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. A generall Analysis of the tenth Chapter to the HEBREVVS.

THe main scope of this Chapter is to set out the excellency of Christs Sa∣crifice.

There are two generall parts thereof.

The first layeth down the main point, which is the excellency of Christs Sacrifice from the beginning to v. 19.

The second informeth us in the use thereof, from v. 19. to the end.

The excellency of Christs Sacrifice is set down comparatively.

The comparison is betwixt the Sacrifices which God instituted under the law, and

Christs Sacrifice. They were excellent Sacrifices in their kind: but this is more excellent, therefore it must needs be very excellent.

Of this comparison, there are two parts.

• 1. A deficiency of legal Sacrifices.
• 2. The sufficiency of Christs.

The deficiency of the legal Sacrifices is manifested.

• 1. By their use. They were as shadows, v. 1.
• 2. By their reiteration, or oft offering them, v. 2.
• 3▪ By the frequent remembrance of sin, in and by them, v. 3.
• 4. By the kind of them. They were of beasts v. 4.
• 5. By Gods rejecting them.

This last is expressed in a divine Testimony: which is brought in as a transition from one part of the comparison to the other.

That testimony is,

• 1. Propounded.
• 2. Explained.

Of the testimony as propounded, there are two parts.

• 1. Gods rejecting legal Sacrifices, v. 5, 6.
• 2. Christs offering his Sacrifice to effect what the former could not, v. 7.

In the explanation of the foresaid testimony there is,

• 1. A repetition of the testimony it self, v. 8, 9.
• 2. An application thereof to the point in hand.

In the application is couched the first proof of the sufficiency of Christs Sacrifice. It was established in the room of the legal Sacrifices, v. 9.

A second proof is taken from the efficacy of Christs Sacrifice in this word, sancti∣fied, v. 10.

A third proof is drawn from Christs rest after he had offered himself, v. 12.

This is amplified,

• 1. By inferring it upon a contrary course of the legal Priests. They stood daily ministring, v. 11.
• 2. By the continuance of his rest, v. 13.

A fourth proof is raised from the perfect effect, v. 14. This is confirmed by a divine testimony: which is

• 1. Propounded, v. 15, 16, 17.
• 2. Applied to the point in hand, v. 18.

Hitherto of the first part.

The latter part is joyned with the former, by an elegant transition▪ wherein the main points of the former discourse are repeated, to make way to the practicall part of this Epistle.

In this transition are set down three points.

• 1. The great benefit of Christs Sacrifice, which is, entrance into the holy rest, v. 19.
• 2. A way made for that enterance, v. 20.
• 3. A Priest afforded to conduct us thither, v. 21.

The second part of this Chapter is exhortatory, and that in general to manifest the truth of their holy profession.

For this end he layeth down.

• 1. Duties, to be performed.
• 2. Meanes to accomplish them.
• 3. Motives to enforce the same.

The duties respect.

• 1. Our selves: and that in a double respect.
  • 1. To obtain what we want, v. 22.
  • 2. To retain what we have, v. 23.
• 2. Our brethren. About them is declared.

• 1. What we should do, Consider one another, &c. v. 24.
• 2. The means of performing the foresaid duty: which is, Christian Communion▪
• 3. The motives to enforce the duty. They are of two sorts.
  • 1. Minatory.
  • 2. Exhortatory.

• 3. The minatory motive is taken from the fearful issue of Apostates. This is
  • 1. Propounded, v. 26, 27.
  • ...

• ...
  • •…•…. Confirmed: and that two wayes.
    • 1. Comparatively, by an argument from the lesse to the greater: namely from the issue of those that despised Moses law, to those that despise the Cove∣nant ratified by Christs blood, v. 28, 29.
    • 2. Simply a divine testimony, v, 30. Whence is inferred as a conclusion the fearfull issue of Apostates, 31.
• The exhortatory motive consisteth of two parts.
  • 1. The kind of motives.
  • 2. The means to effect that whereunto they are exhorted.

The kinds of motives are of two sorts.

One is taken from their former good beginning, v. 32, 33, 34.

This is exemplified in four particulars.

• 1. Their enduring of afflictions, v. 32.
• 2. Their bearing reproaches: amplified by the cause thereof, which was as∣sociating themselves with others that were so used, v. 33.
• 3. Their compassion of others bonds, v. 34.
• 4. Their joyfull suffering the spoyling of their goods, v. 34.

The other motive is taken from their future reward, v. 35.

The means of performing the duty, whereunto they are exhorted are of two •…•…nds.

• 1. Pa•…•…nce, v. 36. Amplified by the ground thereof, which is Christs speedy com∣ming, v. 37.
• 2. 〈◊〉〈◊〉 which is expressed in a divine testimony.
  • 2. Enforced by the issue of back-sliders, v. 38. This is illustrated by the diffe∣rence betwixt back-sliders, and believers.
    • 1. Back-sliders draw back unto perdition, v. 39.
    • 2. Believers take the way to save their soules.

§. 2. Of the law, a shadow, but not the very Image it self.

Heb. 10. 1. 〈◊〉〈◊〉.

For the law having a shadow of good things to come, and not the very Image of the things, can never with those Sacrifices which they offered year by year, continu∣•…•…lly make the commers thereunto perfect.

THis verse with some others following depends on the former Chapter, as a proof* 1.1 or reason of that which was delivered therein: this is evident by the causal particle, &c. This dependance is either particular to that which immediatly went before, concerning Christs being offered to bear our sins. Thus the reason is taken from the insufficiency of the Law, Christ undertook what he did. For, or because the 〈◊〉〈◊〉 could not do what he did. Or otherwise, this dependence may be generall, and more remote, namely, to the main point in hand, which is, the excellency of Christs sacrifice above legal sacrifices. For matters of the Law were but shadows: but Christ 〈◊〉〈◊〉 the substance of them.

Of the derivation of the word translated b 1.2 Law, and of the distinction betwixt the Law moral, ceremonial, and judicial, see chap. 7. v. 12. §. 68. &c. and v. 16. •…•…. 80.

The ceremonial Law is here meant. This is here said to have a shadow of good things 〈◊〉〈◊〉. Of the Greek word translated c 1.3 shadow, see chap. 8. v. 5. §. 12.

A shadow signifieth a dark representation of a bodily substance, but every way proportionable, and fit unto it. This metaphor, shadow, giveth proof of the mean∣•…•… of that Law.

This phrase, d 1.4 of good things to come, manifesteth the excellent use of that Law, though it were but mean in it self, yet it shadowed out most excellent things.

Of this phrase good things to come. See chap. 9. v. 11. §. 53. Christ, and all that he un∣dertook, did, and indured for mans full Redemption and eternal salvation, are com∣prized

under this phrase, good things to come. Christ therefore must of necessity do, and indure what he did; for the Law shewed that such things must be done, but it self could not do them.

That the Law could not do these things, is evident by this negative phrase, not the very Image of the things. The principal verb, c 1.5 having, is here understood thus, and not having the very Image, &c.

The word translated d 1.6 Image, is derived from a verb that signifieth to be like, and this word, is put for a likenesse or resemblance.

It is sometimes indefinitely taken, as where Christ saith, whose is this Image? Mat.* 1.7 22. 20. And sometimes restrictively, and that in two eminent respects.

• 1. As it is opposed to the first draught of a thing, which useth to be but dark, ob∣scure, and impolished. Thus Image setteth out a full, lively, and perfect representati∣on of a thing: as when a Limner draweth a mans Picture, first he draweth it out with a coal or black lead: This is the shadow of it. Then he setteth it out in all the proper Colours so lively, as any may know whose Picture it is: thus it is used in this phrase: An Image made like to corruptible man. Rom. 1. 23.
• 2. As it is put for the pattern whereto other things are resembled. Thus a living man is said to be the Image of those Pictures which are made to set him out. And a Father having many Children like him, is said to be the Image of them all. Thus God hath made those whom he hath chosen to be conformed to the Image of his Son. Rom. 8. 29.

In these latter restrictive senses, Image, is here used: And that, in reference to the truth and substance which was prefigured under the Law, and is revealed in, and by the Gospel.

In the Law it was, as it were with a black coal shadowed. In the Gospel it is ful∣ly, lively, conspicuously revealed. Under the Gospel therefore, we have not the shad∣dow, but the Image, a most clear Revelation of Christ.* 1.8

The word shaddow, whereunto Image is here opposed, sheweth, that the first re∣strictive sense is here meant, and the relative particle, together with the article, thus translated, the very shew that the latter is meant.

The word e 1.9 things added unto image hath reference to good things before men∣tioned, and intendeth the same: Thus it doth in generall and negatively set out the same thing, that that particular and affirmative clause did, a shaddow of good things to come: and both phrases demonstrate, that legal types did prefigure such necessary good things to come, as they did not contain in themselves.

Herein is manifested a main difference betwixt the Law and the Gospel, even as great a difference, as betwixt shadowe and substances herein is confirmed that which is noted concerning the better things under the Gospel. Chap. 2. v. 3. §. 21.

§. 3. Of the insufficiency of legal sacrifices to make perfect.

FRom the foresaid nature of the Law, set down affirmatively under the metaphor of a shadow, and negatively, not the very image, and from the use of the Law, which was to foreshew good things to come, the Apostle inferreth the main conclusi∣on about the impotency of the Law, that it can never make perfect. No not those who came to it, and observed the rites thereof. The principall whereof were sacrifices, and those offered up, and that year by year continually.

To make perfect, is to work such grace in one, as may bring him to glory: this* 1.10 the Law could not do, see Chap. 7. v. 19. §. 86.

Among manifold rites of the Law, the Apostle mentioneth b 1.11 sacrifices, which would have done the deed if any other rite could have done it; for sacrifices were of Creatures that were slain, and that for sin.

Of sacrifices, and of c 1.12 the difference between them and guifts, see Chap. 5. v. 1. §. 7.

Of those sacrifices it is said, that they were offered, namely to God. Hereof see Chap. 5. v. 1. §. 6.

Though they were so offered, and that by Gods appointment, yet they could not make perfect.

〈◊〉〈◊〉 is added, that they were offered d 1.13 year by year, of this phrase, see chap. 9. v. 7. 〈◊〉〈◊〉.

The Greek word translated e 1.14 hath its notation from ending in it self, like a 〈◊〉〈◊〉▪ which ends where it begins. This circumstance of time is here set down, to 〈◊〉〈◊〉 proof of the insufficiency of the legal sacrifices which were oft offered up. So 〈◊〉〈◊〉 is intended under the adverb, continually, added hereunto. Of the Greek phrase •…•…ted f 1.15 continually, see chap. 7. v. 3. §. 26.

The former expression of the time hath reference to that solemn day, wherein the 〈◊〉〈◊〉 Priest once a year entred into the most holy place. Levit. 16. 2. as was shewed, 〈◊〉〈◊〉 9. v. 7. Sect. 41. And to manifest, that that custom continued not only while 〈◊〉〈◊〉 Israelites were in the wildernesse, or till the Temple was built, but so long as the 〈◊〉〈◊〉 of the Jews remained, even till Christ himself were actually offered, the other •…•…d continually is added.

The sacrifices offered up on that yearly day, are here synecdochically put for all the legal sacrifices; but special relation is had to the sacrifices offered on that day, 〈◊〉〈◊〉 they were the most solemn sacrifices: and if any could have done the deed, 〈◊〉〈◊〉 they especially.

〈◊〉〈◊〉 these circumstances of time, have reference to the insufficiency of legal sa∣•…•…. Hereof see chap. 7. v. 27. §. 112. The Apostle himself sheweth, that the re∣•…•… of those sacrifices implyed imperfection, in that he saith, they would have •…•…ed to be offered, if once offering had made perfect, see v. 2. §. 4.

That sufficiency is further manifested by the persons whom those sacrifices espe∣cially concerned, thus expressed, g 1.16 The commers thereunto, hereby are meant such 〈◊〉〈◊〉 observed the Ordinance of God, and thereupon came to the Altar, where the sa∣•…•…es were offered up, to partake of all the benefits that Gods people might be 〈◊〉〈◊〉 partakers of. In this respect they are said to h 1.17 come unto God. Chap. 7. v. 25. §. 104.

If any might have been made perfect, surely these. These are said to do the servi∣c•…•…. So as the fault was not in the persons failing to do his duty, but in the thing 〈◊〉〈◊〉. The Ordinance it self that was observed, could not do the deed: therefore there is an emphatical negative added, which we translate. i 1.18 never, and a verb of power, translated k 1.19 Can, from which all power is taken by the negative, never, 〈◊〉〈◊〉 thereunto.

The sum of all is, that the best means under the Law, were not sufficient to make perfect those that were most strict in the observing of them.

All and every the forementioned points, have been before handled in this Epistle: 〈◊〉〈◊〉 is evident by the several references before mentioned; but the Apostle thought that he could not strike too much upon this string; for questionlesse these Hebrews,* 1.20 though they professed the Christian faith, stood too much upon the necessity of le∣gall rites. The like earnestnesse against them is manifested in the Epistle to the Ro∣•…•…. Chap. 3. & 4. and to the Galathians throughout the whole Epistle: the like 〈◊〉〈◊〉 doth the Prophet Ieremy manifest against the superstition of the Jews in his time. Ier. 7. 4. &c. And another Prophet against their Idolatry. Isa. 40 18. &c. So other Prophets; and Christ himself against sundry superstitions of the Pharisees. Mat. •…•…3. 13. &c.

By such holy zeal and earnestnesse, a secret terrour may be wrought in mens souls, whereby they will be moved to renounce their Idolatry, superstition, impiety, and iniquity: or else made the more inexcusable.

But on the contrary, if such errours or corruptions be winked at, or slightly re∣proved, maintainers of them, will be the more imboldened.

What cause have we in our dayes, to be instant and earnest against the Masse of Popish Heresies and superstitions? and so against the revived errours, of Pelagians and semi-Pelagians, about Election upon foreseen grace, universal Redemption, univer∣sal graces, free will, total and final apostacy of Saints, and other like erroneous and p•…•…ious Doctrines? The Lord give wisdom, courage, and zeal to his Ministers in these and other like cases: And understanding, patience, and obedience, in people to his truth.

Of repeating and inculcating the same things, see chap. 3. v. 15. §. 158. and chap. •…•…. v. 28. §. 138.

§. 4. Of oft offering legal Sacrifices.

Heb. 10. 2.

For then would they not have ceased to be offered, because that the Worshippers once purged, should have had no more conscience of sins.

THis verse is added as a 1.21 a proof of the reason concerning the impotency of the foresaid legal sacrifices. The reason was taken from the reiteration of those sacrifices, whereby it was manifest, that they could not make perfect. The Argu∣ment may be thus framed. That which makes perfect ceaseth, when it hath made perfect; but the sacrifices which were offered up yeare by yeare continually, ceased not: therefore they could not make perfect.

The manner of expressing this point is very emphatical, it being with an interro∣gation, thus, would they not have ceased, &c? of the Emphasis of an interrogation, see chap. 1. v. 5. §. 46. & v. 14. §. 155.

By this inference, would they not have ceased? The Apostle proveth, that reite∣ration of sacrifices argueth an imperfection in them. Hereof see chap. 7. v. 27. §. 112.

If one Offering make perfect, what need another Offering? if no need, then in vain. Philosophers say of nature, that it doth nothing in vain. Much lesse will the God of nature suffer holy Ordinances to be continued in vain.

The word translated, b 1.22 being of the middle voice, signifieth to for beare, to do that which was done before. The c 1.23 active signifieth, to refrain. 1 Pet. 3. 10▪ But the middle voice is most frequently used and applyed to men, and to other Crea∣tures.* 1.24

To men it is applyed, in respect of their speeches and actions. Of Christ it is said, •…•…e left speaking. Luk. 5. 4. He means preaching, so it is said of him, that he ceased to pray. Luk. 11. 1. It is also applyed to tumultuous uproars. Act. 20. 1.

In reference to mens actions, it is said of the Jews, that they left beating of Paul. Act. 21. 32.

In reference to other Creatures, it is said of the wind and water, that they ceased, Luke 8 24. Namely, to rage or be tempestuous.

Here it is applyed to sacrifices, and that in the negative, They ceased not; for though they could not make perfect, yet they had their use: which was, to prefi∣gure that sacrifice which could make perfect: and in that respect, were useful till that sacrifice which they prefigured, was offered up.

This phrase, then would they not have ceased, as it implyeth an imperfection in the sacrifices: so also it implyeth a need of a frequent use of them. For therefore they ceased not, because there was still use of them. Hereof see chap. 7. v. 27. §. 112▪

§. 5. Of the quiet conscience of such as are truly purged.

A consequence following on a perfect sacrifice, is thus expressed, The Worshippers once purged, should have had no more conscience of sin. This is here brought in as a reason why the legal sacrifices ceased not: namely, because they could not free the conscience from sin.

The a 1.25 preposition joyned with the infinitive mood and translated, because, sheweth that this consequence is a reason of reiterating legal sacrifices.

The word translated, b 1.26 Worshippers, is that which is translated, c 1.27 who serve, chap. 8. v. 5. §. 12. For it is meant of observing divine services, and in that respect,* 1.28 may be fitly translated worshippers, see chap. 9. v. 9. §. 49.* 1.29

The adverb translated, d 1.30 once, is like to that which is used, chap. 7. v. 27. §. 115. and chap. 9. v. 12. §. 60. It implyeth a kind of perfection, as if he had said, once for all, so as there needed no more purging. The word translated, e 1.31 purged, is that which is used, chap. 9. v. 14. §. 82. only this is a participle derived from that verb.

Of conscience, see chap. 9. v. 14. §. 83. The meaning of this phrase, h 1.32 should

〈◊〉〈◊〉 •…•…ad no more conscience of sin, intendeth thus much, that there would have re∣•…•…ed no sin in them, to have accused and troubled their conscience.

〈◊〉〈◊〉. They might have been fully freed and purged from the sins whereof they* 1.33 〈◊〉〈◊〉 guilty at the time of their offering, and yet afterwards commit other sins 〈◊〉〈◊〉 might accuse their conscience and trouble them: and in that respect, stand 〈◊〉〈◊〉 of other sacrifices.

Answ. The Apostle meets with this objection two wayes.

• 1. In that he expresseth, i 1.34 the same sacrifices. v. 1. meaning, the same in na∣ture and kind, though they were not the same in number.
• 2. This phrase k 1.35 There is a remembrance again. v. 3. implyeth, that they were not purged of the present sins, whereof they stood guilty.

Obj. 2. Such as were unclean, were by those sacrifices cleansed under the Law. 〈◊〉〈◊〉. 14. 20. Numb. 19. 12.

Answ. They were only legally clean, to the purifying of the flesh. chap. 9. v. 13. •…•…. 75.

Obj. 3. David saith, purge me with hysop and I shall be clean. Psal. 51. 8.

Answ.

• 1. That is spoken metaphorically in reference to the Law. Exod. 12. 22. Lev. 1•…•…▪ •…•….
• 2. Hysop is used by David metonymically: The adjunct or means of prinkling •…•…ood, put for blood it self, and that in special reference to the blood of Christ.
• 3. The phrase is synecdochically to be taken: the type put for the truth also.

Obj. 4. This maketh no more against the legal sacrifices then against Christs sa∣crifice; for notwithstanding, Christ hath actually offered up himself: yet believers •…•…e still conscience of sin, that is, they have sin in them to trouble their conscience: 〈◊〉〈◊〉 thereupon, they do day after day, make mention of their old sins.

Answ. If they perform the duties aright, they do not acknowledge a present guilt of their sins past; but only that they have been guilty of them, to be thereby the •…•…re put in mind of Gods tender compassion towards them, in pardoning their 〈◊〉〈◊〉; for true faith worketh peace and quietnesse of conscience▪ Rom. 5. 1. b•…•… in the legall sacrifices, there was an acknowledgement of a present g•…•….

Obj. 5. The believing Jews had the guilt of their sins taken away, as well as be∣lieving Christians.

Answ. True; but not by those sacrifices. They rather manifested a guilt.

The main point here intended is, that the guilt of sin once taken away, remains no more to accuse the conscience. That to this purpose may be applyed, which Christ said to Peter, He that is washed, needeth not save to wash his feet, but is clean every whit. John 13. 10.

The cause being taken away, the effect followeth.* 1.36

Obj. The cause may be recalled.

Answ. Not by the wise and immutable God, whose guifts and Calling are without repentance, Rom. 11. 29.

This might be urged against the Arminian errour of excision or abscission, and abjection from Christ, or a totall falling away of true believers. Hereof see more Chap. 3. v. 12. §. 132. &c.

§. 6. Of the meaning of the third verse.

Heb. 10. 3.

