieth high, excellent. Thence Abram an high or excel•…•…ent Father.* 1.319 This name was questionless given to him at first by some speciall instinct and fore∣sight of what he should be afterwards; or at least in desire or hope of some high ex∣cellency, whereunto he should be advanced.

The other name d 1.320 Abraham hath the letter He with a vowell in Hebrew ad∣ded to it, in the beginning of the last syllable; whereby it consisteth of a syllable more:* 1.321 the former name, Abram was of two syllables: this latter of three, Abraham.

The letter He, added to this latter name, is one of the letters of this sacred name, f 1.322 Iehovah, in which the letter He is twice expressed. Hence both Jewish and other expositors produce sundry mysteries, which I suppose to be over curious: and therefore pass over in this place.

Yet this we may affirm, that it was a great honour to Abraham to have any part of the Lords name added to his. Thus it was an honour for * 1.323 Oshea (which signifi∣eth a Saviour) to be called * 1.324 Iehoshua (Numb. 13. 16.) The first syllable being part of the foresaid proper name of the Lord Iehova. This name Iehoshua (or as it is commonly called Ioshua) as he was a Type of Iesus, signifieth, The Lord a Se∣viour.

In this name Abraham, there is not a title taken from the former name Abra•…•…, onely there is an addition of dignity and honour: which God himself who chang∣ed the name thus expresseth, For a Father of many Nations have I made •…•…ee, Gen. 17. 5. Ab signifieth a Father: the letter R is left in to reteine that excellency which was in the former name implied under this word Ram. H. is the first letter and H•…•… the first syllable in Hamon which signifieth a multitude. In Hebrew names, a let∣ter is oft put for a word, as in Ioshua, Num. 14. 6. and Samuel, 1 Sam. 1. 20.

The full meaning then of this name g 1.325 Abraham is, an excellent Father of a mul∣titude.

The Lord in rendering the reason of this name Abraham, addeth this word nati∣ons, (Gen. 17. 15.) to shew the extent of that multitude: that not only the Israeli•…•…es which came from Abraham after the flesh should be very numerous: nor yet that he should have other Nations also sprout from him after the flesh, as the Ishmaeli•…•…, (Gen. 17. 20.) and the other Nations that descended from him by Kaurah, (Gen. 25. 1. &c.) but that also all of all other Nations that should be of the true •…•…aith, should be accounted to come from him, Rom. 4. 11. Gal. 3. 7, 29. Thus was his seed as the dust of the earth, (Gen. 13. 15.) as the Stars of the heaven, and as the 〈◊〉〈◊〉 which is upon the Sea shore, Gen. 22. 17. By this latter name was he ever called, after it was first given him. Indeed he is called Abram twice after this, 1 Chro. 1. •…•…7. Nehem. 9. 7. But in both those places, there is reference to the time before this name was given him: and withall in both those places, there is express mention of chang∣ing that name Abram into Abraham.

By this name Abraham, God would support his servants faith in that promise which he made unto him, when he bid him tell the Stars, if he were able to number them, and thereupon said, So shall thy seed be, Gen. 15. 5. Thus we see how care∣full God is to establish the faith of his Saints in the promises that he makes unto them. The like might be exemplified in sundry other names of Persons, Places, Rites, Types, and other like things.

This God did both by reason of the knowledge he had of our weakness; and also by reason of the great desire he had of our good, that we should not fail of the bene∣fit of his promise. This made him adde to his promise, his oath, as we shall after∣ward see v. 17.

§. 94. Of Gods manifold promises to Abraham, and the excellency of his faith in resting on them.

THe excellency of Abrahams faith is cleerly manifested by the kind of promises which he believed.

It is here said, that God made promise to Abraham. a 1.326 This verb, made promise, i•…•… such a compound as b 1.327 the noune, promise, was. §. 87. It hath reference, as to the other promises which God made to Abraham, so in speciall to this, In blessing, I 〈◊〉〈◊〉 there, and in multiplying, I will multiply thy seed, &c. Gen. 22. 17, 18. For the •…•…ds of that promise are here quoted▪ v. 14. And to that promise was the oath i•…•… particular annexed, Gen. 22. 16. The promises made to Abraham were very great: and many of them to mans reason, seemed very improbable, if not impossible. For

• 1. God called him from his kindred, and out of his own country; and promised* 1.328 〈◊〉〈◊〉 the possession of many Nations, whereof he gave him none inheritance, no not so 〈◊〉〈◊〉 as to set his foot on, Acts 7. 5.
• 2. He promised to bless him, and to make his name great, &c. Exod. 12. 2. This was a great promise in the kinde of it.
• 3. He promised him seed as the Stars, when he had no childe, and had been ma∣ny years childless, Gen. 15. 2, 5.
• 4. When his body was now dead, being about an hundred years old: And Sa∣•…•…s 〈◊〉〈◊〉 dead, he promised to give him a Son by Sarah, Rom. 4. 19.
• 5. After that Son was given him, to whom the promise was appropriated, he was commanded to sacrifice him with his own hand; and upon that command, he was ready to do it, and yet believed, Heb. 11. 19. See v. 15.

In these and other like respects, his faith is thus commended; Against hope he be∣lieved* 1.329 in •…•…ope. He was not weak in faith. He staggered not at the promise of God through •…•…elief. He was strong in faith. He was fully perswaded that what God had promised, he was able also to perform, Rom. 4. 18, 19, 20, 21.

In the•…•… Chapter of this Epistle, v. 8. &c. occasion will be given of setting forth Abrahams faith yet more largely.

Abrahams patience is expresly noted, v. 15.

By this it appeareth how prudently, & pertinently the Apostle hath c•…•…lled out Abra∣hams* 1.330 example, and set it in speciall before them: For if a Father so believed, and had such patience, then must children endeavour to be like him. We are all children of Abraham, Gal. 3. 7, 29. Now it is an honour for a childe to be like his Father. We ought then rather to be like him, because there are no such difficulties and obsta∣cles opposed unto us. Gods promises and means of accomplishing them, do now sweetly concur. We live in times wherein we see the substance of all former pro∣mises accomplished, Rom. 4. 24.

§. 95. Of Christ comprised under the promises made to Abraham.

THe foresaid promises, and also Abrahams faith therein, were the greater, in that they held out Christ, and Abraham eyed Christ in them. For

• 1. That generall promise, that God would bless Abraham, did set out Christ: for all blessings come to children of men in Christ.
• 2. The promise of seed intended Christ, which the Apostle proveth by the singu∣lar number, seed, spoken as of one, Gal. 3. 16.
• 3. The numerous encrease, as the Stars of Heaven, dust of the earth, and sand of the Sea, hath especiall respect to the Church, which is the body of Christ.
• 4. The extent of the blessing, to all Nations (Gen. 12. 3. and 22. 18.) was in and by Christ accomplished.
• 5. The Land of Canaan which was promised, was a Type of heaven, which was purchased by Christ, and where we shall have an eternall communion with Christ.

To Christ therefore Abraham had an eye in the promises which were made to him. In which respect Christ thus saith to the Jewes, Your Father Abraham re∣•…•…ed to see •…•…y day, and he saw it, and was glad, Joh. 8. 56.

Hereby we may learn what specially to behold in Gods promises: namely, Iesus Christ, and in him Gods favour, and all needfull blessings that may bring us to an eternall communion with him. Thus shall our faith be more firmly stablished, and we made the more patient in expecting the issue and end of all, the Salvation of our soules.

§. 96. Of Gods promise the ground of Faith and Patience.

THe Apostle to give proof of Abrahams Faith, and Patience, maketh mention of Gods promise, to shew, that Gods promise is the only true ground of Faith and Patience. This made Caleb and Ioshua constant in their Faith and Patience, for∣tie yeares together in the wilderness, notwithstanding the many murmurings, and rebellions of the other Israelites. This made David endure many yeares persecuti∣on, from the time of his annointing to the time of his possessing the Kingdome. This was the ground of the Faith and Patience of all Martyrs, and other Saints i•…•… all ages. The word which David intendeth, where he saith, Remember the 〈◊〉〈◊〉 unto thy servant, was a word of promise, whereof he thus further saith, upon which thou hast caused me to hope: this is my comfort in my affliction &c. Psal. 119. 49, 50.

Gods promise is as his very essence, which changeth not, Mal. 3. 6. Hea•…•… and earth may pass away, but Gods word shall not pass away, Mar. 13. 31. For faith•…•…l 〈◊〉〈◊〉 he which promiseth, Heb. 10. 23. and will also do it, 1 Thes. 5 24.

For breeding and strengthning faith, for adding patience thereunto, and for* 1.331 making us without fainting to hold out, it will be needfull and usefull to ac∣quaint our selves with the promises of God, and with his truth in performing the same. Though God in his unsearchable wisdome may set a long date for the ac∣complishment of his promises, so as to us, who know not his time and season, he may seem to forget his promises, yet his justice, truth, faithfulness and unchange∣ableness will not suffer him to make his promise utterly void. If a King or great man make a promise of this and that, we can waite for it: yet they are but 〈◊〉〈◊〉, and many wayes subject to faile: for every man is a lyar, but God most true, Rom. 3. 4. Let us not therefore by incredulity or impatiency, make void to our selves any promise of God, as the incredulous Prince did, 2 King 7. 2, 20. Let us rather shew our selves to be true children of Abraham, by such a faith as he had, and ma∣nifest the truth thereof by patience.

§. 97. Of Gods confirming his promise by oath.

GOd that made the aforesaid promise to Abraham, did most solemnly confirm it by his oath. Thus it is here taken for granted, in that he sets down the bo•…•…d, whereby he bound himself, together with the reason thereof, in this manner, be∣cause he could swear by no greater, he sware by himself. Here therefore is to be con∣sidered.

• 1. This act of swearing atributed to God,
• 2. That object by whom he swore, himself.
• 3. The reason hereof, He could swear by no greater.

Of the notation of the Hebrew word translated swearing, of the generall nature of an oath, of this act attributed unto God, and of the bonds whereby God •…•…yeth him∣self in his oath, See Chap. 3. v. 11. §. 114, 115. Of the certainty or infallibility of Gods oath, See Chap. 3. v. 3. §. 26.

God is oft said to swear in wrath, as we may see in the places whereunto refe∣rence is made. But here his swearing is in mercy, for confirmation of his pro∣mise made for the good of Abraham and his seed. Thus he confirmed the promise of Christs Priest-hood, Psal. 110. 4. And of the everlasting continuance of Da•…•…ids Kingdome, Psal. 13•…•…. 11. And of the calling of the Gentiles, Isai. 45. •…•…3. And of the prosperity of the Church. Esai. 62. 8.

This manner of Gods confirming his promise, may not be imagined to arise from* 1.332 any variableness in God: but rather from his tender respect to man: partly to strengthen his faith the more, and partly to move him with patience to ex∣pect

Gods season for the accomplishment of his promise.

Object. Abraham gave testimony of his faith, what need was there then that God* 1.333 •…•…ld swear to him?

Answ.

• 1. Though in some things he testified a strong faith, Rom. 4. 18. &c. Heb. 〈◊〉〈◊〉. 8. &c. Yet he being a man was subject to humane frailties. Instance his twice 〈◊〉〈◊〉 all of Sarah to be his wife; and that for fear, Gen. 12. 12. and 20. 2. This phrase also, Lord God, whereby shall I know that I shall inherit it? (Gen. 15. 8.) And his going in unto Hagar (Gen. 16. 4.) imply a kind of distrustfulness. We read •…•…e like of David, a man of great faith, as is evidenced by his setting upon a Lyon and a Bear, and a Giant, 1 Sam. 17. 36. And by his long bearing out Sauls per∣secution: yet afterwards he manifested great weakness, when he said in his heart, I 〈◊〉〈◊〉 now perish one day by the hand of Saul, 1 Sam. 27. 1. And when in his haste he 〈◊〉〈◊〉, all men are lyers, (Psal. 116. 11.) which he especially intendeth of such Pro∣•…•…ts as told him he should be King.
• 2. Gods oath was needfull for, and usefull to Isaac, who was newly delivered 〈◊〉〈◊〉 of the very jawes of death, and then present when God confirmed his promise to Abraham by oath (Gen. 22. 12. &c.) for the promise concerned Isaac as well as Abraham.
• 3. That oath was needfull to, and usefull for the seed of Abraham, generation after generation; for the promise concerned them all.

§. 98. Of Gods swearing by himself.

THe Person by whom God swore, is here expresly said to be himself: He sware by himself. So much is expresly affirmed in the History, By my self have I sworn saith the Lord, Gen. 22. 16. So Exod. 32. 13. Esai. 45. 23. Ier. 22. 5. Amos. 6. 8.

Object. In other places, other things are mentioned, whereby God sware, as his a 1.334 Soul, his b 1.335 Name, his c 1.336 Right Hand, his d 1.337 Strong Arme, his e 1.338 Excel∣l•…•…, his f 1.339 Holiness, his g 1.340 Throne.

Answ. Those seeming other things are no other then God himself: for there is nothing in God but God himself. Faculties, Properties, Partes of body, and o∣ther like things attributed unto God, are no other then his very essence. God is a simple, pure being, without mixture or composition. Properties, parts, and other like things are attributed to God, meerly by way of resemblance, for teaching sake: to help us, who are but of shallow capacities, and are brought to conceive divine mysteries the better by resemblances from such things. That there is nothing, but a simple pure being in God is evident by this title, Iehova, which implyeth, all be∣ing, and that by, from, and in himself. So doth this stile (which God giveth to* 1.341 himself to be distinguished from all others) I am that I am, Exod. 3. 14. In this re∣spect, sundry properties are applyed to God, not only in the concrete, thus, wise, true, loving: but also in the abstract, as wisdome, (Prov. 8. 12, 14.) truth; (John 14. 16.) 〈◊〉〈◊〉 (1 John 4. 16.) yea, those things which are qualities in man, being applyed to God, are put for God himself, thus, the wisdome of God said, (Luke 11. 49.) that is* 1.342 God himself, and thus, if the will of God will, (1 Pet. 3. 17.) that is, if God will; we thus translate it, if the will of God be so.

This in generall may serve to satisfie that objection: which may more fully be sa∣tisfied, if wee distinctly consider the divers wayes, whereby God in swearing bind∣eth himself to make good his word. Of the bonds of an oath, and of a particular applying of them to God, See the Churches Conquest on Exod. 17. 16. §. 80.

§. 99. Of Gods having no greater to swear by then himself.

THe reason why God sweareth by himself is thus set down, because he could swear by no greater. To set out the greatness of God above all others, this title A great God, and a great King above all Gods, is by a kind of a 1.343 excellency and pro∣priety attributed to God, Psal. 95. 3. There is scarce any other title more fre∣quently attributed to God in Scripture then this, Great: The heathen by the light of nature discerned thus much: and thereupon gave this title to God, b 1.344 The best, the greatest.

Every thing but God, who is the Creator of all, is a creature: but no creature can be greater then his Creator: therefore every thing else must needs be less th•…•…n God. The Apostle saith, without all contradiction the less is blessed of the better, Chap. 7. 7. Much more, without all contradiction, the less is created by the greater. It is impossible that the Creator should create a greater then himself, who in heaven c•…•… •…•…e compared unto the Lord? who among the sons of the mighty can be likened •…•…nto the Lord? Psal. 89. 6. This being so, who can be imagined to be amongst creatures, that God should take to be a witness, and judge of that which he sweareth? what can there be out of God so fit and precious a pawn to binde himself by, as that which is in God: even himself and his own excellencies. If therefore he swear, he must needs swear by himself.

That an inferiour is not to be sworn by, but a greater, is laid down as a •…•…uled case, v. 16.

§. 100. Of inferences upon Gods swearing.

GOds swearing gives good evidence of his good respect to man, in that he con∣descends* 1.345 so low, as by oath to bind himself, to make his word good for our sakes. Herein he shewes, that he considers what is fit, rather for our infirmity, th•…•…n his glorious Majesty. Do Magistrates, Masters, Parents, other superiors ordinarily swear to make good their word to their inferiours? This useth to be exacted of in∣feriours, as Gen. 24. 3. but not so of superiors. The Romanes nor exacted, nor expected oathes of their Magistrates: nor we in Courts of justice of Nobles. Yet God, who hath no greater then himself, binds himself to us his servants by oath. Thus he addeth seales to his covenant, Rom. 4. 11. O what matter of holy admirati∣on doth this afford unto us! In this case we may say, What is man, that th•…•…u 〈◊〉〈◊〉 mindfull of him? and the Son of man that thou visitest him? Psal. 8. 4. What re∣spect ought we to testifie unto his Majesty, who thus tendreth our infirmity. 〈◊〉〈◊〉 this be not sufficient to make us cast off all diffidence, what can be sufficient? If now we believe not, God may well complain and say, What could have been done 〈◊〉〈◊〉, that I have not done? Isa. 5. 4.

What matter of humiliation doth this minister unto us, in regard of the pron•…•…* 1.346 of our nature to distrustfulness? Most men make little more of Gods promise, though confirmed by oath, then of mans. Gods precious promises hardly make men to depend upon him: or to yeeld obedience to the meanes which are annexed to his promises for accomplishment of them. This sin, in regard of its self, and the •…•…∣sed fruits thereof, is a most pestiferous sin. See more hereof in the whole Arm•…•… 〈◊〉〈◊〉 God, on Eph. 6. 16. Treat. 2. Part 6. Of faith §. 34.

It becomes us then, who bear any respect to God, to lay to heart this gracio•…•…* 1.347 condescention of God, and the meanes which he thus useth to strengthen our faith the more. That therefore our faith may be the more strengthened, let us oft medi∣tate as on Gods promises, so on the bond whereby he binds himself to make them good, for our good. This is next to that incomprehensible evidence of his love in giving his Son to us. Hereby he obligeth himself, his power, his truth, his holi∣ness, his excellency, his name, his soul, and whatsoever is precious in him: He is content to be no more himself, or to retain any thing whereof he makes account, if he fail in his promise to men. O the depth of the riches both of the wisdome and g•…•…∣ness of God?

Should not this stir us up to bind our selves by promise, by vow, by oath, by all* 1.348 warrantable meanes, to keep covenant with God. There was no need on Gods part, why he should bind himself by oath: yet he did so for our sakes. But there is great need on our part to bind our selves to God: We are as prone to start from good purposes and promises, as water heated to wax cold, and heavy things to fall downwards: Therefore we should evening and morning, when we go to the house of God, or to the Lords Table, on Sabbath dayes, or Fast dayes, solemnly •…•…ind our selves to God. Promises, covenants, vowes, oathes, and such like bonds, to tye us unto God, are as Tutors to incite us unto duty, and to check us for neglect thereof. As therefore they are solemnly to be made, so oft to be renewed. This will

make us more conscionable of duty: especially if it be done with a true purpose of performing what we tye our selves unto, and in singleness of heart. See more here∣of in the Saints Sacrifice, on Psal. 116. 9. §. 64. and on Psal. 116. 14. §. 90, in •…•…e end of it, and 91.

§. 101. Of this word, Surely.

Heb. 6. 14.

S•…•…ying, Surely, blessing, I will blesse thee, and multiplying, I will multiply thee.

IN this verse the matter and form of Gods promise is set down; whereby it is ma∣•…•…nifested to be an oath. The first word saying, hath reference to God, and it im∣plyeth, that the words of God himself are here produced.

The next word, surely, is in Greek used for the form of an oath.

The a 1.349 first particle, as here used with a circumflex, is a note of a strong asseve∣ration: which it self alone signifieth surely, or truly.

The b 1.350 other particle joyned thereto addeth emphasis, as if we should say, Sure∣ly in truth. * 1.351 The LXX on Gen. 22. 17. have used this word, to shew that that which followeth, was the oath which God did swear. Other Greek Authors do also use it as a note of an oath.

Some instead of the word used by the Apostle, read Amen, which is a strong asse∣veration. Hereof see more in the Guide to go to God, or Explanation of the Lords Prayer, §. 241. But I suppose the word used by the Apostle, to be the fittest for this place.

It is expresly said by God himself, I have sworn. This clause therefore, In bles∣sing, I will blesse; plainly demonstrateth that this was Gods oath, Gen. 22. 16, 17.

Of Gods confirming his promise by oath, see §. 97.

§. 102. Of the blessing promised to Abraham.

TWo things doth God by oath promise to Abraham.

One generall, which is blessing.

The other particular, which was multiplication of seed.* 1.352

Of the word translated blessing, see v. 6. §. 47.

Here blessing compriseth under it every good and needfull thing concerning body and soul, this life present, and the life to come: as health, wealth, honour, long life, with other temporall good things: and justification, sanctification, with o∣ther spirituall blessings: and the end of all, eternall salvation. All these make to mans happiness, and therefore are comprised under the word blessing.

Object. Wicked men who are accursed enjoy the temporall blessings, and Christ* 1.353 himself saith, Wo unto you that are rich, Luk. 6. 24. How then do these tend to mans blessedness.

Answ. Wicked men pervert the use of temporall good things, and so make them to be a curse. But God bestoweth such grace on the children of Abraham, as they rightly use those temporall good things: and so they prove a blessing. See more hereof in Domest. Duties. Treat. 1. on Eph. 6. 3. §. 101, 102. &c.* 1.354

God said to Abraham, I am thy exceeding great reward, Gen. 15. 1. Here he ma∣keth it good, in this phrase, I will blesse thee. For Gods reward is blessing: it makes a man blessed. So soon as God had made man, he blessed him, Gen. 1. 28. and 5. 2. After mans fall, all the good that God did and intended to man, is comprised under this word, blessed: and that before, in, and after the time of the law: yea, in and after this world, Gen. 9 1. Deu. 28. 3, &c. Mat. 5. 3. &c. and 25. 34.* 1.355

Blessedness is that summum bonum, that chief good, whereof the Heathen had a glimp•…•…, but could not find out wherein it consisted. It is that whereof Christ saith, One thing is needfull, Luke 10. 42. He that is blessed in what he hath, needeth no more. He that hath abundance of such things as make not blessed, may be truly said to have nothing.

Indeed there are many particulars to which blessedness is annexed. Christ giveth* 1.356 instance of eight together, which are commonly called the eight Beatitudes, Mat. 5. 3, &c. And the Scripture in other places gives instance of many hundreds more: but be they never so many they all meet, and determine in one Chief good. As all the lines, which proceed from a circumference, meet and end in the center: all ri∣vers in the Sea: all beames whereby the world is enlightned, are from the sun, and in the sun. There are many members of one body, 1 Cor. 12. 12. The Apostle reckoneth up many unities, Eph. 4. 4, 5, 6, which have reference to many hun∣dreds and thousands, yea, and millions of particulars. There is one Lord: millions are servants to that Lord. There is one faith: but multitudes of believers that are of that faith. One Baptisme: but innumerable persons in all ages baptized. So there is one blessedness, yet many vertues, graces, duties, and meanes which concur to make up that blessedness.

But to make this point the more clear: blessednesse is to be considered in the in∣choation* 1.357 and progresse thereof: or in the perfection and consummation of it.

In the inchoation and progresse, many meanes are used: many graces obtained: many duties performed. They that attain to blessednesse must hear Gods word, 〈◊〉〈◊〉 keep it: must •…•…ear God; must be poor in spirit: must mourn, &c.

Blessednesse is ascribed to all and every particular saving grace, in two respects especially.

• 1. Because no blessednesse can be attained without all and every of them.
• 2. Because they, who attain all and every of them, shall assuredly be blessed.

Quest. What if a Christian attaines some of them, though he have them not all?

Answ. Whosoever hath one sanctifying grace, hath every sanctifying grace. All* 1.358 sanctifying graces are as so many links of one Chain, whereby we are brought to salvation. He that hath one hath all; he that hath not all, hath none at all.

He that hath any sanctifying grace is truly regenerate. Now regeneration con∣sists of all the essentiall parts of a spirituall man, (which are all sanctifying graces:) as naturall generation consisteth of all the essentiall parts of a naturall man. Yes, though in naturall generation there may be a defect and want of some parts, yet it never so falleth out in spirituall regeneration.

Fitly therefore is blessednesse ascribed to every particular grace, because he that hath one, hath also every one. He that is truly poor in spirit doth mourn, is 〈◊〉〈◊〉 and so in the rest.

I will not deny but some graces may more conspicuously appear, and be in their kinde greater and more eminent then others: as the stars in the heaven: yet in one degree or other, is every grace in every true Saint, and that while here he lives on earth.

The perfection and consummation of blessedness consisteth in that incomprehen∣sible,* 1.359 and eternall glory, delight and contentment which Saints shall have in hea∣ven, where they shall in a beatificall vision see God himself face to face, 1 Cor. 13. 12. and where God will be all in all, 1 Cor. 15. 28.

• ...

  1. Gods magnificence is herein much commended, in that he maketh those bles∣sed, to whom he is pleased to manifest his favour, and whom he will reward.