But in th•…•…se sacrifices there is a remembrance again of sins every year.

THe first particle, a 1.37 BUT, is here the note of an assumpti∣on.

The proposition may be gathered out of the former verse, and thus framed;

If the legal sacrifices had perfected the offerers, there would have been no more conscience of sin.

But in the legal sacrifices there was a remembrance again of sin.

Therefore the legal sacrifices did not perfect the offerers.

The sacrifices here meant, are the same that were intended. v. 1.

The noun translated, a 1.38 remembrance again, is a compound, and derived from a b 1.39 simple verb that signifieth, to be mindful of, and a preposition that signifieth c 1.40 again. The compound verb signifieth to call to mind, or bring to mind. 1 Cor. 4. 17. Our English translators have well added this preposition a∣gain, to set out the full meaning of the composition, a remembrance again. Some Latin Interpreters turn it, e 1.41 a repeated mention. f 1.42* 1.43

The things again and again remembered, are here said to be sins.

It is the same word that was used in the former verse.

In all sin-offerings, people used to make acknowledgement of their sins: both to shew that they were mindful of their sins, and also that they believed the pardon of them. The type and outward rite manifested their mindfulnesse of sin: the* 1.44 truth and inward substance gave them assurance of the pardon of their sin.

The sacrifices which the Apostle here in special intendeth, were those solemn sa∣crifices which were offered up on their annual day of humiliation. Lev. 16. 5. &c. as is evident by the last phrase in this verse, h 1.45 every yeare, which is the same that was used. v. 1. §. 3.

§. 7. Of remainder of sin in the regenerate.

THat which the Apostle inferreth from the frequent offering of sacrifices, that there is a remembrance again of sins, giveth us to understand, that remembrance of sin implyeth a remainder of sin. On this ground, that we may know, that sin remains in us so long as we remain in this world, the Lord that prescribed the Lords prayer for all his Saints, hath inserted this Petition to be daily made, forgive us o•…•… tre•…•…passes. Mat. 6. 12.

Quest. How can this stand with Christs taking away the sins of be∣lievers?

Answ. By distinguishing betwixt the guilt, condemnation, raigning power, and re∣mainder of sin. Christ taketh away,

• 1. The guilt of sin from believers. Rom. 4. 7, 8.
• 2. He freeth them from condemnation. Rom. 8. 1.
• 3. By his Spirit he so subdueth the power of sin, as it raigneth not in believers. Rom. 6. 6, 14.

Yet there may be, and there are remainders of sin in the very best▪ Experience of all Ages gives evidence hereof. In reference hereunto, Christ saith of justified per∣sons,* 1.46 he that is washed, needeth not save to wash his feet, John 13. 10. This phrase of li∣mitation, save to wash his feet, implyeth a remainder of sin in him that is clean every whit, in regard of justification.

Had there been no sin in them, what needed a remembrance again of sin? that had been but a plain mockage.* 1.47

• 1. Doctrines delivered by many about perfection of sanctification in this world, appeare hereby to be false and presumptuous Do∣ctrines.
• 2. This may afford unto us a good direction for setting our selves apart, and* 1.48 examining our selves concerning such sins as remain in us: that we may see what they are, and what cause there is of remembrance again of sin. Wherefore, com∣•…•…ne with your own heart upon your bed, Psal. 4. 4. And let us try and search our wayes, •…•…am. 3. 40. Sin lyeth close, and the heart is deceitful: they who are most careful in searching themselves, hardly finde out all. Some Idols may remain, as there did in Iacobs Family, Gen. 31. 35. and 35. 2. what hope then can there be of finding out all, if no search at all be made?
• 3. Upon finding out sin, we ought to be humbled for it. A due consideration* 1.49 thereof, will make such as are duly affected therewith, to cry, unclean unclean. Lev.

• ... 〈◊〉〈◊〉. And O wretched man that I am, who shall deliver me from the body of this death? 〈◊〉〈◊〉. 7. 24.
• 4. Upon sight and sense of sin, and due humiliation for the same, it will be our* 1.50 〈◊〉〈◊〉 to look up unto Christ, who is an advocate with the Father, and the propitia∣•…•… for our sins. 1 John 1. 1, 2. Thus as the Israelites were healed, by looking up to 〈◊〉〈◊〉 Serpent, Numb. 21. 9. So may such as by faith look upon Christ, be cu∣•…•… their sins. Iohn 3. 14, 15. In this case we may say to God as Iehosaphat did, 〈◊〉〈◊〉 〈◊〉〈◊〉 what to do, but our eyes are upon thee. 2 Chron. 20. 12. They who rightly 〈◊〉〈◊〉 on Gods name, Christs merit and mediation, cannot but finde sure ground 〈◊〉〈◊〉 comfort.
• 5. Upon this ground we may, and ought to be bold in craving pardon, because* 1.51 〈◊〉〈◊〉 is a means sanctified for obtaining the same: and that first, generally, aske and 〈◊〉〈◊〉, Mat. 7. 7. and then particularly concerning pardon of sin. Mat. 6. 12. 〈◊〉〈◊〉 5. 15.* 1.52
• 6. •…•…craving pardon for sins past, repentance must be truly intended. This is a 〈◊〉〈◊〉 annexed to one mans forgiving another. Luke 17. 4. Much more doth God 〈◊〉〈◊〉 repentance of those whose sins he pardoneth. True repentance moveth God 〈◊〉〈◊〉 of his wrath. God hath said it and sworn it, As I live, I have not pleasure 〈◊〉〈◊〉 •…•…ath of the wicked, but that the wicked turn from his way, &c. Ezek. 33. 11.* 1.53
• 7. To repentance for sins past, watchfulnesse against sin for the future must be ad∣•…•…ed. There is a pronenesse in our nature to sin, that if we be not the more watch∣•…•…l ov•…•…r our sins, we shall soon fall into sin again. Hereupon Christ gave this cave∣•…•…, to one whom he absolved, Go and sin no more. John 8. 11. Satan if he be cast 〈◊〉〈◊〉, will do what he can to return again whence he came out: and if he finde that 〈◊〉〈◊〉 empty, and that party secure, he will take with him seven other spirits, more 〈◊〉〈◊〉 then himself, and they all enter in, and dwell there, Mat. 12. 44, 45.

§. 8. Of remembring again sins which remain in men.

THe means used under the Law of remembring sin again, sheweth, that sins re∣maining must be remembred again. The main injunctions under the Law for* 1.54 〈◊〉〈◊〉 sin, give good proof hereunto. As Lev. 5 5. Numb. 5. 7. Iosh. 7. 9. Answe∣•…•…ble hereunto hath been the practise of Gods Saints in all ages, as Gen. 42. 21. Iudg. 10. 15. 1 Sam. 2. 19. 2 Sam. 12. 13. Dan. 9. 20. Ezra 9. 6. Neh. 1. 7.

• 1. Promise of forgivenesse is made to this kind of remembrance. Prov. 28. 13. 1 Iohn 1. 9.
• 2. Upon right observing of this duty, Gods promise of forgiving hath been per∣•…•…ed. 2 Sam. 12. 13. Psal. 32. 5.
• 3. Threatnings are denounced against those that confesse not their sins, Prov. 28. 〈◊〉〈◊〉. 1 Iohn 1. 8, 10.

1. This manifesteth one reason of sin, lying on many mens conscience, festring 〈◊〉〈◊〉 the soul, and over-pressing it. The reason is, because it is not rememb•…•…red, not 〈◊〉〈◊〉 or acknowledged; but hid, concealed and smothered. Psal. 32. 3. Sin is of 〈◊〉〈◊〉 nature, it is as corruption in a wound closed: yea, as an hot vapour in a •…•…oud, which causeth thunder: or in the earth, which causeth an Earthquake. 〈◊〉〈◊〉 things kept close wax violent. They are as fiery darts. Eph. 6. 16. The Apostle in that phrase alludes to poysoned darts and bullets, which are of all the most dange∣•…•…s. How this duty of confessing sin is to be performed to God, and how to man, is •…•…inctly shewed in The Guide to go to God, or explanation of the Lords prayer, 5 Pet. §. 117, 128, 129.

The mention of the time here intended under this phrase, every yeare, sheweth,* 1.55 •…•…hat the people of God had a set time of confessing their sins; for that circumstance of 〈◊〉〈◊〉 hath reference to their annual solemn day of humiliation and reconciliati∣on, Le•…•… 16. 2. &c. A like solemn rite tending to the same purpose, is mentioned, Deut. 26. 5. &c.

By way of resemblance Christians may take such courses. When persons of years were baptized, at that solemn time they made confession of their sins, Mat. 3. 6. The

like course they took upon administring the Lords s•…•…pper, 1 Cor. 11. 28, 31. So o•…•… Sabbath dayes, fasting dayes, and other solemn occasions.

§. 9. Of the impotency of external rites about spiritual matters.

Heb. 10. 4.

For it is not possible that the blood of Bulls and of Goats should take away sin.

THis verse may be taken as a distinct argument to confirm the impotency of the legal sacrifices, because they consisted of the blood of bruit Beasts, which could not expiate sin. Or it may have immediate reference to the third verse, as shewing a reason, why in those sacrifices there was a remembrance again of sin: namely, because those sacrifices were of bruit beasts, which could not take away sin: so as sin remained notwithstanding those sacrifices: and therefore there was a remem∣brance again of them.

Both references tend to the same purpose, and may both be comprized under this causal conjunction. (a) FOR.

(b) The word translated, not possible, is the very same that is translated impossible. Chap. 6. v. 18. §. 141.

Of the derivation, and divers acceptions of the Greek word. See chap. 6. §. 38.

Here it is taken for an impossibility, in regard of an impotency in the nature of the thing it self. There is such an impotency in the blood of beasts, as it is impossible that sin should be taken away thereby.

By blood he meaneth that which was shed when the beasts were offered up for sa∣crifices: whereby was typified, the blood and death of the Lord Jesus.

Under these two Creatures, Bulls and Goats, all other clean Creatures, that were offered up for sacrifices, are synecdochically comprized; for they were all of the same kind. These two are here mentioned in reference to the solemn annual sacri∣fice that was offered up for sin, on the day of reconciliation. Lev. 16. 11, 15. These •…•…ere called sin offerings, because they were types of Christs sacrifice, which did indeed take away sin; but they themselves could not: and that by reason of the dispro∣portion betwixt the means of cleansing on the one side, and the thing cleansed to∣gether with the filth cleansed away on the other side.

The means were meerly external, earthly and carnal: namely, the blood of Beasts.

The thing to be cleansed, was the soul of man, which is a spiritual substance.

The filth to be taken away was sin, which is a spiritual pollution. It is in a man∣ner of an infinite kind, because it is committed against an infinite Majesty. By it Gods wrath, which is infinite is provoked. Now what is there in the blood of beasts, to pacifie such wrath, to wash away such pollution as sin, and to purge such a spiritual substance as the conscience, spirit, and soul of man is. It is not possible, that so great a work should be wrought by so mean a means.

External and carnal things cannot work internal and spiritual effects. See more hereof, chap. 9. v. 9. §. 49. Had not Christs humane nature been united to his divine nature, it could not have merited, and done so great works as it did. It is in refe∣rence hereunto, that Christ saith, The flesh profiteth nothing. John 6. 63. On this ground it is said, that Christ through the eternal spirit, that is, his divine nature, of∣fered himself, &c. chap. 9. v. 14. §. 77.

We may from hence infer, that the opinion of our adversaries concerning the Sa∣craments,* 1.56 conferring grace by the very work done, is erroneous and pernicious: What is water in baptisme? what is bread and wine in the Lords Supper, simply considered in themselves, more then the meats and drinks, and washings under the Law: yea, then the Blood of Bulls and Goats here mentioned? What are Ministers of the Gospel, in regard of their persons, and mould and outward condition, more then Priests and Levites under the Law. The first preacher of the Gospel, who was Christs fore-runner, acknowledged, that he was not worthy to bear Christs shooes, and that •…•…e baptized with water. (Mat. 3. 11.) all that he could do, was to use the cut∣ward

element. Other Ministers are no more worthy then he, nor can do any more 〈◊〉〈◊〉 he did. When Paul and Barnabas were by the Heathen accounted Gods, they acknowledge themselves to be men of like passions with others. Act. 14. 15. Though Apostles were planters, and Evangelists waterers: yet, neither is he that planteth any 〈◊〉〈◊〉, neither he that watereth, but God that giveth the increase. 1 Cor. 3. 7.

Indeed it is true, that in regard of the office that Iohn the Baptist had, to be the 〈◊〉〈◊〉-runner of Christ, and plainly to declare him, saying, Behold the Lamb of God that taketh away the sin of the world. (John 1. 29.) there rose not a greater then he before his time. Mat. 11. 11. And in some circumstances it may be granted, that the Sacraments of the new Testament have an excellency above all the rites of the old Testament; for they are not so many in number, so cumbersom, so burthensom, so painful, so grosse, so dark; but fewer in number, more easie in performance, more per∣•…•…uous and clear for understanding: they are memorials for things past, not types of things to come. Yet in the main substance, their Ministers and their Sacraments were as ours. Unto them was the Gospel preached. Heb. 4. 2. They did eat the same sp•…•…itual meat, and drink the same spiritual drink: namely, that we Christians do; 〈◊〉〈◊〉 they drank of that spiritual Rock which was Christ. 1 Cor. 10. 3, 4. There is no more •…•…matural vertue in our sacramental Elements then was in theirs. It is as impossi∣ble for water to cleanse the soul, as for the blood of Beasts to take away sins.

If this be true of Ordinances instituted by Christ, how much more impossible is it, that humane inventions should purge the soul, or take away sin.

〈◊〉〈◊〉 we hereby in the use of all external Ordinances, to raise up the eyes of our soul, above the external visible thing: even unto Christ himself, and to the things which he hath done and endured for the saving of our souls.

§. 10. Of the resolution of Heb. Chap. 10. V. 1, 2, 3, 4.

Vers. 1.

For the Law having a shadow of good things to come, and not the very Image of the things, can never with those sacrifices, which they offered year by year continually, make the comers thereunto perfect.

V. 2.

For then would they not have ceased to be offered, because that the Worshippers once purged, should have had no more conscience of sin?

V. 3.

But in those sacrifices there is a remembrance again made of sins every year.

V. 4.

For it is not possible, that the blood of Bulls and Goats should take away 〈◊〉〈◊〉.

Verse 1. THe sum of these four verses is, A Declaration of the impotency of the Law.

This is set out four wayes.

• ...

  1. By the end or use of the Law, v. 1.

  Here-about are set down,

  • 1. The use it self.
  • 2. A consequence following thereupon.
    • The use is propounded two wayes.
      • 1. Affirmatively.
      • 2. Negatively.
    • The affirmative manifesteth.
      • 1. The meannesse of the use, in this word, shadow.
      • 2. An excellency in that meannesse, in this phrase, of good things to come.
    • The negative removeth from the law a speciall excellency, in this phrase, Not the very Image of the things.
  • The consequence is, that it could not make perfect. This is amplified.
  • 1. By the meanes which could not do it, The sacrifices. These are described,
    • 1. By the Act done, offered.
    • 2. By the time when; This in two branches,
      • 1. Year by year.
      • 2. Continually.
• 2. By the persons whom they could not make perfect, the commers thereunto.

Vers. 2. 2. The impotency of the law is set forth by the frequent use of the same things. This is,

• 1. Propounded.
• 2. Confirmed.

In the proposition we may observe.

• 1. The manner of setting it down, by way of interrogation, would they not?
• 2. The matter, have ceased to be offered?

The confirmation is taken from sin remaining in the conscience.

Here about two things are noted.

• 1. A description of the persons, and that by their disposition, worshippers: and by a supposition, once purged.
• 2. A declaration of the sin remaining; they should have had no more conscience of sin.

Vers. 3. 3. The impotency of the law is manifested by a remembrance again of sins. This is amplified two wayes.

• 1. By the same kind of sacrifices, in those sacrifices.
• 2. By the time, Every year.

Vers. 4. 4. The impotency of the law is confirmed, by the kind of sacrifices. Here about four particulars are observable.

• 1. The intimation of the sacrifice, blood.
• 2. The kind of beasts that were sacrificed, Bulls and goats.
• 3. The effect denyed, take away sins.
• 4. The manner of expressing it, it is not possible.

§. 11. Os observations raised out of Heb. 10. v. 1, 2, 3, 4.

Vers. 1. I. DAngerous errours are to be rooted out of mens minds. This ariseth, from the Apostles much inculcating the laws impotency. See §. 3.

II. Legall types were but shadowes. In this respect the law is said to have a shadow▪ See §. 2.

III. The shadowes of the law were of substantiall truths. These are here stiled good things. See §. 2.

IV. The good things shadowed by the law, were not then actually exhibited. They are h•…•…e said to be good things to come. See §▪ 2.

V. The law had not the truths themselves•…•…▪ Thus much is meant under this phrase, not the very Image of the things. See §. 2.

VI. Legall •…•…tes could not make perfect. This is plainly expressed. See §. 3.

VII. The best of the legall rites failed in that which they prefigured. These were Sa∣crifices; which prefigured reconciliation, but could not reconcile God to man. See §. 3.

VIII. Legall Sacrifices were yearly offered up. This phrase year by year, intendeth as much. See §. 3.

IX. Legall r•…•…tes continued till the truth was exhibited. This is the intendment of the adverb continually. See §. 3.

X. D•…•…gent observers of legal rites were not perfected by them. Those were such as are here stiled, Commers there unto. See §. 3.

Vers. •…•…. XI. God permits not holy ordinances to be continued in vain. Had there not 〈◊〉〈◊〉 use of Sacrifices, they would have ceased to be offered. See §. 4.

XII. In and by Sacred ordinances God is worshipped. In this respect observers of divine ordinances are here stiled worshippers. See §. 5.

XIII. Legall Sacrifices did not purge the offerers from sin. This is intended under this phrase, once purged, as here it is used. See §. 5.

XIV. Guil•…•… of sin once taken away, doth not trouble the conscience. This is intended under this phrase, should have had no more conscience of sin. See §. 5.

Vers. 3. XV. Remembrance of sin implyeth a remainder of sin. The Apostle proves that sin remained notwithstanding those Sacrifices, because in them, there was a re∣membrance again of sin. See §. 6.

XVI. Sins remaining must be remembred again. This was the reason, why Sa∣crifices were ost offered up. See §. 6.

XVII. The Iewes had a set time for solemne consession of s•…•…n. This is implyed un∣der this phrase, every year. See §. 8.

Vers. 4. XVIII. Blood of bruit beasts was offered under the law. Such were buls 〈◊〉〈◊〉 〈◊〉〈◊〉. See §. 9.

XIX. Sacrifices of bruit beasts could not take away sin. This is plainly expressed. 〈◊〉〈◊〉 •…•…. 9.

XX. It is not possible for a thing to work above the nature thereof. Blood of buls and 〈◊〉〈◊〉 were external, earthly, and carnal things, but to take away sin, was an inter∣•…•…▪ divine and spiritual matter, thereupon the Apostle puts an impossibility upon 〈◊〉〈◊〉 See §. 9.

§. 12. Of reconciling, Heb. 10. 5, 6, 7. with Psalm. 40. 6, 7, 8.

Heb. 10. 5.

Vers. 5.

Wherefore when he commeth into the world, •…•…e saith Sacrifice and offering thou wouldst not, but a body hast thou prepared me.

Vers. 6.

In burnt offerings and Sacrifices for sins thou hast had no pleasure:

Vers. 7.

Then said I, loe, I come, (n the volume of the book it is written of me) to do thy will, O God.

Psalm. 40. 6, 7, 8.

Vers. 6.

Sacrifice and offering thou diddest not desire, mine eares hast thou a 1.57 ope∣ned; burnt offering and sin-offering hast thou not required.

Vers. 7.

Then said I, Loe I come: in the volume of the book it is written of me:

Vers. 8.

I delight to do thy will, O my God.

THe Apostle further proceedeth to confirme the main point in question by a di∣vine testimony. How sound a proof a testimony of Scripture is hath been shew∣ed, Chap. 1. v. 5. §. 46.

The testimony here quoted is taken out of Psal. 40. v. 6, 7, 8. And it concludeth both parts of the matter in hand, namely,

• 1. The impotency of legal Sacrifices, v. 5, 6.
• 2. The All-sufficiency of Christs sacrifice, v. 7.

There is some difference in words and phrases betwixt the Apostle and the Pro∣•…•…, but both agree in sense, as we will endeavour to demonstrate.

The Apostle holdeth close to the Greek translation of the Bible, which the Churches then used, commonly called the LXX. Of this Greek translation, see Chap. 1. v. 6. §. 72.