  Under blessedness, more is comprised then all the world can afford. All things without blessedness are nothing worth: blessedness is of it self invaluable This is that treasure, and that pearl, for which, he that knoweth the worth thereof, will sell that he hath, and be no loser, Mat. 13. 44, 45, 46.

• 2. Let him that would have his desire satisfied, seek after blessednesse. Man 〈◊〉〈◊〉 well desire no more then to be blessed. If he desire any thing under it, or without it, his desire is a mean and base desire.
• 3. This should make us observe the meanes to which blessing is promised; and this should make us diligent in using those meanes. A man were better not be, then not be blessed: but he that is blessed, will have great and just cause to blesse him, that hath given him his being, and made him blessed.
• 4. This is a great aggravation of their wretched disposition, who being born and brought up under the light of the Gospell, live, lye, and dye in their naturall, cursed condition.

The heathen could say that all things desire their good: yet many men who live* 1.360 〈◊〉〈◊〉 the meanes whereby that good is revealed, will not learn how they may be blessed: much lesse walk in the way that leadeth to it. God for his part saith, Be∣•…•… I set before you a blessing and a curse, Deut. 11. 26. But many wretched men re∣•…•… not to chuse the good part, as Mary did, Luk. 10. 42. O more then mon∣trous ingratitude to God! O the irreparable damage that such bring to them∣selves▪

§. 103. Of Gods abundant blessing.

THe foresaid blessing is further amplified, by doubling the phrase, thus, blessing I will blesse. This is an Hebraisme, frequently used in the Old Testament: and it 〈◊〉〈◊〉 much emphasis: for it setteth forth

• 1. The certainty of a thing: as where the the Lord saith, Seeing I have seen;* 1.361 (Exod. 3. 7.) We thus interpret it, I have surely seen.
• 2. Diligence and pains in a thing: as where the daughters of Revel said to their father concerning Moses, drawing he drew us water, (Exod. 2. 19.) that is, with great diligence, and much paines he drew water for us.
• 3. Celerity and speed in doing a thing: as where David saith, It is better that escaping I should escape, (1 Sam. 27. 1.) We thus translate it, should speedily escape.
• 4. 〈◊〉〈◊〉 in giving a thing: as in this, Blessing I will blesse. Our former English thus translated it in this place; I will abundantly bless thee.
• 5. Success in doing a thing, or a thorow doing of it, or doing it to purpose: as where Saul saith to David, doing thou shalt do, and prevailing thou shalt prevaile; (1 Sam. 26. 25.) We thus translate it, Thou shalt both do great things, and also shalt stil prevaile.
• 6. Finishing and perfecting a thing: as where Solomon saith to God, Building I 〈◊〉〈◊〉 built thee an house, (1 King. 8. 13.) His meaning is, that he had perfectly finish∣ed it.
• 7. A wonderfull encrease of a thing, as in this phrase, Multiplying I will multiply. Our former English thus translate it, I will multiply thee marvellously.
• 8. Long continuance: as, waiting, I have waited, (Psal. 40. 1.) that is, I have long waited.

This phrase, Blessing I will blesse, gives us to understand, that blessings appertaining* 1.362 to Abraham and to his seed, are abundant blessings. God is no way scanty to the faithfull. He is exceeding bountifull to them every way. It is observable, that the Hebrew useth this word blessing, or blessed, in the * 1.363 plurall number: which, to tran∣slate word for word, signifieth blessednesse: so much is intended under the first word of the first Psalme.

More expresly doth the wise man thus set down the forementioned point, A faith∣full man shall abound with blessings, Prov. 28. 20. In this respect the Psalmist saith, The Lord daily loadeth us with his blessings, Psal. 68. 19. and the Apostle thus, God hath blessed us, with all spirituall blessings: He hath abounded towards us, &c. Eph. 1. 3, 8. To this purpose it is said, Godlinesse is profitable unto all things, having promise of the Life that now is, and of that which is to come, 1 Tim. 4. 8.

God proportioneth his blessings according to his own greatnesse. He setteth forth his magnificence in blessing children of men.

Who would not depend upon such a Lord for blessing?

How ought we to enlarge our hearts, and open our mouthes in blessing God for so blessing us?

§. 104. Of the extent of Abrahams blessing to all of his faith.

IN setting down this blessing, the Persons blessing and blessed, the Giver and the Receivers of the blessing, are distinctly expressed, under these two pronounces, I, Thee. The former hath reference to God; the latter to Abraham: for God saith to Abraham, I will blesse thee. God then is the author and giver of blessing. See v. 6, §. 47.

Abraham is here to be considered as a publick person, and the father of the faith∣full:* 1.364 so as what is here confirmed to Abraham, may be applyed to all the faithfull, as truly and as effectually, as if God had said it, and sworn it to every one of them in particular. As Lev•…•… is said to pay tithes in Abraham: (Heb. 7. 9.) so all beleevers that have been since Abraham, and shall be to the end of the world, are blessed in Abraham, Gal 3. 9. For it was not written for his sake alone, but for us also, Rom. 4▪ •…•…3.

All they that are of the faith of Abraham, and none but they have a right to this* 1.365 〈◊〉〈◊〉. For as there is an extent in this Pronoune Thee, (which is to be extended to Abraham and his se•…•…d, Gen. 12. 3. and 22. 17.) so there is a restraint therein. They must be such as are of his faith: and in that respect accounted his children. For 〈◊〉〈◊〉 are not all Israel, which are of Israel: neither because they are the seed of Abraham, are they all children, Rom. 9. 6, 7. But they which be of faith, are blessed with 〈◊〉〈◊〉▪ Abraham, Gal. 3. 9.

Blessing then is proper only to the faithfull. Read the Scripture thorow, and* 1.366 observe where you find any pronounced blessed, I dare boldly say, you shall find them in this sence, to be of the seed of Abraham; namely, as they are of the faith of Abraham, and walk in the steps of Abraham, Psal. 1. 1. and 32. 1. and 119. 1. and 11•…•…. 1, 2.

Christ is the fountain of all blessing: He is that blessed seed, Gal. 3. 16. Out o•…•… him there can be nothing, but woe and curse. But all the faithfull are comprised in this s•…•…ed. They are members of that body, which is Christ, 1 Cor. 12. 12. 〈◊〉〈◊〉 none but they. Of such saith the Apostle, All are yours, and ye are Christs, 1 Cor. 3. 22, 23.

1. How should this stir us up to be of this seed: and to give no rest to our soul•…•…,* 1.367 till we have some assurance thereof. It would be better never to have been of A∣dam, if we be not also of Abraham. That brought us into a cursed condition: This makes us blessed.

That we may be of this seed of Abraham, let us set Abraham before us, and con∣sider* 1.368 how he believed, that we may be of the same faith, Gal. 3. 7. Let us also con∣sider, how he walked, that we may walk in such steps, Rom. 4. 12.

Quet. Is it possible that we may be such as Abraham was?

Answ. Yes. There are the same meanes, and the same Spirit to make us so: and those meanes under the Gospell, are more perspicuous and powerfull.

Besides, though we have not such faith in the quantity and measure, yet we may have it in the kind and quality: even so far as will make us blessed.

2. Let such as have assurance that they are of this seed, content themselves in this,* 1.369 that they are thereupon blessed. They have no cause to envy any estate of others, that are not of this seed. For what can a creature desire more then to be blessed? Yea, what can the Creator give above that? This is the Summum bonum, the chief good of all.

§. 105. Of multiplication of seed, as a part of Abrahams blessing.

ONe particular instance of the blessing promised to Abraham is thus expressed, Multiplying, I will multiply thee.

The verb translated, a 1.370 multiply, is derived from a noune that signifieth 〈◊〉〈◊〉 b 1.371 multitude, (Acts 4. 3•…•….) which noune is derived from another verb that signi∣fieth c 1.372 to fill, (Luk. 5. 7) for by multiplying a thing is made full.

Of the Emphasis of doubling the word, thus, multiplying, I will multiply; See §. 103.

The H•…•…brew, and the Greek LXX on Gen. 22. 17. do adde thy seed, in this last 〈◊〉〈◊〉, thus, I will multiply thy seed. But the Apostle for brevity sake, leaveth it out, and only repeateth this relative pronoune, Thee; For it is apparent, that the multiplication here promised is, of Abrahams seed; A man cannot be multiplied but by his seed.

Quest. How can multiplication of seed be a part of that promise which Abraham is* 1.373 said to obtain (v. 15.) seeing in his life time, he saw no great multiplication?

Answ.

• 1. Abraham saw the beginning and ground-work thereof: for he had

• seed of his own body, and that by Sarah, his first wife; to whom the promise was made, as well as to himself, Gen. 17. 16. and 18. 10.
• 2. He lived to see seed of that seed; for Isaac had two Sons of fifteen years old, 〈◊〉〈◊〉 Abraham lived; which thus appeareth. Abraham lived 175. years (Gen. 25. 7.) Isaac was born when Abraham was an hundred years old, (Gen. 21 5.) Isaac was 〈◊〉〈◊〉 years old, when Esau and Iacob were born (Gen. 25. 26) They therefore li∣ved •…•…5, yeares in Abrahams time.
• 3. I might here further adde that I shamael his Son had many children in his time: 〈◊〉〈◊〉 that by Keturah he had six Sons (Gen. 25. 2.) every of which might have many chil∣dren in his dayes: But because the multiplication here mentioned is of the promised seed, I pass by this third answer: the two former are sufficient to satisfie the doubt.

But that which yet gives fuller satisfaction is the vigor of his faith, whereby he saw the day of Christ, Ioh. 8. 56. and all that seed according to the flesh and spirit which was promised him. He was by faith as fully assured thereof, as if he had lived to the end of the world, and seen all with his bodily eyes.

Of the seed here especially intended, see §. 104.

The multiplication of seed here promised, being added to Gods promise of bles∣sing* 1.374 Abraham, giveth evidence, that multiplication of seed is a blessing. In this re∣spect it is said, happy is the man that hath his quiver full of them, Psal. 127. 5. Bles∣sing is thus exemplified, Thy wife shall be as a fruitfull Vine, by the sides of the house, thy children like Olive-plants, &c. Thou shall see thy Childrens Children, Psal. 128. 3, 6. On this ground, the Elders of Israel thus blessed Boaz, The Lord make the woman that is come into thine house, like Rachel, and like Leah, which two did build the house of Israel: Ruth. 4 11.

Object. Multiplication of conception is set down as a curse, Gen. 3. 16.

Answ.

• 1. It is not simply the multiplication of seed that is there made a curse, but pain and sorrow, and danger, which accompany the same. Hereupon this word, 〈◊〉〈◊〉, is inserted thus, I will greatly multiply thy sorrow and thy conception. In sor∣•…•… 〈◊〉〈◊〉 shalt bring forth Children.
• 2. In Christ that which was at first set down as a curse, is made a blessing, 1 〈◊〉〈◊〉. 2. 15.

Multiplication of seed is a meanes not only of encreasing and continuing the world, but also of encreasing and continuing the Church in the world. And in this latter respect it is a blessing. It is the multiplication of an holy seed, whereby Christs Kingdome is encreased and not Satans.

This manifesteth the undue desires of many, who would have no children at all. To prevent children, some will not marry; Others, though they marry, wish that they may have no children: or if any, only one. Others that have many children, with them dead. Herein Christians use to be more faulty then the Jewes were. What other reason can be rendred hereof, then covetousness, distrustfulness, discontented∣ness, and such like corruptions. Let us, for our parts, shake off these corruptions, and depend upon Gods providence for that seed, which he shall be pleased to be∣•…•… upon us. See more hereof, Chap. 11. v. 11. §. 54. And Chap. 13. v. 5. §. 65.

§. 106. Of Gods multiplying Seed.

COncerning multiplication of Seed, we ought the rather to depend on Gods pro∣vidence, because he saith, I multiply thee. It is God that multiplieth Seed. God when he had made male and female, blessed them, and said unto them, Be fruitfull, and multiply, &c. Gen 1. 28. The like he said to Noah, after the flood, Gen. 9 1. Therefore, children are said to be an heritage of the Lord, &c. (.Psal. 127. 3.) God is said to open the womb, Gen. 29 31, 33. He is also said to close the womb. Gen. 20. 18. when Rachel said to her husband, Give me children, Iacob thus an∣swered, Ans I in Gods stead, &c. Gen. 30. 2.

To give children is a kind of creation, which work is proper to the Creator.

• 1. Let such as desire seed, seek it of him, who is able to give it, and multiply it.* 1.375 〈◊〉〈◊〉 〈◊〉〈◊〉 intreated the Lord for his wife, because she was barren: and the Lord was in∣treated of him, and Rebekah his wife conceived: Gen. 25. 21. The like is noted of 〈◊〉〈◊〉, 〈◊〉〈◊〉 Sam. 1. 10. Many wives, that have no children, are ready to lay the

• blame upon their husbands, and many husbands upon their wives, and thus •…•…ret one against another, and deprive themselves of that mutuall comfort, which they might have one in another. If they would consider that it is God who giveth en∣crease of seed, such discontents would be much allayed.
• 2. Let such as have encrease of seed, give the praise thereof to him who giveth* 1.376 it; as Leah did, Gen. 29. 35. And Hannah, 1 Sam. 2. 1. &c.
• 3. That which God giveth, is to be given to him again. To this purpose th•…•…* 1.377 voweth Hannah, If thou wilt give unto thy hand-maide, a male-childe, then I will give him unto the Lord, 1 Sam. 1. 11. Children are given to the Lord, when they are in∣structed in the will of God, and brought to feare God, and made his servants.

§. 107. Of Abrahams numerous Seed.

THis emphatical phrase, Multiplying, I will multiply, sets out the exceeding great multitude of Children, that proceeded from Abraham▪ even his innumerable posteritie: which is more expresly set down under these phrases, like the dust of the earth, (Gen. 13. 16.) Like the Stars in the heaven, and the Sand which is upon the Sea-shore, Gen. 22. 17.

I suppose that there cannot be another instance given of so numerous a post•…•…, as Abraham had according to the flesh. But Abraham was a root of the Church▪ and in that respect, was this extent of Gods promise especially verified.

This much commendeth the goodness of God, which is extended to so many;* 1.378 and from hence we may infer, that they are not a few that shall be saved. For 〈◊〉〈◊〉 Abraham's seed after the Spirit shall partake of Salvation. See more hereof Chap. 2. v. 10. §. 91. And Chap. 9. v. 28. §. 140.

We have just cause to take notice of this extent of the foresaid blessing. For we among others partake of the benefit thereof. That promise hath been extended to us of this land, and that in these our dayes. Let our care be to shew our selves true Children of Abraham.

§. 108. Of Abrahams patient enduring.

Heb. 6. 15.

And so after he had patiently endured, he obtained the promise.

THese two particles, a 1.379 And, so, imply a consequence following upon that which went before. The consequence hath reference to Gods promise con∣firmed to Abraham by oath: which Abraham believing obtained the benefit thereof, which is here set down in this verse. That benefit is the consequence here intended.

This phrase b 1.380 After he had patiently endured, is the interpretation of one Greek participle, which being of the first aorist, that setteth out the time past, may be th•…•…s also translated, having patiently endured. Both translations make to the same pur∣pose, and shew that the reward of obtaining the promise followed upon his patient enduring.

Of the notation of the word translated patiently endured, See v. 12. §. 86. It im∣plyeth two things: * 1.381 Patience, and Perseverance. For it signifieth, long to en∣dure with a meek and quiet minde. Thus it is applied to God himself, c 1.382 Luk. 18. 7 d 1.383 •…•…. Pet. 3. 9. and to a wise husbandman, Iames 5. 7. Under whose exam∣ple* 1.384 the emphasis of the word is fitly set forth. For the husbandman wai•…•…es for •…•… crop from the Seed-time to the harvest: and in that time he oft findes hard nippi•…•… frosts, blasting winds, scorching heat: yea, sometimes drought through want of rain: and sometimes floods through a great abundance of rain: yet he contin•…•…th to waite till the time of harvest: and, if he be not a covetous worlding, he •…•…aites with a quiet mind, still hoping for a good crop: for in that hope he soweth his seed.

This patient enduring hath reference both to a long date, which requireth endu∣ring, and also to such difficulties as may fall out in that long time, which require patience.

That Abraham did long endure, and that with patience, is evident by the history of his life registred in sacred writ.

A childe was one speciall thing comprized under the promise; For it he waited* 1.385 〈◊〉〈◊〉 〈◊〉〈◊〉 was an hundred year old. Was ever the like heard of any since the flood? 〈◊〉〈◊〉 •…•…em was an hundred year old, before he begat Arphaxad: but he was born, 〈◊〉〈◊〉 lived a great part of his time before the flood. The other Patriarchs that lived 〈◊〉〈◊〉 Shem and Abraham had children before they were forty. Only Terah the 〈◊〉〈◊〉 of Abraham was seventy year old, before he had a childe: but the thirty 〈◊〉〈◊〉 which Abraham waited, after the seventieth year of his age, were much more 〈◊〉〈◊〉 〈◊〉〈◊〉 first seventy. It is said of Zacharias and Elizabeth his wife, that they were 〈◊〉〈◊〉 〈◊〉〈◊〉 in years, (Luke 1. 7.) but their age was not comparable to Abrahams. He endured all his life long, for the promised inheritance. That Abraham endured all that time patiently with a meek and quiet minde, is evident by that constant, cheerfull, ready obedience, which he yeelded to God upon all occasions: never gain∣•…•…, or making question of any thing which God said: never fretting, nor mur∣•…•…ring against any part of Gods word. This may be exemplified in sundry par∣ticulars.

• 1. Upon Gods command, he went out of his country, and from his kindred, and 〈◊〉〈◊〉 •…•…is fathers house, Gen. 12. 1.
• 2. Upon Gods appointment, he lived all his dayes in a strange Countrey, Heb. 11. 9.
• 3. Fam•…•…nes and other difficulties did not move him to return to the place from whence God had called him: but other where he provided for himself, Gen. 1 210.
• 4. Because God would have him onely there to sojourn, he was content to dwell in Te•…•…ts, Gen. 12. 8. and 18. 1. Heb. 11. 9. He built no Palace, Castle, or House for himself.
• 5. In his ninety ninth year at Gods command, he was circumcised, and all his house at that time, Gen. 17. 23, 24. He feared not any such danger as befell the 〈◊〉〈◊〉 upon a like occasion, Gen. 34. 25. &c.
• 6. Upon Gods command he cast Ishmael out of his house, though it were grievous to him, Gen. 21. 12, 14.
• 7. Upon God promise, against hope he believed in hope, that he might become the father of many Nations, Gen. 17. 17. Rom. 4. 18.
• 8. Upon God•…•… command, he was ready to sacrifice his only, his beloved Son, the Son of promise, Gen. 22. 2, 10.
• 9. He purchased a burying place for his wife, himself, and other Patriarchs, in testimony of his faith, that his posterity should enjoy that Land. Gen. 22. 17. &c.
• 10. He would not suffer his Son to be carried to the Countrey, out of which God had called him, Gen. 24. 6.
• 11. He would not make affinity with thos strangers, that were to be rooted out of that land, but sent to take a wife unto his Son from among his kindred, 〈◊〉〈◊〉▪ 24. 3▪ &c.
• 12. He preferd the Son of promise, before all other his children, and sent the•…•… all away from Isaac, Gen. 25. 6.

Of the difficulties which Abraham passed over. See v. 13. §. 94.

§. 109. Of the blessings which Abraham enjoyed.

THe maine promise made to Abraham, was to blesse him, v. 14. which compri∣•…•…eth under it all manner of good things, that any way tend to make man bles∣sed, See v. 14. §. 102.* 1.386

Of this word promise. See v. 12. §. 87.

It is here said, that he obtained the promise. The verb a 1.387 obtained, is in Greek a com∣pound. The b 1.388 simple verb signifieth as much, and is oft so translated, as Heb. 11. 35. Luke 20. 35. But the preposition with which it is compounded, questionless addeth some emphasis. It may imply an obtaining to himself. He so obtained the promises, as he made them his own. He only and his seed did partake of the benefit thereof. Thus is this compound used, Heb. 11. 33. Rom. 11. 7. to exem∣plifie this in some particulars, the good things promised, which Abraham obtained, may be drawn to three heads, Temporall, Spirituall Eternall.

Concerning temporall blessings,* 1.389

• 1. He was honourable in the place of his abode. For the Nations accounted him a Prince of God among them (Gen. 23. 16.) that is a great Prince.
• 2. He was so mighty a man, as out of his own house, he could raise an Army. Gen. 14. 14.
• 3. He was very rich in Cattle, Silver, and Gold, Gen. 13. 2.
• 4. He was beloved of the Nations thereabouts: instance the good entertainment which Pharaoh King of Egypt in a time of Famine, (Gen. 12. 16.) and Abime•…•… King of the Philistines, gave him, Gen. 20. 14. Instance also that courteous dealing which he found at the hand of the Hittites. Gen. 23. 6. &c.
• 5. He had an heir, a lovely and gracious Son, a Son of promise, Gen. 21. 2, &c.
• 6. He saw his childrens children; for Esa•…•… and Iacob lived some years in his time.
• 7. He lived many dayes, and those many dayes were good dayes, Gen. 25. 8.
• ...

  8. He was ful of years, which phraise implyeth, that he outlived not his good da•…•…es.

  He was an old man and full of years, and died in a good old age, Gen. 25. 8.

• 9. He left a blessed memoriall behind him, none ever a better. His memory yet as a Lawrell remaineth fresh and green in Gods Church. He is counted and called the Father of the faithfull, Rom. 4. 11.

Concerning spirituall blessings, he was endued not only with those sanctifying* 1.390 graces, which were absolutely necessary to the salvation of his soul: but also wi•…•…h such as exceedingly adorned, and beautified his profession: and made him a good Parent, a good Master, a good Neighbour; and every way good. In regard of the eminency of those graces wherewith God endu'd him, he was called the friend of God, 2 Chro. 20. 7. Isa. 41. 8. Iam. •…•…. 23.

Concerning eternall blessings, he had not only a part of that rich and glorious* 1.391 inheritance in heaven, which Christ by his blood hath purchased, but in some re∣spects he may be accounted among men, the chiefest therein. See more hereof, §. 9•…•…▪

§. 110. Of waiting for Gods promises.

THe points before noted of Abraham, are written not for his sake alon•…•…, but for us also, (Rom. 4. 23, 24.) even for our learning, Rom. 15. 4. S•…•… as from Abra∣hams example we may well infer these three points.

• 1. Gods promises are to be waited for.
• 2. Waiting for Gods promises must be with patience.
• 3. Fruition of the good things promised will be obtained by a patient waiting for them.

1. That Gods promises are to be waited for, is manifest, not only by Abrahams ap∣proved example, but also by the example of other Patriarchs. Iacob on his death bed, maketh this profession, I have waited for thy salvation O Lord, G•…•…. 49. 18. I waited patiently for the Lord, saith the Psalmist Psal. 40. 1. In the He∣brew, the word is doubled thus a 1.392 waiting I have waited: of the emphisis hereof, see v. 14. §. 103. As this duty is commended by sundry approved examples, so it is expresly commanded. Waite on the Lord, Psal. 37. 3•…•…. Prov. 20. 22.

• 1. God in his wisdome oft setteth a long date for the accomplishment of his pro∣mises. All which time we must waite, lest we fail of obtaining the benefit of the promise.
• 2. God waiteth that he may be gracious to us, Isa. 30. 18. Should not we then wait his good pleasure?
• 3. The time which God appointeth, is the fittest season for effecting a thing. That time therefore is to be waited for. It is a great fault to prescribe a time to God: and if i•…•… that time God accomplish not his promise, to distrust the truth thereof; and thereupon either to faint, or to use indirect means; as S•…•… did, 1 Sam. 28. 7. It was an atheisticall speech of a profane King to say, 〈◊〉〈◊〉 should I wait for the Lord any longer, •…•… Kings 6. 33.

§. 111. Of waiting with Patience.

IT was shewed §. 108. that a 1.393 the word which the Apostle useth intendeth pati∣ence in waiting. This phrase, I was dumb and opened not my mouth (Psal. 39. 9.) 〈◊〉〈◊〉 the Psalmists meek and quiet spirit▪ It is good both to hope and to be silent, (〈◊〉〈◊〉. 3. 26) that is, quietly to wait for the salvation of the Lord. For in rest and 〈◊〉〈◊〉 shall you be saved, Isai. 30. 15. The Psalmist giveth this reason thereof, be∣•…•… Lord did•…•…t it. For such ought our respect to be to God, as we grudge not •…•…inst any thing that he doth: but contentedly and patiently expect the issue there∣es: which will prove good to them that so wait.