One small difference I find betwixt the Apostle, and that Greek translation; for where the LXX use a word that signifieth desire, thus, a 1.58 thou hast not required. The Apostle expresseth it thus; Thou hast had no pleasure. This latter sheweth the ground of the former. God requireth not burnt-offerings, because he had no pleasure* 1.59 therein.

Pen-men of the New Testament were not translators of the old, but only quoted them, for proof the point in hand: so as they were not tyed to c 1.60 syllables and let∣•…•…, but to the d 1.61 sense.* 1.62

Concerning the differences betwixt the Hebrew and the Greek, some say that that which the Prophet speaketh of himself, the Apostle applyeth to Christ.

Answ.

• 1. There may be no repugnancy, no contrariety therein. For David be∣ing an especiall type of Christ, that may in history and type be spoken of David, which in mystery and truth is understood of Christ. The like was noted concerning S•…•…, and Christ, Chap. 1. v. 5. §. 63.
• 2. That which David uttered in the foresaid Text, is questionlesse uttered by way of prophesie concerning Christ: as appeareth by these reasons.
  • 1. In Davids time, God required sacrifice, and burnt-offerings, and took de∣light therein; for God answered David from heaven, by fire upon the altar of burnt-offering, 1 Chro. 21. 26. And David himself adviseth Saul to offer a burnt-offering that God might accept it, 1 Sam. 26. 19.
  • 2. David was not able so to do the will of God, as by doing it to make all sa∣crifices void. Therefore this must be taken as a prophesie of Christ.
  • 3. In the verse before (namely, Psal. 40. 5.) such an admiration of Gods good∣nesse

• ...
  • is premised, as cannot fitly be applyed to any other evidence, then of his goodnesse in giving Christ: in reference to whom eye hath not seen, n•…•… eare heard, neither have entered into the heart of men, the things which God hath prepared for them that love him, 1 Cor. 2. 9.
  • 4. These words used by the Apostle, when he commeth into the world, he saith, are meant of Christ, which argue that that which followeth, was an ex∣presse prophecy of Christ.

It is objected that there are in that Psalme such passages as cannot be applyed to Christ; as this, mine iniquities have taken hold upon me, so that I am not able to lo•…•…k up, &c. Psal. 40. 12.

Answ.

• 1. As Christ was a surety for sinners, and did beare the sins of others, those words may not unfitly be applyed to Christ.
• 2. Though those words could not be applyed to Christ: yet it followeth not that no other part of the Psalm could belong to him. The like was noted of Solo•…•…, Chap. 1. v. 5. §. 63.

A second difference is this, where the Psalmist saith, e 1.63 mine eares hast thou o∣pened, or digged, or boared. The Apostle saith, A body hast thou prepared me.

Answ. Some say that the LXX might read a word that signified g 1.64 a body in∣stead* 1.65 of that Hebrew word that signifieth h 1.66 eares: or else that some might put the Greek word that signifieth a i 1.67 body instead of another Greek word that signifieth k 1.68 eares.

Such mistakings are not to be yielded unto. All copies in the Hebrew agree: and so do all in the Greek, as we now have them. Such conjecturall mistakings would give too great advantage to Athiests and Papists, for exception against the perfection of the Scriptures.

Concerning the foresaid difference of words, it is not such, but in sense may agree. For opening of the eare, and preparing a body in general import one and the same thing: which is to make obedient. The phrase of the Prophet may have a two fold relation: either to the law of boaring a servants eare, Exod. 21. 6. or to a mans na∣tural condition, which is to be spiritually dead and deaf, Eph. 2. 1. Isa. 35. 5.

In the former respect it implyeth such a kind of good service, as the performer thereof never repenteth himself of it: and thereupon hath his eare boared in testi∣mony of his perpetual and constant willingnesse to hold out in that service. In the latter respect it implyeth both an ability, and also a readinesse to hearken unto that which shall be enjoyned, that he may do it. An open ear implyeth an ear prepa∣red, and made ready to hear. Yea, the l 1.69 Hebrew word signifieth, to prepare, as well as to digge, or to boar, or to open. Thus the Greek word which the LXX and* 1.70 the Apostle useth doth answer the Hebrew in that sense: and the ear, which is the ground of obedience, being Synecdochically put for the body, both Tex•…•…s do well agree.

The Apostle doth rather use this word body for these reasons.

• 1. Because he would not depart from that translation, which the Church then used, without great and just cause.
• 2. Because this word body, was the more pertinent to his purpose. For spea∣king of disanulling the sacrifice of the law, he uses this word, body, to see out a sacrifice, which should come instead of the legal sacrifices, to effect that which the legal sacrifices could not.

Some make a further difference, in that the Psalmist speaketh of the manner of offering sacrifices, namely that God rejecteth them, because they were offered hy∣pocritically, deceitfully, with a corrupt heart; and that the Apostle speaketh of the very matter and substance of legal sacrifices in the best use that can be.

Answ.

• 1. The Psalmist may speak of the very matter and substance of those sacri∣fices, as well as the Apostle. There is no ground to restrain the Psalmists words to the manner of offering. Indeed in some places God rejecteth sacrifices by reason of an evill manner of offering them, as Isa. 1. 11, &c. But no circumstance in this Psalme intimateth any such thing.
• 2. If it were granted that the Psalmist speaketh of the manner of offering, it would not follow that thereupon he should not intend an abrogation of the sacrifices them∣selves

• for both may stand together. God may reject them in regard of the impo∣•…•…y of them in themselves: and also in regard of peoples evill manner of offering 〈◊〉〈◊〉

Thus we see that the Apostle hath fitly quoted this testimony according to the 〈◊〉〈◊〉 and meaning of the Prophet.

§. 13. Of Christs doing that for man which could not else have been done.

THe Apostle inferreth the testimony, here set down, as a consequence following upon the impotency of the legall sacrifices, as appeareth by this particle of in∣•…•…ce, a 1.71 wherefore: as if he had said, Because the blood of bulls and goats could 〈◊〉〈◊〉 •…•…ke away sin, therefore Christ offered himself to do it: so as Christ did that 〈◊〉〈◊〉 〈◊〉〈◊〉, which without him could not have been done. He saw that there was no 〈◊〉〈◊〉, and wondred that there was no intercessor: therefore his arm brought salvation, &c. 〈◊〉〈◊〉 59. 16. and 63. 5.

• 1. His love, and pitty moved him to offer his aid.
• 2. His divine power made him able to effect what he offered.

This is a strong motive to induce us wholy, and only to trust on Christ, and to 〈◊〉〈◊〉 upon him.

§. 14. Of Christs comming into the world.

THe time of Christs offering himself to do what he did, is thus expressed, When he •…•…eth into the world, or word for word, a 1.72 comming into the world.

This phrase setteth out the incarnation of Christ. A like phrase was used to set •…•…t the same thing, Chap. 1. v. 6. §. 66. But there it is attributed to the Father, 〈◊〉〈◊〉 when he bringeth in the first hegotten into the world▪

There are two distinct Greek words, translated, world in the b 1.73 one, and the c 1.74 other place.

Of the notation of the Greek word translated world in this place, See Chap. 4. v. 3. •…•…. 29▪

The very words of this Text, are applied to mens ordinary conception, and birth, I•…•…b. 1. 9. when a man is first born, he is said to come into the world, because he was not in the world before.

This sheweth that Christ came into the world as other men do. He took flesh, (Joh. 1. 14.) He came out of the wo•…•…b, Luk. 1. 31. and 2. 7. and passed thorow his infancy, childhood, and man-age here on earth.

All this he did that he might be a fit surety, and Saviour of man: and do, and 〈◊〉〈◊〉 such things as were requisite for mans full redemption.

The foresaid phrase of comming into the world, may have further reference to the 〈◊〉〈◊〉 of Christs humane nature with the divine. In regard of his divine nature, and manifestation of the glory thereof, he may be said to be in heaven: but by as∣suming humane nature he came into the world. Thus it is said that, he came down from, heaven, Joh. 3. 13. and he descended into the lower parts of the earth, Eph. 4. 9. Yea, himself thus saith of himself, I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father. He came into the world by his incarnation: he left the world by his ascension into heaven.

This comming of the Son of God into the world giveth instance of the low degree of his humiliation: an evidence of his transcendent love of man: should not this bind us to him, and stir us up to love him, to obey him, to put our trust on him, and to undergo any condition he shall call us unto.

§. 15. Of Christs willingnesse to offer himself.

THis word a 1.75 He saith, is by the Apostle attributed to Christ; and it implieth a readinesse, or forwardnesse in him to do what he did. This is further mani∣fested

by this phrase attributed to him, v. 7. Loe I come: especially as it is expressed, Psal. 40. 8. I delight to do thy will O my God. That metaphor which Christ himself useth, Ioh, 4. 34. doth more fully expresse his mind in this case, my meat is to do the will of him that sent me, and to finish his work. If we observe the whole course of his life, we shall find it to be wholly composed unto his Fathers will. When he was but a child he could say, Wist you not that I must be about my Fathers businesse, Luk. 2. 49.

• 1. The respect which he bare to his Heavenly Father put him on hereunto. For Gods will was his rule, I seek not mine own will, saith he, but the will of the Father which hath sent me, Joh. 5. 30. and 6. 38. Yea, that was a law unto him, and he put a 〈◊〉〈◊〉 upon it, thus, I must work the workes of him that sent me, Joh. 9. 4. For he set him∣self to honour his Father.
• 2. That respect also which he bears to children of men made him forward to do and indure what he did, because it was for their redemption out of all misery, and to bring them to eternall happinesse.

• 1. This is a great incouragement to make us fly to Christ, and to rest upon him and upon his sacrifice. He being so ready and forward to do and endure what he did for us, can we doubt of his accepting us comming unto him? or may we questi∣on his Fathers accepting of what he did?
• 2. This instructeth us in the kind of Christs sacrifice: It was a free will offering: a willing, a cheerfull gift. In this respect it is the more acceptable to God, the more available for us, and worthy of more praise to him.
• 3. We ought here to look unto Christ, and be followers of him: For he is set be∣fore us as an object of faith, and as a rule for practice. Let therefore the same mind be in us, which was in Christ Iesus, Phil. 2. 5. They who are guided by Christs Spi∣rit will be so minded: as David, his Princes and people were exceeding forward in offering to the Lords house, and did what they did most willingly, 1 Chro. 29. 6, &c: And the Macedonians to their power, and beyond their power were willing of themselves to contribute to the necessity of the Saints at Ierusalem, 2 Cor. 8. 3. And Saint Paul thus professeth his readinesse even to die for Christ, I am ready not to be bound only, but also to die at Hierusalem for the name of the Lord Iesus, Act. 21. 13. This forwardnesse, as it manifesteth good will, so it makes that which is done more ac∣ceptable unto God, and ministers much ground of confidence: as appeareth by this phrase, Accept I beseech thee, the free will offerings of my mouth, O Lord, Psal. 119. 108. See more hereof Chap. 9. v. 14. §. 79.

§. 16. Of Gods rejecting legall Sacrifices.

THe Apostle further proveth the impotency, and insufficiency of legall Sacrifices by Gods rejecting them: which he thus setteth down, Sacrifice and offering thou wouldst not.

What Sacrifices were, hath been shewed, Chap. 5. v. 1. §. 7. Such a difference as was there made betwixt sacrifices and gifts, may be here put betwixt sacrifices and offerings. The word translated a 1.76 offering is derived from the verb that signifieth b 1.77 to offer, whereof see Chap. 5. v. 1. §. 6.

There are two other words in the next verse, which do distinguish sacrifices, and are thus translated, burnt offerings, and sacrifices for sin.

The first translated burnt offerngs, according to the notation of the Greek word signifieth c 1.78 whole burnt offerings, and is so translated, Mark. 12. 33.

The Greek word is a compound, and that of a verb which in the active signifieth, to burn, and in the passive to be burnt, Joh. 15. 6. and an adjective that signifieth, whole. * 1.79 The word in Hebrew that is put for a whole burnt offering is derived from a verb that signifieth to * 1.80 ascend: and that because the whole beast that was offered for a whole burnt offering was laid alof•…•… upon the top of the Altar: or because the smoak thereof being great did like a thick cloud ascend to heaven.

The other word is in Greek thus expressed, d 1.81 for sin: but, to make up the sense 〈◊〉〈◊〉, our English, as well as other interpreters, have inserted this word, sacrifices: 〈◊〉〈◊〉 thus stiled them, sacrifices for sin. For there were two sorts of sacrifices: one •…•…ry. These were for sin: namely, to prefigure Christs sacrifice, whereby sin is 〈◊〉〈◊〉 away. The other gratulatory: which were evidences of their thankfulnesse 〈◊〉〈◊〉 God, for some especial favour of his to them.

Under these four heads. 1. Sacrifices. 2. Offerings. 3. Burnt-offerings. 4. Sacri∣•…•…es for sin, are comprised all legal and external rites, ordained by God to his Church, as external parts of his worship. All these are here to be understood, singly 〈◊〉〈◊〉 simply by themselves, without reference to their truths, whereof they were types: see in this respect Christ saith to God concerning them, e 1.82 Thou wouldst not, name∣•…•… thou regardest them not: and withall it is added f 1.83 thou hast had no pleasure in 〈◊〉〈◊〉.

The sonner (to speak of God after the manner of man) hath respect to the will of God; he desires them not. See v. 38. §. 149.

The latter, to his heart, he took no delight in them.

The latter is added as a reason of the former. Because they were not such things a God could set his heart upon to delight therein, therefore he would not have 〈◊〉〈◊〉: but rejected them.

g 1.84 The two Hebrew words used by the Psalmist, may in like manner be distin∣•…•…, and used in the same sense, that the Greek words are:* 1.85

The things here set down, not to be regarded of God (As sacrifices, offerings, burnt∣offerings, and sacrifices for sin, together with other legall ordinances comprised un∣der them) do evidently demonstrate, that God regards not external things. He re∣gards* 1.86 them not singly and simply in themselves separated from their truth. In this sense saith God, I desired not sacrifice, Hos. 6. 6. and again, I will not reprove thee for thy sacrifice, &c. Psal. 50. 8, 9.

God is a Spirit, Ioh. 4. 24. He delights in the things that are spiritual: therefore the external things of the law are called carnal, Chap. 7. v. 16. §. 80, 81, 82.

Quest. Why did then God ordain them?

Answ. In regard of mans need▪ For they were shadowes, types, and looking∣•…•…* 1.87 to shew Christ unto them, and steps to raise them up to behold Christ a far off, and Schoole-masters to bring them to Christ.

This discovereth the perverse disposition of men, who are most addicted to such things as God regardeth not: and these not only Gentiles, who wanted the light of Gods word: but also Jewes before and since Christs time: yea, and many that car∣ry the name of Christians. Hereof see Chap. 7. v. 16. §. 82.

Let the same mind be in us that is in God, let us not regard things meerly exter∣nal: especially in divine worship.

§. 17. Of Gods desiring that wherein he hath pleasure.

THese two phrases, Thou wouldst not, thou hast had no pleasure, give evidence that God desireth not that wherein he hath no delight. This reason God rendreth of his not desiring the death of the wicked, because he hath no pleasure therein, Ezek.* 1.88 33. 11.

Objec•…•…. 1. Unlesse God would; no sin could be, no sinner should die.

Answ. A three •…•…old distinction on is in this case to be observed.

• 1. Betwixt Gods permitting will and desire: he may in his unsearchable wis∣dome permit that which he desireth not: much lesse delighteth in.
• 2. Betwixt the action whereby a sin is committed: and the anomy, or pravity wherein the sin consisteth.
• 3. Betwixt his over-ruling providence, whereby he brings good out of evill, and his approvîng that which is evill.

There is nothing out of God, to move him to desire this or that. He is wholly moved by himself, by his own will, (which is the rule and ground of all goodnesse) to desire what he doth.* 1.89

• 1. This teacheth us wisely to observe what God manifesteth to be his desire.

• Thereby thou mayest know what his heart is set upon, and in what he taketh plea∣sure. Do what in thee lyeth to effect the same. If Courtiers 〈◊〉〈◊〉 serve their King to delight in such and such a thing, what will they not do to bring it to passe. When David longed, and said, Oh that one would give me drink of the water of the well of beth∣lehem, three mighty men brake thorow the host of the Philistims, and drew water out of that well and brought it to David, 2 Sam. 23. 15, 16. Now Gods word manifesteth in what God delighteth: thereby we may know Gods mind, and answerably learn how to carry our selves towards him.
• 2. This discovereth the perverse disposition of many, who desire and do many* 1.90 things wherein they may be supposed to have no pleasure: Who can think that men should take pleasure in swearing, in lying, in filthy communication, in cruelty, and in sundry other sins, to which with a great desire they give themselves. True it is that mans delight is no ground for his desire: for his corrupt nature causeth a de∣light in many things that are evil: but it is a great aggravation of sin to do, or de∣sire that wherein he hath no pleasure.

§. 18. Of a body prepared for Christ.

CHrist having declared what his Father delighted not in, he further sheweth af∣firmatively what it was, wherein he rested well pleased. That he thus expres∣seth, But a body hast thou prepared me.

This particle of opposition, a 1.91 BUT, sheweth that this which followeth is of another kind, then that was which went before. Thus is this conjunction fre∣quently used in the proverbs of Solomon, and in other places.

In this phrase, A body hast thou prepared me, Christ is brought in speaking to his* 1.92 Father. By body is meant the humane nature of Christ. Body is Synecdochically put for the whole humane nature consisting of body and soul. Thus is this word used in this Sacramentall phrase, This is my body, Matth. 26. 26. and in sundry other places.

The body was the visible part of Christs humane nature: and by the motions thereof it was manifested to be animated with a reasonable soul.

This may be one special reason of setting out Christs humane nature under this word, body.

• 2. A body is fit for a sacrifice, fit to be slain, fit to have bloodshed out of it, fit to be offered up, fit to be made a price, and a ransome for our sins, fit to answer the types under the law. Pertinently therefore to this purpose is it said of Christ, He himself bare our sins in his own body, 1 Pet. 2. 24.
• 3. Those infirmities wherein he was made like unto us, (Chap. 2. v. 14, 17.) were most conspicuously evidenced in his body.
• 4. Hereby he was manifested to be a true man. Nothing could more evidently declare as much, then a body. To this purpose tends the word flesh, frequently used to set forth the humane nature of Christ, (Iohn 1. 14.) and sometimes blood is added thereunto, thus, flesh and blood. See Chap. 2. v. 14. §. 137.

This sh•…•…ws that Christ was a true man: that he had a body like ours, a body sub∣ject to manifold infirmities, and to death it self. Of these points, see Chap. 2. v. 9. §. 75. and v. 14. §. 139, 140. and v. 17. §. 169.

That body which Christ had, is said to be prepared by God. The Greek word which we translate, b 1.93 prepared, is a compound, and signifieth to make perfect. Of the composition and derivation of the word, see Chap. 13. v. 21. §. 172. It here implyeth that God ordained, formed, made fit and able Christs humane nature to undergo, and fulfil that for which he was sent into the world. In this severall sense, it answereth to this Hebrew phrase, Mine eares hast thou opened, Psal. 40. 7. That i•…•…, thou hast enabled, and made me ready and willing to do what thou requirest.

From this particular instance of Christ, it appears, that God enableth men to that* 1.94 whereunto he setteth them apart. Thus God is said to make the Captain of our sal∣vation perfect, Chap. 2. v. 10. §. 97. Thus he prepared Bezaleel to the work of the tabernacle, Exod. 31. 2, 3. &c. Thus when he made Saul King; he gave him another heart, 1 Sam. 10. 9. Thus God sanctified Ieremiah, Jer. 1. 5. And he gave sufficient power to all the Apostles to do what they were called unto, Matth. 10. 1. Eph. 3. 7.

This God doth, that the work whereunto he deputeth men, may be the better 〈◊〉〈◊〉.

Hereby •…•…ryal may be made, whether men be deputed by God, to that function 〈◊〉〈◊〉 work which they undertake or no. God doth not send forth dumb Orators, 〈◊〉〈◊〉 seers, lame Messengers. Such are not prepared of God.

§. 19. Of Christs willingnesse to do his Fathers will.