Contrary hereunto is their perverse disposition, who grudge and murmur at* 1.394 Gods dealing with them: as, when he stayeth longer then they looked for, before be accomplish his promise: or when he bringeth them into any straits or distresses: or when some outward likelihoods appear against the promises, which they have looked for. Examples of these and other like cases we have of the Israelites, while they were in the wildernesse; and of Gods severe judgements on them for the same: whereupon the Apostle giveth this admonition to christians, neither murmur ye as 〈◊〉〈◊〉 of them also murmured, and were destroyed of the destroyer, 1 Cor. 10. 10. Here∣by they tempted God. See Chap. 3. v. 9. §. 96.

This discontented disposition argueth a light esteem of God: and a little faith in Gods power, providence, wisdome, truth, mercy, and other divine properties. Though they may seem to wait, yet their waiting can be no way acceptable to God.

§. 112. Of the benefit of patient waiting.

THe speciall benefit which they that patiently wait Gods time, for accomplish∣ing his promise have, is, that they shall obtain the good things promised. This in generall was prayed, v. 12. §. 87, 88. It might further be confirmed by Calebs and 〈◊〉〈◊〉, and the other believing Israelites entring into Canaan; and by Davids possessing the Kingdome of Israel, and by sundry other particular instances recorded in Scripture. It is said of old Simeon, that he waited for the consolation of Israel, which was for the exhibition of the Messiah: and according to his expectation, he s•…•…w him before he died, Luk. 2. 25, &c. Especially is this verified in the heavenly inheritance, which all true believers that waite for it, do injoy. Wait on the Lord, and •…•…e shall save thee, Prov. 20. 22.

The truth and faithfulnesse of him that maketh the promise, giveth assu∣rance hereof.

This is a strong motive, to stir us up to shew our selves to be children of Abra∣ham: and that in a patient waiting, for the accomplishment of such promises, as God maketh to us. There are many great, and precious promises made to Christians. They, who, as Abraham, patiently wait, shall assuredly be made partakers of the good things promised. Acquaint your selves therefore with these promises, and rest upon the accomplishment of them in due time.

§. 113. Of the resolution of Heb. 6. v. 13, 14, 15.

Vers. 13.

For when God made promise to Abraham, because he could swear by no grea∣ter, •…•…e sware by himself.

Vers. 14.

Saying, Surely, blessing, I will blesse thee▪ and multiplying, I will multiply thee.

Vers. 15.

And so after he had patiently endured, he obtained the promise.

THe sum of these three verses is, The recompence of Abrahams faith.

Two things are here to be considered.

• 1. The occasion of producing this instance: in this causal particle FOR.
• 2. The exemplification of the point it self. Hereof are two parts.
  • 1. The grounds of Abrahams faith.
  • ...

• ...
  • 2. The effect thereof, v. 15.

The grounds are two.

• 1. Gods promise.
• 2. Gods oath.

In setting down the former, two things are expressed.

• 1. The persons.
• 2. The promise it self.

The persons are of two sorts.

• 1. He who maketh the promise, God.
• 2. He to whom the promise is made, Abraham.

The promise it self, is,

• 1. Generally hinted in this phrase, made promise.
• 2. Particularly exemplified, v. 14.

Gods oath is

• 1. Generally affirmed, Thus, He sware.
• 2. Particularly amplified, by the object by whom he sware.

The object is

• 1. Propounded in this word, Himself.
• 2. Proved by his superiority over all, thus expressed. Because 〈◊〉〈◊〉 could sweare by no other.

In the exemplification of Gods promise confirmed by oath, is set down, v. 1•…•….

• 1. The note of the oath, Surely.
• 2. The matter of the promise so confirmed. This is,
  • 1. Propounded in two branches. One generall, blessing. The other particular, multiplying.
  • ...

    2. Amplified by the measure of both: and that by doubling the words.

    In setting down the effect or fruit of Abrahams faith, two points are n•…•…∣ted, v. 15.

• 1. The means used on Abrahams part.
• 2. The kind of effect.

The meanes noteth out two graces.

• 1. Enduring.
• 2. Patience.

In the effect is expressed

• 1. An act, obtained.
• 2. The subject matter, the promise.

All these points are amplified by the order. First the meanes was used: then the reward was obtained.

§. 114. Of observations raised out of Heb. 6. 13, 14, 15.

I. Vers. 13. ALL believers may expect what Abraham obtained. The connexion of this example of Abraham with the former generall exhortation, by this causall particle FOR, evidenceth as much. See §. 91.

II. Abrahams example is an especiall pattern. It is therefore here produced. See §. 92.

III. Fit names are of good use. Abrahams faith was supported by his name. See §. 93.

IIII. Gods promise is the ground of faith and patience. For this end is mention here made of Gods promise. See §. 96.

V. God confirms his promise by oath. He sware. See §. 97.

VI. God sware by himself. This is expresly set down. See §. 98.

VII. None is greater then God. This is taken for granted. See §. 99.

VIII. An inferior must not be sworn by. For this end God sware by himself. See §. 99.

IX. Vers. 14. God frameth his oath after the manner of man. The Greek word translated, surely, was a word used in mens oathes. See §. 101.

X. Gods reward makes blessed. It is therefore comprised under this word blessing. See §. 102.

XI. God is the fountain of blessing. It is God that saith, I will blesse. See §. 104.

XII. God blesseth abundantly. The doubling of this phrase, blessing I will 〈◊〉〈◊〉, intends as much. See §. 103.

XIII. Blessing is proper to the faithfull. They are comprised under this pronou•…•… THEE. See §. 104.

XIV. Children are a blessing. For this end, multiplying is added to blessing. See §. 105.

XV. God gives children. God saith, I will multiply. See §. 106.

XVI. Many children are a blessing. This is intended under the doubling of this phrase, multiplying, I will multiply. See §. 105.

XVII. Abraham had an innumerable •…•…eed. This doubled phrase, multiplying, I •…•…ll multiply, is applyed to him. See §. 107.

XVIII. Abraham long expected things promised.* 1.395

XIX. Abrahams long expectation was with much patience. These two last ob∣servations arise from the Greek compound word, thus translated, patiently endured. See §. 108.

XX. Abraham enjoyed what he waited for. This is expresly set down. §. 109.

Of three generall observations inferred from Abrahams pattern, see §. 110, 111, 112.

§. 115. Of Gods conforming himself to man.

Heb. 6. 16.

For men verily swear by the greater, and an oath of confirmation is to them an end of all stri•…•…e.

THis verse is here inserted as a reason of that which went before. So much is evi∣denced by this causall particle, a 1.396 FOR.

Now two things were before noted of God. One generall: that he sware. The other particular: that he sware by himself. The reason of both these is here render∣ed.

The reason of the former is taken from the end of swearing, which is to work such credence in mens minds, as may take away all doubt about the thing contro∣verted, and end the strife.

The reason of the latter is taken from mens usuall practice in swearing, which is to swear by the greatest.

The Apostle begins with the particular, which is the person by whom men use to swear: because the latter, which is the generall, will better agree with that which followes, about the end of Gods swearing, v. 17, 18.

The Apostle here inserteth the ordinary note of asseveration, b 1.397 verily: Because experience verifieth the truth of what he affirms; and withall he gives us to under∣stand, that this is a considerable point. And surely it is very considerable, that God should conform himself to man, as this causall particle, FOR, and the force of the* 1.398 reason couched under it, doth intend. This is further manifested by those passions, affections, actions, parts, and other like things appertaining to man, which God assumeth to himself, and in Scripture are attributed to God.

This God doth, to condescend to us, and to help our weaknesse, who cannot so well conceive heavenly mysteries, unlesse they be set forth by earthly resemblances. If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of leavenly things? Joh. 3. 12.

• 1. This doth much commend Gods fatherly respect to us, and tender care over us.
• 2. This should stir us up to give the more heed hereunto, that we may be the bet∣ter instructed hereby. Let our dealing one with another move us to have Gods like dealing with us in higher account. If mans swearing be regarded, how much more should Gods? As God is infin•…•…tly greater in Majesty, power, truth, faithfulnesse and other like excellencies, so ought we to give more credence to Gods oath, then to a∣ny mans.

§. 116. Of mans swearing, and the lawfulnesse thereof.

THis phrase, men swear, implieth an usuall custome: which is not disproved, but* 1.399 rather approved: and that two wayes.

• 1. In that it is here brought in as a ratification of that which God did. God sware, because men use to do so.
• ...

• 2. In that God herein conformes himself to men: but the righteous God 〈◊〉〈◊〉 not conform himself to any creature in any evill.

Object. Hatred, anger, jealousie, revenge with other like passions are attributed 〈◊〉〈◊〉 God.

Answ. These are not simply evill in themselves. Being placed on their rig•…•… object, and well ordered, they are good: they are in that respect fruits and 〈◊〉〈◊〉 of justice.

By this act of swearing attributed to men, as here it is, it appears, that it is •…•…∣full for men to swear. Thou shalt swear by the name of the Lord, Deut. 6. 13. E•…•…∣presse injunctions in sundry cases are given about this point: as Exod. 2•…•…. 11. 〈◊〉〈◊〉. 5. 19. 1 King. 8. 31. Saints guided by Gods Spirit, have both themselves solem•…•… sworn, Gen. 21. 31. 1 Sam. 20. 4•…•…. and also caused others so to do, Gen. 24. 3. and 47 31.

Oject. Those are instances of the Old Testament.

Answ. Approved examples about generall morall duties which belong to 〈◊〉〈◊〉* 1.400 ages, registred in the Old Testament, are good warrants for Christians livin•…•… 〈◊〉〈◊〉 the New Testament. Such things are written for our instruction, Rom. 4. 29. and 15 4

Besides, this prophesie, every tongue shall swear unto the Lord, is a prediction •…•…∣cerning the times of the Gospell, Isa. 45. 23. This phrase, I call God for a 〈◊〉〈◊〉 upon my soul, (which the Apostle useth, 2 Cor. 1. 23.) sets down the form of an 〈◊〉〈◊〉 Angels are brought in swearing, Dan. 12. 7. Rev. 10. 6. But a pattern taken 〈◊〉〈◊〉 Angels is for Christians, as well as for Jewes.

As for mens swearing, it is a branch of their respect to God and man.* 1.401

1. To God, in that thereby his name is invocated, and he worshipped▪ yea also in that sundry of his divine excellencies are acknowledged: as, his Omniscience, Omnipresence, Providence in ordering all things, Soveraignty, Power, Justice, Truth, &c.

To man, in that, in sundry cases, his innocency is cleared, suspitions are removed, truth is manifested, and controversies are ended.

These respects which an oath hath to God and man give good proof of the law∣full nesse of it.

§. 117. Of swearing lawfully.

THat which in general is lawfull, must lawfully be used; it is therefore requi•…•… to consider what things concur to the making up of a lawfull oath. They are in speciall four.

• 1. The Person that sweareth.
• 2. The Matter that is sworn.
• 3. The Manner of swearing.
• 4. The end of swearing.

• 1 Two things concur to make a man fit to swear.
  • 1. That he be of understanding and discretion, well to know what he doth. On this ground babes, Idiots, phrensie persons are not fit to swear.
  • 2. That they have power to make good what they swear. As they who are under the power of others might not make a vow of those things, which they that were over them, might null or make void (Numb. 30. 3. &c.) so neither may such swear in like case.
• 2. Four things are requisite for the matter of an oath.
  • 1. That that which is sworn be a truth; and that both logically, as the thing is indeed; and also morally, as he that sweareth, conceiveth it to be. That which Paul thus by oath affirmed (the things which I write 〈◊〉〈◊〉 you, behold, before God, I lye not, Gal. 1. 20.) were logically true, and morally also.
  • 2. That it be possible. To swear to do an impossible matter, is to bring a necessity of perjury. Well therefore did Abrahams servant interpose this caution, peradventure, the woman will not be willing to follow 〈◊〉〈◊〉 〈◊〉〈◊〉 this land, Gen. 24. 5.
  • 3. That it be just and lawfull Righteousnesse is one of the requisites in an

• ...
  • oath, Ier. 4. 2. To swear an unjust and unlawfull thing, is to impose a necessity of sinning, and that either by doing that which ought not to be done: or by not doing that which he hath sworn to do.
  • 4. That it be weighty: and such a matter as no other way can be determined. This may be implyed under this requisite of an oath, In judgement, Jer. 4. 2. The highest Judge is appealed to in an oath. But he must not be troubled in trifles; They must be great matters that should be brought to Moses, the highest Judge among the Israelites, (Exod. 18. 22.) Much more must they be great and weighty matters, that are brought before the highest Judge of heaven and earth.
• 1. Two things especially are to be observed in the manner of swearing.
  • 1. That it be done deliberately, and advisedly. This is also intended under this phrase, In judgement.
  • 2. That it be done piously, with hearts lift up unto him, by whom we swear. These cautions are joyned together, Thou shalt fear the Lord thy God, and serve him, and shalt swear by his name, Deut. 6. 13. Be not rash with thy mouth, and let not thy heart be hasty to utter any thing before God, Eccl. 5. 2. The Apostle putteth an Ecce, before his oath: Behold, before God, I lie not, Gal. 1. 20.
• 4. There are two generall ends of an oath. 1. Gods glory. 2. Mans good: and that in reference to others, or our selves.
  • 1. Gods glory is aimed at, when in respect to him, and his divine attri∣butes, we make him our Judge, and answerably order all things in the oath, as may set forth the glory of his excellencies. Whatsoever we do, we must do all to the glory of God (1 Cor. 10. 31.) Much more, this great and weighty matter of an especiall appeal to him.
  • 2. Mans good is aimed at in reference to others, when we swear to clear his integrity, or to declare that which is his right. All things must be done with charity, (1 Cor. 16. 14.) Much more this great and weighty matter.

The good which we ought to aime at in reference to our selves is, that our innocency may be justified, 1 King. 8. 32.

A speciall end of an oath, is to put an end to controversies. Hereof see §. 121.

§. 118. Of an Oath, what it is.

THat the fore-named direction about swearing lawfully may be the better ob∣served, it is requisite to know what an Oath is; and what the severall kindes thereof be.

An Oath is a sacred attestation, whereby God is made a Judge of what is attested.

This word attestation, signifieth more then a bare affirming, or denying of a thing •…•…t is a kind of a 1.402 confirming of a thing by witnesse, in that he by whom one sweares is made a witnesse of that which is sworn, Rom. 1. 9.

This Epithite sacred is added, because therein the swearer hath to do with God, making his appeale to him, and calling upon him: for a right Christian oath must be made by God. See §. 120.

God is in an Oath made a Judge in two respects.

• 1. In regard of his omniscience, who knoweth all things; past, present and to come: secret and open, yea, even the secret intentions of the heart.
• 2. In regard of his omnipotency, in that he is able to take such vengeance as may make all creatures fear to provoke him.

Hence is it, that an Oath is counted so strong a bond, and that it putteth an end to differences, because it is supposed that no man dares make God a witnesse of any untruth, or provoke such a Judge to execute vengeance. It is a fearfull thing to fall into the hands of the living God, Heb. 10. 31.

§. 119. Of the severall kinds of swearing.

AN oath may be distinguished, according to the ground, matter & manner of it.

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  1. The ground of an oath is either a 1.403 imposed or free.

  An oath may be imposed by such as have authority, or such as pretend damage.

  By reason of his authority, Abraham made his servant to swear, Gen. 24. 3. and Iacob his Son, Gen. 47. 31. Thus might the High-Priest under the Law impose an oath, Numb. 5. 19. and publick Judges, Exod. 22. 8. This power publick Judges ever had and still have.

  Upon pretence of damage, one neighbour might require an oath of another, 1 King. 8. 31, 32.* 1.404

  A free oath is that, which one on his own pleasure taketh to move others the more to believe what he saith. This may and must be done, when the matter makes to the glory of God, 1 King. 22. 14. or our neighbors speciall good, 1 Sam. 14 45. or our own suspected integrity, 1 Sam. 26. 10.

• ...

  2. The matter of an oath is something past or present: or else something to come.* 1.405 The former end of an oath is called assertory: whereby something is affirmed or deni∣ed; thus David by an oath affirmed, that he was in danger of death, and the wi∣dow of Zarephath denied by oath that she had not a cake, &c. 1 King. 17. 12.

  The latter kind of oath which concerns things to come, is called promissory, 〈◊〉〈◊〉* 1.406 when King Zedekiah sware that he would not put Ieremiah to death, Ier. 38. 16.

• ...

  3. The manner of swearing hath respect to circumstances; as the Persons betwixt whom the oath is made: the Place where: the Time when: the occasion why, with other the like. Thus an oath is publick or private.* 1.407

  A publick oath is many wayes differenced, as when a Nation, or congregation swear to God, 2 Chro. 15. 14. or when one Nation sweareth to another, as the Is•…•…∣lites did to the Gibeonites, Iosh. 9. 15. or subjects to their Governors, as the Gil•…•…∣dites to Iephthah, Judg. 11. 10.

  A private oath is betwixt particular persons, as that which was made between I•…•…∣nathan* 1.408 and David, 1 Sam. 20. 42.

The evidences of all the forementioned kinds of swearing, being approved in sa∣cred Scripture, give proof that they are all warrantable.

§. 120. Of swearing by God alone.

THe proper object of mens swearing, is thus set down, a 1.409 by the greater. Here∣by God is meant: God alone. For men that swear are here considered a•…•… •…•…∣tures distinguished from their Creator. Now all creatures in reference to their Crea∣tor are fellow-servants: and in that respect none so great over an other, as meet to be sworn by. Besides all other creatures were made for man. God gave man do∣minion over all creatures in the aire, waters and earth (Gen. 1. 28.) The heavens are made a covering for him: the Sun, Moon, and Stars to give him light: yea, the Angels have a charge given unto them to keep man in safety, (Psal. 91. 11.) and they are ministring spirits for him, Heb. 1. 14. Now that for which other things are i•…•…* 1.410 counted the best. There being then among creatures no greater then man by whom he may swear, he may swear only by the Creator.

As God, because he had no greater then himself, did swear by himself: so man, because he hath no greater then God, must, when he sweareth, swear by God. This exclusive particle, only, which Christ addeth to serving of God (Matth. 4. 10.) is to be applied to swearing by God. For both these are joyned together, Deut. 6 13. This phrase, unto me every tongue shall swear (Isa. 45. 23.) is exclusive: it exclud•…•… all but God: and this, he that sweareth in the earth, shall swear by the God of 〈◊〉〈◊〉. Isa. 65. 16.

• 1. Divine properties are attributed to that by which men swear; as, omnipresence, omniscience, searching the heart, supreme soveraignty, power to revenge, and the like, which are proper to God alone. That which the Lord saith of the last of these; to me belongeth vengeance, Deut. 32. 35. may be said of all the rest: To the

• Lord belongeth, omnipresence, omniscience, &c. even to him alone.
• 2. Divine worship is given to him by whom men swear: for there is divine invo∣cation comprised in an oath, which is a principall part of divine worship.
• 3. It is a great debasement for man to swear by any other then God: in that h•…•… maketh himself inferiour to, and lesse and lower then that by which he sweareth.
• 4. It addeth much to Gods honour, to have such a prerogative proper and •…•…∣liar to himself.

§. 121. Of the the inviolablenesse of an Oath, whereby differences are ended.

ONe speciall end of mens swearing is thus expressed, An Oath for confirmation is to them an end of all strife.

The principall end of an oath is, a 1.411 for confirmation▪ the other words are as a con∣sequence following thereupon, which is to end and determine matters in question, whereupon differences and controversies arise.

The word translated b 1.412 confirmation, is derived from that which is translated, c 1.413 •…•…edfast, chap. 2. v. 2. §. 11. It implyeth such a confirmation, as is not rashly to be gainsaied and contradicted: for it must put an end to contradictions.

The word translated d 1.414 strife, properly signifieth contradiction. It is derived from e 1.415 a compound verb that signifieth to speak against, (Iohn 19. 12.) or contradict, (Act. 13. 45.) or gain-say, Rom. 10. 21. Answerably this noune is translated, contradiction (Heb. 7. 7. and 12. 3.) and gain-saying, Jude, v. 11.

The noune translated, f 1.416 end, signifieth the utmost border or bound of a place. In the plurall number it is translated, g 1.417 utmost parts, (Matth. 12. 42.) and, ends, R•…•…m. 10. 18. h 1.418 A privative preposition joyned with this word signifieth i 1.419 endles•…•…, 1 Tim. 1. 4.

By these notations of these words, this phrase appeareth to be very emphaticall: and they shew that the use of an oath is fully to resolve matters in question: so as thereupon no gain-saying is to be made: in that there remaines nothing to be fur∣ther said in and about that point. This is the main end of an oath, to put an end to differences.

Many are of opinion that two ends are here intended. One in this phrase, for confirmation. The other in this, an end of all strife.

The former, they refer to a promissory oath: the end whereof is,* 1.420

First, to bind him that sweareth to make good his word.

Secondly, to perswade them for whose sake he sweareth to rest on his word.

Thus an Oath is for confirmation.

The latter they refer to an assertory Oath, which is,

• 1. To bind the swearer to utter the whole truth, and nothing but truth.* 1.421
• 2. To perswade others, that that which is sworn is such a truth as they may well rest upon. Thus an oath proves to be, an end of all strife.

When no witnesses can be brought to prove a thing, nor sure evidences given, whereby the matter in question may appear to be true, nor undeniable reasons on either side given in matters of doubt, great controversie useth to be made there∣abouts: but an oath useth to end this controversie: and that because God, who knoweth the truth, who loveth truth, who hateth falshood, who can and will re∣venge falshoods, is made a witness, and Judge. And it is taken for granted, that no man will provoke God to take vengeance on him.

By this it appeareth that an oath is a most firm, and inviolable bond. Men living rest on it; as Abraham rested on his servants fidelitie, when his servant swore to him. This was a promissory oath, Gen. 24. 9. So David rested upon Achish his favour, when he thus sware unto him, surely, as the Lord liveth, thou hast been upright, &c. 1 Sam. 29. 6. This was an assertory oath. Yea, dying men also use to rest upon an oath, as Iacob did when Ioseph sware to bury him as he desired, Gen. 47. 31.

The Apostle inserteth this relative, k 1.422 to them, in reference to men before men∣tioned: for they cannot know others intents for things to come, nor the truth of their words concerning things past, but by proofs: and an oath in sundry cases is the only proof and evidence that can be given. Men therefore use to rest therein: and so they ought to do. God knows the truth of mens words, either in asserting

things past, or in promising things to come: so as in reference to God, there is no need of an oath: neither is it properly to him an end of strife. But men need this kind of proof, and to them, it is an end of strife.

This generall, l 1.423 ALL, is added, because there are sundry cases concerning things past, present and to come, publick and private (as was shewed, §. 119.) wherein there is need of an oath to satisfie and settle mens minds about the truth of them: and in them all men must upon an oath rest satisfied: if at least there be no apparent reason to the contrary. An oath is an end of ALL strife.

§. 122. Of the error of Anabaptists in condemning all swearing.

THere are sundry errors contrary to the fore-mentioned doctrine of an oath.

1. Anabaptists hold that it is unlawfull for Christians to swear. The contra∣ry doctrine concerning the lawfulnesse of an oath, is sufficiently proved before, §. 116.

Anabaptists herein shew themselves Disciples of the ancient Manichees, who de∣nied the Old Testament to be Gods word; and that, among other reasons of thei•…•…, because it justified the lawfulnesse of swearing.

The main ground that Anabaptists pretend is taken from these words of Christ,* 1.424 swear not at all, neither by heaven, &c. Matth. 5. 34. The like is set down, Iam. 5. 1•…•….

Answ. They raise their argument from a mistake of the true sense of these Scrip∣tures: for they take that to be spoken simply, which is intended respectively.

That Christ did not simply forbid swearing, is evident by this which he saith be∣fore in this Sermon, Think not that I am come to destroy the Law or the Prophets, Matth. 5. 17. Both Law and Prophets do approve swearing on just occasion, as was shewed, §. 116. Christs main scope in that part of his Sermon, wherein he interpreteth many of the Commandements of the Morall Law, is to cleer that Law, from the false glosses of the Pharisees. Now concerning this Law of swearing, the Phari∣sees taught two things.

• 1. That they might not forswear themselves: which if they did not, they thought that the third Commandement was observed.
• 2. That they might swear by some creatures, as by heaven, earth, &c.

Against these two errors Christ directed his speech.

Against the first thus. To swear unduly is against the third Commandement, which saith, Thou shalt not take the name of the Lord in vain, Exod. •…•…0. 7. So 〈◊〉〈◊〉 they who did not rightly observe the rules of swearing, took Gods name in vain, and brake the third Commandement.

Against the second thus, Gods glory is some way or other manifested in his crea∣tures: for heaven is Gods throne, earth his footstool: and so in the rest. In which respect, to swear by creatures is to dishonour God.

Anabaptists urge this phrase, not at all. To this I answer, that the clause may have a double reference.

• 1. To vain swearing: which is the point that Christ there laboureth to sup•…•… so as in this sense, he intends thus much. Be not moved on any occasion to swear vainly and unduly.
• 2. To swearing by creatures: then it intends thus much, swear not at all by hea∣ven or earth, or any other creature.

Againe Anabaptists presse this phrase, let your communication be, Yea, Yea: 〈◊〉〈◊〉 Nay, Matth. 5. 37.

In answer to this, I grant that these phrases, Yea, Yea, Nay, Nay, do imply a sim∣ple affirmation or negation, without confirming it by oath: but withall I say, that this direction is about a mans ordinary and common communication: When there is no great or weighty cause to affirm or deny upon oath.

Lastly, they insist upon this phrase, Whatsoever is more then these, commeth of 〈◊〉〈◊〉.

Two things are answered hereunto,

• 1. That the occasions that force men to swear (though the oath be d•…•…ly and just∣ly made) come of evill: namely of the evill disposition of them, who will no•…•… be∣lieve a truth spoken, unlesse it be confirmed by oath.
• ...

• •…•…. That to use asseverations and oathes in ordinary speech, is of an evill dispositi∣•…•…: or of the Devill himself, who is that evill one.

As for that which is written, Iam. 5. 12. we are to hold, that the Disciple who 〈◊〉〈◊〉 his Masters own words, used them in his Masters sense. It appeared that the errors about swearing, which were frequent in Christs time, continued also in that time, wherein the Apostle Iames wrote his Epistle: and therefore in his Masters words 〈◊〉〈◊〉 sense be laboured to suppress•…•… that evill custome.

Object. To justifie swearing, is to give liberty to common swearing?

Answ. 1. Not so. Doth justifying true religion give liberty to superstition.

•…•…. Necessary truths must not be concealed, much lesse denied, because they may be perverted. Some men have such a spider-like disposition, as they will suck po•…•…son out of the sweetest flowers.

§. 123. Of undue swearing by creatures.

A Second error is swearing by creatures. This is not only practised by the vul∣gar sort of Papists in their ordinary speech (who commonly swear by the 〈◊〉〈◊〉, Crosse, M•…•…sse, Virgin Mary, Peter, and sundry other Saints) but it is also used in their public•…•… Courts, and sole•…•… oathes, thus: by God and the Virgin Mary, by God and the Holy Gospell: yea, it is also justified by their a 1.425 Divines. The Rhemists in their Annotations on Matth 23. 21. have this glosse, swearing by creatures, as by the Gospell, by Saints, is all re•…•…erred to the honour of God, whose Gospell it is, who•…•…e Saints they are.

Answ.

• 1. Their manner of referring that which they do to the honour of God, is without and against Gods word: and this conceit hath been the occasion of most of their Idolatry.
• 2. Gods honour is simply to be referred to himselfe, and not relatively in and through his creatures. I am the Lord (saith he) That is my Name, and my glory will I 〈◊〉〈◊〉 〈◊〉〈◊〉 •…•…ther, neither my praise •…•…o graven Images, Isa. 42. 8.
• 3. That manner of referring honour to God, drawes mens mindes from the Creator to the creature. They have in such an oath, their minds so fixed on the creature, by whom they swear▪ as they think not on God.

Herein Papists do justifie Pagans, who swear by their false Gods, as Laban did, Gen. 31 53.

Scholars in their ordinary Grammer Scholes, yea, and in universities too, and in other places, where they write, or speak Latin, do justifie the practise of heathens herein, by 〈◊〉〈◊〉 the very words and phrases of the heathen, which were concis•…•… formes of their swearing by their Idols: such as these, Hercle, Mehercle, Pol, Aede∣•…•…, Di•…•… immortales, with the like.

Profane persons among us do herein exceed both Papists and Pagans. Scarce a creature can be thought on by which they do not swear.

They swear by the heaven, by the Sun, by the light, and by all the host of heaven.

They swear by all things on earth that are for mans use, as, bread, meat, drink, mon•…•…y, fi•…•…, and what not?

They swear by the parts of man, as, soul, heart, body, head, and other parts.

They swearby the body of Christ himself, by his blood, by his wounds, by his cr•…•…ss▪ &c.

They swear by graces and vertues, as, faith, truth, honesty with the like.

They swear by meer toyes.

As the Gilea•…•…ites and Ephraimites were distinguished by their manner of speech (Iudg. 12. 6.) so may Pagans. Papists profane and pious persons, •…•…e distinguished by their manner of speech. Pagans swear by f•…•…lse Gods, Papists by Saints; profane persons by mute things: pious persons only by the true God, and that on just occa∣sion, and in a due manner.

§. 124. Of Swearing things unlawfull.

A Third error is either to swear, or to cause others to swear that which is un∣lawfull. Into this error do Papists fall many wayes.

• 1. They swear, and cause others to swear that which oft proves to many, impos∣sible: as perpetuall continency. For they, who admit any into religious orders, 〈◊〉〈◊〉* 1.426 them vow and swear perpetuall contin•…•…ncy: and all that enter into such orders a∣mong them, do vow and swear as much. Now it is not in mans power to be per∣petually continent. To many it is a matter of impossibility. Christ speaking of this point, thus saith, He that is able to receive it, let him receive it, Matth. 19. 1•…•…. Hereby he implyeth that some are not able: it is not possible for them to be •…•…∣nent: at least in a single estate, without the benefit of marriage.
• 2. They take children, that have Parents living, into religious orders, without* 1.427 and against their Parents consent: which children being so taken in, they cause 〈◊〉〈◊〉 swear obedience to these orders; yet such children are not in capacity to keep 〈◊〉〈◊〉 oath. They are under the power of their Parents, who have authority to 〈◊〉〈◊〉 void their oath.
• ...

  3. They make many to swear things uncertain: as in the case of regular •…•…∣ence. They who are placed under such and such Superiours must swear to do what their Superiours shall enjoyn them: though, when they take the oath, 〈◊〉〈◊〉 know not what they will enjoyn. The rule of this blind obedience, is that which Absalom gave to his servants in these words, have not I commanded you? 2 Sam. 〈◊〉〈◊〉. 28. On this ground have many zealots attempted to commit Treasons and •…•…∣thers: and received the reward of Traytors and Murtherers.

  To this head may be referred oathes of giving what others shall desire; though they know not what those others wil desire. The head of Iohn the Baptist was 〈◊〉〈◊〉 〈◊〉〈◊〉 by this meanes, Matth. 14. 7, 8, 9.

• 4. They bring sundry of their profession to swear things apparently sinfull: 〈◊〉〈◊〉 they who bound themselves under a curse to kill Paul. Acts. 23. 12. Many Po∣pish hot-spurs did swear to murther Queen Elizabeth, whom God preserved from all their plots.

§. 125. Of equivocation upon oath.

A Fourth error is to swear deceitfully: which is commonly called equivocati∣on. This is a most undue kind of swearing, whereof Papists are in a high de∣gree guilty. There is a kind of verball equivocation, when a word or sentence may be diversly taken: which is a rhetoricall figure: as when Christ said: our friend Lazarus sleepeth: and his Disciples thought that he had spoken of taking rest in sleep, Joh. 11. 11, 13. But the equivocation which we speak of is a mentall equivocation:* 1.428 and that is, when a man sweareth a false thing, yet so, as he reserveth something i•…•… his mind, which, if it were uttered, would make the speech true: as if one, guilty with others, be upon oath demanded, whether he ever saw such an one, answereth, I never saw him (though he have seen him often, and well know him) reserving this clause in his mind, in heaven: which expressed maketh the answer true: but it i•…•… nothing to the mind of him that propounded the question; neither can any such mat∣ter be fetcht out of the words: so as such an oath commeth nothing short of per•…•…u∣ry. The end of an oath in determining controversies would thus be taken away.

Notwithstanding those enormous consequences of equivocation, Papists use to equivocate, not only all their life time, but also upon their death beds. 〈◊〉〈◊〉 Tresham, one of the conspirators in the Gun-powder Treason, a little before his death, protested upon his salvation, that for sixteen years before that time, he had not seen Henry Garnet Superiour of the Iesuites in England, and yet both the said Henry Garnet himself, and sundry others confessed that the said Garnet and Tresham had within two years space been divers times together, and mutually conferred one with another. Garnet being then asked, what he thought of Treshams Protestation, answered, that he thought he made it by equivocation.

This kind of deceit Papists have taken from Arrius an ancient H•…•…retick: who be∣ing* 1.429 to be freed out of banishment, if he would professe the Nicene faith, caused the Articles of his own h•…•…retical faith to be written in a Paper, and put them into his bosome: and in the presence of those who were to take his protestation, immediat∣ly after the Articles of the Nicene faith were read unto him, laying his hand upon his bosome, protested that he would constantly hold that faith. His Judges thought

that he plainly meant the Nicene faith: but he himself meant his own faith that was i•…•… his bosome.

Of equivocation at large. See Chap. 11. v. 31. §. 189.

§. 126. Of dispensing with Oaths.

A Fist errour is to dispence with Oaths. Popes of Rome usurp this power: as might be exemplified in many particulars: but I will insist only upon his dispen∣sing with the solemn oath of Subjects made to their lawfull Soveraign, or to use their own words, absolving Subjects from their oath. This is evidenced by that Decla∣•…•…* 1.430 sentence (commonly called a Bull) which Pope Lius the fift denounced against Queen Elizabeth. In the very title thereof this clause is inserted, wherin also all Subjects are declared to be absolved from the oath of alleagiance. In the body of the 〈◊〉〈◊〉, this, The Peers, Subjects, and People of the said Kingdome and all others, who have 〈◊〉〈◊〉 way sworn to her, we declare to be for ever absolved from that oath, &c. O Anti∣christian presumption! This is he that opposeth, and exalteth himself above all that is called God, •…•… Thess. •…•…. 4 For oaths are made to God: thereby men are bound to God. When Zedekiah had broken his oath made to the King of Babylon, the Lord said, Mine oath he hath despised (Ezek. 17. 19.) Oaths are made in Gods name: God is made a witnesse and Judge in that case. Whosoever therefore dispenseth with an Oath, or absolveth the swearer from it, maketh himself therein greater then God, and exalteth himself above God: which is a note of Antichrist.

§. 127. Of perjury.

A Sixt errour is Perjury. Perjury in generall is a false swearing: or ratifying a lye with an Oath.

Perjury may be distinguished according to the distinctions of an Oath set down, §. 119. It may have respect either to matters past or to come.

• 1. When a man swears that to be true, which he knoweth or thinks to be false, he forsweareth himself.
• 2. When a man sweares that to be false which he knoweth, or believeth to be true, then also he forswears himself.
• 3. When a man by oath promises to do what he intends not, that is perjury.
• 4. When a man sweareth to do a thing, and at the time of swearing intends to do it, yet afterwards, though he might do it, yet doth it not, forsweareth himself.

Perjury in every case is a most heynous sin: and that to God, our neighbour, and our selves.

• 1. Gods name is highly prophaned hereby, and his Majesty vilified: for he is made like the devill, a patron of a lie. In this respect he is provoked to execute extraordinary vengeance on perjured persons, as he did on Zedekiah Ezek. 17. 19. These two clauses, ye shall not swear by my Name falsly, neither shalt thou profane the name of thy God, (Lev. 19. 12.) so joyned together, give proof, that to swear falsly is to profane Gods name. Hereupon a false oath is put in the number of those things that God hateth, Zec. 8. 17. Surely there is no fear of God in false swea∣rers: they seem to out-face, and to challenge the most high against themselves▪
• 2. Neighbours are exceedingly beguiled by such: they are made to believe a lye, and to expect that which will never fall out.
• 3. False swearers pull much mischief upon their own pates: they make themselves liable to his vengeance, who is a consuming fire. He threatneth to be a swift wit∣ness against such (Mal. 3. 5.) and to cause his curse to remain in the midst of his house that sweareth falsly by his name, to consume it with the timber and stones thereof, Zec. 5. 4. There is no one sin that sets the conscience more on a rack▪ for the most part, then this: and none that ordinarily bringeth greater infamy upon a man.

§. 128. Of common and rash swearing.

A Seventh errour is ordinary and rash swearing: when men on every occasion, al∣most in every sentence that they utter, for every trifle, swear. This is a grie∣vous

sin: and a sin crying for vengeance. This is the sin against which in speciall Christ giveth this direction, let your communication be, yea, yea; nay, nay: Mat. 5. 37.

• 1. Hereby Gods great name, which ought alwayes to be reverenced and ho∣noured,* 1.431 is frequently taken in vain.
• 2. Frequent swearing cannot be freed from forswearing.
• 3. Rash swearing is herein aggravated, in that it hath not such temptations as o∣ther sins. Some sins are drawn on by preferment, others by reputation, others by delight, others by gain, others by other like temptations. But what prefer•…•…, what reputation, what gain can be got by swearings what delight can there be therein? Much swearing is a note of a profane disposition: Herein a difference i•…•… made betwixt a pious and impious person: the one feareth an Oath; the other swear∣eth, namely rashly and frequently, Eccles. 9. 2.
• 4. Sore judgements are threatned against this sin, Hos. 4. 2, 3. This phrase, be∣cause of swearing the land mourneth, (Jer. 23. 10.) implieth that severe judgements were executed on the land for this sin.

Even this one sin giveth unto us just cause of great humiliation: for the land is full of Oathes. All sorts do too much accustome themselves thereunto: •…•…∣ers, Citizens, Countrimen, University men, High and low, rich and poor, •…•…∣strates and Subjects, Minister and People, Masters and Servants, Male and Female, Parents and Children; yea, little children so soon as they can speak. A man cannot passe by shops or houses, but if he hear men speaking, he shall for the most part hear them swearing: Custom hath made it so familiar as it is thought no sin. But Christians be not deceived; God is not mocked, Gal. 6. 7.

For avoiding it, keep not company with swearers: accustome not thy self 〈◊〉〈◊〉, reprove it in others.

§. 129. Of the resolution and observations of

Heb. 6. 16.

For men verily swear by the greater: and an Oath for confirmation is to the•…•… an end of all strife.

THe sum of this verse is, The end of an Oath.

Here of are two parts,

• 1. A description of an Oath,
• 2. A declaration of the end thereof.

In the description we may observe,

• 1. The manner of setting it down, in this note of asseveration verily.
• 2. The matter. Whereabout is expressed,
  • 1. The act it self, swear.
  • 2. The persons who swear, men, and by whom, the greater.

In setting down the end we may observe,

• 1. The kind of end, for confirmation.
• 2. A consequence following thereupon, which is, an end of all strife. This is am∣plified.

• 1. By the persons to whom it is an end, to them, namely to them betwixt whom there is controversie.
• 2. By the extent thereof: in this generall, all.

Doctrines.

• I. God in swearing conforms himself to men. In the former verses Gods swearing was set down; here the reason of it is thus rendred, For men swear. See §. 115.
• II. Weighty truths may with an asseveration be set down: so doth the Apostle this truth thus, Verily. See §. 115.
• III. It is lawfull for men to swear. This is here taken for granted. See §. 116.
• IV. God only is to be sworn by. God is comprised under this word, the greater. S•…•…e §. 120.
• V. An oath confirms a truth. It is here said to be for confirmation. See §. 1•…•…1.
• VI. An oath is to determine controversies. This phrase, an end of all strife, in•…•…end∣eth as much. See §. 121.
• ...

• VII. Men ought to rest in an oath. For to them it is an end of strife. See §. 121.
• VIII. An oath is of use in all manner of differences. It is an end of ALL strife. See §. 121.

§. 130. Of Gods willingnesse to do what he doth.

Heb. 6. 17.

Wherein God willing more abundantly to shew unto the •…•…eires of promise, the immu∣tability of his counsell, confirmed it by an Oath.

THe application of the former comparison, taken from mens swearing, is in this and the next verse set down: and therein the reasons of Gods swearing are ex∣•…•…sly declared.

This relative, wherein, in Grammaticall construction may have reference to the last word of the former verse, which in Greek is, a 1.432 an Oath. But I rather referre it to the whole sentence going before: or to the point in hand: as if he had said, In which matter, or, in which case. In which case of confirming a matter by oath, God willing more abundantly, &c. This then sheweth that God conformed himself to mans usuall practise, for mans good.

The word translated b 1.433 willing implieth an inclination and readinesse of ones disposition unto a thing: so as he needs no other motive thereunto: it is that which •…•…e desireth to do. Covetous men are thus described, c 1.434 they that will be rich, or they that are willing to be rich (1 Tim. 6. 9.) for it is the same word that is here used. A covetous man needeth no other motive then his own inward disposition to seek after riches. It is said of Pilat, that he was willing to content the people, (Mark, 15. 15.) It was his desire so to do.

Thus, God was of himself ready and forward to do that which is here spoken of: and that of his own meer, free grace: yea, he was desirous to do it. He was no way forced thereunto.

This then setteth down two points,

• 1. The cause of Gods binding himself: his meer will and good pleasure. This is* 1.435 the ground of all the good he doth to man, Matth. 11. 26. see more hereof chap. 2. v. 4, §. 37.
• 2. The manner of Gods binding himself. God did it readily, cheerfully. This* 1.436 shewed that he was willing thereunto. He had in his eternall counsell decreed to do what he did: and yet would by Oath bind himself thereunto; and this he was willing to do. He doth willingly what he hath bound himself to do.

This is a point worthy of all admiration: that God should of his own will wil∣lingly bind himself for our sake to accomplish his own determined counsell.

Should not we now rest with confidence, on this good will and pleasure of God?

This ground and manner of Gods doing what he doth, namely willingly, should be a pattern unto us to do, what we are bound unto, willingly and cheerfully. The Apostle speaking of his duty in preaching the Gospell, thus saith, Necessity▪ is layed upon me: yea, woe is unto me, if I preach not the Gospell. But if I do this thing willing∣ly, I have a reward, 1 Cor. 9. 16, 17. God loveth such, (2 Cor. 9. 7.) and accept∣eth what they are able to do, 2 Cor. 8. 12. This David pleaded before God, 1 Chro. •…•…9. 17. Psal. 119. 108.

§. 131. Of Gods •…•…uper abounding in meanes to make men believe.

GOds willingnesse to do good to man is exceedingly amplified in this word of the comparative degree, a 1.437 more abundantly. Of a like word, see chap. 2. v. •…•…. §. 5. Here it implieth more then was necessary: and it is fitly inserted, to meet with a secret objection that might be made against Gods binding himself by Oath. For it might be said, God is the Lord God of truth: even truth it self: There 〈◊〉〈◊〉 no fear, no possibility of his sailing in any of his words or promises. Why then should he bind himself by oath? For satisfaction hereof, the Apostle seemeth to grant

that what God did in this case was, ex abundanti, more then needed: namely in re∣gard of himself, his own excellency, and his own faithfulnesse: but yet he did that which was needfull in regard of man: by reason of his weaknesse and dulnesse: his backwardnesse to believe, and pronesse to doubt: in which respect Gods word, pro∣mise, covenant and Oath are all little enough. That Gods binding of himself was for mans sake, is made evident in the next verse.

Hereby we see Gods tender respect to mans weaknesse; It makes him do more,* 1.438 then otherwise needed: it makes him respect our infirmity more then his own excel∣lency. His promises and threatnings prove as much. The former are to allure us to duty: the latter to keep us from sin. Such is the supreme soveraignty of God, 〈◊〉〈◊〉, it is enough for him to declare his mind to his creatures: to command what he would have, to forbid what he dislikes. To use any meanes for the one, or 〈◊〉〈◊〉 is ex abundanti: of his super-abundant grace and goodnesse: What is it then to 〈◊〉〈◊〉 his oath to promises and threatnings? The like may be said of Gods adding stal•…•… to his covenants: such are the Sacraments, Rom. 4. 11.

What other reason can be rendred hereof, then the abundance of his grace 〈◊〉〈◊〉 mercy.

• 1. This ministreth much matter of humiliation to us, who do in a manner pro∣voke God to draw the line of his goodnesse to the uttermost extent thereof: and to make him exceed and abound: to make him do more then needs, if we were not so dull and slow in believing as we are.
• 2. This should move us to super-abound in our high esteem of God, and in all thankfulnesse and obedience to him. In speciall it should move us with all stedfast∣nesse to believe that which God doth so abundantly confirm unto us. Let us not make Gods surpassing, and super-abounding grace to be in vain. Let us not pro∣voke him to say, What could have been done more that I have not done? Isa. 5. 4.
• 3. By this pattern of God we are taught to condiscend to others infirmity, and that in doing more then needs. One immutable thing is sufficient to settle a mans mind: yet God used two immutable things. Though we be conscious to our own integrity, and truth which we utter, yet if others question it, and require further confirmation, let us not stand too much upon our▪ own credit: but yeeld to their infirmity, and, if required, adde an oath: provided it be made in truth, in righte∣ousnesse, and in judgement, Ier. 4. 2. It cannot be thought but that every word of God should be most true. It is impossible that he should lie: yet heuseth two im∣mutable things: But it may be thought that man may lie: that is not impossible, Rom. 3. 4 If God then use two immutable things, much more may man.

§. 132. Of Gods manifesting his goodnesse to men.

THe Greek word translated, a 1.439 shew, is a compound. b 1.440 The simple verb sig∣nifieth also to shew. When God by a vision manifested to Peter, that all sons of creatures were clean, Peter thus expresseth the case, God hath shewed me, &c. Act. 10 28. So it is used, Heb. 8. 5.

But the compound carrieth an emphasis. It signifieth fully, cleerly, evidently, to manifest and shew a thing. This word is used where it is said of Christ, c 1.441 He shewed them his hands and his feet, Luk. 24. 40. And where Apollos his convincing of the Jewes is thus expressed, d 1.442 shewing by the Scriptures that Iesus was Chri•…•…, (Act. 18. 28.) That is, evidently demonstrating as much. Thus Gods Oath added to his promise, doth most fully, cleerly and evidently shew and demonstrate the 〈◊〉〈◊〉 of his promise: which is grounded on his counsell, and the immutability thereof. Gods counsell is the most immutable thing that can be: but to men it would not have appeared so to be, unlesse God had cleerly manifested as much 〈◊〉〈◊〉 •…•…is Oath.

God will have nothing wanting, on his part, that may help to support our faith. He makes matters tending thereunto, cleerer then the Sun.

His desire is that his promises may attain the end for which they were made.

What now may we think of those who discern not that which is thus evidently and cleerly shewed? We have too great cause to judge, that the God of this 〈◊〉〈◊〉 〈◊〉〈◊〉

〈◊〉〈◊〉 the minds of them which believe not, lest the light of the glorious Gospell of Christ, 〈◊〉〈◊〉 is the Image of God, should shine unto them, 2 Cor. 4. 4.

§. 133. Of Heires of Promise.

THe persons, to whom God hath so shewed his super-abundant goodnesse, are here stiled the Heires of Promise.

They are accounted Heires, who have such and such a thing by right of inheri∣tance.

Of the word inherit, and of sundry instructions thence raised. See Chap. 1. v. 14 §. 160.

Promise is here metonymically taken for the reward promised, as was shewed, v. 12. §. 87.

Abraham, Isaac, and Iacob, are stiled Heires of Promise, in reference to the Land* 1.443 of Canaan promised, as a Type of the Celestiall Canaan, Heb. 11. 9. Here in speciall are meant the children of Abraham after the Spirit. For the promise that Abraham 〈◊〉〈◊〉 be the Heire of the world, was not made to Abraham, or to his seed through the 〈◊〉〈◊〉, but through the righteousnesse of •…•…aith, Rom. 4. 13. Hereupon it is said to be∣lievers, Ye are Abrahams seed, and heires according to the promise, Gal. 3. 29. All that are justified are stiled Heires, Titus 3. 7. And all that are led by the Spirit, Rom. 8. 14, 17.

This dignity they have, because they are united to Christ, in which respect they are stiled, joynt heires with Christ, Rom. 8. 17. By vertue of that union, they are adopted of God to be his children, (Gal. 4. 5.) and also regenerat, 1 Pet. 1. 3.

This phrase, Heires of Promise, implieth an extent and a restraint.

An extent in relation to Abraham: to shew that Gods Oath rested not only in* 1.444 him, but extended it self to all his seed, according to that which the Lord saith, I will establish my covenant between me and thee, and thy seed after thee, in their genera∣tions, for an everlasting covenant, to be a God unto thee, and to thy seed after thee, Gen. 17. 7.

It implieth also a restraint, in opposition to such as are incredulous and rebelli∣ous. They are not accounted heires of promise, though after the flesh they descend from Abraham.

Hence may be inferred two generall propositions.

• 1. The promise of blessing made to Abraham, belongeth to all believers.
• 2. None but believers have a right to the promise made to Abraham.

Concerning the first, God in reference thereunto thus saith, In thy seed shall all* 1.445 the Nations of the earth be blessed, Gen. 22. 18. Hereupon saith Peter, The promise is unto you, and to your children, and to all that are a farre off, even as many as the Lord 〈◊〉〈◊〉 God shall call, Act. 2. 39. And Paul saith of Gods imputing righteousnesse unto Abraham, It was not written for his suke alone, that it was imputed to him, but for us al∣so, &c. Rom. 4 23, 24.