CHrists readinesse and willingnesse to do what God required for mans salvati∣on,* 1.95 is yet further manifested by himself in this phrase, Then said I, loe I come. •…•…y word carrieth special emphasis, as

• 1. The time, a 1.96 Then. Even so soon as he perceived that his Father had prepa∣•…•… his body for such an end: then, without delay. This speed, implyeth forward∣•…•… and readinesse. He would lose no opportunity.
• 2. His profession in this word, b 1.97 said I. He did it not closely, secretly, time∣•…•…, as being ashamed thereof; but he maketh profession before hand.
• 3. This note of observation, c 1.98 Loe. This is a kind of calling Angels, and men •…•…esse, and a desire that all might know his inward intention and the disposi∣•…•…n of his heart, wherein was as great a willingnesse as any could have to any 〈◊〉〈◊〉▪
• 4. An offering of himself without any enforcement or compulsion. This he •…•…eth in this word, d 1.99 I come.
• 5. That very instant set out in the present tense, I come. He puts it not off to a 〈◊〉〈◊〉 and uncertain time; but even in that moment he saith, I come.
• 6. The first person twice expressed, thus, I said, I come. He sendeth not another person: nor substituteth any in his room; but he, even he himself in his own per∣son cometh.

All these give evident proof of Christs willingnesse and readinesse to do his Fa∣thers will: yea, though it were by suffering, and by being made a sacrifice. See more •…•…of v. 5. §. 15.

§. 20. Of Christs subjecting himself to Gods will.

THe matter whereunto Christ so readily offered himself is thus expressed, To do thy will O God. Gods will was the rule of Christs obedience. It was both the ground thereof, and also the motive to put on Christ to do what he did. This is the ground of all that God himself doth, see chap. 2. v. 4. §. 37. This therefore ought to be the ground, the rule, and motive to us to do what we do. Hereof see chap. 13. •…•…. •…•…1. §. 173.

In setting down this ground and rule of obedience Christ directeth himself to God, and by an Apostrophe thus speaketh unto him, O God. Hereby he testifieth,

• 1. That his Father was God. Iohn 20. 17.
• 2. That the reason why he so willingly subjected himself, was because it was to the will of God.
• 3. That what he did was in respect to God, as well as to man.
• •…•…. That his desire was to approve himself to God.

§. 21. Of Scriptures foretelling what Christ did.

THe means whereby Christ came to know the will of God concerning himself, is th•…•…s included in a Parenthesis (in the volume of thy Book it is written of me.)

There be that translate the phrase here used by the Apostle, in the beginning. And to make the Apostle to agree with the Psalmist, they translate the Hebrew word a 1.100 in the beginning; but without any sufficient warrant. They say that the Apostle in this Text, hath reference to this clause, in that first Psalm, His delight is in the Law of the Lord. And that thereupon, he useth this phrase, In the beginning of thy Book, But it it most evident, that the Psalmist there speaketh indefinitely of any righteous man, and not particularly of Christ himself. The root of the Hebrew word signifieth,

to role up a thing round: thence the b 1.101 noun used by the Psalmist is derived, and •…•…∣nifieth a role of paper, or parchment wound up. For of old, both the Hebrews and other people, were wont to enter their records, and such other things, as they would have preserved, in parchment, which they roled up as our Court Roll•…•…s use to be. Such an one was that wherein Baruch wrote what Ieremiah delivered unto him, Ier. 36. 2. &c. Such an one was that which contained the curses against swea•…•…ers and Theeves. Zach. •…•…. 1, 2. And such an one was that which was offered to Ezekiel to eat, Ezek. 2. 9. In all these places the same word is used. Answerably c 1.102 the Greek word used by the Apostle, doth also signifie a volume, (as our English translators do turn it,) especially when it is joyned with another Greek word, that signifi•…•…th, d 1.103 a book, as here it is joyned withall, thus, e 1.104 in the volume of the Book. By this volumn of the book, is meant the sacred scripture. H•…•…reby it is apparent, that the Scriptures foretold what Christ was to do. When in the new Testament mention is* 1.105 made of matters concerning Christ, they use thus to be expressed, as he spake by the mouth of his holy Prophets, Luke 1. 70. Christ propounded unto them in all the Scriptures the things concerning himself. Luke 24. 27. All this was done that the Scriptures of the Prophets might be fulfilled. Mat. 26. 56. To him gave all the Prophets witnesse. Act. 10. 43. If we compare the new Testament with the old, we shall finde this plentifully verified.

Never did any thing more make to the glory of Gods name, or to the good and happiness•…•… of man, then the sending of Christ into the world, and that which he did and indured in the world: and therefore would God have it foretold before hand, that when such and such things fell out, it might be known, that they were so or∣dered and disposed by God.

• 1. This instructeth us in that mine, where the most rich treasures and precious pearls are to be found: even such as are sufficient to make a man everlastingly happy. Nor the Jews Cabala, nor the Turks Alkeron, nor the Papists unwritten Traditions, can instruct us in such mysteries.
• 2. It is in this respect pains well taken, to search the Scriptures throughly. (Io•…•…n 5. 39.) and in them to seek after Christ, as after hid treasures, Prov. 2. 4. Christ is couched in dark types, obscure prophesies, and promises of things to come.

§. 22. Of Christs doing what was written of him.

THe inference of the foresaid record upon Christs forwardness to do Gods will, giveth proof, that Christ was induced to do such and such things, because they were foretold of him. In the volume of the Book it is written of me, saith Christ, there∣fore I come to do thy will O God. To this purpose may fitly▪ be applyed, these and such like phrases, That it might be fulfilled, which was spoken, Mat. 4. 13. For it is written. How then shall the Scriptures be fulfilled, that thus it must be? Mat. 26. 31, 54.

• 1. The written word was an expresse Declaration of Gods will, and that so much the more sure, because written: the very recording thereof added weight thereto. Laws written are the more authentique.
• 2. The writing of Gods mind made it to be the more distinctly, expresly and ful∣ly known.
• 3. By writing it, it continued the longer, even to many ages, and so received the greater approbation of many Generations one after another. On these grounds it is said of the Scriptures, we have a more sure word of prophesie, 2 Pet. 1. 19.

Hence we are taught both to observe, what is written in the volume of Gods book concerning us: and also to make conscience of doing that which is there written..

For better application of this point,

• 1. Take notice of such general points as concern all of all sorts.
• 2. Mark those particular duties which are prescribed to those as are of such a place and calling, or of such a relation, as thou art.

§. 22. Of the meaning of Heb. 10. 8.

Heb. 10. 8, 9.

Vers. 8.

Above when he said, sacrifice and offering, and burnt-Offerings, and O•…•…∣ferings for sin thou wouldst not, neither hadst pleasure therein, which are offered by the Law:

V. 9.

Then said he, Loe I come to do thy will, O God: He taketh away the first, that he may establish the second.

FOr the better application of the foresaid testimony, the Apostle repeateth it in the very words thereof: as Logicians use to repeat their arguments, that it may 〈◊〉〈◊〉 evidently appear, how fitly and justly the conclusion is inferred upon the proof.

Of repeating the same point, see chap. 3. v. 15. §. 158.

The first word translated a 1.106 above hath reference to a precedency or going be∣fore. For such points as are delivered before others, use to be above them: as, in a 〈◊〉〈◊〉 (whereof see §. 21.) That which is first written, is above that which after fol∣loweth in the same roule: In this word, above, he hath reference to that which was set down, v. 6, 7. as is evident by the words following, which are the same that were se•…•… down.

This phrase, when he said, (or word for word b 1.107 saying) hath reference to Christ; for it is he that uttered the words following.

Of the four distinct kinds of oblations here set down, 1. Sacrifice. 2. Offering. 3. Burnt-Offerings. 4. Offerings for sin, see §. 16. Under these, all the external means, which under the Law were used to free men from sin, are comprized. Concerning all which, it is said in reference to God, thou wouldst not, neither hadst pleasure therein. This sheweth, that God regarded them not, but rather rejected them. Of the mean∣ing of these two phrases, and the difference betwixt them, see §. 16.

This phrase, which are offered by the Law, or according to the Law, is here added* 1.108 by the Apostle; for it is neither in the Psalm, nor in the former verses, wherein the foresaid testimony is quoted. It is pertinently inserted, to meet with an objection, which may be this, The forementioned sacrifices were offered by the Law, or by Gods own appointment: how then can it be imagined, that God should reject them?

To prevent that Objection, the Apostle here granteth, that they were offered by the Law: yet by inserting this clause, he implyeth a non obstante: notwithstanding that Law, God rejected them.

Of the meaning of this phrase, according to the Law, see chap. 7. v. 5. §. 38.

In what respect God rejected legal types, notwithstanding the Law, whereby they were ordained, see chap. 4. v. 8. §. 50. & chap. 7. v. 16. §. 81.

§. 23. Of the meaning of Heb. 10. 9.

V. 9. THis particle of time, a 1.109 then, is that same that was used §. 19. and in the same sense that there used.

This word, b 1.110 said he, is another then that which was used v. 7. but signifieth the same thing: only the former is of the first person; for Christ there speaketh of* 1.111 himself; but this latter is of the third person, for the Apostle speaketh it of Christ.

In quoting this last clause, Lo I come to do thy will O God, The Apostle leaveth out that which was in the former verse, included in a Parenthesis, thus, (In the volume of thy book it is written of me) because the sum and substance of the point in question, was full without it. It was but a circumstance, to shew the ground and reason of Christs forwardnesse in offering himself to be a sacrifice: as is shewed §. 21.

These last words, He taketh away the first, that he may establish the second, are* 1.112 〈◊〉〈◊〉 of art. They shew that the Apostles argument hath the force of a disjunctive syllogisme. For therein one thing is taken away, that the other may be concluded

and established. According to this rule, the Apostles argument may be thus fra∣med.

Men are perfected either by legal sacrifices, or by Christs sacrifice.

But they are not perfected by legal sacrifices, therefore they are perfected by Christs sacrifice.

The proposition (or Major, as in schools it is termed) is implyed by the mention of these two distinct sacrifices, in this testimony, and throughout the whole Epistle. For no other means of perfecting men can be imagined, but either the things that the Law enjoyned, or that which the Gospel induceth, which is Christ and his sacrifice. Thus it must be one of them.

The assumption (or minor) is in the eighth verse: for there the Apostle skeweth, that the legal sacrifices were rejected of God in that case of perfecting men.

The conclusion, that men are perfected by Christs sacrifice, is implyed in the ninth verse, by Christs offering himself to do that which the Law could not.

That this is the intendment of the foresaid testimony, is evident by this applica∣tion thereof, He taketh away the first, that he may establish the second. d 1.113 By the first he meaneth the sacrifices of the Law, which were first ordained: namely, in the time of the Law: and were first mentioned in this testimony.

By the e 1.114 second, he meaneth the sacrifice of Christ, which came in the room of the sacrifices of the Law, and immediatly succeeded them; for there was no o∣ther betwixt the sacrifices of the Law, and the sacrifices of Christ. As they were the first, so this was the second. In this very respect, the old Covenant which was rati∣fied by the sacrifices of the Law, is called the first and the new Covenant, ratified by the sacrifice of Christ, the second, see chap. 8. v. 7. §. 27.

The Greek verb thus translated, f 1.115 he taketh away, is a compound. The simple verb signifieth to take up, Mat. 9. 6.

This compound to take away, is usually applyed to the taking away of life, as Act. 16. 27. which is the utter destroying of a living thing. It is here fitly used, to set out the utter abolishing of the legal sacrifices. Their life is clean taken away, they are as dead things, of no use: by continuing of them, they prove very noysom, as dead Carion. Herein this phrase carrieth a greater emphasis, then these words made ol•…•…, and vanish away, applied to the old Covenant, chap. 8. v. 13. §. 81.

The word applyed to the sacrifice of Christ, thus translated g 1.116 establish, carrieth as great an Emphasis on the other side, as the former did; for it implyeth a firm standing, so as it is never to be removed or altered.

This is here so brought in, as an end of taking away the former. For the con∣junction translated, h 1.117 that, doth properly set out the final cause. 1 Cor. 2. 12.

§. 24. Of taking away legall sacrifices, and establishing Christs.

THe Apostle by repeating the several clauses of the former testimony, doth con∣firm all the observations raised from thence, and by this inference thereupon (he taketh away the first, that he may establish the second,) he plainly declareth,

That the legal Types are clean taken away. They are as a man dead. When a man* 1.118 is dead, all his power is gone, whether he be a King, or another Governour, or a Master in a Family, or an Husband, or a Parent, or have any other power while he lives, all is gone when he is dead, Rom. 7. •…•…. &c. Hereof see more, chap. 7. v. 12. §. 68.

On the contrary it is said of Christs sacrifice, that it is established, that shall never* 1.119 be taken away: it shall for ever retain that virtue, vigour, and power which it hath. In this respect Christ is said to have an unchangeable Priest-hood, see chap. 7. v. 24. §. 99.

The sacrifice of Christ was perfect in itself, and all-sufficient and able to make all that trust thereunto, perfect. Herein it is unlike those things that were abrogated. For there is verily a disanulling of the Commandemens going before, for the weakness and unprofitablenesse thereof: for the Law made nothing perfect: but the bringing in of a better hope doth. Christs sacrifice is that better hope. Chap. 7. v. 18, 19. If Christs sa∣crifice

be perfect, and make others perfect, why should it be abrogated? If it •…•…uld be abrogated, what more perfect can be surrogated in the room 〈◊〉〈◊〉?

A good ground this is, wholly and only to rest on Christ, and his sacrifice. All •…•…es that are of force to enforce a duty, are of force to enforce this duty. 〈◊〉〈◊〉,

• 1. Christ is able to save to the uttermost, Chap. 7. v. 25.
• 2. Christ alone is able to do it, Psal. 59. 16.
• 3. There is no other name, whereby we can be saved, Act. 4. 12.
• 4. He ever remaineth the same, Heb. 13. 8.

O•…•… whom now shall we relie, if not on Christ? and what need is there of any other 〈◊〉〈◊〉 upon, but Christ alone?

§. 25. Of Christs sacrifice comming in the roome of legall sacrifices.

THe opposition that is here made betwixt legall sacrifices and Christs, manifesteth* 1.120 that they cannot both stand together. This point was that which was discus∣sed, and determined in the great councell at Jerusalem, by the Apostles and Elders, and other brethren, Acts 15. 1, &c. If they might have stood together, why were the legall sacrifices taken away, for the establishing of Christs?

This demonstrateth the great danger and damage of reviving Jewish ceremonies. They are not only idle and unprofitable, but mischievous and deadly: they do not only no good, but are un-utterably hurtfull. They deprive such, as trust unto them, of the most rich and precious jewel that ever the world had. What the Apo∣stle said of circumcision, may be applyed to all legal types and rites, If ye be circum∣cised, Christ shall profit you nothing, Gal. 5. 2. Can a Christian think it a small dam∣mage to have Christ made unprofitable and of no use unto him? Well may this infe∣•…•…ce be made, he taketh away the first, that he may establish the second. Christs sacrifice cannot be established unlesse they be abrogated. Christs sacrifice was not added to those former, as if they standing could confer any help to Christ: but when Christ was to be established, they were taken away.

The manner of bringing in Christs sacrifice upon the rejecting of the legall sacri∣fices,* 1.121 giveth proof that there must be a sacrifice for the Church: As one kind was a∣brogated, another was surrogated in the room thereof. This phrase a change of priest∣hood, a change of the law, doth imply as much, Heb. 7. 12. The one is not absolute∣ly taken away, so as none at all to be, but it is changed into another. But because Christ is never to be taken away, that is stiled unchangeable, Heb. 7. 24.

The Church consisteth of such as have sin in them: and to take away sin there must of necessity be a sacrifice.

Our adversaries grant thus much: and on this ground they make the Masse to be a propitiatory sacrifice: but herein they manifest their ignorance of the perpetuall vigour of Christs sacrifice.

§. 26. Of Gods will, the ground of the efficacy of Christs sacrifice.

Heb. 10. 10.

By the which will we are sanctified, through the offering of the body of Iesus Christ once for all.

THat which the Apostle intimated in this general phrase, establish the second, he doth here in expresse termes declare: namely, that it was the body of Christ which was that sacrifice wherein God resteth well pleased, and thereupon it is esta∣blished for ever.

In this first clause, by the which will, The relative a 1.122 which hath reference to that which goeth before. In the seventh verse this very word, b 1.123 will is used, and ap∣plyed to God the Father. But withall there is intimation given of Christs will, in

that he said, Loe I come. This giveth evidence, even of the will of Christ himself: So as I would exclude neither the one nor the other: for they both agree in one, and by both of them is the foresaid sacrifice made perfect. The will of the Father was the cause of Christs being made a sacrifice: and because it was the will of the Father, that his Son should be a sacrifice, the Son willingly offered himself. Hereupon saith Christ, I came down from heaven, to do the will of him that sent me. Indeed he there inserteth this negative, not to do mine own will, but that is intended exclusively, as if he had said, not mine own will alone; or in way of opposition, if in any case it could be so, that Christs will should be against the will of his Father; as where it is said, not as I will, but as thou wilt, Matth. 26. 39.

The will of God gives a being to all things. Under this phrase, God said, (Gen. 1. 3.) which is used in the beginning of every dayes work at the creation, the mani∣festation of Gods will is meant. So soon as God manifested his will, that such, and such a thing should be, it was so, and that as he would have it to be. Our God is in the heaven; he hath done whatsoever he pleased, Psal. 115. 3. In those actions which Christ did, the concurrence of his will with his Fathers, addeth much to the strengthning of our faith; and is a forcible motive for us to trust thereunto, and rest thereupon. Fitly therefore hath the Apostle thus expressed the ground of the effi∣cacy and perfection of Christs sacrifice, by which will, we are sanctified.

Of Gods will the rule and ground of all that Christ did, See v. 7. §. 20.

§. 27. Of perfection consisting in holinesse.

THe vertue, efficacy, and benefit of that which ariseth from the foresaid will of God, is expressed under this word, Sanctified.* 1.124

Of the notation and divers acception of this word, see Chap. 2. v. 11. §. 101, 102, 103.

It is not here to be taken as distinguished from justification, or glorification, as it is, 1 Cor. 1. 30. and 6. 11. But so as comprising under it all the benefit of Christs Sacrifice. In this general and large extent it is taken, verse 14. and Chap. 2. 11. and Act 26. 18. Only this word giveth us to understand, that perfection consisteth especially in holinesse; for he expresseth the perfection of Christs Sacrifice under this word, Sanctified, which implyeth a making holy. This was that special part of per∣fection, wherein man was made at first, Ecles. 7. 31. Hereunto the Apostle alludeth where he exhorteth, to put on that new man, which after God is created in righteousness and true holinesse, Eph. 4. 24. For this end, Christ gave himself, even unto death, for his Church, that he might sanctifie it, &c. Eph. 5. 25.

This should move us to labour after holinesse. Of holinesse and the excellency thereof, and motives thereto, and means of obtaining it, See Chap. 3. v. 1. §. 5, &c.

§. 28. Of Christs Sacrifice making perfect.

THe principal thing intended under this word sanctified, in this place is, that Christs sacrifice maketh perfect. In this respect Christs sacrifice is here opposed to the le∣gall sacrifices which could not make perfect: So as Christs sacrifice was offered up to that which they could not do. The like is said in general of the law, Heb. 7. 19. For this end was Christs Sacrifice surrogated in the room of the legal Sacrifices. This surrogation had been in vain, if Christs Sacrifice had not made perfect.

If the dignity of his persan that was offered up, and his almighty power, unsear∣chable wisdome, and other divine excellencies be duly weighed, we cannot but ac∣knowledge that his Sacrifice, as it is perfect in it self, so sufficient to make us per∣fect. Hereof see more Chap. 7. v. 19. §. 87. in the end, and v. 25. §. 103.

§. 29. Of Christs body a sacrifice.

THat the Apostles mind in this general phrase, by the which will we are sanctified, might be the better conceived, he doth thus explain it, through the offering of 〈◊〉〈◊〉 of Iesus.

It was shewed before v. 6. §. 18. that by the body of Christ, his whole huntane 〈◊〉〈◊〉 is understood. We may further adde that Christs whole person, God-man is 〈◊〉〈◊〉 intended: not that the deity was sacrificed, but that it had a peculiar work in t•…•…s sacrifice: namely, to support him that offered himself, and to sanctifie that sa∣•…•…fice, and to adde dignity thereto. Therefore it is said, that it was the body of Je∣s•…•…s Christ, which titles set forth, both the natures of him who was the sacrifice 〈◊〉〈◊〉 intended. Of these two titlet, Iesus Christ, see chap. 3. v. 1. §. 29. Of this word •…•…ing, see chap. 5. v. 1. §. 6. The notation of the Greek word implyeth a bringing 〈◊〉〈◊〉: the common use of it, an Offering up. And here it intendeth, that Christs body was given up as a price and ransom, and offered up as a sacrifice. See chap. 9. v. 14. §. 79. & 89. Herein lieth a main difference betwixt the body of Christ, and the bo∣dies of Martyrs put to death. None but Christ was offered up for a sacrifice: others •…•…ght be to seal the truth of the Gospel, and to be an example of constancy unto o∣thers.