There are two especiall grounds hereof.

One is the constant and unchangeable mind of him that makes the promise, he is alwayes like himself, and sheweth like favour to them, who are of like faith, of like disposition, and like conversation.

The other ground is the fountain and foundation of all Gods promises, Jesus Christ, our head and our redeemer. He properly is the true heire of all Gods promi∣ses. All the promises of God in him, are yea, and in him, Amen. (2 Cor. 1. 20.) that 〈◊〉〈◊〉▪ they are all propounded, ratified and accomplished in him: By reason hereof all that believe in him are coheires with him.

• 1. Learn hereby how to take the promises of Gods word, even as made to us; to stir us up to relie on God who made them: and to subject our selves unto his word. The like power and benefit of Gods promises resteth in this particular application of them. Admirable is the use of faith in this case. It will settle the soul of a be∣liever on Gods promises, made in former times, as stedfastly as if in particular they had been directed to him by name.
• 2. This meets with an objection against the certainty of a particular mans faith.

• Many granting that the promises of God are sure in themselves, deny that thereup∣on they may be sure of the benefit of them, because they are not particularly direct∣ed to them by name. But if that promise which was made to Abraham, were in∣tended to all heires of promise, th•…•…y that are of the faith of Abraham, have as good right thereto, as if the promise had been directed to them by name.

§. 134. Of the benefit of Gods promise restrained to heires of promise.

THe other generall proposition inferred from this phrase, heires of promise, is this,* 1.446 None but believers have a right to the promise made to Abraham. This the Apo∣stle cleareth, by excluding such as are not of the faith of Abraham, and are not 〈◊〉〈◊〉 seed after the Spirit, in these words, They are not all Israel, which are of Israel: •…•…i∣ther beca•…•…e they are the seed o•…•… Abraham, a•…•… they all children, &c. On this ground be thus concludeth, The children of the promise, are counted for the seed, Rom. 9 6, 7, 8. And again thus, They which are of the faith, the same are the children of Abraham, and blessed with faithfull Abraham. Gal. 3. 7, 9.

They who believe not, despise the counsell of God, Luk. 7. 32.

This is set forth to the full, Act. 13. 45, 46.

• ...

  1. This strips the Jews of all vain confidence in their externall pedegree. Because* 1.447 they had Abraham to their Father, they imagined that the promises made to Abra∣ham belonged •…•…nto them. Iohn the Baptist expresly noteth this their vain confidence, Matth. 3. 9. So doth Christ, Iohn 8. 33, 39.

  In that they were not heires of promise, their confidence was built upon a sandy foundation. The like may be said of hypocrites, of loose and carnall Gospellen, of ignorant and profane persons, and of all, who want that grace which she w•…•…s 〈◊〉〈◊〉 to be heires of promise: Namely a true, justifying, sanctifying faith. They who look for benefit of the promise, must first prove themselves to be heires of promise.

• 2. This doth highly commend the grace and favour of God, to those who are the heires of promise. The more rare a grace is, the more rare it is: that is, the lesse com∣mon it is, and in that respect rare, the more admirable it is, and the more highly to be prized, and in that respect also rare. The consideration hereof should fill the hearts of those, who have evidence that they are heires of promise, with an holy ad∣miration, and move them to say as Iudas did, Lord, how is it, that th•…•… wilt manife•…•… thy self unto us, and not unto the world? Joh. 14 22. And thereupon to have our hearts the more enlarged unto greater thankfulnesse. On such a ground did Christ give thankes to his Father, Matth. 11. 25.

§. 135. Of the immutability of Gods counsell.

THat which the Lord was pleased clearly to manifest to the heires of promise, is here said to be, The immutabilitie of his counsell.

The Greek noun translated, a 1.448 counsell, is derived from a verb, that signifieth, b 1.449 to will, (hereof see §. 130) answerably this noune is translated, will, (by the will of God, Act. 13. 36) For Gods counsell is his will. That which God willeth is the best counsell that possibly can be. The will of God is the ground of his coun∣sell. Well therefore is th•…•… Epithite, c 1.450 immutability, here attributed unto it.

The word translated, immutabilitie, is a double compound. The d 1.451 simple roo•…•… signifieth to put, or, to set, Matth. 14 3. Act. 13. 47. The e 1.452 single compound •…•…∣nifieth, •…•…o remove, or translate, Gal. 1 6. Heb. 11. 5. This double compound 〈◊〉〈◊〉 f 1.453 a privative preposition prefixed signifieth g 1.454 immutabilitie, that which 〈◊〉〈◊〉 be altered. It is found only in this and the next verse. It is here so set down, as it carrieth the force of a substantive: Answerably it is so translated, •…•…∣lity.

The manifestation of the immutability of Gods counsell is here brought 〈◊〉〈◊〉, as one end of Gods Oath. God sware, that it might evidently appear, that what 〈◊〉〈◊〉 had purposed, determined and promised to Abraham and his seed, should 〈◊〉〈◊〉 be accomplished: there should be, there could be no alteration thereof▪ It was more firm then the Law of the Medes and Persians, which altereth not, Dan. •…•…. 13.

It is here taken for granted, that Gods counsell is inviolable. His Oath was to* 1.455 manifest as much. My counsell shall stand, saith God by his Prophet, Isa. 46. 10. To 〈◊〉〈◊〉 purpose is it said, the counsell of the Lord, that shall stand, Prov. 19. 21. Psal. 33. 11.

The grounds of the immutabilitie of Gods counsell arise from God himself: even from the unchangeablenesse of his essence, the perfection of his wisdome, the infi∣nitenesse of his goodnesse, the absolutenesse of his soveraignty, the omnipotency of his power.

1. God in his essence being unchangable (Mal. 3. 6.) his counsell also must needs be so. As darknesse cannot come out of light, so nor changeable counsell from an immutable nature.

2. If Gods counsell be changed, it must be to the better or worse. To the better it cannot be. For such is the perfection of Gods wisdome, as at first he determined matters to the best. To the worse God will not suffer it to be. If he should, it must be because he discerneth not which is better or worse, or careth not which of them fall out, or is forced to suffer the worse to fall out: but none of these can be imagined to be in God.

• 1. That God should not be able to discern what is better or worse, cannot stand with the infinitenesse of his wisdome and understanding. Such is the per∣fection of Gods wisdome, as he is said, not only to have counsell and wis∣dome, but also, h 1.456 by an excellency and property to be understanding, Prov. 8. 14.
• 2. That God should not care whether the better or worse fall out, cannot stand with the infinitenesse of his goodnesse. Did the Lord at first so order all things, as when he took a view of them, he saw them all to be very good (Gen. 1. 31.) and is that Scepter, whereby he still ordereth all things, a Scepter of righteousnesse, (Psal. 45. 6.) and can it be thought, that he should not care how things fall out?
• 3. That God should be over-swayed with a superiour power, and forced to suffer the worse to fall out, cannot stand with the absolutenesse of his soveraign∣ty and omnipotency of his power. Our God is in the heavens, he hath done whatsoever he pleased, Psal. 115. 3.

§. 136. Of Objections against the immutability of Gods counsell, Answered.

1. OBject. Gods counsell is free, therefore changeable.

Answ. I deny the consequence. Freedome and immutability may well stand together. Though freedome be opposed to constraint, yet not to constancy.* 1.457 Freedome hath relation to the cause: mutability or immutability to the event. Gods counsell is most free in the cause: but in the event, immutable. If it be said, that that which is freely done, may be ordered this way or that way. I deny also this consequence.

Besides, that which in the beginning might have been ordered this way, or that way, and therein the agent shew himself a free agent, being determined, remain∣eth no more free to be altered.

2. Object. God is oft said to repent: and that sometimes of bestowing favours,* 1.458 Gen. 6. 6. 1 Sam. 15. 11. And sometimes of inflicting judgement, Psal. 106. 45. Ier. 26. 3, 13, 19.

Answ. Repentance is not properly attributed to God, but meerly by way of re∣semblance: a 1.459 after the manner of man. When men see cause to alter, that which is done, promised, or threatned, they are said to repent, because they find some reason to alter their former purpose and determination. But that which God al∣tereth about any thing formerly done, promised, or threatned, is according to his first purpose and determination; as when God said to Eli, Thy house, and the house of thy Father shall walk before me for ever: his purpose was to cut off that house for their transgressions, 1 Sam. 2. 30. And when God said of Nineveh, yet forty dayes, and Nineveh shall be over thrown; his purpose was to spare Nineveh, upon their re∣pentance,

Ion. 3. 4, &c. In those mutable sentences, God changed not his secret* 1.460 counsell, but his revealed word. Gods purpose of casting off Eli's house, and spar∣ing Nineveh, was immutable: and manifested by the event. The promise of shew∣ing mercy to Eli's house, and the threatning of vengeance against Nineveh, was a meanes to accomplish that determined counsell of God: in that by the promise of mercy, the sins of Eli, and of his Sons were so aggravated, as they made them∣selves unworthy of that favour: and by the threatning of vengeance, Nineveh was brought to repentance.

3. Object. Though the secret counsell of God be immutable, yet the alteration of Gods revealed will argueth changeablenesse.

Answ. No such thing; but rather contrary: for those and such like promises and* 1.461 threatnings, had their secret & concealed limitations, according to which they were to be performed. The limitation of the promise was, If they to whom it was made should walk in the wayes of the Lord. Such a limitation was expressed in the pro∣mise to Iereboam, 1 King 11. 38. which, because it was not observed, the promise was not performed, and yet Gods truth therein, yea, and thereby, accomplished. Put this into syllogisticall form, and it will be the better discerned, thus.

If the house of Eli for ever remain upright, it shall for ever abide before me.

But it hath not remained upright, therefore it shall not abide before me.

So on the other side, the limitation of Gods threatning against Nineveh was, un∣lesse they repent. Such a limitation is expressed in Gods threatning against 〈◊〉〈◊〉, Gen. 20. 3, 7. Read a pregnant place to shew the limitation of Gods promises and threatnings, Ier. 18. 7, &c.

4. Object. Gods word hath been altered in plain, simple declarations, where no such limitation is intended: The word being neither promise nor threats, but a narration of an event: as where God said concerning Behadad, Thou maist certainly recover, and yet he died, 2 King 8. 10. and concerning Hezekiah, Thou shalt die, and yet he recovered, 2 King 20. 1.

Answ. Gods word, in these and such like places, was uttered, not of the event,* 1.462 but of the naturall and ordinary course of secondary causes. In regard hereof, He∣zekiah could not have recovered, unlesse God had against the course of these causes restored his life. And Benhadad might have recovered, if Hazael had not trayt•…•…∣rously with a murderous hand, stifled him. Gods word then rightly understood was true: but the event had reference to Gods secret purpose: for the effecting where∣of Gods word uttered in another sence, was an especiall meanes. For Gods decla∣ration of Hezekiahs desperate disease, made Hezekiah pray the more earnestly: and his declaration of Benhadads possibility to recover, moved Hazaell to murd•…•…r him.

5. Object. Divine attributes have been altered. He took his mercy from Sa•…•…l, 2 Sam. 3. 13. His anger endureth but a moment, Psal. 30. 5.

Answ. In these and other like places the causes are put for the effects: mercy and anger for the effects that follow from them. The altering of those effects, argued an alteration in men, that they continued not to be such as they were before: but con∣stancy in Gods dealing with them, according to their carriage towards him.

§. 137. Of usefull instructions arising from the immutabilitie of Gods counsell.

1. THe foresaid immutabilitie of Gods counsell putteth a difference betwixt the* 1.463 Creator and creatures: these are changeable, as in their nature, so in their counsels. It is said of the most stedfast of Gods creatures, he charged his Angels with folly, Job. 4. 18.

Object. Good Angels never altered their counsels, nor will glorified Saints in hea∣ven alter theirs.

Answ. That is not simply in the immutability of their counsell, (instance the evill Angels that fell, and Adam in his entire estate) but in the assisting grace of God: So as their immutabilitie in regard of the event is an evidence of Gods im∣mutability: for it commeth from God. See more hereof, in The guide to go to G•…•…, or explanation of the Lords Prayer. §. 227.

2. This gives just matter of humiliation and cause of complaint, in regard of that 〈◊〉〈◊〉 which Adam through variablenesse brought upon himself and his posterity: For 〈◊〉〈◊〉 is now variable and inconstant in all his wayes. Variablenesse in religion, •…•…d piety is of all the most grievous. Prophets much complain hereof, Isa. 1. 21, 11. Ier. 2. 11, 13. So the Apostles, Gal. 1. 6. and 3. 1. 2 Pet. 2. 1, 21. Many in cor dayes, who in their youth and former years shewed great zeal and forwardness, •…•…re since changed their counsell. This variablenesse is also blame-worthy in re∣ference to our dealing with men.

3. This is one speciall point, wherein we ought to be followers of God, namely, •…•…utability in our good counsels and purposes. We must be stedfast and unmovea∣•…•…, (1 Cor. 15. 58.) and continue in the faith grounded and setled, &c. Col. 1. 23.

That our counsels may remain immutable, they must be surely, and soundly •…•…ounded on a good foundation, which is Gods revealed will. We may not be* 1.464 〈◊〉〈◊〉, and over-sudden in our counsels. Wise States-men will long consult upon that which they inviolably decree.

Wherein our unchangablenesse must be manifested, See, the Guide to go to God §. 228.

4. Gods immutability is a good ground of submission to the manifestation there∣of. It is impossible that Gods counsell be altered: It is therefore in vain to struggle against it: but to yeeld unto it, is to make a vertue of necessity.

5. This is a point of singular consolation to such as have evidence of Gods eter∣nall counsell concerning their salvation: they may be assured hereupon that they shall attain thereunto. Sanctifying graces do give unto us assured evidence of that good counsell of God, 1 Cor. 1. 7, 8, 9. Phil. 1. 6.

Of Gods immutability in generall. See the Guide to go to God, §. 226, 227, 228.

§. 138. Of Gods oath a kinde of Suretiship.

THe meanes whereby God manifested the immutability of his counsell, is thus set down, confirmed it by an oath. The particle IT is not in the Greek.

The verb translated, a 1.465 confirmed, is derived from an adjective that signifieth b 1.466 middle, as Matth. 18. •…•…, 20. Thence a c 1.467 substantive that signifieth a Media∣•…•…: one that standeth as it were in the mid'st betwixt two at variance. In this re∣spect it is said, that a Mediator is not of one, (Gal. 3. 20.) There must be different persons, and they also dissenting; where properly there needs a Mediator. Thus this word is oft attributed to Christ, the Mediator betwixt God and man, as 1 Tim. 2. 5. Heb. 8. 6. and 9. 15. and 12. 24. Hence * 1.468 the verb here used is derived. It is in∣terpreted by some, d 1.469 he interposed: by others, he undertook as a surety. Our for∣mer English, thus, he bound himself.

This word implieth, that the promise which God confirmed was that which he made in, and thorow the mediation of Jesus Christ; and on that ground was God the more willing to bind himself by oath. For all the goodnesse that God shew'd to man since his fall, was in and thorow the mediation of Jesus Christ.

Of Gods respect to man, in binding himself by oath, see v. 13. §. 97, &c.

§. 139. Of Gods condescending for mans sake.

Heb. 6. 18.

That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, &c.

AN especiall end of Gods willingnesse to bind himself by oath, and thereby to shew the immutability of his counsell, is to settle and quiet mens soules in his promise. This conjunction, a 1.470 THAT, whereby this verse is inferred on the former, manifesteth as much. By this it appears, that it is for mans sake, and for mans good that God thus bindeth himself.

At this confirms Gods tender respect to man, (whereof see §. 131.) So it should stir us up to the more thankfulnesse; and move us the rather to make the right use of that which God so aimes at for our good: which is stedfastly to believe his word.

Of this word, b 1.471 immutable, see §. 135.

The two things here said to be immutable, are Gods promise, and Gods 〈◊〉〈◊〉. Both these are expresly set down, v. 13. The other verses following that, are 〈◊〉〈◊〉 explanation, and confirmation of Gods promise and oath.

This word of number c 1.472 TWO, is not here to be taken, exclusively, as if there were no other things of God immutable, (of other immutable things, see The 〈◊〉〈◊〉 to go to God, §. 227.) but because those two are especially pertinent to the point in hand.

In that the Apostle expresly mentioneth two immutable things, he plainly con∣firmeth that which he intended under this comparative, d 1.473 more abundantly: namely, that God did more then needed (as is shewed, §. 131.) For one would think, that one immutable thing were sufficient to settle a mans mind. If God were well known, indeed it were sufficient. But God well knowes us, and therefore in tender respect of us and our weaknesse, he thinks not one sufficient, but addes ano∣ther thereunto, and that a stronger: namely, his oath to his promise. This he 〈◊〉〈◊〉 for our sakes, as was shewed before. See more hereof, §. 131.

§. 140. Of the immutability of Gods oath and promise.

THe two things here intended, shew that both Gods oath, and also his single pro∣mise are immutable. We heard before of the immutability of his coun•…•…ll, §. 135. This phrase, The Lord hath sworn and will not repent, (Psal. 110. •…•….)* 1.474 proveth the immutability of his oath. Not to repent is to remain immutable. To like purpose tendeth this phrase, The Lord hath sworn in truth, He will not turn 〈◊〉〈◊〉 it, Psal. 132. 11. And this, I have sworn by my self, the word is gone out of my 〈◊〉〈◊〉 righteousnesse, and shall not return, Isa. 45. 23. Of Gods single word, it is thus said, God is not a man that he should lie, neither the son of man, that he should repent: •…•…th be* 1.475 said, and shall he not do it? or hath he spoken, and shall he not make it good? Numb. 23. 19, 20. My words shall not passe away, saith Christ, Mark. 13. 31. In this respect, i•…•… is said, Faithfull is he that promised, Heb. 10. 23.

By just and necessary consequence we may hence infer, that whatsoever proceed∣eth from the mouth of God, is unchangeable: and that upon the same grounds up∣on which his counsell was proved to be immutable, §. 135.

• ...

  1. A strong motive, this is to stir us up without wavering to believe, this is the* 1.476 end why God addeth one immutable thing to another.

  This therefore is seriously and frequently to be meditated on. Nothing is of such force to remove all manner of doubts as this. There are many doubts, which use to arise partly from our own inward corruptions, and partly from Sathans injections. Sometimes doubts arise from the exceeding greatnesse of the things promised: sometimes from seeming difficulties: sometimes from oppositions, lets, and in•…•…m∣brances; sometimes from our own unworthinesse. But if Gods word and oath be immutable, who can imagine that it shall not stand. Put these two immu•…•…able things into one scale, and all manner of doubts into the other, and you shall 〈◊〉〈◊〉 that the former will infinitely weigh down the latter.

• ...

  2. A good president this is to make us unchangable in our promises and oaths. For this end we ought well to ponder what we promise and swear, Psal. 119. 106.

  Rashnesse in this kind oft causeth repentance, 1 Sam. 25. 22, 33. See v. 13. §. 100.

§. 141. Of impossibility in reference to God.

THe immutability of the two foresaid things, is amplified by the impossibility of altering them: which is thus expressed, In which it was impossible for God t•…•… 〈◊〉〈◊〉.

This relative, a 1.477 in which, is of the plurall number: and hath reference to the two intended things, Gods promise and Gods oath. These are the things which are impossible to be altered.

Of the derivation and divers acception of this word, b 1.478 impossible, see §. 38. It is here taken in the most proper, simple, and absolute sense that can be. Nothing can be more impossible, then that which is here set down, namely for God to 〈◊〉〈◊〉.

Quest. Can omnipotency stand with impossibility in any thing?

Answ. Yea in such things as imply impotency: or which proceed from impo∣•…•…y: as lying doth. Omnipotency is a cause of such an impossibility.

Object. The notation of this word omnipotent, or almighty, implyeth an ability to anything.

Answ.

• 1. An infallible conclusion doth not necessarily follow from the notation of a word.
• 2. The foresaid notation is but from part of the word: even from this generall particle ALL. But the word, omnipotent, or almighty is a compound, and afford∣eth a double notation: one from the generall particle, ALL: the other from the word of power or might. Joyn both together, and the notation may well stand. For it sheweth that he that is Omnipotent, or Almighty can do whatsoever requireth power for the effecting thereof. But those things which arise from impotency, may not be brought within the compasse of Omnipotency. It may well be said of them without impeachment of Gods Omnipotency, God cannot do them: It is impos∣sible that he should do them.

Sundry of those things which God cannot do, are distinctly noted in the Guide to goto God, §. 210.

§. 142. Of lying as it is impossible to God.

THe verb translated a 1.479 to lie, is of the passive voice: but is of a naturall signifi∣cation. It is derived from an active, which signifieth b 1.480 to deceive▪ or to frustrate, fail•…•…, and disappoint. So as to lie is to utter a thing with a mind to deceive. The c 1.481 latine word, according to the notation thereof, signifieth to go, or to speak, a∣gainst ones mind. To utter an untruth is not simply to lie: at least if a man be per∣swaded that that which he uttereth, is a truth: but to utter a thing against consci∣ence, and with a mind to deceive is a plain lie. Thus Ananias and Sapphira lied, Act. 5. 3, 4.

That which is so uttered is stiled d 1.482 a lie, Ioh. 8. 44. And he that uttereth it e 1.483 a lier, Rev. 2. 2. The titles of such as deal falsly and deceitfully are compound∣ed therewith: as a f 1.484 false brother, Gal. 2. 4. g 1.485 A false Apostle, 2 Cor. 11. 13. h 1.486 A false teacher, 2 Pet. 2. 1. i 1.487 A false speaker, 1 Tim. 4. 2. k 1.488 A false wit∣nesse, Matth. 26. 60. l 1.489 A false Prophet, Matth. 7. 15. m 1.490 A false Christ, Matth. 24. 24. n 1.491 A thing falsly called, 1 Tim. 6. 20. That which is here intended to be impossible for God, is to faile in performing his promise: especially that which is confirmed by oath.

We shall not heare need to speak of that which God confirmeth by oath: for it was shewed (§. 140.) that Gods oath is inviolable: and it will by necessary con∣sequence follow, that if it be impossible that God should faile in any word at all, It would much more be impossible, that he should faile in that which he confirmeth by oath.

For the generall, that God cannot in any case lie, or faile of his word, is evident by an Epithite attributed to him, which we thus translate, o 1.492 that cannot lie, Ti∣tus 1. 2. It intends as much as this phrase, It is impossible for him to lie. The foresaid Epithite is compounded with p 1.493 a privative preposition, that implieth an utter pri∣vation of such a thing: and that there is no inclination thereunto. As God is light and in him is no darknesse, (1 John 1. 5.) so he is truth, and in him there can be no lie. The strength of Israel will not lie, 1 Sam. 15. 29. herein is made a difference betwixt God and man, God is not a man, that he should lie, Num. 23. 19. For God to lie, were to deny himself: but God cannot deny himself, 2 Tim. 2. 13.

Gods truth is infinitely perfect: it admits no variablenesse, neither shadow of turning, Jam. 1. 17. Yea, Gods truth is essentiall to him, so as his essence may as soon be brought to nothing, as his truth to a lie.

§. 143. Of inferences from the impossibility of God to lie.

• 1. THe impossibility of God to lie is a great aggravation of the heynousnesse of* 1.494 unbelief. For he that believeth not God, hath made him a lier, (1 Joh. 5. 10.)

• which is in effect to make God no God. This is the rather to be noted, to stir up in us a diligent watchfulnesse against this sin, which many account no sin, but a meer infirmity. See more hereof, v. 13. §. 100.
• 2. This is a strong motive to believe: a greater cannot be given: for as there is* 1.495 no will, so neither power in God to lie. Men who are conscionable and faithfull in keeping their word and promise are believed: yet being men, they are subject to lye, Rom. 3. 4. How much more should God be believed, who cannot possibly lye. If God cannot lye, what promise, what threatning of his, shall not be accomplish∣ed?
• 3. This should make Ministers who stand in Gods room, and speak in Gods name,* 1.496 to be sure of the truth of that which they deliver for Gods word, else they make God a lyar, for their word is taken for Gods, Col. 2. 13. They are Gods Ambassadors. An Ambassadors failing is counted his Masters failing. Therefore the Apostle useth this asseveration, I say the truth in Christ, I lye not, my conscience also bearing we wit∣nesse in the Holy Ghost, Rom. 9. 1. False Prophets are branded for prophesying 〈◊〉〈◊〉 〈◊〉〈◊〉 Gods name, Jer. 14. 14. For preventing this we must hold close to Gods word.
• 4. Though we cannot attain to such an high pitch of truth, yet every one ought* 1.497 to endevour to be like God herein, namely in avoyding lying. Lying is a sin •…•…∣beseeming any man: but most unbeseeming a professor of the true religion.

Generall arguments against lying are these.

• 1. Lying is condemned by those, who were led by no other light then the light of nature: as Philosophers, Orators, Poets. Saint Paul quoteth a verse out of 〈◊〉〈◊〉 〈◊〉〈◊〉, whereby the Cretians were condemned for their frequent lying, Titus 1. 12. To 〈◊〉〈◊〉 them the more for this vice, to lye, was in a proverbiall speech said, to a 1.498 〈◊〉〈◊〉, or play the Cretians.
• 2. Every mans conscience condemnes lying. If one be not impudent, he will blush when he tells a lye: and infinite shifts are ordinarily made to cloake a lye: which shew that he is ashamed thereof, and that his conscience checketh him for it.
• 3. No man can endure to be accounted a lyar. No word more provoketh rage than this, Thou lyest. It is the cause of many duels.
• 4. Lying overthrowes all society. For what man knoweth the things of a man, 1 Cor. 1. 11. A mans purposes must be made known: and speech is the best meanes thereof. If his speech be deceitfull, how shall his mind be made known? If not, what commerce can there be with him and others?
• 5. A man taken tripping herein, will be suspected in all his words and actions. He that is not true in his words can hardly be thought to deal honestly in his deeds.

Arguments against lying in professors of the Christian religion are these.

• 1. Lying is expresly forbidden in Gods word, Lev. 19. 11. Eph. 4. 25. 〈◊〉〈◊〉. 3. 9. Thus it is against the rule of Christians.
• 2. It is against knowledge and conscience. For a lyar doth deceitfully utter for truth, that which he knoweth to be false.
• 3. It is a filthy rag of the old man, and one of the most disgracefull; and there∣fore first set down in the particular exemplification of those filthy ragges, Eph. 4. 22, 25.
• 4. It is most directly opposite to God, who is truth it self: and concerning whom we heard that it was impossible that he should lye.
• 5. Nothing makes men more like the devill, for he is a lyar and the father 〈◊〉〈◊〉, Joh. 8. 44. A lying spirit is a diabolicall spirit. A lyar carrieth the image of the devill, and doth the work of the devill, and therein shewes himself a child of the devill.
• 6. As a lye is hatefull to God, so it makes the practisers thereof abomin•…•…ble, Prov. 6. 16, 17. and 12. 22.
• 7. Lying causeth heavy vengeance. In generall it is said, The Lord will 〈◊〉〈◊〉 them that speake lyes, Psal. 5. 6. In particular both temporall and eternall judge∣ments are threatned against such. Temporall, Hos. 4. 2, &c. Eternall, by exclu∣ding from heaven, Rev. 21. 27. And by thrusting into Hell, Rev. 21. 8. Memorable was the judgement on Gehazi, 2 King. 5. 27. And on Ananias and 〈◊〉〈◊〉, Act. 5. 5, 10.

§. 144. Of comfort arising from faith in Gods promise.

THe end of the two immutable things which God used, is thus expressed. a 1.499 That we might have, &c. These words in generall declare that it was for our good, 〈◊〉〈◊〉 God so far condescended; as was shewed, v. 17. §. 131.

The particular good aimed at therein, is in these words, b 1.500 A strong consolati∣•…•….

Of the c 1.501 verb whence this Noune, consolation, is derived, see chap. 3. v. 13. §. 143.

Among other acceptions, the verb, from whence this noune is derived, signifieth to comfort, Col. 4. 8. Hereupon the Holy Ghost who is the originall cause of all 〈◊〉〈◊〉 sound comfort, is stiled d 1.502 the comforter.

e 1.503 The word of my Text, is sometimes translated, exhortation, Heb. 13. 22. and sometimes consolation, Luk. 2. 25. So it is here taken.

The consolation here meant, is such as ariseth from a true, sound, stedfast faith: so as God added to his promise his oath, that we might more stedfastly believe his promise: and in believing the same, receive comfort to our soules. Metonymi∣cally the effect is put for the cause: comfort for faith, which worketh it.

Hence it is evident that Credence given to Gods promise, bringeth great com∣fort to the soul: Hereupon saith the Psalmist, Remember thy word unto thy servant, upon which thou hast caused me to hope; He meanes Gods word of promise; and thence inferneth, this is my comfort in my affliction, Psal. 119. 49, 50. David himself gives a good evidence hereof: For when he was brought into the greatest strait that ever he was in, he encouraged himself in the Lord his God (1 Sam. 30. 6) that is, calling to mind the promise, that God made to him, his soul was quieted and comforted. Such is the comfort and confidence which ariseth from faith in Gods promises, as it maketh true believers to cast their burthen and care upon the Lord, (Psal. 55. 22. 1 Pet. 5 7.) and to lay themselves down in peace and sleep quietly, Psal 4. 8.

A believer is freed from all undue feares, doubts, surmises, and such like passions* 1.504 as most trouble and disquiet the soul: so as a man must needs be much comforted therein. That which the Apostle saith of love, may fitly be applyed to faith, 1 Iohn. 4. 18. There is no fear in faith, but perfect faith casteth out fear. Christ opposeth 〈◊〉〈◊〉 and saith, where he saith, why are ye fearfull, O ye of little faith? Matth. 8. 26. Comfort being the effect of faith in Gods promises, should stir us up to labour for saith: and it should provoke us to yeeld all due credence to the promises of God, both in respect of Gods honour, whose truth is sealed up thereby (Iohn 3. 33.) and also in respect of the peace and comfort of our own souls. Well weigh how sweet a thing true found comfort is: yea, and how needfull, in regard of the many assaults, troubles, and vexations, whereunto we are subject. They who are troubled in mind and disquieted in conscience, and thereupon want this comfort, have it in high ac∣count, and earnestly desire it: for the benefit of a good thing is commonly better discerned by the want, then by the fruition of it. Behold here the only meanes to 〈◊〉〈◊〉 comfort in all estates, namely, faith in Gods promises. Wherefore carefully use this meanes. All other meanes are but as shadowes without substance; or as dew, which is soon dryed up with the sun. Wherefore believe in the Lord your God, so shall you be established; believe his Prophets, so shall you prosper, 2 Cron. 20. 20.

§. 145. Of strong Comfort.

THe forementioned comfort is much illustrated by this Epithite, a 1.505 strong, Of the notation and emphasis of this Epithite, see Chap. 5. v. 7. §. 37. It is here opposed to that which is weak and wavering, and full of doubts and feares. Hereby then is shewed, that God would have our comfort to be steady; like the shining of the sun in a fair bright day: and not in a cloudy, gloomy day, when it may for a while shine forth, and then presently be obscured. Pauls comfort was a strong and steady comfort: for he saith, our consolation aboundeth by Christ, 2 Cor. 1. 5. And again, I am filled with comfort, 2 Cor. 7. 4. In this respect he stileth it, everlasting consolation, 2 Thes. 2. 16.

Strong comfort doth much commend the meanes which God hath afforded for* 1.506 that purpose: And it is exceeding usefull against the many, fierce and strong temp∣tations which will much impair our comfort unlesse it be strong. A foundation 〈◊〉〈◊〉 on the Sand will soon fail, when the rain falls, and the floods arise, and the 〈◊〉〈◊〉 blow and beat upon the house that is built on that foundation, Matth. 7. 26, •…•…7. There will arise doubts and fears from the flesh: Satan also will adde his 〈◊〉〈◊〉 and blusterings, and will do what lyeth in him, to bereave us of all comfort. It is therefore requisite, that our comfort be strong and stedfast: and that we be as a 〈◊〉〈◊〉 rooted, and a well grounded Oake which stands steady against all storms.

• 1. Let us not be content either with seeming or small comforts: lest we be 〈◊〉〈◊〉 those, who dream that they eat, but when they awake, their soul is empty, &c. Isa. •…•…9. •…•…. Such are many who have been long trained up in Christs School, and lived under the Ministry of the word, by which Gods promises have been tendred unto them, and the infallible truth of those promises demonstrated, and yet remain as weak and wavering, as full of doubts and fears, as at the beginning. How can such be though•…•… to be of the Kingdome of God? the things of that Kingdome, though they be 〈◊〉〈◊〉 in their beginning, yet will grow to an admirable greatnesse, Matth. 13. 31. &c.
• 2. For our parts let us do our best for attaining that which God would 〈◊〉〈◊〉 〈◊〉〈◊〉 attain to, and for which God affordeth us immutable things: namely, strong •…•…∣lation. This may be attained by a diligent exercising our selves in Gods word publickly and privately: by a carefull observing his promises, and by a due •…•…∣deration of Gods faithfulnesse and immutability.

§. 146. Of flying for refuge to Gods promise.

THe parties here specially intended for partaking of the forementioned end of Gods confirming his promise by Oath, are thus described, Who have fled 〈◊〉〈◊〉 •…•…∣fuge to lay hold upon the hope set before us.

This phrase, fled for refuge is the interpretation of a 1.507 one Greek word: which is a compound. The b 1.508 simple verb signifieth to flye, Matth. 2. 13. This com∣pound is onely twice used in the New Testament: here, and Acts 14. 6. It carry•…•…th emphasis, and that in a double respect.

• 1. As it intendeth safety, and is translated, fly for refuge.
• 2. As it intendeth diligence and speed, and may be translated, fly with speed.

In the former sense it sheweth, that they reap strong comfort from Gods promise, who make it their refuge. They who fled to the City of refuge, there rested quiet* 1.509 and secure; and feared not what their adversary could do against them, Num. 35. 12, 15. In this respect David oft stileth God, his hiding place, Psal. 32. 7. and 119. 114.

This will be a meanes to root out all confidence in our selves, or other creatures, and rest on God alone and his word. For he that fled to the City of refuge, there aboad, and went not out of it, Num. 35. 25, 26.

• 1. This excludes all proud, self-conceited justiciaries from strong consolation.
• 2. This teacheth us to acquaint our selves with our own guilt and emp•…•…inesse, that thereby we may be moved to flye for refuge to Gods word. Till we see that, we shall never do this.

§. 147. Of diligence in attaining the hope set before us.

AS the foresaid a 1.510 compound implies diligence and speed, it is a metaphor taken from runners in a race, who use to put on with all the speed they can. This sense seems to be the more pertinent in this place, because the words follow∣ing have reference thereunto. For

• 1. b 1.511 To lay hold, hath reference to a prize, for which runners in a race, make the more speed.
• 2. The c 1.512 hope, here mentioned, is that prize.
• 3. This word, d 1.513 set before, useth to be spoken of runners in a race, before whom the prize is set, Heb. 12. 1.
• ...

• 4. There is mention made of a e 1.514 fore-runner, v. 20.
• •…•…. Our old English translation have reference hereunto: for thus they translate it, Which have fled to hold sast the hope laid before us. In this sence do most Expositors 〈◊〉〈◊〉 take this word.

Thus the word implyeth, that diligence must be used for attaining that which is 〈◊〉〈◊〉 for; hereof see Chap. 4▪ v. 11. §. 64.

The Greek word here translated, f 1.515 to lay hold upon, is the same that is used, Chap. 4▪ v. 14. §. 86. and there translated, hold-fast. As there, so here, it imply∣•…•… perseverance in our Christian course, till we have attained to the end thereof. Of perseverance, see Chap. 3. v. 6. §. 68.

Hope is here taken metonymically for the thing hoped for: as promise for the thing promised, v. 12. §. 87. That which was hoped for, is the very same as was promised, even eternall life. For this is the reward, that is here said to be set be∣fore us.

§. 148. Of heaven a believers hope.

THat which before the Apostle termed the promise, he here stileth the hope; to shew the mutuall correspondency betwixt Gods promise, and mans hope. What God promiseth man hopeth for: and man cannot in faith hope for any thing, but that which God hath promised. See more hereof in The Whole Armour of God, Treat. •…•…. Part 7. §. 3. Of Hope, on Ephes. 6. 17.

If it be demanded, what that hope is which is set before us. A ready answer may be gathered out of the two next verses: which shew that it is heaven it self, and the glo∣ry thereof which is hoped for.

Heavenly glory is that which true believers hope for. Hereupon their hope is* 1.516 〈◊〉〈◊〉, the hope of the glory of God, (Rom. 5. 2.) namely, that glory which with God they shall injoy in heaven. It is also stiled the hope of salvation, (1 Thes. 5. 8.) and the hope of eternall life, Titus 3. 7. It is in this respect called, The hope which is laid up for us in Heaven, Col. 1. 5. And that blessed hope (Titus 2. 13.) an hope that maketh us blessed. And the hope which shall be gladnesse, Prov. 10. 28.

• ...

  1. Herein is manifested a main difference betwixt the hope of them that are re∣generate,* 1.517 and them who remain in their naturall estate. The utmost of the hope of these men, is within the compasse of this world. Hereupon their hope is said to per∣•…•…, Prov. 11. 7. For the promises of things to come belong not to them.

  Besides they want the eyes of faith, whereby things invisible are seen, Heb. 11. 27. They walk by sense.

• 2. Herein further is manifested the ground of a believers boldnesse. The righte∣•…•…* 1.518 are bold as a Lion, Prov. 28. 1. He is bold in peace and trouble, in safety and danger, in life and death; And well may he be so, by reason of the hope that is s•…•…t before him. Hereupon the righteous hath hope in his death, Prov. 14. 32. This is that hope whereof in a proverbiall speech it is said, Were it not for hope the heart would break. This prov•…•…rb holdeth most true in the hope that here we speak of: the hope of eternall life. If in this life only we have hope in Christ, we are of all men most miserable, 1 Cor. 15. 19.

§. 149. Of setting reward before us.

THis phrase, a 1.519 •…•…et before, is the interpretation of one Greek participle: the root whereof signifi•…•…th b 1.520 to be set, Phil. 1. 17. The compound is only used in this Epistle, and that three times: here and Chap. 12. 1, 2. It implieth a setting a thing before us, as for direction (Heb. 12. 1.) to shew how we should attain it. so also for imitation, to stir us up t•…•… use our best endevour for attaining it.

It is set before us by God himself in his word: We may therefore have our eye* 1.521 upon this hope, namely upon that reward which is promised, and thereupon we may well hope for it. As God hath set it before us; so may we set it before our selves: and thereby be encouraged to hold out in our Christian course. It is said of Christ, that for the joy which was set before him, he endured the Crosse, Heb. 12. 2.

If Christ used this meanes to encourage him to endure the Crosse, much more may we by this meanes encourage our selves to do and endure whatsoever God shall call us unto. Yea, I may adde that we must have our eye on that that is set be∣fore us. For be that commeth to God, must believe that he is, and that he is a rewarder of them that diligently seek him, Heb. 11. 6. Thus Abraham looked for an 〈◊〉〈◊〉 City: and Moses had 〈◊〉〈◊〉 unto the recompence of the reward, Heb. 11. 10, 26. With this doth the Apostle thus perswade Christians to hold out under all their pressures, our light affliction which is but for a moment, worketh for us a far more exceeding 〈◊〉〈◊〉 eternall weight of glory, 2 Cor. 4. 17.

• 1. The weaknesse of our flesh, needeth this support. The spirit may be willing, when the flesh is weak, Matth. 26. 41.
• 2. The difficulty of our task, for doing and suffering what we are bound 〈◊〉〈◊〉, requires such an encouragement: because strait is the gate, and narrow is the way which leadeth unto life, Matth 7. 14.
• 3. The imperfection of the sanctification of the best, while here they are in this world, needeth such an help. For we know in part, (1 Cor. 13. 9.) and of all o∣ther graces, we have but a part. If we were now as Adam in his innocency was, 〈◊〉〈◊〉 glorified Saints now are, we should need no such meanes.
• 4. Reward, especially the hope here spoken of, namely, of eternall life, i•…•… the end of our practise, (Rom. 6. 22.) and of our faith, (1 Pet. 1. 9.) Therefore we may have our eye fixed on it.
• 5. God having promised that which we hope for, we may well set it before us For whatsoever good thing any man doth, the same shall he receive of the Lord, •…•…∣ans 6. 8. and in due season we shall reap, Gal. 6. 9.
• 6. None condemns this point of prudence in temporall things. Who 〈◊〉〈◊〉 the h•…•…sband man, for sowing bountifully, that he may reap bountifully, •…•… Cor. 9. 6. It is by way of commendation said, The husband man waiteth for the precious 〈◊〉〈◊〉 of the earth, James 5. 7. He that striveth for a mastery, doth it to obtain a 〈◊〉〈◊〉 Crown, 1 Cor. 9. 25. All Tradesmen, Merchants, Mariners, Souldiers, and ot•…•…ers, have that which they hope for in their eye.

1. Object. It is a mercenary disposition, and the part of an hireling to do 〈◊〉〈◊〉 for reward.

Answ. Not unlesse they do it wholy and only for reward: or at least, principal∣ly, according to this proverb, No penny, no Pater Noster.

2 Object. This argues self-love.

Answ. Indeed the eying of such a reward argues a spirituall self-love: but this is very commendable, as is shewed, in Domest. Duties on Eph. 5. 29. Treat. 1. §. 58.

Though this be lawfull, yet it admitteth sundry cautions: such as these.* 1.522

• 1. That the principall •…•…nd we aim at in all our endevours, be Gods will and his glory. We ought so far to aim at this mark, as if our salvation and Gods glory should stand in opposition (which never can in a right course) we should with M•…•…ses wish to be blotted out of the book of life, (Exod. 32. 32.) and with Paul to be se∣parated from Christ, rather then Gods glory be dashed. Our aim therefore at ou•…•… own happinesse must be subordinate to Gods glory.
• 2. That the particular thing which we aim at be such as proceedeth from Gods love and favour, and bringeth us into communion with him.
• 3. That we aim at a reward, not as a due debt, or matter of merit: but as that which God on his meer grace promiseth.
• 4. That the longer we be trained up in Christs Schoole, we do the more 〈◊〉〈◊〉▪ our selves with the beauty and excellency of that which God requireth of us, and thereupon to yeeld unto it, for conscience sake, for the Lords sake, for the lo•…•…e of goodnesse it self.

§. 150. Of Inferences upon doing and enduring for reward s•…•…ke.

• 1. THe foresaid doctrine of having an eye to the hope set before us, is the doctrine* 1.523 of all reformed Churches, taught by their Preachers in their 〈◊〉〈◊〉, main∣tained by professors of Divinity in their Chaires, and published in the books

• that are printed about this point; and yet Papists falsly charge us to deny that Christians should have any respect to reward. The Rhemists in their notes on Heb. 1•…•…. 26. thus, The Protestants deny that we may, or ought to do good, in respect or for re∣•…•…ard* 1.524 in heaven. And Bellarmin chargeth Calvin to deny that we should do good 〈◊〉〈◊〉 respect to reward. But in those places which he quoteth of Calvin, there is no∣thing to be found tending to that purpose.
• 2. It cannot be denyed, but that there are some of this perver seopinion, to deny the truth of grace in them, who are either incited to good by hope of reward, or restrained from evill by fear of future revenge. But this conceit we utterly detest.
• 3. The foresaid doctrine giveth evidence of the great indulgency of God towards man, in affording such allurements to incite us unto our duty.
• 4. The said doctrine manifesteth the hardnesse of their hearts, who are no way •…•…rought upon: but remain like the Smiths Anvill, which is softned neither with the beating of the Hammer upon it, nor with any oyle powred on it. They are like those that Christ complaineth of, who were wrought upon neither by piping nor dan•…•…ing, Matth. 11. 17.
• 5. Let this part of Gods indulgency towards us quicken us up to use this help: and thereupon both to take notice of the hope that God hath set before us: and also seriously to meditate on the excellency thereof, and frequently to meditate thereon.

§. 151. Of the resolution of Heb. 6. 17. 18.

Verse 17.

Wherein God willing more abundantly to shew unto the heires of promise the immutability of his counsell, confirmed it by an Oath.

Verse 18.

That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold up∣on the hope set before us.

Vers. 17. THe Sum of these two verses is, A declaration of the ends of Gods con∣descention to man.

Here about we are to observe the inference in this word, wherein: And the sub∣stance in the words following.

The foresaid ends are two,

One in reference to God himself, v. 17. The other in reference to man, v. 18.

The former is,

• 1. Propounded in this phrase, to shew the immutability of his coun∣sell.
• 2. It is illustrated by sundry circumstances.

In the point propounded we may observe

• 1. Gods Act, thus expressed, to shew.
• 2. The Object thereof, wherein is set down both the kind of object, counsell: and the stabil•…•…ty of it, in this word immutability.

The circumstances of the illustration are four.

• 1. The manner of Gods doing what he did, in this word willing.
• 2. The measure thereof, more abundantly.
• 3. The meanes whereby he did it, his oath. This is amplified by the validity of it, in this word confirmed.
• 4. The men to whom he did it, Heires of promise.

Verse 18. The other end which hath reference to man is,

• 1. Propounded.
• 2. Amplified.

In the point propounded is set down.

• 1. The kind of benefit, consolation.
• 2. The quantity of it, strong.
• 3. The fruition of it, might have.

In the amplification is set down the meanes used on Gods part, and the per∣sons for whom. The meanes are set forth.

• 1. By their number, two things.
• 2. By their stability: which is,
  • 1. Expressed in this word immutable,
  • 2. Confirm∣ed, in this phrase, in which it was impossible for God to li•…•….

The persons for whose sake God so far condescended are described

• 1. By their Act, who have fled.
• 2. By the end of that act, to lay hold upon.
• 3. By the prize, the hope.
• 4. By the ground thereof, set before us.

§. 152. Of Observations raised out of Heb. 6. 17, 18.

Verse 17. 1. GOd conformes himself to man. This I gather out of the Inference, from this word wherein, See §. 130.

II. God willingly doth what he doth for man. For it is here said, God willing. See §. 130.

III. God doth more then needs for mans sake. This phrase, more abundantly, 〈◊〉〈◊〉 this word two things (v. 18.) intend as much. See §. 131, 139.

IV. God clearly manifests his good will to man. The word translated to shew, sig∣nifieth a clear and full manifestation of a thing. See §. 132.

V. All believers are Gods heires.

VI. None but believers are Gods heires.

The extent and restraint of this word heires, prove these two last observati∣ons. See §. 133, 134.

VII. Gods promise in the ground of believers inheritance. For they are heires of promise. See §. 133.

VIII. Gods counsell is immutable. This is here taken for granted. See §. 135.

IX. Gods oath is a suretiship. The word translated, confirmed, intendeth 〈◊〉〈◊〉 much. See §. 138.

X. Gods promise is immutable.

XI. Gods Oath is immutable. These are the two things that are here said to be immutable. See §. 140.

XII. Matters of impotency are impossible to God. See §. 141.

XIII. It is impossible for God to lie. This is here expresly affirmed. See §. 141.

XIV. Faith in Gods promise worketh consolation. For it is Gods word believed whereby we come to have comfort. See §. 144.

XV. God would have our consolation to be steady. This is the meaning of this word, Strong, see §. 145.

XVI. Believers make God their refuge. They are here said to fly to his promise for refuge. See §. 146.

XVII. Diligence must be used for obtaining life. The verb translated fled im∣plieth diligence. See §. 147.

XVIII. Gods promise is the ground of mans hope. Hope is here put for that which God hath promised, and man believed. See §. 148.

XIX. God hath set a prize before us. This is here implied under this phrase, 〈◊〉〈◊〉 before us. See §. 149.

XX. We may aim at reward. It is reward that is set before us: and it is here mentioned, to move us to have our eye upon it. See §. 149.

§. 153. Of Hope an anchor of the Soul.

Heb. 6. 19, 20.

Which hope we have as an anchor of the soul both sure and stedfast, and which 〈◊〉〈◊〉 into that within the vaile.

Whither the fore-runner is for us entred: even Iesus made an High Priest for 〈◊〉〈◊〉 after the order of Melchisedec.

IN these two verses, the Apostle describeth hope, whereof he made •…•…mention in the former verse. Which description is here brought in for two principall ends. One, as a farther argument, to presse the main point in hand, namely, perseverance with∣out wavering. The other is a fit transition from his digression to the maine matter

〈◊〉〈◊〉 hand, concerning Christs Priesthood. See §. 161.

The Apostles argument is taken from that help and meanes which God affordeth to us, for persevering: which is a safe and sure Anchor.

Though hope in the former verse were taken metonymically for the thing hoped 〈◊〉〈◊〉; (as was▪ shewed, §. 147.) yet here it may properly be taken for that grace, whereby we quietly wait for eternall life.

The word hope is not expressed in the Greek, but fitly supplyed in our English: for the relative which hath reference thereunto.

Of the description of hope, and of sundry other points about that grace, see The 〈◊〉〈◊〉 Armour of God, Treat 2. Part. 7. §. 3. &c. of Hope on Eph. 6. 17.

The use of hope is excellently set forth under this metaphor of an Anchor: which* 1.525 〈◊〉〈◊〉 the nature and use of it: that is to keep us steady against all temptations, that we be not tossed up and down, and carryed this way and that way, or overwhelmed by them.