It was the body of him that was the most excellent, which was a sacrifice for our 〈◊〉〈◊〉. For God hath purchased his Church with his own blood, Act. 20. 28. Well there∣•…•…re is it stiled, precious blood, 1 Pet. 1. 19. And the Lord of glory is said to be crucifi∣ed, 1 Cor. 2. 8.

No other body could do the great work. What is said of Bulls and Goats, that it is not possible, that their blood should take away sins, may be applyed to all other meer Creatures. For infinite wrath was to be pacified, perfect justice to be satisfied, and divine favour to be procured to sinners.

• 1. This instructeth us in sundry mysteries, which are,
  • 1. The horrible nature of sin. It could not be expiated without a sacrifice: no sacrifice was sufficient to that end, but the body of Iesus Christ.
  • 2. The value and worth of mans Redemption. There was no greater price to be found in earth, or in heaven: all other things not comparable to this. If ever there were Treasure or Pearl, for which all that a man hath is to be sold to get it. (Mat. 13. 44, 45, 46.) This is it. O that accordingly men would e∣steem it!
  • 3. The extent of Christs love, he spared not his own body, Eph. 5. 25.
• 2. This aggravateth the more then monstrous ingratitude of men. Christ made his body a sacrifice for them: yet will not they sacrifice their corrupt lusts for Christs sake, or for their own good.
• 3. This teacheth us in generall, to hold nothing too dear for Christ: but to be •…•…ling to s•…•…ll all to follow him. Mat. 19. 21. And in particular, it teacheth us to pre∣sent body a living sacrifice, holy acceptable unto God, which is our reasonable service, Rom. 12. 1.
• 4. This ministreth much comfort to poor distressed souls, and giveth them a strong and sure ground of faith▪ for what place is left for doubting and desparing, when such a price is paid for our sins. They who know and believe the worth of this sa∣crifice, cannot but be much comforted and established thereby.

The last word translated, once for all, addeth much to the perfection of Christs sacrifice. It needed to be offered up but once.

These two particles, FOR ALL, are not in the Greek, but yet comprized un∣der the word once, which is to be taken exclusively, only once: and in that respect •…•…ly added. Hereof, see chap. 7. v. 27. §. 115.

§. 30. Of the resolution of Heb. 10. 5, 6, 7, 8, 9, 10.

Vers. 5.

Wherefore when he cometh into the world, he saith, sacrifice and offering thou wouldest not: but a body hast thou prepared me.

V. 6.

In burnt offerings and sacrifices for sin thou hast had no pleasure.

V. 7.

Then said I, Loe I come (in the volume of the Book it is written of me) to d•…•… thy will, O God.

V. 8.

Above when he said, sacrifice and offering, and burnt-offerings, and offering for sin thou wouldest not, neither hadst pleasure therein, which are offered by the Law.

V. 9.

Then said he, Lo, I come to do thy will, O God: He taketh away the first, that he may establish the second.

V. 10.

By the which will we are sanctified, through the offering of the body of Iesus Christ once for all.

THe summe of these six verses, is, a difference betwixt the legal sacrifices and Christs.

This poin•…•… set down in a divine testimony.

The testimony is,

• 1. Propounded. Verse 5, 6, 7.
• 2. Applyed. Verse 8, 9, 10.

In propounding the testimony, we may observe

V. 5, 6.

• 1. The inference of it upon that which went before, in this word, wherefore.
• 2. The substance contained in it.

〈◊〉〈◊〉 the substance is noted

• 1. The manner of bringing it in.
• 2. The matter whereof it consisteth.

The manner is set out in an elegant figure, whereby another person it brought in uttering the point: This person is Christ himself, in this phrase, He saith, amplified by the time when he said it, in these words▪ when he cometh into the world.

The matter of the testimony consisteth of two parts,

• 1. Gods rejecting of some things.
• 2. Gods approving of others.

In the former is declared

• 1. The act of Gods rejecting.
• 2. The kind of things rejected.

Gods act of rejecting is manifested in two phrases,

• 1. In this, Thou wouldest not.
• 2. In this, Thou hast had no pleasure. This latter is the cause of the former.

The things rejected are these four.

• 1. Sacrifices.
• 2. Offering.
• 3. Burnt∣Offerings.
• 4. Sacrifices for sin.

In expressing Gods approving of other things, there is also set down,

• 1. The Act of approving.
• 2. The Object approved.

The Act of Gods approving is implied in two phrases.

• 1. That God prepared it, Verse 5.
• 2. That he foretold it; in this phrase, It is written of me: amplified by the place where it is written, in the volume of the Book.

The Object approved, is Christs body. Verse 5. This is illustriated by Christs readinesse, to do that which God foretold of him, and for which he prepared his body.

That readinesse of Christ is set out

• 1. By his own profession thereof; then said I.
• 2. By a note of attention, Loe.
• 3. By his coming on thereto; I come.
• 4. By the end of his coming, to do. Amplified by the Object, thy will.
• 5. By his Apostrophe to his Father, O God.

Vers. 8. Of the application of the foresaid Testimony there are two parts,

• 1. A repetition of the substance of it,
• 2. A declaration of the main scope.

In the repetition we may observe.

• 1. The manner of bringing it in, in these words, Above when he said.
• 2. The matter repeated, which consisteth of two parts.

• 1. Gods foresaid rejection.
• 2. His foresaid approbation.

Hi•…•… rejection is set down,

• 1. By two acts of God, In these words, Thou wouldst not, neither hadst plea∣sure therein.
• 2. By the object thereof, in those four words, Sacrifice, offering, burnt∣offerings, offerings for sin; which are all amplified by the ground, or war∣rant of them, in this phrase, which are offered by the law.

Vers. 9. Gods foresaid approbation is set out,

• 1. By the manner of expressing it.
• 2. By the matter whereof it consisteth.

• 1. The manner is declared.
  • 1. By Christs profession thereof, in this phrase, I come to do.
  • 2. By the time when, then said he.
  • 3. By the note of attention, Loe.
  • 4. By his apostrophe to his Father, O God.
• 2. The matter of Gods Approbation is hinted in this phrase, thy will. It was Gods will that Christ should be offered.

The declaration of the main scope of the testimony, is

• 1. Generally implyed.
• 2. Particularly expressed.

Of the former there are two parts,

• 1. An abrogation of the legall sacrifices in this phrase, He taketh away the first.
• 2. A surrogation of Christs sacrifice, in this phrase, establish the second.

Both the one and the other are amplified by the final cause, in this phrase, that he may establish. Whereby is implyed that the former was taken away, that a better might be setled in the room thereof.

The particular expression of the main scope of the foresaid testimony, is in the •…•…enth verse, which is a commendation of the sacrifice of Christ. This is

• 1. Generally propounded.
• 2. Particularly applyed.

In the general is set down,

• 1. The ground of Christs sacrifice, in this word, will. By the which will.
• 2. The benefit of it, we are sanctified.

In the particular application is set down.

• 1. The matter of that sacrifice, the body. This is amplified by the Person whose body it was, described by these two titles, Iesus Christ.
• 2. The manner of using that body, whereby it was made a sacrifice, in this phrase, Through the offering. This is illustrated by the time, once for all; whereby the perfection of that sacrifice is intended.

§. 31. Of observations raised out of Heb. 10. 5, 6, 7, 8, 9, 10▪

Vers. 5, 6. 1. Doct. CHrist did that for man, which could not otherwise have been done. This is gathered from the inference of Christs of∣fering himself to be a sacrifice upon the impotency of legall sacrifices. See §. 13.

II. Christ came from heaven into this world to be a sacrifice for man. This is gathe∣red out of this phrase, when he commeth into the world. See §. 14.

III. Christ himself manifested the reason of his being a sacrifice. This word, He saith, hinteth as much. See §. 15.

IV. God regarded not legall sacrifices. This phrase, thou wouldst not, applyed to God, in reference to legal sacrifices, intendeth as much. See §. 16.

V. God desired not that wherein he had no pleasure. This is gathered from joyning together these two phrases, Thou wouldest not, Thou hast had no pleasure. See §. 17.

VI. There were sundry sorts of Sacrifices under the law. The mention of these four, Sacrifice, Offering, burnt-offering, and sacrifice for sin, prove as much. See §. 16.

VII. Sacrifices were for sin. This phrase, Sacrifices for sin, giveth evidence there∣of. See §. 16.

VIII. Christ was a true man. The word, body, implyeth as much. See §. 18.

IX. God fitted Christ to accomplish what he undertook. Christ therefore saith to him, Thou hast prepared me a body. See §. 18.

Vers. 7. X. Christ willingly did what he did. These several words and phrases, Then, said I, Loe, I come, do all prove the point. See §. 19.

XI. Gods will was the ground of what Christ did. For he saith to God, I come it do thy will. See §. 20.

XII. The Scriptures soretold, what Christ was to do. So much is intended under these words, In the volume of the book, it is written of me. See §. 21.

XIII. Christs desire was to approve himself to God. This is gathered from his apo∣strophe to God, in this phrase, O God. See §. 20.

Vers. 8. XIV. Repetitions may be usefull. This is gathered from this phrase, A∣bove, when he said; and from all the particulars following, which are repeated out of the former verses. See §. 22.

Of the observations raised out of the word, repeated, see v. 5, 6, 7.

XV. God rejected such things as were according to the law. This phrase, which are offered by the law, intendeth as much. See §. 22.

XVI. Legal Sacrifices are abrogated. This is the intendment of this phrase, He taketh away the first. See §. 23.

XVII. Christs Sacrifice is unalterable. It is established as a thing not to be re∣moved, or altered. See §. 24.

XVIII. Legal Sacrifices were abrogated for this end, that way might be made for Christs. This phrase, That he may establish, being inferred upon the taking away of legal Sacrifices, giveth proof hereof. See §. 23.

Vers. 10. XIX. Christs Sacrifice was perfect. This is the general intendment of this tenth verse. By Gods will was Christs Sacrifice made perfect. Therefore the Apostle saith, that by his will we are sanctified. See §. 26.

XX. Christs Sacrifice maketh us perfect. For thereby we are sanctified. See §. 26.

XXI. Perfection consisteth in holinesse. Therefore is this word, sanctified, put for perfected. See §. 27.

XXII. Christ had a body. This is taken for granted, in this word, body. See §. 29.

XXIII. Christs body was made a sacrifice. This phrase offering of the body im∣plyeth as much. See §. 29.

XXIV. Our saviour was annointed and deputed of God. The Conjunction of these two words, Iesus Christ, giveth proof hereof. See §. 29.

XXV. Christs sacrifice was but once offered up, even once for all. See §. 29.

§. 32. Of many Priests under the Law.

Heb. 10. 11.

And every Priest standeth daily ministring, and offering oftentimes the same sacri∣fices, which can never take away sins.

THe Apostle proceedeth in setting out the excellency of Christs sacrifice, and here produceth another argument, by that rest which he took after he had of∣fered his one only sacrifice. This argument is plainly set down in the 12. verse, but amplified in this verse by the contrary course of the Priests under the law, who stand daily ministring and offering oftentimes.

This amplification manifesteth a difference betwixt the typicall Priests, and the true Priest, as well as betwixt the legal sacrifices and Christs sacrifice.

In this verse is shewed the insufficiency of those things, which the Priest did under the law.

Of a a 1.125 Priest in general. see Chap. 2. v. 17. §. 172. and Chap. 5. v. 1. §. 2, &c.

To shew that that insufficiency, which is here attributed to a Priest, is not to be 〈◊〉〈◊〉 only of Aaron, who was the first Priest ordained under the law, and that in crildernesse; nor of any other peculiar Priest, but of the whole company of them 〈◊〉〈◊〉 were in any age from their first institution, till their abolition by the exhibiti∣•…•… Christ the true Priest, he useth this universall particle, every, for they were all* 1.126 〈◊〉〈◊〉 same mould, meer men, not to be compared to the true Priest, who is God∣•…•… Jesus Christ.

This particle of universality sheweth, that there were many of them, and that* 1.127 it only together, but also successively, one after another: hereof see Chap. 7. v. 23. 〈◊〉〈◊〉 97.

This number of Priests maketh one speciall difference betwixt Christ the true 〈◊〉〈◊〉, and the legal Priests: He alone by himself was able to do every thing that be∣•…•…ged to a Priest: but no one Priest under the law could do all that belonged to 〈◊〉〈◊〉 office: therefore there were many of them together: whereof some did some 〈◊〉〈◊〉, others did other.

Besides, none of them ever lived on earth, where their services were to be perfor∣red: they were all mortall, and thereupon there was a necessity of one generation 〈◊〉〈◊〉 Priests to scceeed another, but Christ ever liveth to go on himself with that work •…•…sh belongs to his Priesthood.

§. 33. Of Priests daily standing to minister.

THe foresaid Priests are here said to stand ministring. Of the notation of the Greek word translated a 1.128 ministring. See Chap. 1. v. 7. §. 79. In generall it signifieth the executing of a publick function or service. See Chap. 1. v. 7. §. 79.

The verb, b 1.129 standeth, is taken from the ordinary practice of servants, who use to stand and wait in their severall places, doing such services as belong to their functi∣on. Thus Priests are said to wait at the Altar, 1 Cor. 9. 13. Hereunto alludeth the Psilmist in this phrase, the servants of the Lord which by night stand in the house is the Lord, Psal. 134. 1.

Herein lyeth a difference betwixt them and Christ: for Christ sitteth at Gods* 1.130 right hand, and so he continueth to execute his Priestly function, as is shewed in the 〈◊〉〈◊〉 verse. Priests did what they did, as servants: but Christ as a Son over his own house, Chap. 3. v. 6. Yea, as a supreme Lord, Psal. 110. 1.

Object. Christ took upon him the form of a servant, Phil. 2. 7. and he is stiled a* 1.131 d 1.132 minister, Rom. 15. 8. And the word here used, is attributed to Christ, and tran∣slated a e 1.133 minister chap. 8. v. 2. §. 3. And he saith of himself, the Son of man came, •…•…t to be ministred unto, but to minister, Matth. 20. 28.

Answ.

• 1. Though by reason of some works of service and ministry, which ap∣•…•… to his Priest-hood, he was in his humane nature, and by vertue of his of∣•…•… •…•…ervant: yet then also in his divine nature, to which his humane nature was 〈◊〉〈◊〉 united, he was Lord of all, Phil. 2: 6, 7.
• 2. He did not alwayes stand ministring, as the legal Priests: but ascended into 〈◊〉〈◊〉, and there continueth to sit at Gods right hand.

A•…•… for Priests, this their standing to minister, intendeth their inferiority, which i•…•… f•…•…ther set forth by this word, daily: which implyeth an insufficiency in that which they did: because they could not at once do what might be expected, they w•…•…e forced day after day to stand ministring. See more hereof Chap. 7. v. 27. §. 112.

§. 34. Of the insufficiency of legall sacrifices.

THe forenamed daily ministring is thus exemplified, offering ostentimes. The most speciall work of this ministry was, to offer sacrifices. Hereof see Chap. 5. v. 1. §. •…•…, 7.

Priests stood in Christs roome, and by offering sacrifices were types of Christs of∣fering himself a sacrifice for our sins.

The special point intended here by mentioning that act of offering, is, that they did* 1.134 it a 1.135 oftentimes. For the high Priest did every year when he entred into the most

holy place offer sacrifices. They offered sacrifices at every feast, and on the first day of every moneth: and morning and evening every day; when any committed a spe∣cial sin, and brought a sacrifice for it, the Priest offered it up: So they did for such as were legally unclean and desired to be cleansed: yea, there were also gratulatory sacrifices offered up for mercies and blessings received: Well might it therefore be said, that they offered oftentimes.

This in generall implyeth an insufficiency and imperfection in what they did, §. 4. which is further made manifest by this phrase following, the same sacrifices.

This word b 1.136 the same, hath respect.

• 1. In general to the kind of sacrifices. They were all living creatures, unrea∣sonable creatures, such as were counted clean by the law, and that beasts and sowle.
• 2. In particular to the same occasions: for on every day of attonement, a goat and a bullock was to be offered up, Levit. 16. 6, 15. Every morning and evening a lamb was to be offered up, Exod. 29. 39. For the sin of a Priest, and of the whole congregation, a yong bullock was to be offered up: and for the sin of a ruler an shee∣goat, and for the sin of any of the people a shee-goat, Lev. 4. 3, 14, 23, 28. So in other cases, the same sacrifices were prescribed to be offered upon like occasions.

The ost offering of the same sacrifices doth cleerly demonstrate that those sacri∣fices did not take away sin. See v. 2. §. 4.

Though those sacrifices could not make perfect, yet might not the Priests offer* 1.137 up any other sacrifices of their own invention. Gods wrath was provoked by such, Isa. 65. 3, 4. Some would offer the first born, and fruit of their body: but God was not pleased with such Michah. 6. 7.

• 1. God is a supreme Lord. The most high soveraign over all; To his word, must all creatures stand and not swerve from it.
• 2. God is of infinite wisdome, and best knoweth what is fit to be done. To adde to such things as he hath determined, is to oppose our shallow wit, to his in∣comprehensible wisdome.

• 1. This plainly demonstrateth the impiety and folly of all humane inventions a∣bout Gods holy ordinances.
• 2. Let us under the Gospel, do that which the Priests did under the law: which is to observe the same ordinances which God hath instituted, and to hold close unto them: but still do the same, as the same are to be done. In vain, saith God, they do worship me, teaching for doctrines, the commandements of men, Matth. 15. 9.

c 1.138 The same, that are here intended were more then one, for the word is of the plural number: so is the word wherewith it is joyned, d 1.139 Sacrifices. For under the law there were many sacrifices, whereof sundry instances were given before.

One kind of sacrifice was not sufficient to typifie that whole truth, and all the be∣nefits* 1.140 and excellencies that were in Christs sacrifice: therefore there were many: one to prefigure one thing, another, another thing.

This giveth us instruction in the wisdome of God, who to help his peoples weak∣ness, and the better to fet forth the manifold benefits which they received by Christ, prescribed many types, and many kinds of sacrifices.

Thus he dealeth with his Church under the Gospel, in prescribing unto it one Sa∣crament of regeneration, and another of spiritual nourishment.

2. As this taught the Jewes to offer up all those sacrifices, as occasion was offered, according to the ends and uses: So it teacheth us to search into the mysteries of the several sacrifices and other types; that we may find out the distinct ends and uses of them.

By way of analogie, we Christians may hence learn, to take notice of the several ordinances, that God enjoyneth to us: and to know that none of them are in vain: but all of them in regard of our need, and for our good.

That which was implyed under legal Priests daily ministring and offering often∣times, and that the same sacrifices, is plainly expressed in this last phrase, e 1.141 can ne∣ver take away sins: for if they could have done that, they would have ceased: as the Apostle himself inferreth, v. 2. §. 4.

Of •…•…he emphasis of these two words, can never, See v. 1. §. 3.

It hath been shewed, v. 4. §. 9. that there is an impossibility in such sacrifices, as were offered under the law, to take away sin.

The word translated f 1.142 take away is a compound, derived from the same simple 〈◊〉〈◊〉, that that word was which is used, v. 8. §. 23. It is compounded with another preposition then g 1.143 that was, yet used in the same sense, that there it was, and car∣•…•… as great an emphasis; for the taking away of sin here intended, is an utter free∣•…•…g of a man from the guilt and punishment thereof; yea, also from the dominee∣•…•…g power of it. But this the legall sacrifices could not do. This strongly proves the imperfection, insufficiency and impotency of them.

§. 35. Of Christs offering one Sacrifice for sin.

Heb. 10. 12.

But this man after he had offered one sacrifice for sins for ever, sat down on the right hand of God.

THis verse is added in opposition to the former, as is evident by the first particle, a 1.144 but; In the former verse it was proved, that the sacrifices, which were offered under the law, could not take away sins; this proveth that there is a sacrifice which hath done that, that they could not. The argument is taken from that Priests ceasing to offer any more sacrifices, after he had offered one; whereby is implied, that there needed no other, because that one had done it to the full.

The Priest that offered this one perfect sacrifice, is intended under this phrase, b 1.145 This man; In Greek there is only a pronoun expressed, which properly signifieth He, or •…•…e himself. The word is emphatical, and implieth a singular person. It exclu∣deth all others: as if he had said, He, and none but he: He alone.

There is a like pronoun used and translated; * 1.146 this man, whereof see Chap. 7. v. 4. §. 33. This here hath reference to him of whose excellency much hath been spoken before: and who is expresly named Iesus Christ, v. 10.