Saints are in this world as ships in the Sea. A Sea is oft very troublesome and dangerous, by reason of great waves, raised by gusts and stormes of wind. Thus the Devill and his instruments bring Saints into many troubles and dangers. Now as an Anchor is of great use to hold a ship fast in the midst of stormes and tempests, so as it cannot be whirled up and down, this way and that way, nor cast upon Rocks or Sands, but kept steady in the place where the Anchor is cast: so hope is of like use to the soul: it keeps it in the midst of all temptations and troubles, setled and stedfast: so as they cannot remove it from the promise of God, whereon this An∣chor is cast: nor split it upon the rocks of presumption, or drive it into the sands of diffidence and despaire.

Hope is here stiled the Anchor of the soul, to distinguish it from Iron Anchors, used* 1.526 for ships. By the soul, is here meant, the spirit of a man, even the regenerate part.

Hope is a speciall meanes to keep the soul safe: and in that respect stiled the hope of salvation, 1 Thes. 5. 8. And the helmet of salvation, Eph. 6. 17. It is one part of that spirituall armour whereby the soul is fenced, and whereby it is kept safe from spirituall enemies and assaults, In this regard it is the more excellent in the kind of it, and more necessary for the use of it. Of spirituall armour, and spirituall ene∣mies and assaults, which make much to the amplifying of this. Anchor of the soul, see The whole Armour of God. Treat. 1. Part. 2. §. 4. on Eph. 6. 11. and Part. 3. §. 9. on Ephes. 6 12. and Treat. 2. Part. 8. §. 5. on Ephes. 6. 17.

By this metaphor the Apostle sheweth that hope is of speciall use to keep the soul* 1.527 safe in all troubles and trials. They that trust, or hope in the Lord, shall be as Mount Zun, which cannot be removed, but abideth for ever, Psal. 125. 1. Upon Davids pro∣fessing that he put his trust in God, he maketh this inference, I will not fear what flesh can do unto me; Psal. 56. 4. In this respect the Apostle saith, That hope maketh 〈◊〉〈◊〉 ashamed, (Rom. 5. 5.) It doth not disappoint him of that which he expecteth, so as he should be ashamed. In this respect, there is another metaphor, whereunto the Apostle resembleth hope, namely an Helmet, whereof see The whole Armour of God. Treat. •…•…. Part. 7. §. 7.

Hope doth as it were fasten the man, in whom it is, to the promise of God, on whom it is fixed, and to heaven which he hopeth for: as by the Anchor and cable, a ship is fastened to the ground on which the Anchor is cast. Now Gods promise is a most firm ground: and heaven is so high, as nor Sathan, nor any of his instruments, can come thither to lose it. Hope therefore must needs be of singular use to keep the soul safe.

• 1. This giveth proof both of the necessity, and also of the benefit of hope. Of both these, see The whole Armour of God. Treat. 2. Part. 7. §. 9.
• 2. This also may quicken us up to get and preserve this needfull and usefull grace. Hereof see The whole Armour of God. Treat. 2. Part. 7. §. 13.
• 3. The resemblance of hope to an Anchor affordeth a direction for well using of hope. Hereof also see The whole Armour of God. Treat. •…•…. Part. 7. §. 16.

§. 154. Of the Certainty of Hope.

THese two Epithites, Sure and stedfast, are so expressed as they may have refe∣rence either to the grace it self, which is Hope; or to the Metaphor, whereunto the grace is resembled. For they are all of the same case, gender and number. In sense both references tend to the same issue: for if it be referred to the metaphor, it implyeth, that hope is not only like an Anchor, but also like a sure and stedfast An∣chor.

The first a 1.528 Epithite translated sure, is a compound. The b 1.529 simple verb from whence it is derived signifieth to weaken, or overthrow. The verb is compounded with a privative proposition, and signifieth, to make fast and sure, or to keep safe, Matth. 27. 64, 65, 66. Act. 16. 28. Thence the c 1.530 adjective here used is derived: which signifieth certain, sure, safe; and d 1.531 a substantive that signifieth certainty, 〈◊〉〈◊〉 surenesse, or safety: Luk. 1. 4. Act. 5. 23. And e 1.532 an adverb which signifieth 〈◊〉〈◊〉, surely, safely, Act. 16. 23. Mark. 14. 44.

This Epithite applied to an Anchor signifieth such an one as abideth fast and 〈◊〉〈◊〉 in the ground, and suffereth not the ship to be carried away, but keepeth it safe.

Of the other Epithite, translated f 1.533 stedfast, see Chap. 2. v. 2. §. 11. and chap. 3 v. 6. §. 68.

These two Epithites are joyned together with g 1.534 a double copulative, (which our English thus expresseth, both sure and stedfast.) To set out more fully and to the life the certainty of hope: according to that which Ioseph said of Pharach•…•… two dreames, It is because the thing is established by God, Gen. 41. 32. This then giveth evident proof, that a believers hope is firm and stable. See v. 11. §. 80.

The former of the foresaid Epithites being sometimes used for safe, and joyned* 1.535 with the other, that signifieth stedfast, giveth us further to understand, that the spi∣rituall safety of a Christian dependeth on the assurance of his hope: as the safety of a ship dependeth on the surenesse of the Anchor: For he that wavereth, is like a 〈◊〉〈◊〉 of the Sea, driven with the wind and tossed. Jam. 1. 6. Hereupon the Apostle ex∣horteth to be stedfast and unmoveable, 1 Cor. 15. 58.

Sathan will not cease to raise stormes against us by himselfe and Ministers: if therefore our Anchor be not sure and stedfast, we shall be exposed to very great danger.

This should the more incite us to give all diligence to have our hope established. See v. 11. §. 80.

§. 155. Of entring into that within the vaile.

THe object of hope, or ground whereon the Anchor of the soul is cast, is th•…•…s described, which entreth into that within the vaile. a 1.536 The Greek noune tran∣slated, vail, is a compound. b 1.537 The simple verb signifieth, to Open. c 1.538 One compound signifieth to stretch out, Rom. 10, 21. Another d 1.539 to cover. From thence is derived the word, that signifieth a vaile. For the use of a vaile was to co∣ver (Exod. 40. 21.) or hide a thing.

The word translated, e 1.540 that within, is of the comparative degree. f 1.541 The po∣sitive signifieth within: and this comparative, inner. Acts 16. 24.

In this phrase the Apostle alludeth to the Tabernacle or Temple, wherin the most holy place was severed from the other part of the Temple by a Vaile, Exod. 26. 33. 2 Chro. 3. 14. That, with in the vaile, was the most holy place: which was a type of heaven: hereof see more on Heb. 9. 13.

The hiding of the most holy place with a vaile prefigured the invisibility of hea∣ven to us on earth.

The comparative may be used, either by way of distinction: and that betwixt this and the outward vaile, whereby the holy place was divided from the court ap∣pertaining thereunto. In reference hereunto, this inner vaile is called the sec•…•… vaile, Heb. 9. 3. Or else the comparative may set out the inner part. For the no•…•…,* 1.542 Vaile, is (a) of the genitive case: as if it were thus translated, the inner part if •…•…e

〈◊〉〈◊〉 Thus it setteth out the most holy place, as was noted before.

Of the emphasis of h 1.543 this compound, enter into, see chap. 3. v. 11. §. 116. 〈◊〉〈◊〉 of i 1.544 doubling the preposition in the verb, and with the noune, as if it were 〈◊〉〈◊〉 translated, entereth in, into, see chap. 4. v. 11. §. 65.

Here it implieth the extent of a believers hope, that it cannot rest till it have at∣tained to heaven: and till it be well setled.

Herein lyeth a difference betwixt the Anchor of a ship, and this Anchor of the 〈◊〉〈◊〉. That is cast downwards to the bottome of the water, where the ship is stayed: this is cast as high as heaven it selfe.

§. 156. Of hope of things not seen.

THis part of the description of hope, that it entereth into that within, sheweth that hope is of things not seen. This doth the Apostle expresly prove, Rom. 8. 24. As faith, so hope is the evidence of things not seen, Heb. 11. 1. By hope we look at the things which are not seen, 2 Cor. 4. 18. God hath begotten us again unto a lively 〈◊〉〈◊〉 of an inheritance reserved in heaven, 1 Pet. 1. 3, 4.

This God hath so ordered to try our patience, Faith, Love, &c. 1 Pet. 1. 7, 8.

• 1. Herein lyeth a main difference betwixt a Christians hope and sight. This lat∣ter is of things visible; The former of things invisible.
• 2. Herein lyeth a main difference betwixt the hope of true Christians, and meer worldlings, whose hope is onely on the things here below, which are visible.
• 3. This teacheth us to waite for the things which we hope for. For if we hope for that we see not, then do we with patience waite for it, Rom. 8. 25. It is very requi∣site that we walt with patience, lest otherwise we saile of the end of our hope.

§. 157. Of hope of heaven.

THe mention of the Vaile, in this phrase, that within the vaile, further sheweth that* 1.545 heaven is the object of a believers hope. The Apostles description of the hope of Gods calling, doth evidently demonstrate thus much, Eph. 1. 18. but more cleerly doth another Apostle thus set it out, God hath begotten us again, unto a lively hope, to an inheritance incorruptible, &c. 1 Pet. 1. 3, 4. The Apostle therefore joyneth these two together, the blessed hope, and the glorious appearing of Christ, Tit. 2. 13. It is hereupon stiled, hope of salvation, 1 Thes. 5. 8. An helmet of salvation, Ephes. 6. 17. The Apostle takes this for granted, where he saith, If in this life onely we have hope in Christ, we are of all men most miserable, 1 Cor. 15. 19. and in this respect, saith the wiseman, the righteous hath hope in his death, Prov. 14. 32. Heaven is the highest, and chiefest of all Gods promises: it is the end of them all. For the purchase here∣of Christ came down from heaven.

• 1. Herein lyeth another difference betwixt the hope of Saints and worldings. The hope of worldlings ariseth no farther then the earth. The hope of Saints ariseth as far as heaven.
• 2. Hereby proof may be made of the truth and excellency of a Christians hope. If it be fixed on things below, it's base and false.
• 3. In all losses and crosses, let us have an eye to this object of our hope. So long as heaven abides, we need not be over carefull. This makes believers think them∣selves happy, when the world accounts them miserable.

§. 158. Of Christs running in our race.

Verse 20. THe first part of the twentieth verse, is an explanation of the place where a believers hope is fixed, in these words, whither the fore-run∣r•…•…r is for us entred.

• 1. It is said to be a place a 1.546 entred into, and in that respect passable.
• 2. It is entred into by b 1.547 a fore-runner. Thereupon we may be directed how to enter.
• 3. That fore-runner is Iesus our Saviour: so as we may with the greater confi∣dence follow him.
• ...

• 4. He did what he did for us. This addes much to the strenghtning of our con∣fidence.

The word translated fore-runner, is in this place only used.

As our English, so the Greek also is a noune compound. c 1.548 The simple verb sig∣nifieth to run, Matth. 28. 8. d 1.549 The preposition with which it is compounded sig∣nifieth before, Luk. 14. 4. The verb thus compounded is translated e 1.550 out-ran, Joh. 20. 4. For he that out-runs another, runs before him. The word may have refe∣rence to such as run in a race: and so out-run others, as they get first to the goale.

f 1.551 The Greek word here translated, fore-runner, is by other authors put, not only for such as in a race out-run others: but also, for a messenger sent before hand upon a businesse: or for a scout sent to descry an army: or for a quarter-master, who goeth before hand to prepare quarters for souldiers. And for an harbinger, who is to prepare lodgings for a Kings Court in his progresse: And for an Herald that declares such a personage to be comming: And for any that prepareth the way before hand: And for a guide that goeth before to direct others. In sundry of these 〈◊〉〈◊〉, 〈◊〉〈◊〉 the Baptist was stiled a fore-runner. He was as an Herald that declared Christ 〈◊〉〈◊〉 comming: as an Harbinger to make the way plain before Christs comming, and 〈◊〉〈◊〉 a guide to direct people in the way to Christ, Matth. 3. 1. &c.

But as this metaphor hath reference to heaven, whither the fore-runner here men∣tioned entred, it is proper to Christ alone. For he is that onely one, who through his own merit opened heaven, and first entred into it, and made it passable for 〈◊〉〈◊〉 after him to enter thereinto.

In generall it may, from this metaphor, be inferred,

• 1. That Christ was a runner in the Christian race.
• 2. That he ran therein before others.

The first point is evident by the obedience which he performed, and sufferings* 1.552 which he endured in the dayes of his flesh.

• 1. Christ would run in the same race with others, to sanctifie the same unto them. For this is one benefit of all Christs undertakings, that the like thereby are sanctifi∣ed unto us. Christ suffered himself to be assaulted by Satan, that he might sanctifie like assaults to us, if it please God to bring us thereunto. In this respect Christ is said to be g 1.553 he that sanctifieth: and believers to be h 1.554 they who are sanctified, Heb. 2. 11.
• 2. Christ ran in the race wherein we run, to make it the more plain and eafie for us. This is an other benefit of Christs undertakings. For Christ, as he met with blocks and incumbrances removed them out of the way; which otherwise would have hindred us.
• 3. Christ did this to draw us on more readily and chearfully to run our 〈◊〉〈◊〉 Company in a work or way, is a great meanes of encouragement: it puts life and vigour into such as are ready to faint: a tyred jade with company, will be drawn on.

This giveth an evidence of Gods goodnesse to us, who hath provided such an ex∣cellent help for that whereunto he calls us. He hath sent his Son from heaven, and set him in the same race, wherein we are to run. This is the rather to be thought on, because, without this help, it is not possible to hold out.

§. 159. Of Christs running before us.

THe second generall point, that Christ ran in our race before us, may be taken two wayes,

• 1. In regard of the absolute perfection, and surpassing excellency of all that he* 1.555 did, he far out-stripped all: and thus by an excellency he is stiled a fore-〈◊〉〈◊〉. This is one respect, wherein he may be said to be anointed above his fellowes. See Chap. 1. v. 9. §. 123.
• 2. In regard of his undertaking, to be a guide and patern for us to follow him:* 1.556 thus is he stiled the Captain of our salvation. See Chap. •…•…. v. 10. §. 95.

This much amplifieth the former point of Christs being a runner in the 〈◊〉〈◊〉 race. For if thereby the way were made more easie, and believer•…•… drawn on 〈◊〉〈◊〉

〈◊〉〈◊〉 to run their race, much more by this that Christ is a fore-runner and a 〈◊〉〈◊〉: such a fore-runner as espieth all obstacles, and impediments that lie in the 〈◊〉〈◊〉, and will remove them before we come at them: yea, such a guide as can, and will direct us in the right way: for he is the way, the truth and the life. Therefore 〈◊〉〈◊〉 Apostle contenteth not himself with setting a cloud, that is, a thick multitude of 〈◊〉〈◊〉 running in this race, before us: but addes this fore-runner, and bids us in spe∣•…•… manner to look unto Iesus, Heb. 12. 1, 2.

Let us therefore look unto Jesus. The Israelites in the wildernesse so looked un∣•…•… the pillar or cloud that went before them, that when the cloud was taken up in the 〈◊〉〈◊〉, then they journeyed. Whether it was by day, or by night, that the cloud was 〈◊〉〈◊〉 up, they journeyed, or whether it were two dayes, or a moneth, or a year, that the 〈◊〉〈◊〉 •…•…arried upon the Tabernacle; they abode in their tents and journeyed not, Num. 9. 〈◊〉〈◊〉, 22. The Lord Iesus our fore-runner, was the truth and substance of that pil∣•…•…. As then in the wildernesse he went before his Church, in that shadow and 〈◊〉〈◊〉: so much more brightly and visibly in the dayes of his flesh, when he fulfilled 〈◊〉〈◊〉 righteousnesse, (Matth. 3. 15.) and for righteousnesse sake endured the crosse and 〈◊〉〈◊〉 the shame, Heb. 12. 2. The Lord Iesus is set before us, as the object of our saith, and a pattern for our imitation. We must therefore look unto him with the two eyes of our soul, understanding and faith: and follow him with both the 〈◊〉〈◊〉 of our soul, obedience and patience. The Church undertakes thus much in this prayer, and promise, draw me, we will run after thee, Cant. 1. 3. The prayer gives evidence of her understanding and faith. The promise of her obedience. We must look with the foresaid eyes to Iesus, that we may receive life, vigour, strength and all needfull ability: for of our selves we are not sufficient to think any thing as of our 〈◊〉〈◊〉, 2 Cor. 3. 5. We must follow Christ that we may be both guided in the right way, and encouraged to go on therein. Thus Paul followed Christ himself, and exhorteth others to follow him as he followed Christ, 1 Cor. 11. 1. For this end we must,

• 1. Enquire what way Christ entred into heaven.
• 2. Consider what good reason we have, and how great equity there is, that we should follow him: For this end these three points are among others to be duly weighed.

• 1. The dignity of his person that is our fore-runner.
• 2. The perfection of that course which he took. No such pattern was ever set before us. Every Saint had his defects: but Christ did no sin, &c. 1 Pet. 2. 22.
• 3. The reward which followeth upon following him, 2 Tim. 2. 11, 12.

§. 160. Of Christs entring into heaven for us.

IT is said of the foresaid fore-runner, that he entred thither where our hope is fix∣ed. a 1.557 The word translated entred, is the same that was so translated in the for∣mer verse, §. 155. It sheweth that Christ attained the end of his race, at which he aimed. This was heaven it self, whereinto we also shall enter, if in our race we follow this our fore-runner.

This act of Christ being premised, immediatly before his Priest-hood, sheweth* 1.558 that heaven is the place where Christ continueth to exercise his Priest-hood.

• 1. That was prefigured by the most holy place, Heb. 9. 11.
• 2. There is the mercy seat or throne of grace, whereon his Father sitteth, Heb. 8. 1.
• 3. That is the only place of true happinesse.
• 4. That was sh•…•…t against us by our sins: but Christ by his own blood entred in thither, 〈◊〉〈◊〉 obtained eternall redemption for us, Heb. 9. 12. See more hereof, Chap. 4. v. 14. §. 84, 85.

To move us the rather to apply this entring of Chrinst into heaven unto our selves,* 1.559 the Apostle here expresly saith that he did it for us: So as a main end of Christs en∣tring into heaven was for our good. As he came down from heaven for our good: so for the same end, he entred into heaven again. Indeed for us, and for our good he did, and endured all that he did and endured. See Chap. 2. v. 9. §. 83.

In particular he entred into heaven for us.

• 1. To prepare places for us, Iohn 14. 2. and 12. 26.
• 2. To make continuall intercession for us, Rom. 8. 34.
• ...

  3. To make us partaker of his own glory, Iohn 17. 24. Rev. 3. 21. 2 〈◊〉〈◊〉. 2. 〈◊〉〈◊〉

  We are utterly unable of our selves, to enter into heaven, Ioh. 3. 13. Therefore Christ ascended for us to open a passage for us, and to bring us thither.

• 1. This putteth a difference betwixt the ascension of Christ, and of others 〈◊〉〈◊〉 ascend thither. Christ ascended by his own power, and for the good of others. But all others that inter into heaven, entred by vertue of Christs entring 〈◊〉〈◊〉, and for themselves. This phrase, God hath raised us up together, and made us sit toge∣ther in heavenly places in Christ Iesus, (Eph. 2. 6.) is very emphaticall, and 〈◊〉〈◊〉 that we are not only in hope, but indeed entred into heaven in the person of Christ: and that by vertue of our neer union with him.
• 2. This is a strong motive to believe in Christ. If Christ did all for us: 〈◊〉〈◊〉 〈◊〉〈◊〉* 1.560 not then good reason for us to apply what Christ did and suffered to our selves? Meditate hereon for strengthning your faith. If we apply not to our selves 〈◊〉〈◊〉 Christ did, we do not only lose the benefit of all, but also we make void as 〈◊〉〈◊〉 as in us lyeth the main end of Christs entring.
• 3. From the particular we may receive a general direction to apply to our 〈◊〉〈◊〉▪ 〈◊〉〈◊〉 Christ himself, so his offices, actions, natures, properties, value, and vertue of what he did and endured: for all was for us.
• 4. This ministreth singular comfort against all the troubles which in this 〈◊〉〈◊〉* 1.561 we are subject unto. Let not your hearts be troubled, saith Christ, in my Fathers 〈◊〉〈◊〉 are many mansions, and I go to prepare a place for you, John 14. 1, 2. Thus Christ comforteth his Disciples against troubles, upon this consideration, that he himself, as a fore-runner, entred into heaven for their sakes, even to prepare places for them. On this ground we may support our selves against trouble, because Christ in hea∣ven prepareth a rest for us: and we have no cause to fret at the honours whe•…•… unto wicked men are advanced in this world, in that Christ prepares honour enough 〈◊〉〈◊〉 us in heaven.
• ...

  5. This sheweth the reason of the assurance of our hope, that is an Anchor ca•…•…* 1.562 within the vaile: namely, because Christ hath entred thither for us, that we should be made partakers of the happinesse there enjoyed. For this cause doth the Apo∣stle here make mention of Christs entring thither for us.

  This assurance then ariseth not from our selves: but from that order and meanes which God hath appointed and afforded to us.

That we might not be mistaken about the foresaid fore-runner, and his entring in∣to* 1.563 heaven for us, the Apostle doth expresly name him, under this title Iesus: which signifieth a Saviour: and this amplifieth all the fore-mentioned points that the fore∣runner is a Saviour: and he that entred into heaven for us as a Saviour▪ Upon such a ground did this Apostle thus set down Iesus by name, Chap. 4. v. 14. §. 86.

Of this name Iesus, See Chap. 2. v. 9. §. 73.

§. 161. Of Christ a Priest after the order of Melchisedec.

THe latter part of this verse (in these words, made an High-Priest for ever after the* 1.564 order of Melchisedec) is a pertinent and perfect transition betwixt the Apostles digression, and his description of Christs Priest-hood.

Of his digression, See Chap. 5. v. 11. §. 57.

This transition eyeth both that which went before, and that which followeth.

In reference to that which he had delivered about the fore-runners entring into heaven, he hear sheweth what an one he was: even the only true High-Priest, who is for us in things pertaining to God. Hereby the benefit of Christs entring 〈◊〉〈◊〉 is much amplified.

In reference to that which followeth, this transition layeth down the sum of the Apostles large discourse about Christs Priest-hood.

He doth here resume the very words, at which he brake off his fore-mentioned dis∣course,

Chap. 5. v. 10. that thereby we might the better discern how he returnes to his sonner matter, and proceeds therein.

This is the third time that this testimony of Christs Priest-hood hath been al∣ledged: namely, Chap. 6. v. 6. and 10. and here. And it is twice more mention∣ed in the next Chap. v. 17. and 21. Yea, twice more, hint thereof is given, Chap. 7. •…•…. 11, 15.

It is a testimony that setteth down sundry remarkable points about Christs Priest-hood▪ as,

• 1. The warrant that Christ had to execute this function, in this word made: which by the Apostle himself is thus explained, called of God, Chap. 5. v. 10. §. 54. Christ was deputed by God to this excellent function. That this word, made, implyeth a deputation or ordination to a function, is shewed, Chap. 5. v. 5. §. 24. Where this word, made, is used to the same purpose.
• 2. The kinde of function, expressed in this word, Priest. That Christ was a true Priest is proved, Chap. 2. v. 17. §. 172.
• 3. The dignity of that function in this word, high: which declareth that Christ was the chiefest of Priests, see Chap. 2. v. 17. §. 173.
• 4. The everlasting continuance of this function. For he is here said to be a Priest 〈◊〉〈◊〉 ever, See Chap. 5. v. 6. §. 29.
• 5. The singular kind of Priest-hood: for this phrase, after the order, implieth a peculiar kind of function.
• 6. The eminency of Christs Priest-hood: for the mention of this person Melchi∣sedec, sheweth that Christs Priest-hood was of all the most eminent. He was such an one as never any like him. Of the two last points. See Chap. 5. v. 6. §. 30.

§. 162. Of the resolution of Heb. 6. 19. 20.

THe sum of these two verses is, A description of Christian hope.

Of the description there are two parts.

One setteth out the use of hope.

The other the qualities of it.

The use of hope is manifested in a metaphor: which is,

• 1. Propounded.
• 2. Amplified.

The metaphor, as propounded, is in this word, Anchor.

It is amplified, by the kind thereof, in this word, soul, which sheweth it to be spi∣rituall

2. By the interest we have therein, in this word, we have.

The qualities are

• 1. Expressed.
• 2. Confirmed.

They are expressed in two Epithites, Sure and stedfast:

They are confirmed by the place whereon that Anchor of the soul is setled.

That place is, 1. Generally propounded, 2. Particularly exemplified.

In the generall there is noted,

• 1. An Act, which entred.
• 2. A type, whereby the place was prefigured, That within the vaile.

Verse 20. The exemplification of the place, is, by Christ entring thereinto.

In this there is,

• 1. An expression of the act it selfe, (is entred) Illustrates, by the end thereof, for us.
• 2. A description of the person who entred.

The person is described,

• 1. By his proper name, Iesus.
• ...