This singular person is here set down in opposition to that generall particle, c 1.147 〈◊〉〈◊〉; That implied many Priests; this only one, so that there is but one only Priest of the New Testament. Of this point see Chap. 7. v. 24. §. 99.

It is here taken for granted, that Christ offered a Sacrifice, in that it is said, after he had •…•…ffered; or word for word, d 1.148 having offered; which sheweth that he was a true Priest. Hereof see Chap. 2. v. 17. §. 172.

That was the e 1.149 one sacrifice which is here mentioned, which word is to be ta∣ken exclusively, as if he had said, onely one, or but one: as hath beene before shew∣ed Chap. 7. v. 27. §. 115.

The end of this sacrifice is expresly set downe to be for sins. Sin was that procu∣ring* 1.150 cause which moved Christ to offer himselfe up a sacrifice, and also the finall cause, to take away that for which he offered himselfe up.

In regard of the former, sin brought man into that woefull plight, and into that depth of misery, as neither man himselfe, nor all creatures in the world, were able to free him out of the same. Christ thereupon was moyed to put in himselfe, that he might free him out of that misery. In this respect that which implunged man into that misery, moved Christ to doe that which might free him out of that misery. Sin which caused the one, caused also the other. Sin caused mans death, and sin caused Christs death.

In regard of the latter, sin was taken away by Christs sacrifice, for thereby a ran∣some was paid, and satisfaction made to the justice of God for mans sin: and there∣upon sin taken away.

Of sundry inferences raised from Christs taking away fin by his sacrifice, see Chap. 9. v. 26. §. 131.

In setting forth this point of Christs offering one sacrifice for sin, the Apostle* 1.151 setteth out the excellency of Christs Priest-hood, above the Levitical Priest-hood, and that in these particulars:

• 1. Christ was but one, they were many.
• 2. His sacrifice was but one, they were more then one.
• ...

• 3. His sacrifice was but once offered, for when he had offered that one, he ceased, and offered no more: they offered oftentimes.
• 4. His sacrifice tooke away sin; theirs could not.

There is a circumstance of time betwixt Christs offering one sacrifice for sin, and his sitting down at the right hand of God, in this phrase g 1.152 for ever, so placed as it may be referred to the one or to the other. For it is in the mixt betwixt both. The di∣stinction of sentences by a comma, determineth the point. If the comma be placed after the word, for ever, then its referd to that which goeth before, and setteth out the perpetuall efficacy of Christs sacrifice: whereof see v. 1. 4. §. 39. Thus our En∣glish doe refer it, for they have put a comma after this word for ever. But if a comma be set before, this phrase for ever, It hath reference to Christs sitting at Gods right hand: and setteth out the everlastingnesse of Christs sitting there. Thus the vulgar Latin referr it and other translators.

Neither of these crosse the other: for both imply in generall the same thing, which is the alsufficiency of Christs sacrifice. The former which is the perpetuall virtue of Christs sacrifice sheweth the thing it selfe that it is perfect and maketh per∣fect. The latter which is Christs perpetuall sitting at Gods right hand, mani∣fested the reason of the perfection of Christs sacrifice, as is shewed, Heb. 7. v. 24. §. 98, 99.

§. 36. Of Christs sitting at Gods right hand.

AS the humiliation of Christ was manifested in offering a sacrifice, so his ex∣altation in sitting at Gods right hand after he had offered that sacrifice. Here∣of see Chap. 1. v. 3. 30. 31, &c.

This is here purposely added to amplifie the forenamed excellency of Christs Priest-hood: For,

• 1. This phrase a 1.153 set downe, is a note of dignity and authority, and importeth, that Christ continueth to execute his function, not as his servant, as the Priests did, but as a Lord.
• 2. This dignity and authority is amplified by the place where he is said to sit down, which is, the highest place that any can be advanced unto, even next unto God himselfe, b 1.154 at his right hand, we never read that any was so highly exalted.
• 3. It is much illustrated by the continuance thereof, which is without date, c 1.155 for ever.

It is an Eclipse of the lustre of any glory to have a date, and a period. The very thought that such a glory shall be removed, or taken away, cannot but much dampe the spirit of him that enjoyeth that glory.

Of the phrase here translated (d) for ever, See Chap. 7. v. 3. §. 26.

Of Christs everlasting Priest-hood, See Chap. 5. v. 6. §. 29. and Chap. 7. v. 24. §. 98. and Chap. 7. v. 25. §. 106.

§. 37. Of Christs waiting upon his Fathers will.

Heb. 10. 13.

From hence-forth expecting til his enemies be made his foote-stoole

THis verse doth in particular explain this generall phrase, for ever, as it hath re∣ference to the execution of Christs Priestly function, v. 12. That phrase for ever, as there used, is, til all his enemies be brought under.

In setting down that exemplification, Christs expectation thereof is thus expres∣ed, From hence-forth expecting.

The word translated a 1.156 from hence-forth, is derived from a verbe that signifieth b 1.157 to lack, (Luk. 18. 22.) or to want, Tit. 3. 13. Properly it signifieth a remainder: So here it implieth that though Christ were set at Gods right hand, yet there remain∣ed some what to be done by him, which was to subdue his enemie•…•… Til that time it remained that he should continue to perfect what he had begun.

The next word translated, expecting, is a c 1.158 compound, d 1.159 The simple verb sig∣nifieth to receive, Matth. 10. 40. this compound in common use signifieth, to expect, 〈◊〉〈◊〉. 15. 43. or wait for. Now men expect such things, as they would gladly re∣ceive. The expectation of Christ here noted is in reference to that day which his Father hath appointed to judge the world, Act. 17. 31. Christ is able in a moment, to destroy all his enemies: but because it is the will of his Father, that the Church shall be tried and assaulted with enemies, Christ patiently waiteth in that place, and ex∣pecteth that time, wherein the enemies of his Church shall be destroyed. He wil∣lingly waiteth his Fathers will and good pleasure: he thinkes it not over long that enemies still continue. Some of them are old enemies, as all the evill Angels, who still retain their being, might, and malice Other enemies succeed one another, as wicked men: Of these, though some be taken away, yet others come in their room: like the Canaanites, and Iebusites, which generation after generation annoyed the Israeli•…•…es. As Christ in his high exaltation did this, so also in his low humiliation. This is evident by these and such like phrases (which were frequent in his mouth) 〈◊〉〈◊〉 •…•…ure is not yet come, John 2. 4. I must work while it is day, Joh. 9. 4.

• 1. His knowledge of the soveraignty, and wisdome of his Father, moved him so* 1.160 to wait. He knew that his Father had an absolute power to appoint, and order all things as it pleased him: for he himself said to his Disciples, It is not for you to know •…•…e times, or the seasons which the Father hath put in his own power, Act. 1. 7. And as God had a power, so most fitly, and wisely he appointed the times and seasons, as they could not be bettered: whether they were for conflict, or for conquest.
• 2. The pliablenesse of his will to his Fathers, moved him in all things, to expect his Fathers pleasure. Though as man and mediatour, his will were in essence di∣stinct from his Fathers: yet in the bent, and intent thereof, it wholly agreed with it. For he himself saith, I seek not mine own will, but the will of the Father which hath sent me, Joh. 5. 30. Yea, when in his bitter agony, through sense of the heavy bur∣then that lay upon him, he could have wished, that he might have been freed, he thus saith to his Father, Not as I will, but as thou wilt, Matth. 26. 39.

I. As in other things, so in this, we▪are to look unto Christ (Heb. 12. 2.) and to be of his mind, Phil. 2. 5. Whatsoever our estate be, high or low, great or mean: and in our estate whatsoever our condition be, the good pleasure of the Lord must be expected and waited for. This is expresly enjoyned, Heb. 2. 3. and it is made the property of faith (Isa. 28. 16.) and of hope (Rom. 8. 23.) so to do. This hath been the disposition of true Saints in all ages. Iacob waited for the salvation of the Lord, Gen. 49. 18. Old Simeon waited for the consolation of Israel, Luk. 2. 25. and Ioseph, waited for the kingdome of God, Luk. 23. 51.

This is necessary in regard of the determined seasons, Eccles. 3. 1. That season which the Lord hath appointed, cannot be prevented, (Ioh. 7. 30.) shall not be over∣slip•…•…, Heb. 2. 3. Yea, further, though the set time be determined of God, yet it is unknown to us, Act. 1. 7. Hereupon we are exhorted to watch, Mark. 13. 33. Luk. 12. 36.

§. 38. Of Christs enemies to be made his foot-stool.

THe determination of the time wherein Christ waited is thus expressed, till his enemies be made his footstool. This hath reference to Psal. 110. 1. Hereby he meaneth the last period of the world: for till then will there be enemies to as∣sault and annoy the mystical body of Christ, which are here called a 1.161 His ene∣mies.

Of these enemies, see Chap. 1. v. 13. §. 15.

Of this word, b 1.162 till, see Chap. 1. v. 13. §. 150.

This continuance of enemies should make us alwayes watchful, and to take to our selves the whole Armour of God. Hereof see The whole Armour of God, on Eph. 6. 13. Ta•…•…at. 1. Part. 4. §. 6, &c.

▪ The manner of subduing these enemies, is set forth in this phrase, be made his foot∣stool. c 1.163 A footstool, is that whereupon one sets his foot, even that which is under him. Here it implyeth an utter vanquishing of enemies: so as they tread and trample

upon them. Hereof see more Chap. 1. v. 13. §. 154. It is here indefinitely said, d 1.164 •…•…e made, till his enemies be made his footstool. This may be applyed, either to God in reference to Christ, as Chap. 1. v. 13. §. 153. Or to Christ himself, as 1 Cor. 15. 25. This indefinite phrase be made, implyeth that the thing shall be done by whomso∣ever it be done, be it by the Father, or by the Son.

This doth much aggravate the terror of unbelievers, and amplifie the comfort of believers.

§. 39. Of Christs making perfect by one Sacrifice.

Heb. 10. 14.

For by one offering he hath perfected for ever them that are sanctified.

THe first particle of this verse, FOR, being a causall conjunction, sheweth that* 1.165 it is added as a reason of that which went before.

It may have a double reference. One remote, to the main point concerning the perfection of Christs sacrifice, which is here proved by an effect: that is, to perfect for ever those for whom it was offered. In this sense the proof may be thus framed.

• That which perfecteth for ever is perfect.
• But Christs sacrifice perfecteth for ever, Therefore it is perfect.

The other reference is more immediate to the verses going before. Thus it shew∣eth a reason, why Christ for ever sitteth at Gods right hand: namely, because by his own offering, he hath perfected for ever them for whom it was offered. This proofe may be thus framed.

• He that hath perfected that which he undertook, may well rest.
• But Christ hath so done: therefore he may well rest.

This reference sheweth that Christ doth nothing needlesly. See Chap. 7. v. 11. §. 65.

This gives an answer to sundry curious questions of postillers, namely, whether a ni•…•… on Christs sacred flesh: or one drop of Christs precious blood, had not been suffi∣cient for the redemption of the world. Seeing Christ indured so much as he did, surely all that he did was needfull. He would do nothing needlessely.

In that all that he did and endured was needfull for us, we are the more bound to love and praise him.

The main point here noted is, that Christ a 1.166 maketh perfect.

Of the notation of the word, to make perfect, and of the meaning of it, See Chap. 2. v. 10. §. 97.

It is here taken for granted, that Christ doth make perfect (for it hath by sundry arguments been before proved) See hereof, v. 10. §. 28.

Making perfect, compriseth under it all things requisite to bring men to eternall life: both in regard of our justification, and also in regard of our sanctification. Thus he is able to save to the uttermost. Heb. 7. 25. In this, that which Christ did is opposed to the law, which made nothing perfect, Chap. 7. v. 19.

The grounds hereof, are the dignity of Christs person; the infinite value of what he did and endured, and his almighty power.

It becomes us to give proof of our accounting Christs Sacrifice to be perfect, by resting wholly, and only on it. So will Christ be the more honoured, and we the more comforted.

That whereby Christ made perfect, is here said to be an b 1.167 offering. Hereby is meant the offering up of himself a sacrifice for our sins. Hereof, see v. 12. §. 35.

Christ never offered up any other: and therefore it is stiled, one: namely, only* 1.168 one and no more. See v. 10. §. 29.

This act of Christ, namely, perfecting; is amplified by this circumstance of time, d 1.169 for ever, which hath reference not only to the time of this life, but also to ever∣lastingnesse. They are so perfected in this world, as they shall remain perfect in the world to come.

Of the phrase here translated, for ever, see v. 12. §. 36.

This giveth evidence of the perseverance of Saints. If they be perfected for ever,

they shall never finally fall away. The ground of this perseverance resteth on the efficacy of Christs sacrifice

Of Saints perseverance, see chap. 2. v. 6. §. 68, &c.

§. 40. Of Sanctified ones.

THe persons that are perfected by Christ are here said to be, a 1.170 them that are sanctified. Of the meaning of this word, sanctifying, see Chap. 2. v. 11. §. 102, 103. Among other significations the word sanctified, is used for setting apart to a sacred use or end: and also for making a thing holy.

In the former sense it here implyeth, that Christ perfecteth such as are set* 1.171 apart by his Father: even such as by Gods eternal decree are ordained to life. These are they that are given to Christ by his Father, Ioh. 6. 37. Eight times doth Christ make this the ground of that which he did: namely, that such and such were given unto him of God, Ioh. 17. 2, 6, 7, 9, 11, 12, 24. Cleerly is this manifested by the Apostles golden Chain: the first link whereof is predestination. Rom. 8. 30. Hence is it said, that as many as were ordained to eternall life, believed, Act. 13. 48.

• 1. This cleerly manifesteth the freenesse of Gods grace towards them that are perfected by Christ.
• 2. It is an argument against the universality of redemption. See Chap. 2. v. 9. §. 81.
• 3 It inciteth those who are perfected, to give the glory thereof to God: it is he that hath made the difference betwixt them and others, Matth. 11. 25. Rom. 11, 35, 36.

In the latter sense, as sanctification is put for making holy: the application of that* 1.172 act of Christ, in making perfect, manifesteth that sanctification is an evidence of per∣fection. They who are made perfect, are such as are made holy: Not that sanctifica∣tion as distinguished from justification is perfect in this world: but that it compri∣seth under it also justification. Indeed men are perfectly justified here in this world: but the perfection of their sanctification is reserved to the world to come. There, spirits of just men are made perfect, Chap. 12. v. 23.

• 1. They who are made perfect are also made holy, by reason of that cleansing vir∣•…•…e which accompanieth the merit of Christs blood, Chap. 9. v. 14. This was evi∣denced by the water and blood that issued out of Christs side on the Crosse, Io•…•…. 19. 34.
• 2. It is a proper work of faith, whereby we are justified, to purifie the heart, Act. 15. 9.

• 1. Hereby we may gain evidencence of Christs mighty work on earth in perfe∣cting us. Sanctification is a work of the Spirit in us: for by sanctification soul and body with all the powers and parts of them, are altered from their natural di∣sposition. So as this work is sensible, yea, and visible: and thereupon it will be a good help to find out our spirituall disposition.
• 2. This is a strong motive to labour after sanctification, both the getting, and al∣so for the increasing of it. Hereof, see Chap. 3. v. 1. §. 5, &c.

§. 41. Of the resolution of Heb. 10. v. 11, 12, 13, 14.

Vers. 11.

And every Priest standeth daily ministring and offering oftentimes the same sacrifices, which can never take away sins.

Vers. 12.

But this man after he had offered one sacrifice for sins for ever, sat down on the right hand of God:

Vers. 13.

From henceforth expecting till his enemies be made his footstool.

Vers. 14.

For by one offering he hath perfected for ever them that are sanctified.

IN these four verses the perfection of Christs sacrifice is declared: and that two wayes,

• 1. Comparatively, v. 11, 12, 13.
• 2. Simply, v. 14.

The comparison is betwixt legal Priests and Christ.

This comparison consisteth of two parts,

• 1. The insufficiency of what legal Priests did, v. 11.
• 2. The alsufficiency of what Christ did, v. 12, 13.

Vers. 11. In setting down the insufficiency of what Priests did is declared,

• 1. The evidences whereby it was manifested.
• 2. The matter wherein it consisted.

The evidences are five.

• 1. The variety of persons, every Priest.
• 2. The inferiority of their services, stand ministring.
• 3. The multiplicity of sacrifices manifested hy the plural number, Sacrifices.
• 4. The frequency of offering them, in these words, daily, oft times.
• 5. The kind of sacrifices, In this word, the same.

The matter wherein the insufficiency of legal sacrifices consisteth, is, that they cannot take away sinnes. They were offered for sins, yet could not take them away.

Vers. 12. In setting down the sufficiency of what Christ did, the like method is observed. For there is declared,

• 1. The evidences whereby it was manifested.
• ...

  2. The matter wherein it consisted.

  1. The evidences were,

  • 1. The singularity of the person, This man.
  • 2. The unity of sacrifice, one sacrifice. This is amplified.
  • 1. By the manner of using it, It was offered.
  • 2. By the end of it, for sins.
  • 3. By the continual vigour of it, for ever.
• 3. The authority of him that offered, he sat down.

This is amplified,

• 1. By the height of his exaltation, at the right hand of God.
• 2. By his continuance there, v. 13.

Vers. 13. That continuance is,

• 1. Generally propounded, in this phrase, for ever.
• 2. Particularly described.

• 1. By the beginning of it, from henceforth. This is amplified, by an act of Christ, in this word, expecting.
• 2. By the continuance thereof. This is illustrated by an effect, which is to subdue his enemies: set out in this metaphor, till his enemies be made his foot-stool.

Vers. 14. The matter wherein the sufficiency of Christs sacrifice consisteth, is set out by an effect, It maketh perfect. This is amplified.

• 1. by the means, whereby that perfection is effected, an offering. Illustrated by the unity of it, one.
• 2. By the continuance thereof, for ever.
• 3. By the persons perfected, them that are sanctified.

§. 42. Of Observations raised out of Heb. 10. v. 11, 12, 13, 14.

Vers. 11. I. THere were many legall Priests. This phrase, every Priest, implyeth many. See §. 32.

II. Priests ministred as servants. For they stood ministring. See §. 33.

III. Priests oft offered their sacrifices. They did it daily, and Often times. See §. 34.

IV. The Priests held close to those sacrifices which God enjoyned. They still offered the same, and no other. See §. 34.

V. The Priests rffered many sacrifices. This is implyed under the plural number, sacrifices. See §. 34.

VI. Legal sacrifices could not take away sin. This is plainly expressed. See §. 34.

Vers. 12. VII Christ did what the Priests could not. The particle of opposition, BUT intends thus much. See §. 35.

VIII. Christ was the one only Priest of the New Testament. This word, this man, intends as much. See §. 35.

IX. Christs sacrifice was only one. Thus it is said to be one. See §. 35.

X. The end of Christs sacrifice was to take away sin. In this sense it is said to be a sacrifice for sin. See §. 35.

XI. The efficacy of Christs sacrifice was everlasting. In this sense it is said to be for ever. See §. 35.

XII. Christ after his humiliation was exalted. For after he had offered, (which was a part of his humiliation) he sat down, which was an evidence of his exaltation. See §. 36.

XIII. Christ was exalted as high as could be. For it was at the right hand of God. See §. 36.

XIV. Christ executed his office with authority. For he sat down. See §. 36.

XV. Christ ever retains his dignity. This phrase, for ever, may be applyed here∣unto. See §. 36.

Vers. 13. XVI. Christ waites on his Fathers will. This is intended under this word, expecting. See §. 37.

XVII. Christ hath enemies: This is here taken for granted. See §. 38.

XVIII. Christs enemies shall be subdued.

XIX. Christs enemies shall be utterly, and with ignominy destroyed. The two last Doctrines are intended under this metaphor, made his foot-stool. See §. 38.

XX. Christ shall retain his full power till his enemies be utterly subdued. This parti∣cle till, implyeth as much. See §. 38.

Vers. 14. XXI. Perfection of a work causeth a cessation from it. The inference of this verse, as a reason upon the former, in this causal conjunction FOR, proveth as much. See §. 39.

XXII. Christ makes perfect. This is clearly expressed. See §. 39.

XXIII. Christ made perfect by an offering.

XXIV. That offering was but one.

XXV. Christ makes perfect for ever. These three last Doctrines are expresly set down. See §. 39.

XXVI. Christ perfected such as are set aside by God.

XXVII. Holinesse is an evidence of being perfected by Christ. These two last Do∣ctrines are gathered out of this phrase, Them that are sanctified. See §. 40.

§. 43. Of the holy Ghosts witnessing to us.

Heb. 10. v. 15, 16, 17.

Vers. 15.

Whereof the Holy Ghost also is a witnesse to us, for after that he had said before,

Vers. 16.

This is the covenant that I will make with them after those dayes, saith the Lord: I will put my lawes into their hearts, and in their minds will I write them.

Vers. 17.

And their sins and iniquities will I remember no more.

THese three verses contain a divine testimony: whereby the perfection of Christs sacrifice is further proved.

Of the force of a divine testimony, see Chap. 1. v. 8. §. 46.

a 1.173 The Holy Ghost is made the author of this testimony. For holy men of God, (who penned sacred Scripture) spake as they were moved by the Holy Ghost, 2 Pet. 1. 21.

Of this Title Holy Ghost, See Chap. 2. v. 4. §. 35.. and Chap. 3. v. 7. §. 74.

This Copulative, translated b 1.174 also, sheweth that this proofe is added to other proofes.

The perfection of Christs sacrifice was before proved by his offering of one onely sacrifice & by the continuance of it for ever: and by Christs sitting at Gods right hand after he had don that, v. 12. Beside those and other proofes this testimony is brought in and added to the rest: and thereupon this conjunction, also, here fitly inserted.

This sheweth that proofe may be added to proofe to confirme the same thing.* 1.175

For they are as so many blowes of an hammer to knock a naile up to the head. See Chap. 1. v. 5. §. 63, 77.

This phrase, is a witnesse, is the interpretation of a verbe which may be thus tran∣slated c 1.176 witnesseth or testifieth, as it is translated Chap. 7. v. 17. §. 84. There see more of this kind of proofe.

The persons to whom the Holy Ghost witn•…•…sseth this point are thus set down d 1.177 to us. Under the first person and plurall number the Apostle includeth himselfe and all those to whom and for whom he wrote this Epistle. The Apostle himselfe lived* 1.178 long, after the testimony following was first given: for it was uttered by the Pro∣phet Jeremiah. Ier. 31. 31, &c. And this Epistle was written for the good of the Church to the end of the world. Hereby it is evident that sacred testimonies are for all ages of the Church. This is true of general and particular instructions: of promises and threatnings: and of all sorts of examples. In generall it is said, whatsoever things were written afore-time, were written for our learning, Rom. 15. 4. The promise made to Ioshua, is applyed to every Christian, Heb. 13. 5. So is Gods threatning, Acts 13. 40. And his reward, Rom. 4. 24. and revenge, 1 Cor. 10, 11. Hereof see more, Chap. 13. v. 5. §. 68.

§. 44. Of the congruity of the Apostles words in quoting the testimony.

THe particular testimony followeth; before which the Apostle premiseth these words, For after he had said before, which minister some scruple betwixt those that do not duly observe them; for they seem to be here set down a 1.179 incongruous∣ly, without any other clause to answer them. The reason of this seeming incon∣gruity is this. Some take this phrase, saith the Lord, to be brought in by the Apostle, as the words of the Prophet, and as a part of the testimony. I will not deny, but that by the Prophet they may be so used. But here they are to be taken as the A∣postles words, which being so taken, there will be a very good congruity in the words, and a just consequence following upon them. For if it be demanded, what was it that was said before? surely this, this is that covenant that I will make with them. What is it that is said after? even this, I will put my lawes into their hearts, &c. Thus these two phrases, after he had said before, and saith the Lord, are the words of the Apostle, who thereby applyeth the testimony to his purpose: which will the better appear, if we thus read them, After he had said before, this is the covenant I will make with them after those dayes, the Lord saith, I will put my lawes into their hearts.

Our English translators by putting the nominative case after the verb, thus, saith the Lord, make the sense obscure, but if the nominative case be set before the verb, thus, the Lord saith, the sense will be more clear; or if this conjunction of time, then, be prefixed, it will run the more roundly, thus, After he had said before, this is the covenant, that I will make, &c. then saith the Lord, I will put my lawes, &c. Thus these gifts of having Gods lawes put into mens hearts, and their sins clean forgiven, are declared to be fruits of Gods covenant with man.

Concerning the main scope of the testimony, the point proved thereby is, that* 1.180 Christs one sacrifice once offered, is perfect in it self, and maketh others perfect. This is here proved by the powerful effects thereof; which are two.

One concerning our sanctification, which is Gods putting his lawes into mens hearts.

The other concerning our justification, which is, a remembring of sins no more. That this is the main end of the Apostles alledging this testimony, is evident by these words, Now where remission of these is, there is no more offering for sin, v. 18.

Object. In this testimony there is no mention of Christs sacrifice. How then can it prove the perfection thereof?

Answ The covenant presupposeth Christs sacrifice, for it is shewed, Chap. 8. v. 6. that Christ is the Mediator of the covenant here intended: and again it is shewed, Chap. 9. v. 16. that by Christs death, which is the sacrifice here meant, that covenant is confirmed. The Apostles mind may be manifested by this argument.

What is done by the new covenant, is done by Christs sacrifice.

But the sorenamed effects are done by the new covenant; Therefore they are done by Christs Sacrifice.

§. 45. Of Gods fore-telling future good things.

THe word translated, said before, is a compound of a simple verbe that signifieth to (a) speake, or to say, and a preposition that signifieth, (b) before, and it implyeth (being attributed to God in reference to mans good) that God is carefull to reveale his counsell for mans good before hand. This is further manifested in this text, by expressing that which he intended to do in the future tense, thus, I will •…•…ke, I will write, I will not remember. This God did immediatly upon mans •…•…ll, Gen. 3. 15. And so hath he continued to do from time to time. Surely the Lord God will do nothing, but he revealeth his secrets unto his servants the Prophets, 〈◊〉〈◊〉 3. 7.

This God doth, to support the faith and hope of his children in the good things which he intendeth to them, before they be accomplished. For promises of future good things are a ground of faith and hope.

This teacheth us to take notice of such promises as are afore-hand fore-told, but are not yet accomplished: and to wait and rest quietly upon the expectation of them. A Prophet thus giveth this advice, The vision is yet for an appointed time, but at the end it shall speake and not lye: though it tarry, wait for it, because it will surely 〈◊〉〈◊〉, Hab. 2. 3. Yea we ought to pray from time to time for the accomplishment thereof. Daniel upon knowledge of the time which God had foretold of the re∣•…•…me of the captivity of Judah, earnestly prayed for the accomplishment thereof, D•…•…. 9. 3. Yea God himself after he had manifested an absolute promise thus, saith, I will yet for this be enquired of by the house of Israel, to do it for them, Ezek. 36. 37. Promises yet to come, and to be waited and prayed for, are the recalling of the re∣jected Jewes, Rom. 11. 26. The destruction of Antichrist, 2 Thes. 2. 8. Christs comming to judgment, Rev. 16. 15.

§. 46. Of Gods Covenant the ground of that good he doth to his Church

THis phrase a 1.181 after he had said before, having reference to the Covenant of God; giveth proofe, that Gods Covenant is the ground of that good, which he doth to man. Therefore as that ground of that good, these and such like phrases, are frequent in Scripture, I have remembred my Covenant, saith the Lord, Exod. 6. 5. This is rendred as the reason of Gods bringing his people out of Egypt. So when God had a purpose to shew mercy to his people, after sore judgments inflicted upon them for their hainous sins, he thus expresseth it, Neverthelesse, I will remem∣ber my Covenant with thee in the daies of thy youth, and I will establish unto thee an e•…•…erlasting Covenant, Ezek. 16. 60. Yea this is rendred as a reason of sending Christ into the world, to remember his holy Covenant, Luke 1. 72.

• 1. The new Covenant (which is the Covenant here intended) was made with Christ, the head of that mysticall body, to whom the Covenant belongeth. See Chap. 1, v, 9, §, 118. In this respect what good God doth to his Church, he doth by vertue of that Covenant made with Christ, and so doth it for Christs sake.
• 2. Hereby God doth much strengthen the faith of Believers, in that he doth all the good that he doth unto them by virtue of his Covenant. It is thus said of Gods oath, Wherein God willing more abundantly to shew unto the heirs of promise, the im∣•…•…bility of his Counsel, confirmed it by an oath,. Heb. 6. 17. Upon the same ground he binds himself to the heirs of promise by Covenant; See more of Gods indul∣gency herein, Chap. 6. v. 17, §, 131.

Of a Covenant in generall, Of the kind of Covenant here intended, Of the Co∣venanter, and Covenanties, comprised here under this relative them, but there, un∣der this phrase, The house of Israel, Of the time (intimated under this phrase, After th•…•…se daies.) Of the effect of putting Gods Lawes into their hearts and writing them in their minds, which especially concerne their sanctification,) and of remembring their sins and iniquities no more, (which concerneth their justification) Of all these, see Chap. 8. v 8, §, 34, &c. For all these points are there set down, and distinctly handled.

§. 47. Of the meaning of Heb. 10. 18.

Heb. 10. v. 18.

Now where remission of these is, there is no more offering for sin▪

IN this verse is an application of the foresaid testimony to the point in question, concerning the perfection of Christs sacrifice: and withall this verse is a conclusi∣on of the Apostles discourse thereabouts Our translators therefore have well tur∣ned the particle of opposition, which ordinarily is translated, a 1.182 BUT, into this particle, NOW, which is a note of application and conclusion.

Of the word translated, b 1.183 remission, see Chap. 9. v. 22, §. 111. Hereby is meant such a full discharge, as is implyed under the new covenant: No more to be remem∣bred, no more to be called to account.

This relative, c 1.184 these, hath reference to sins mentioned, v. 17.

This phrase, d 1.185 there is no more, importeth, that there is no need there should be: there ought not to be: God appointeth not any.

By e 1.186 offering, he meaneth sacrifice, as this phrase following, f 1.187 for sin, sheweth. The offering for sin, was a sacrifice slain: For without shedding of blood is no remis∣sion, Chap. 9. v. 22.

This word offering, is here used to shew, that as there was no other sacrifice to be used: so nor any other offering of that sacrifice.

Let Papists, who say they offer the same sacrifice that Christ did, answer this.

§. 48. Of Gods not remembring sin.

THe inference of this verse upon the former sheweth, that Gods pardoning sin is a remembring of it no more. In the former verse, God is brought in thus speaking, their sins will I remember no more. Thereupon the Apostle makes this in∣ference, where remission of these is. For God to remit sin, is not to remember it: and not to remember it, is to remit it. These are two reciprocall propositions. Therefore they are thus joyned together, I will forgive their iniquity, and I will re∣member their sin no more, Jer. 33. 34. And again, I am •…•…e that blotteth out thy trans∣gressions, and will not remember thy sins, Isa. 43. 25.

Not to remember a thing that was once known, and was in mind and memory, is to forget it. But this properly is not incident to God: it is an infirmity. To him all things past, and future are as present. What he once knoweth, he alwayes know∣eth. His memory is his very essence: neither can any thing that hath once been in it, slip out of it.

Object. God saith to a wicked people, seeing thou hast forgotten the law of thy God, I will also forget thy children.

Answ. This as other things appertaining to man, is attributed to God after the manner of man, for teaching sake: to shew that such and such things are to God as forgotten: He hath no more thought of revenging them, then he that hath clean forgotten a wrong: or he will take no more care of such a thing, then he that hath forgotten that ever it belonged to him. Gods not remembring, or forgetting a thing is not simply to be taken of his essentiall knowledge: but respectively of his judiciall knowledge, to bring the same into judgement.

They therefore who from this or other like phrases infer, that God cannot see sin in justified persons, come too neer to the heresie of Anthropomorphists. See more here∣of Chap. 4. v. 13. §. 78.

§. 49. Of no more offering for sin.

THe conclusion of the Apostle in this part thereof, where remission of these things is; taketh it for granted, that there is remission of sins; it is that which may be ob∣tained. Hereof see Chap. 5. v. 1. §. 8.

The latter part of the verse, which is an inference upon the former in these words, there is no more offering for sin, gives us to understand, that remission of sin is procu∣red by a sacrifice. For this phrase, there is no more, it implyeth that there was an of∣fering for sin. The typicall sacrifices under the law which were for sin, import as much. Though they could not of themselves take away sin: yet they shewed that there was a sacrifice that could, and would do it. This is in plain tearmes expres∣sed thus, Christ hath appeared to put away sin by the sacrifice of himself: and the con∣trary is thus denyed, without shedding of blood is no remission, Chap. 9. 22, 26. The mention of blood to obtain redemption, Chap. 9. v. 12. and to cleanse from all sin, 1 〈◊〉〈◊〉. 1. 7. prove as much.

Gods justice and truth require that sin should be thus taken away, Gen. 2. 17. •…•…nd 3. 15.

• 1. This instructeth us,
  • 1. In the horrible nature of sin.
  • 2. In the admirable respect which God beareth to man.
• 2. This directeth us in seeking pardon to have our eye upon Christs sacrifice for sin. Thus shall we have two strong props to strengthen our faith▪
  • 1. The freenesse of Gods grace.
  • 2. The satisfaction of his justice.

How Gods mercy, and Christs merit, may stand together, see Chap. 2. v. 9. §. 78.

The two main points of the conclusion set down in this verse on these.

• 1. The one Sacrifice of Christ once offered is sufficient. Hereof see chap. 7. v. 27. §. 115.
• 2. Ost offering sacrifices implyeth imperfection. If this sacrifice of Christ were any more to be offered up, it would imply that sin was not fully discharged thereby. See v. 2. §. 4, 5. See also Chap. 7. v. 27. §. 112.

§. 50. Of the resolution of Heb. 10. v. 15, 16, 17, 18.

Vers. 15.

Whereof the Holy Ghost also is a witnesse to us: for after that he had said before,

Vers. 16.

This is the Covenant that I will make with them after those dayes, saith the Lord: I will put my lawes into their hearts, and in their minds will I write them.

Vers. 17.

And their sins and iniquities, will I remember no more.

Vers. 18.

Now where remission of these is, there is no more offering for sin.

IN these four verses is set down the perfection of Christs sacrifice.

Hereof are two parts.

• 1. A proof of the point, v. 15, 16, 17.
• 2. The conclusion thereof, v. 18.

Vers. 15. About the proof we may observe,

• 1. The inference of this upon other proofs. In this copulative, Also.
• 2. The substance of the proof. Herein two things are considerable.

• 1. The Author of the proof.
• 2. The matter thereof.

The Author is propounded in this title the holy Ghost: and amplified

• 1. By his kind of proof. He is a witnesse.
• 2. By the persons to whom he bears witnesse, To us.

Vers. 16. The matter of the proof in general, setteth down a covenant in th•…•…se words, This is the covenant.

More particularly there are set down four points.

• 1. The Author of the covenant, I will make, saith the Lord.
• 2. The time of making it, set down in a double reference.
  • 1. To that which God had said before, after he had said before.
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• ...
  • 2. To other times in this phrase, after those dayes.
• 3. The persons with whom the covenant was made, with them, namely, the Chri∣stian Church.
• 4. The parts of the covenant. These are two.
  • The first concerneth our sanctification.
  • The second our justification.

That which concerneth our sanctification consisteth of two parts.

• 1. Putting Gods lawes into our hearts.
• 2. Writing them in our minds.

Both these are amplified by the Author, which is God. For he saith in both, I will.

Vers. 17. That which concerneth our iustification is the pardoning of sin, where∣in consider

• 1. The distinction of the things pardoned, sins and iniquities.
• 2. The manner of pardoning them: remember no more.

Of the conclusion (v. 18.) there are two parts.

One setteth down the thing proved, and taken for granted, where remission of these it.

The other is a consequence inferred thereupon, there is no more offering for sin.

§. 51. Of Observations raised out of Heb. 10. v. 15, 16, 17, 18.

Vers. 15. I. PRoof may be added to proof. To former proofs about the perfecti∣on of Christs sacrifice he here addeth another: manifested by this particle, also.

II. The Holy Ghost speaketh in the Scripture. That which is registred in the Scrip∣ture, is said to be witnessed by the Holy Ghost.

III. The Scripture is a divine testimony. In it the holy Ghost is a witnesse.

IV. The Scripture is a testimony to Gods people in all ages. Thus far may this word, to us be extended.

Of these four doctrines. See §. 43.

V. God foretelleth future good things. This is implyed under this phrase after he had said before. See §. 45.

VI. Gods covenant is the ground of the good he doth to his people. For after God had said, I will make this covenant with them, he addeth the good things that he doth for them. See §. 46.

Vers. 16. VII. There is a Covenant betwixt God and man. The mention of a Covenant in this place intendeth as much.

VIII. God is the Author of the Covenant betwixt him, and man. It is God that saith, I will make with them.

IX. The full accomplishment of the great things under the law are reserved to the time of the Gospell. That time is intended under this phrase, After those dayes.

X. Christians are as precious to God, as the Iewes of old were. This relative, Them, hath reference to Christians: and it intendeth those who by the Prophet are stiled, the house of Israel, and the house of Iudah, Jer. 31. 31.

XI. God would have his people to be distinctly informed in the mystery of his counsell. For this end the particular branches of the covenant are here distinctly set down.

XII. God undertakes to do what is requisite in the new Covenant. Of the general and of every particular God here saith, I will.

XIII. God work is an effectuall work. He puts in, •…•…e writes in.

XIV. Gods work is perfect. He informes the mind, he reformes the heart. Un∣der these two words the whole soul of man is comprised.

XV. God sanctifyeth those whom he justifyeth. This of putting his laws into mens hearts, and writing them in their minds, have respect to their sanctification: that which followeth to their justification.

Vers. 17. XVI. Iustification consisteth in the pardon of sin. So it is here descri∣bed to be.

XVII. It is God that pardoneth sin. It is the Lord that saith in reference hereun∣to, I will.

XVIII. All sorts of sins are pardoned to Gods people. These two words, sins, ini∣•…•…es comprise under them all sorts.

XIX. God fully pardoneth sin. He remembreth it no more.

XX. The promises of the new covenant are absolute. This phrase in all of them, I will, proveth as much.

Vers. 18. XXI. Gods not remembring of sin is a pardoning it. See §. 48.

XXII. There is remission of sin. This is here taken for granted. See §. 48:

XXIII. Remission of sin is procured by a sacrifice. This is here implyed under this phrase, offering for sin.

XXIV. The one sacrifice of Christ, once offered is sufficient. This phrase, There is no •…•…re, intends as much.

XXV. Many sacrifices imply imperfection in that which is offered. Were they per∣fect, there would be no more offering.

§. 52. Of joyning exhortations with doctrines.

Vers. 19.

Having therefore, Brethren, boldnesse to enter into the Holiest by the blood of Iesus.

HItherto hath been handled the Doctrinall part of this Epistle.

The practicall part thereof now followeth.

The Apostle passeth from one to the other by a pertinent transition, v. 19, 20, 21. As this illative particle * 1.188 therefore sheweth.

In that transition he layeth down the ground of that which he mainely intendeth, namely, That these Hebrews should remaine constant in their holy profession of Christ.

The first ground is in this verse, which is, boldnesse to enter into the most holy place. Or free liberty to enter thereinto.

He beginneth this practicall part with a very milde insinuation, in this word a 1.189 * 1.190 brethren, which may have reference to the same stock, whereof he and they were, for he also was an Hebrew, Phil. 3. 5. In this respect he stileth them, Brethren, Act. 13. 26. Rom. 9. 3. Yet questionlesse he useth this title here in a more excellent and transcendent relation: even in regard of that spirituall kindred, of all the members of Christ. Thus he ordinarily applyeth this title even to the Gentiles in the Epistles which he wrote to them. In this sense it implyeth both a mutuall communion, and also a mutuall affection. Hereof see more Chap. 3. v. 1. §. 3.

The using of this title in the beginning of his exhortation manifesteth the A∣postles desire to insinuate himselfe even into their Souls, that his exhortations might be the better regarded. Hereof see Chap. 6. v. 9. §. 54.

This phrase b 1.191 having boldnesse, is a further branch of insinuation; It is as if he had said, this which is here declared, is to move you to make the right use thereof: so as practise is the end of knowledge. Christ oft joyneth them together; as where he saith, Whosoever heareth those sayings of mine and doth them, &c. Matth. 7. 24. And againe, If you know these things, happy are ye if ye doe them, John 13. 17. The former without the latter is not onely in vaine, (Iam. 1. 23.) but also damageable. Hereof see more in the Saints Sacrifice on Psal. 116. v. 9. §. 59.

This affordeth a good direction both to Minister and People.