  2. By his functions, which are two:

  One a fore-runner. The other a Priest.

The later function is set out,

• 1. By the warrant he had to excercise it, in this word, made.
• 2. By the eminency of his office, High-Priest.
• 3. By the perpetuity of it, For ever.
• 4. By the distinct order of it, after the orders of Melchesidec.

§. 163. Of observations raised out, Heb. 6. 19, 20.

I. HOpe is an Anchor, See §. 153.

Vers. 19. II. Hope keepes safe. This is gathered out of the meaning of the first Epithite translated, sure, Se•…•… § 154.

III. Hope is stedfast. See §. 154.

IV. Hope keeps the soul safe. It is an Anchor of the soul. See §. 153.

V. Hope is •…•…eiled in heaven. Heaven is the place that is meant under this phrase, 〈◊〉〈◊〉▪ within. See § 155.

VI. The most holy place was a type of heaven. That within the vaile was the most holy place which typified heaven. See §. 155.

VII. Heaven is invisible. It is within the vaile. See §. 155.

VIII. Hope is of things not seen. For that within the vaile was not seen of the people. See §. 156.

Verse 20. IX. Christ ran in the Christian race. This is implied under this word fore-runner. See §. 158.

X. Christ is a fore-runner. This is plainly expressed. See §. 159.

XI. Christ entred into heaven. This phrase, whether he entred, intendeth as 〈◊〉〈◊〉▪ See §. 160.

XII. Christ ascended into heaven for us. See §. 160.

XIII. Christ is Iesus. See §. 160.

Six other observations raised out of these words, made an High-Priest for ever •…•…∣ter the order of Melchisedec, are distinctly set down. §. 161.

Notes

• a 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 See Chap. 10. v. 5. Sect. 13. Remedies to be added to reproof.
• a 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Perfection taken two wayes.
• * 1.8

  A foundation is not suffici∣ent.
• a 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.10

  Rhemists ca∣vill.
• b 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.14

  Foundation well laid to be built on.
• * 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.19

  Why dead works.
• a 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Resipiscentia:
• * 1.23

  What repen∣tance it.
• d 1.24

  Terminus a quo, terminus ad quem.
• * 1.25

  Parts of re∣pentance.
• a 1.26

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.28

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.29

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.30

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.31

  Christs and Iohns Baptisme the same.
• * 1.32

  Baptisma Flu∣minis, Flaminis & Sanguinis.
• a 1.33

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.34

  Publick per∣sons laid hands on others. Cases of laying on hands.
• * 1.35

  Ends of laying on hands. Prayer joyned with laying on hands.
• * 1.36

  Enoch died not.
• * 1.37

  Who live at Christs com∣ming die not.
• * 1.38

  The soul doth not dye.
• * 1.39

  Bodies onely raised.
• * 1.40

  How judge∣ment eternall.
• * 1.41

  Terminus a quo, Terminus ad quem.
• a 1.42

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.43

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.44

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.45

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.46

  Good purpo∣ses may be professed.
• a 1.47

  Sophocl. in Ajac. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.48

  Iulius. 3. Bal•…•…l Chron. de Act. Pontif.
• a 1.49

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.50

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 V•…•… to
• c 1.51

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.52

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.53

  Sum of these three verses.
• * 1.54

  The reference of them.
• * 1.55

  Utmost danger to be declar∣ed.
• * 1.56

  Iunius in Pa•…•…al. Five degrees of Apostates ascent referred to five prin∣ciples.
• a 1.57

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.58

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.59

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.60

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.61

  What illumi∣nation is.
• * 1.62

  Knowledge of hypocrites.
• e 1.63

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Once enlight∣ned.
• * 1.64

  Difference betwixt knowledge of hypocrites and upright.
• * 1.65

  Gustus. A double kind of tasting.
• * 1.66

  Faith meant by tasting.
• * 1.67

  Christ with his benefits a Gift.
• b 1.68

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.69

  An heavenly Gift.
• * 1.70

  Holy-Ghost put for gifts.
• * 1.71

  Who parta∣kers of the Holy-Ghost.
• * 1.72

  How hypo∣crites partake of the Holy-Ghost.
• * 1.73

  Difference betwixt gifts of hypocrites and others.
• * 1.74

  Difference be∣twixt tasting the heavenly gift and par∣taking the Holy-Ghost.
• a 1.75

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Of the extent of this Epithet good, See Chap. 13. v. 9. Sect. 12•…•…. The Gospel is a good word. How the Law is good.
• * 1.76

  What it is to taste of the good word.
• * 1.77

  Wherein tast∣ing the word exceeds other gifts.
• * 1.78

  Difference betwixt hypo∣crits & the up∣right i•…•… tasting the good word.
• * 1.79

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.80

  What meant by world to come.
• a 1.81

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.82

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.83

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.84

  Luk. 12. 36.
• * 1.85

  What be po∣wers of the world to come.
• d 1.86

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 possum.
• * 1.87

  How hypo∣crites taste of celestiall glo∣ry.
• * 1.88

  An hypo∣crites highest ascent.
• * 1.89

  Difference be∣twixt the up∣right, and Hy∣pocrites taste of heavenly happiness.
• * 1.90

  Steps where∣upon such as miss of salvati∣on may ascend towards it.
• * 1.91

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.92

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.93

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.94

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.95

  Divers kinde•…•… of falling a∣way.
• d 1.96

  〈◊〉〈◊〉.
• e 1.97

  A Toto.
• f 1.98

  In Totum.
• g 1.99

  Novatus ab ecclesia R•…•…∣mana discessit, qu•…•…d Corneli∣us Episcopus •…•…os ad communio∣nem admiserat qui in persecu∣tione a•…•… Impe∣ratore Deci•…•… excitata Dijs sac•…•…icaverant. Niceph. Histor. Eccles. Lib. II. Cap. 14.
• h 1.100

  Tertul. Cyprian. Lactant. Arnob.
• i 1.101

  Caj•…•…tan.
• k 1.102

  Magde∣burg.
• l 1.103

  Nodum scindere non solvere.
• * 1.104

  (m) Contra lapsos inflatus, qua si nulla illis reliqua, esset salutis spes. Euseb. Histor. Eccles. •…•…. 6. c. 4•…•…. Nova•…•…iani asserunt, non 〈◊〉〈◊〉 Deorum tantum, sed multa etiam alia esse peccata ad mortem. Niceph. Hist. Eccles. lib. 14. cap. •…•…4. 〈◊〉〈◊〉 〈◊〉〈◊〉 benignitatem Deie medio sustulerunt. Zozom. Hist. Eccles. lib. 8. cap. 1.
• a 1.105

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.106

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. possum.
• c 1.107

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. potentia.
• d 1.108

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Impossible va∣riously taken.
• a 1.109

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.110

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.111

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Novo.
• d 1.112

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.113

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Renovo.
• f 1.114

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.115

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Renovatio.
• h 1.116

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.117

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.118

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.119

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.120

  What Repen∣tance is here meant.
• * 1.121

  Repentance the way of re∣covery.
• * 1.122

  Repentance is not in mans power.
• a 1.123

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.124

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.125

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.126

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.127

  How Apo∣states crucifie Christ again▪
• e 1.128

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. How Apo∣states crucifie Christ to themselves.
• f 1.129

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.130

  Aggravation of the sin of Apostates.
• a 1.131

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.132

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ostendo.
• c 1.133

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.134

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.135

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• * 1.136

  How shame∣fully Christ was handled. See more hereof chap. 12. v. •…•…. Sect. 1•…•….
• * 1.137

  Apostates ma∣lice against Christ.
• a 1.138

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.139

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.140

  Plain teach∣ing.
• * 1.141

  Comparisons usefull.
• * 1.142

  Rules for well ordering com∣parisons.
• a 1.143

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Wherein man like the earth.
• b 1.144

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 How men wel manured.
• c 1.145

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Gods word and Spirit as rain.
• d 1.146

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gods word is drunk in by applying it.
• e 1.147

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The word oft to be be preached.
• * 1.148

  Good fruit to be brought forth.
• a 1.149

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a verbo. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pasco. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pabu. lum.
• b 1.150

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Thus lust is said to con∣ceive and bring forth sin, Iam. 1. 15. The same word is there and here used.
• * 1.151

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.152

  Pascuum plur. Pascua. Pastura.
• d 1.153

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.154

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.155

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• g 1.156

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bene. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 positus. Fruit answe∣rable to Til∣lage.
• * 1.157

  Blessing what it is.
• h 1.158

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.159

  Benedictio. How men blesse God. How God blesseth men▪ See Chap. 7. v. 1. Sect. 12.
• k 1.160

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Blessing is re∣ceived.
• * 1.161

  What the pre∣sent tense in∣tendeth.
• * 1.162

  God the Au∣thor of bles∣sing. And why? See Sect. 102.
• * 1.163

  The inf•…•…∣rence.
• a 1.164

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.165

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.166

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Spira. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cuspis. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. T•…•…ibulus. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iaculum.
• * 1.167

  What meant by Thornes and Bryers.
• d 1.168

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.169

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.170

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. What to be rejected.
• a 1.171

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.172

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dirae.
• c 1.173

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 M•…•…∣ledixit.
• d 1.174

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.175

  Steriles in∣cendere prosuit agros. Virgil. Georg. l. 1.
• b 1.176

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.177

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.178

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. U•…•…o. Uror. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.179

  (e) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.180

  The occasion of the Apostles insinuation.
• a 1.181

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.182

  Prejudicate opinions to be prevented.
• * 1.183

  The Danger of a prejudi∣cate opinion.
• * 1.184

  (a) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.185

  Ministers must manifest love to people.
• a 1.186

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Emphasis of this word perswaded. See Chap. 2. v. 13. Sect. 119. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. persua∣deo. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Persuadeor. Assentior. Pare•…•….
• b 1.187

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. What are the better things here intend∣ed.
• * 1.188

  Judge not rashly.
• a 1.189

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cum genitivo signifi∣cat haerere alicui, ut conse∣quentia praece∣dentibus hae∣rent.
• * 1.190

  Salvation the reward of good works. See v. 1•…•…. Sect. 88.
• * 1.191

  Seek after Salvation.
• * 1.192

  We may be perswaded of others Sal∣vation.
• * 1.193

  Sanctifying gifts are evi∣dences of Sal∣vation.
• * 1.194

  Two grounds of perswasion.
• a 1.195

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.196

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Denuciations of judge∣ments doe not necessari∣ly imply guilt.
• * 1.197

  Denunciations are oft to pre∣vent sin.
• * 1.198

  People must be well perswad∣ed of Mini∣sters.
• * 1.199

  (a) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.200

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.201

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.202

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.203

  God perfectly righteous.
• * 1.204

  Entertain no thought of un∣righteousnesse in God.
• * 1.205

  Acknowledge Gods righte∣ousness in his providence.
• * 1.206

  Be like God in righteous∣ness.
• * 1.207

  Gods righte∣ousness a ter∣rour to the unrighteous.
• a 1.208

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.209

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 jus. See Chap. 1. v. •…•…. Sect. 114.
• c 1.210

  Aristot. Ethic. lib. •…•…. cap. 7.
• * 1.211

  How Gods righteousness is manifested.
• * 1.212

  Gods righte∣ousness a prop to mans faith.
• * 1.213

  Gods low condescenti∣on to man.
• * 1.214

  Infidelity makes God unrighteous.
• * 1.215

  So trust to mercy as God may be righ∣teous therein.
• a 1.216

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Of this com pound verb see Chap. 13. vers. •…•…. Sect. 12.
• * 1.217

  God ever re∣membreth mens good deeds.
• * 1.218

  Labour for the things which God will not for∣get.
• * 1.219

  Gods remem∣bring encou∣rageth against mans forget∣ting.
• * 1.220

  Men unrighte∣ous in forget∣ting God.
• a 1.221

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. What this phrase, your work, intends.
• * 1.222

  Why grace the work of God.
• * 1.223

  Grace more precious then all worldly things.
• a 1.224

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.225

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.226

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Valde.
• d 1.227

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Acquiesco.
• * 1.228

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Labor.
• a 1.229

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Premor labori∣bus.
• b 1.230

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Lab•…•…ro.
• a 1.231

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.232

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.233

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.234

  The name of God.
• d 1.235

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.236

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vel. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.237

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.238

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.239

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.240

  Love man for the Lords sake.
• * 1.241

  Respect to God in doing good to man.
• * 1.242

  False ends of charity
• * 1.243

  God to be ey∣ed in our dealings with men.
• * 1.244

  Difference betwixt the kindness of re∣generat and unregenerat. Respect to God takes a∣way excuses.
• a 1.245

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.246

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ fa∣mu•…•…r.
• c 1.247

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, expedit•…•…, dili∣genter ministro.
• d 1.248

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.249

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.250

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.251

  Charity to the poor is an especiall fruit of love.
• * 1.252

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Who are Sain•…•…s.
• * 1.253

  Others desire Saints to be delivered.
• a 1.254

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• * 1.255

  Why all to be relieved.
• * 1.256

  Saints the principall ob∣jects of charity
• * 1.257

  The order of relieving.
• * 1.258

  Aggravation of unmerciful∣ness to Saints.
• a 1.259

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.260

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.261

  Charity must be continued.
• * 1.262

  Why charity to be continu∣ed.
• a 1.263

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.264

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.265

  Use of means stands with assurance o•…•… salvation.
• * 1.266

  Certainty of Salvation no ground of pre∣sumption.
• a 1.267

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.268

  (b) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. animu•…•…▪
• a 1.269

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.270

  1 Thes. 2. 11.
• a 1.271

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.272

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.273

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.274

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.275

  Diligence must be constant.
• * 1.276

  We must be as diligent for our own souls good, as for our brethrens temporall good.
• * 1.277

  It is a part of spirituall pru∣dence to care for our soul.
• a 1.278

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.279

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.280

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.281

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.282

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.283

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Assurance a property of hope.
• * 1.284

  Hope in part.
• * 1.285

  Hope put for faith.
• * 1.286

  Assurance of hope must be endeavoured after.
• * 1.287

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.288

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.289

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.290

  Sloth from mens own fault.
• * 1.291

  Qui monet ut facias, quod jam facis, ille monendo lau∣dat, &c. Ovid: de Trist.
• * 1.292

  Men diligent in love may be slothfull in faith.
• a 1.293

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.294

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.295

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.296

  Faith usefull to obtain things promi∣sed.
• * 1.297

  Faith an hand to re∣ceive.
• a 1.298

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.299

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈◊〉〈◊〉, 〈◊〉〈◊〉.
• c 1.300

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.301

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.302

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. mane•…•….
• f 1.303

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. sub.
• * 1.304

  Patience gives proof of faith.
• * 1.305

  Patience sup∣ports faith.
• a 1.306

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.307

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Promise for thing pro∣mised.
• * 1.308

  Gods promise the cause of reward.
• * 1.309

  Why reward promised.
• * 1.310

  Reward pro∣mised may be rested upon.
• * 1.311

  We must by promise binde our selves to God. See Sect. 100.
• * 1.312

  Faith and patience have their reward.
• a 1.313

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.314

  Abraham of high account.
• * 1.315

  Abraham the highest in Gods King∣dome.
• * 1.316

  Abraham the father of the faithfull.
• a 1.317

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.318

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pa•…•…er.
• * 1.319

  (c) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 altus, excelsus.
• d 1.320

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.321

  (e) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.322

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.323

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.324

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• g 1.325

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pater. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 excelsus. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 multitu∣dinis.
• a 1.326

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.327

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.328

  Promises made to Abra∣ham.
• * 1.329

  Excellency of Abrahams faith.
• * 1.330

  Why Abraham to be fol∣lowed.
• * 1.331

  Be acquainted with Gods promises.
• * 1.332

  Why God swears.
• * 1.333

  Why God sware to A∣braham.
• a 1.334

  Jer. 51. 14.
• b 1.335

  Jer. 44. 26.
• c 1.336

  Esai. 62. 8.
• d 1.337

  Ibid.
• e 1.338

  Amos. 8. 7
• f 1.339

  Psal. 89. 35.
• g 1.340

  Exod. 17. 16.
• * 1.341

  In c•…•…ncreto. In abstracto.
• * 1.342

  (h) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.343

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.344

  Optimu•…•… Maximus.
• * 1.345

  Gods con∣descention for mans good.
• * 1.346

  Diffidence a great sin.
• * 1.347

  Oft think on Gods oath.
• * 1.348

  Binde thy self to God. See Sect. 87.
• a 1.349

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.350

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Certe quidem.
• * 1.351

  See chap. 1. v. 6. Sect. 72. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. De∣most. Sic apud, Th•…•…id. Xenoph Platan. alios{que} veteres autho∣res post 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 addi solet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: & jus ju∣•…•…ādum indicat.
• * 1.352

  What is com∣prised under blessing.
• * 1.353

  How tempo∣rall things a curse to wicked ones.
• * 1.354

  Gods reward makes blessed.
• * 1.355

  What blessed∣nesse is.
• * 1.356

  Many things concur to blessednesse.
• * 1.357

  Blessednesse in the beginning and encrease of it.
• * 1.358

  Every grace in every Saint.
• * 1.359

  Blessednesse in perfection.
• * 1.360

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist, Ethic. Nicom. l. 1. c. 1.
• * 1.361

  Doubling a word or phrase is emphaticall.
• * 1.362

  God blesseth abundantly.
• * 1.363

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 beati∣tudines. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 beati∣tudines tu•…•…. Psal. 128. 1, 2•…•…
• * 1.364

  Abraham a publick per∣son.
• * 1.365

  〈…〉〈…〉.
• * 1.366

  Blessing pro∣per to the faithfull.
• * 1.367

  Seek to be of Abrahams seed.
• * 1.368

  Abraham to be set before us.
• * 1.369

  Abrahams seed have cause to be 〈◊〉〈◊〉.
• a 1.370

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.371

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.372

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.373

  How Abraham saw his seed multiplied.
• * 1.374

  Many children a blessing.
• * 1.375

  Seek children of God.
• * 1.376

  Praise God for children.
• * 1.377

  Give your children to God.
• * 1.378

  Many shall be saved.
• a 1.379

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.380

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.381

  Of patience, See v. 1•…•…. Sect. 86.
• c 1.382

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.383

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.384

  * Of perseve∣rance, See chap. 3. v. 6. Sect. 68, &c.
• * 1.385

  Abrahams long endu∣ring.
• * 1.386

  (c) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. ad. De simplici verbo vide c. 8. v. 6. Sect. 23.
• a 1.387

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.388

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.389

  Temporall blessings which Abraham en∣joyed.
• * 1.390

  Spirituall blessings which Abra∣ham obtained.
• * 1.391

  Eternall bles∣sings which Abraham ob∣tained.
• a 1.392

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Expectando expe•…•…avi.
• a 1.393

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.394

  Discontented∣nesse at Gods time.
• * 1.395

  Vers. 15.
• a 1.396

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.397

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.398

  In swearing God conforms himself to man.
• * 1.399

  Mans swear∣ing approved.
• * 1.400

  Swearing in all ages law∣full.
• * 1.401

  Swearing ma∣nifesteth re∣spect to God and man.
• a 1.402

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Attestor. I call to witnesse. Or, I affirm upon witnesse▪
• a 1.403

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Iuramentum delatum: ab alio impachem. An oath im∣posed.
• * 1.404

  A free oath.
• * 1.405

  Iuramentum assertorium. A testifying oath.
• * 1.406

  Iuramentum promissorium. A promising oath.
• * 1.407

  A publick oath.
• * 1.408

  A private oath.
• a 1.409

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.410

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. Phys. l. 2. c. 3.
• a 1.411

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.412

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.413

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.414

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.415

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.416

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.417

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.418

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.419

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.420

  Two en•…•… of a promissory oath.
• * 1.421

  Two ends of an assertory oath.
• k 1.422

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Why men rest in an oath.
• l 1.423

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Many cases in which an oath requisit.
• * 1.424

  Anabaptists argum. out of Ma•…•…. 5. 34. answered.
• a 1.425

  Doway Divines in their Annot. on Gen. 4•…•…. 15
• * 1.426

  Ubi usus ad∣fuerit libe•…•…i ar∣bitrii licet vo∣tam continen∣tiae suscipere. Bellarm. de Monac. l. 2. c. 35.
• * 1.427

  Licet filiis, in∣vitis parenti∣•…•…us ingredi religionem. Bellarm de Monac. l. 2. c. 36. Obedientia religiosa rectè vovetur. Bellarm. de Mon. l. •…•…. c. 21
• * 1.428

  What equivo∣cation is.
• * 1.429

  Arrius equivo∣cated.
• * 1.430

  Camdeni Annal Anno Do. 1570. An. R. Eliz. 12.
• * 1.431

  Gravissimum peccatum est falsa jurare, quo citius cadit qui consuevit jurare. Aug. Epist. 89.
• a 1.432

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.433

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.434

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.435

  Gods▪ will the cause of mans good.
• * 1.436

  God doth wil∣lingly what he doth for man.
• a 1.437

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.438

  Gods tender respect to mans weak∣nesse. See v. 13. Sect. 100.
• a 1.439

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.440

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ostendere.
• c 1.441

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.442

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.443

  Who are heirs of the promise.
• * 1.444

  The extent of this word heires.
• * 1.445

  All believers, heires.
• * 1.446

  None but be∣lievers are heires.
• * 1.447

  The vain con∣fidence of Jewes.
• a 1.448

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.449

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.450

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.451

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.452

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.453

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.454

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.455

  Gods counsell immutable.
• h 1.456

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.457

  Freedom and immutability may stand to∣gether.
• * 1.458

  How God is said to repent.
• a 1.459

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.460

  Mutavit sen∣tentiam non consilium.
• * 1.461

  Gods promi∣ses and threat∣nings have their limita∣tions.
• * 1.462

  Gods word in reference to secondary causes.
• * 1.463

  Creatures va∣riable.
• * 1.464

  Diu deliberan∣dum quod se∣mel statuen∣dum.
• a 1.465

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.466

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.467

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.468

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in∣terpono me.
• d 1.469

  Interpo∣suit. Vulg. Lat. Fideiusset. Beza.
• a 1.470

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.471

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.472

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.473

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.474

  Gods oath im∣mutable. See Chap. 4. v. 3. Sect. 26.
• * 1.475

  Gods promise immutable.
• * 1.476

  Motive to be∣lieve.
• a 1.477

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.478

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.479

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.480

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.481

  Menti•…•…i est contra men∣tem ire.
• d 1.482

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rom. 3. 7.
• e 1.483

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Joh. •…•…. 44.
• f 1.484

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.485

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.486

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.487

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.488

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• l 1.489

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• m 1.490

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• n 1.491

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• o 1.492

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• p 1.493

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.494

  Heinousnesse of unbelief.
• * 1.495

  Motive to be∣lieve.
• * 1.496

  Ministers must be sure of the truth they preach.
• * 1.497

  Heinorsness of lying.
• a 1.498

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.499

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.500

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.501

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.502

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.503

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.504

  Faith freeth from fear.
• a 1.505

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.506

  Strong conso∣lation very usefull.
• a 1.507

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.508

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.509

  City of refuge.
• a 1.510

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.511

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.512

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.513

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.514

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.515

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.516

  See v. 20. Sect▪ 157.
• * 1.517

  Hope of worldings.
• * 1.518

  Hope of hea∣ven makes bold.
• a 1.519

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.520

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.521

  Reward may be aimed at▪
• * 1.522

  Cautions about alming at reward.
• * 1.523

  All reformed Churches 〈◊〉〈◊〉 that reward may be a•…•…med at.
• * 1.524

  Bellarm. de iustificat. l. 5. c. 8.
• * 1.525

  Hope an An∣chor.
• * 1.526

  Hope an An∣chor of the soul.
• * 1.527

  Hope keep•…•… safe.
• a 1.528

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.529

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Labe facto, eve•…•…to.
• c 1.530

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.531

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.532

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.533

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.534

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.535

  Christians safety depends on assurance of hope.
• a 1.536

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.537

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.538

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.539

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉.
• e 1.540

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Interius.
• f 1.541

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Intus.
• * 1.542

  (g) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.543

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.544

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.545

  See v. 18. Sect. 148.
• a 1.546

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• b 1.547

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.548

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Curro. Pr•…•…t. activ. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pret. med. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Inde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. cursus, 2 Tim. 4. 7.
• d 1.549

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ante
• e 1.550

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pr•…•…currit.
• f 1.551

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.552

  Christ a run∣ner in the Christian race.
• g 1.553

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.554

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.555

  Jesus out-runs all.
• * 1.556

  Jesus a Guide to us.
• a 1.557

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.558

  Christ enter∣ed into hea∣ven.
• * 1.559

  Christ entered into heaven for us.
• * 1.560

  Believe on him who did all for thee.
• * 1.561

  Comfort from Christs entring into heaven.
• * 1.562

  Why hope stedfast.
• * 1.563

  Jesus a Savi∣our.
• * 1.564

  A perfect transition.