• 1. It teacheth Ministers how to handle the word, even so as the whole man may* 1.192 be edified: the Understanding being enlightened, the Will encouraged, the Heart inflamed, the Conscience comforted, the Affections well ordered. They who are wholly in doctrine, may lift men on high, and shew the Kingdome of God, and the glory thereof, as the Devil did the Kingdomes of the World to Christ, Matth. 4. 8. Or rather, as Moses in Mount Nebo saw all the land of Canaan, (Deut. 3•…•…. 1.) but entered not thereinto: So many men by doctrines see much of heaven, but partake of no part thereof. Againe, they who are onely in perswasions, may bring people to follow them, but as Elisha brought the Syrians into the Citie of their enemie, 2 King. 6. 19. Or as they who going without the Ark were destroy∣ed by their enemies, Numb. 14. 44, 45.

• ...

  The former kind of Ministry may keepe men from errours: but to suffer them to lye in their secret corruptions.

  The latter may make them devout, but erroneously, or superstitiously.

• 2. This practise of the Apostle teacheth people how to heare and read the word profitably: namely, by applying it, putting it into practise. People herein may go beyond Ministers, For no man knoweth the things of a man, save the spirit of man which is in him, 1 Cor. 2. 11. I will therefore conclude this point with that ordi∣nary benediction, which Christ hath taught us. Blessed are they that heare the word of God and keepe it, Luk. 11. 28.

§. 53. Of Entring into Heaven by the blood of Iesus.

THat whereunto the Apostle here exhorteth is, to use that priviledge which* 1.193 God bestoweth on us, namely, to go boldly to the Throne of Grace, Hating a 1.194 boldnesse, saith he, that is, seeing God do vouchsafe unto us this liberty; so as Christians may and ought to use that liberty which God doth afford unto them. Of this phrase, and of this point, See Chap. 4. v. 16. §. 93.

The thing whereunto Christians have a liberty, is, to enter into the holiest. This phrase, b 1.195 to enter into, is the exposition of a Greek noune which signifieth entrance or entring, and so is translated, 1 Thes. 1. 9. and 2. 1. and 2 Pet. 1. 11. It is a com∣pound word. c 1.196 The simple noune signifieth a way, Matth. 3. 3. The prepositi∣on into. A way into a place is an enterance into it. It presupposeth that that way which was shut against sinners is opened to believers. So as they may enter into it.

That place is here stiled, d 1.197 the holiest. The Greeke word signifieth holy, but be∣ing of the plurall number, and applyed to a place, it is used to set out the most holiest place in the Temple, and here it is put for that truth which was tipified thereby, even Heaven it self. See more hereof Chap. 8. v. 2. § 4. and Chap. 9. v. 12. § 59.

The entrance into heaven, here spoken of, is spirituall, having reference to our Soules desire in Prayer: yea and to our praising of God, and other like spirituall duties, wherein we have to do with God.

It is here taken for granted, that Heaven is opened unto us, and that we on earth may have communion with God in heaven. See Chap. 4. v. 14. §. 84. 85.

This last phrase, by the blood of Iesus, sheweth the meanes or meritorious cause* 1.198 whereby heaven is opened and an entrance thereinto made for us. So as we may with boldnesse enter into it. That meanes or cause is the e 1.199 the blood of Iesus.

By blood is meant the sacrifice of Christ. For when he was offered up, his blood was shed. This was tipified, Lev. 16. 14. It is expresly said that Christ by his own blood entered once into the holiest place, (Heb. 9. 12.) Thereby he opened heaven for us which was shut against us for our sins. Now there was no way to take away sin, but the death of Christ. Thereby sin is fully taken away, in which respect it is said that Christ appeared to put away sin by the sacrifice of himself, Chap. 9. v. 26. §. 131.

Of the title Iesus, See Chap. 2. v. 9. §. 73. It is fitly used, because he speaks of him* 1.200 as he is a Saviour.

Here are four different priviledges of Christians, from those which Jewes* 1.201 had.

• 1. Their Sanctum Sanctorum, or most holy place, was earthly, ours heavenly.
• 2. Into theirs common people entred not, but only their High Priest. Into ours all believers may enter.
• 3. Their Priest went into theirs but once a yeare. We may enter into ours con∣tinually
• 4. Their Priest entred in with the blood of beasts: but we with the blood of the Son of God.

§. 54. Of the way to Heaven.

Heb. 10. 20, 21.

Vers. 20.

By a new and living way which he hath consecrated for us, through the vaile, that is to say, his flesh,

Vers. 21.

And having an High Priest over the house of God.

IN the first of these two verses (which is the 20.) a second ground of constancy in our profession is laid down. This is the way that is made for us to enter into heaven. Of the derivation of the word translated a 1.202 way, See Chap. 3. v. 10. §. 110.

It is in Scripture taken properly or metaphorically.* 1.203

Away, properly taken, is that space wherein and whereby one passeth from place to place: So as there are there two tearmes or extreames, and a mean or middle to be considered therein. The one extreame is the place whence they go: the other whether they go. The meane or middle is all that space which is betwixt these extreames.

In a generall acception of this word, all creatures have their way. Foules in the 〈◊〉〈◊〉, Fishes in the sea, men and beasts on earth, Prov. 30. 19.

Because on earth there be many things which hinder the passage of creatures, there use to be spaces of ground beaten out and fenced from place to place, and these most properly we call waies.

Metaphorically all the courses that are taken for effecting of a thing are called, 〈◊〉〈◊〉.

Thus the courses of God himself, his ordering and disposing matters are called* 1.204 his waies, as all his waies are judgement, Deut. 32. 4. The Lord is righteous in all his waies: his waies are unsearchable, Rom. 11. 33.

The courses of men are also called waies Isa. 55. 8. Ezek. 18. 25.

According to the condition of mens courses, so are their waies, good or evill, •…•… King. 8. 39. Psal. 1. 6.

As courses undertaken, so means for accomplishing them, or for attaining to the end that we aime at, are stiled waies. Thus the word of God and his Commande∣ments are said to be his waies: yea Christ himself is stiled a way. Thus in this place by a way is meant that meanes that is prepared and prescribed for entring in∣to that holy place which is mentioned in the former verse: so as,

There is a way wherein and whereby we may have accesse to heaven. Hereupon* 1.205 saith the Prophet, this is the way, Isa. 30. 21. To this way these Epithites are attri∣buted, the way of peace, Luke 1. 79. The way of life, Prov. 10. 17. The way of salva∣tion, Acts 16. 17. The way that leadeth unto life, Matth. 7. 14. This later phrase sheweth the meaning of the other.

God hath afforded unto us such a way to testifie his will and desire of bringing us to life, Ezek. 33. 11. For this end the Lord of life sent an Harbinger before him, who thus cried, Prepare ye the way of the Lord, make his paths straight, &c. Luke 3. 4, 5, 6.

This instructeth us in sundry duties which this very Metaphor pointeth out.* 1.206

• 1. Enquire after this way. This is the good way, Jer. 6. 16. He that hath a desire to come to the place whither he is going, if he know not the way, will at every want, where any cause or doubt is, ask which is the way to such a place. Because Knowledge of the right way is necessary, there are in sundry vast heaths way-markes, to direct tra∣vellers unto such and such townes, Cities, or Countries. Otherwise men might ride hard and travell much and be no whit the neerer, but rather further off from the place whither they intend to go. Now none of us of our selves know the way to heaven. There are so many bie, broad pathes, and we so prone to wander in them, as the way to heaven may be soon lost, Matth. 7. 14. Therefore for our better guiding in the right way, the Lord hath given unto us his word, and Ministers to instruct us in the right way. And on this ground saith, to the Law and to the Testimony, Isa. 8. 20.
• ...

• ...

  2. The way being shewed, walke in it, Isa. 30. 21. The former without this is altogether in vaine. What booteth it to ask the way, if when it is told us, we wilfully go the contrary way.

  Obstinacy is hereby added, which much aggravateth the sin, Luke 12. •…•…7. No one thing is in the Scripture more pressed then walking in the right way. They are pronounced blessed who walk in the right way, Psal. 128. 1. And they denoun∣ced cursed, who erre from the same, Psal. 119. 21.

• 3. In thy walking keep straight on, turne not to the right hand or to the lest, D•…•…ut. 5. 32. That phrase is frequent in Scripture, and implyeth that there are divers tur∣nings, divers bie-paths: and those open, broad and beaten: some on the right hand, of error, superstition, and Schisme: others on the left hand, of prophanesse and all manner of licentiousnesse. They all lead to destruction. It behoveth us therefore carefully to hold on in the right way till we come to the end thereof.
• 4. In this resolution go well prepared. The way to life is rough and hard: there are many stumbling blocks therein: we must therefore be well shod with the prepa∣ration of the Gospel of peace, Eph. 6. 15. Yea there be many theeves and robbers, such as are described Eph. 6. 12. Therefore put on the whole armour of God, Eph. 6. 17. A wise traveller will not go without his sword. It imboldneth theeves to set upon a traveller that hath no weapon. Much more doth the want of spirituall furniture embolden our spirituall enemies.

How justly may they be charged with egregious folly, who,

• 1. Being ignorant of the way care not to learn it.
• 2. Are so wilfull as they will not come into the right way though it be shewed them.
• 3. Having entred into the right way repent their good beginning and wittingly wander in by-paths.
• 4. Being over-bold do make themselves a prey to their spirituall enemies.

§. 55. Of Christ consecrating the way to Heaven.

THe aforesaid way is described, first, by the manner of preparing it, in this word consecrated.

This is that word which was used, Chap. 9. v. 18. §. 98. And translated dedicated.* 1.207 The differences betwixt them is that that was of the a 1.208 passive voice: this of the b 1.209 active.

This way is here said to be consecrated, c 1.210 for us. That is fitted and prepared for our use: so as we may now boldly walk in it, and make use of it: as the Jewes might boldly use their houses, their grounds, and other things after they were once consecrated. Christ did not consecrate the way for himself. That need∣ed not. But for us sinners.

The consecration here intended was by the blood of Jesus, as, things under the* 1.211 law were consecrated by the blood of beasts.

This phrase consecrated for us, in reference to the foresaid way, giveth us to un∣derstand, that Christ hath made the way to heaven sit for us. He hath prepared it: he hath so ordered all things that we may now freely walke in that way.

In the former verse it was implyed that heaven was opened for us. Here Christ is set forth to be the ladder which being set on earth reached to heaven, Gen. 28. 1•…•…. For Christ, as man, was set upon the earth, as God, he reached to heaven. Here∣unto allusion is made by Christ himself, Iohn 1. 51. In this respect Christ is stiled the way, the truth and the life, (John 14. 16.) that is, the only true way that lead•…•…th unto lise. And in this respect also he is stiled a doore, (Iohn 10. 7.) as he is the meanes of our entring into heaven.

Christ hath consecrated the way as aforesaid in regard of his three offices. For,

• ...

  1. As a Priest he hath truly consecrated and dedicated it: and that by his own blood: as by the blood of sacrifices things were consecrated and dedicated under the law.* 1.212

  Christ by his blood hath taken away our sins (1 Iohn 1. 7.) which made the

• ...

  way to heaven impassible. Thus also hath he consecrated us, and thereby made 〈◊〉〈◊〉 •…•…t to go on in that way.

• 2. As a Prophet he hath revealed, and made known this way to us. This he did while he was on earth by himself: and since his taking into heaven, he hath done it by all sorts of true Ministers extraordinary and ordinary, Eph. 4. 11.
• 3. As a King, he causeth the way to be laid out, fenced and made common for all his people: So as it may well be stiled d 1.213 the Kings high way.
  • 2. He sendeth his servants to make that way plain, Isa. 40. 4.
  • 3. He hath appointed watch-men to keep this way safe, and to conduct his peo∣ple through it. These watch-men are magistrates and Ministers.
  • 4. As a guide he hath gone before us, and in this respect is stiled e 1.214 the Prince of life, or chief guide, Act. 3. 15. and (f) Captain of Salvation, Heb. 2. 10.

This is a forcible motive to stir us up to enter into this way, and never to wan∣der out of the same: but to hold on therein, till we come to the end thereof. Thus it will never repent the Lord Jesus, that he hath consecrated it for us.

§. 56. Of the new way.

THe way which Christ hath consecrated, is here stiled, a 1.215 new.

The Greek word thus translated, is very emphatical. 'Tis here only used in the New Testament. It is a compound. b 1.216 The simple verb whence it is com∣pounded signifieth to slay; and this word properly setteth out a thing c 1.217 new slain. Hence some take it to be d 1.218 an abusive speech. To such I answer.

• 1. That word which seemes to have a strange derivation, may by common use be as the most proper words.
• 2. The word here is the more fit, because the way, whereunto it is applyed, is by the death of Christ opened unto us: or rather Christ, put to death, is this way.
• 3. The Apostle hath not so much reference to the notation of the word, as to the matter that it setteth forth: not so mvch to this title way, as to him who is this way.
• 4. Other Greek Authors do use this word of things spoken or done, newly or late∣ly. There is an e 1.219 adverb of the same composition that is translated, lately, Act. 18. 2.

Quest. Was there ever any other way for attaining unto heaven then this.

Answ. No; For Christ was a lamb slain from the foundation of the world, Rev. 13. 8. and he is the same, yesterday, to day, and for ever. Heb. 13. 8.

Quest. Why then is it called, new.* 1.220

Answ. It is not simply so called: but in sundry particular respects: as,

• 1. In regard of the cleer manifestation thereof, Ier. 31. 31.
• 2. In opposition to the old way of the law which is abrogated, Heb. 8. 13.
• 3. In reference to the latter times, Isa. 2. 2.
• 4. In respect of the perpetuall vigour thereof, Heb. 8. 8.

We may from this particular instance infer, that the things prepared for the Church under the Gospel are new. Hereof see more Chap. 8. v. 8. §. 35.

§. 57. Of the living way.

THere is another Epithite added unto the foresaid way, namely, a 1.221 living. The Greek word here used by the Apostle is b 1.222 the same that was used, Chap. 4. v. 12. §. 70. and translated, quick. This word hath relation rather to the matter, which is Christ himself, then to the word, way. This Epithite is here used in these and other like respects.

• 1. In opposition to the old way of the law, which is not able to give life. It is therefore, called the ministration of death, 2 Cor. 3. 7. Yea it is abrogated, perished and dead.
• ...

  2. In relation to Christs resurrection: who though he were put to death, yet was he raised again and ever lives, Rom. 6. 9.

  In this respect this Epithite is fitly added to the former, which properly signifieth c 1.223 one newly slain.

• ...

• 3. In regard of the end of the way, which is life: For Christ is the way, the truth, and the life, Joh. 14. 6. For this end was this way consecrated as before.
• 4. In reference to the effect of it. It puts life into us and quickens us, Ioh. 11. 25 Gal. 2. 20.
• 5. By a kind of excellency and property. All other wayes are wayes of death. This is the sure and only way of life. Therefore Christ saith of himself, I am the way and the life; namely, that way that bringeth to life: and not only so, but he also in•…•…er∣teth this word, the truth: whereby he implyeth that indeed and in truth he i•…•… so: and that there is none so but he, Ioh. 14. 6.

This then giveth proof that by the way, which Christ hath consecrated, life is ob∣tained. It is a living way. In it and by it we have a spiritual life here, and shall at∣tain to eternal life hereafter: as here it is called the living way: so also the path of lilfe, Psal. 16. 11. And the way of life, Prov. 10. 17. And the way of salvation, Act. 16. 17.

As Christ raised himself, so will he also all that trust in him. As the Father hath life in himself: so hath he given to the Son to have life in himself. He hath life in him∣self originally, and also communicatively; for he quickneth whom he will, Joh. 5. 21, 26. This is a further incitation to enter into this way, to hold close thereto, and to continue therein: because life is the end thereof. If the kind o•…•… life either spiritu∣al here in this world, or external in the world to come be duly weighed, we shal find it a great point of wisdome, both to enter into, and also to continue therein. It dosh not only shew life, but it q•…•…ickens us, and puts life into us, so as therein we attain to eternal life.

From that which hath been noted about this way, that there is a distinct way,* 1.224 that it is a way consecrated, that it is a new and living way, we may well infer that there is no other way to be saved in. It is a pestilent opinion to conceit, that a man may be saved in any religion. This of old was censured as an heresie. It was in* 1.225 particular one of the heresies of that ancient here•…•…ick Apelles.* 1.226

The fore-named duties of enquiring after the way, walking in the way, keeping strait on therein without turning one way, or other from it, and well preparing our* 1.227 selves to go on therein against all enemies, are all in vain, if every way be a living way, and if in any other way we may attain unto life. Confessors and Martyrs were all fooles in leaving their Countrey, losing their goods, and giving their lives for religion sake, if it were true, that a man might be saved in any religion. Were that true, what need would there be of Gods word, that holds us close to one way? This way is the only living way: away therefore withall other wayes.

§. 58. Of the vaile what it se•…•…s forth.

THe meanes whereby in this way we may come to the most holy place, which is heaven, is here stiled a 1.228 the vaile▪ thorow the vaile. In this metaphor the A∣postle alludeth to the divisions of the Tabernacle which were by vailes. By a vaile the most holy place was divided from the holy place: and to that vaile the Apostle hath here especial reference. Of that vaile, see Chap. 6. v. 19. §. 155. and Chap. 9. v. 3. §. 16.

That vaile is distinctly described, Exod. 26. 31, 32, 33. If the matter whereof it* 1.229 was made, the curious work-manship thereof, the pillars and hooks whereon it hung, be duly weighed: we shall find it to be a precious and fair ornament. Well conside•…•… the other parts of the Tabernacle, yea, and of the Temple, and the types that were in them, and they will appear to be very glorious: never was there any externall thing like them.

This was not in regard of any delight that God simply took in the externall things, Hath God eyes of flesh; or seeth he as man seeth, Job 10. 4? Man looketh on the out∣ward appearance, 1 Sam. 16. 7. So doth not God. God ordained them in general, be∣cause man hath an high esteem of such things, and delighteth in them.

More particularly God appointed such precious and glorious types, as were un∣der the law.

• 1. To try, if men would willingly part with their precious things for his service: as, The people in the wildernesse did, upon making the tabernacle, Exod. 36. 5. And in Davids time, towards the Temple, and the things appertaining there∣unto, 1 Chro. 29. 67, &c.
• 2. That therby the excellency of the truth might be more lively typified. The world affords not any thing that could to the life, and to the full, set out the truths of the types: therefore choyce was made of the choycest things that the world had: as, Silkes, Silver, Gold, Pearles, and precious Stones.

Herein appeares the wisdome of God, who deales with people according to their •…•…tate and condition. When the Church was in the Child-hood thereof, and when it needed externall types, the Lord made choyce of the fittest and fairest. Thus deal men with their children. But after the truth was exhibited, because such external thing•…•… would obscure it, he clean removed them: and setteth out those truths in a mor spirituall mannere.* 1.230

That the Apostles mind in this metaphor of the vaile, might be the better discer∣ned, he explaines himself in this phrase, b 1.231 that is to say, whereby he sheweth that types are to be explained: So are other metaphors, parables and obscure words or sentences. Hereof see more, Chap. 7. v. 2. §. 19.

More particularly by this phrase is declared that legal types had their Evangeli∣cal* 1.232 truth•…•…. Hereof see more Chap. 8. v. 5. §. 13.

The particular truth typified by the foresaid vaile, is here said to be c 1.233 the flesh of Christ. Flesh is here Synecdo•…•…hically put, for the whole body of Christ: yea, for the whole humane nature of Christ. For Christ by assuming his humane nature to the unity of his divine nature, became a fit mediatour betwixt God and man. O∣therwise men could have no accesse to God, or entrance into heaven. How fitly* 1.234 the type of a vaile setteth forth the flesh of Christ hath been shewed, Chap. 9. v. 3. §. 16, 17.

By the foresaid type of a vaile, we may learn how to reap benefit by Christs incar∣nation: namely,

• 1. By beholding the glory of God and of his attributes: even of his wisdome, power, truth, justice and mercy, in Christ incarnate.
• 2. By resting on Christ made man, for entring into heaven, and there enjoying everlasting communion with Christ himself, and with his and our Father.

§. 59. Of the guide to bring us to God.

Heb. 10. 21.

And having an high Priest over the house of God.

A Third g•…•…ound to help us in approaching unto God is here laid down; which is a guide to bring us unto him.

The copulative particle, a 1.235 and, sheweth that this is a linck of the former chain, and tendeth to the same purpose that the former verses did.

The n•…•…xt word, having, is not in the Greek, but fitly supplyed to make the sen∣tence perfect. It is as the principall verb, and fetched from the beginning of the 1•…•…. verse. Though the Greek expresseth it not, yet they understand it: For the lear∣ned languages do oft understand the principall verb, in many sentences, though they do not expresse it.

By the b 1.236 Priest, is meant the Lord Jesus Christ, who is the onely true Priest of the New Testament, as hath been proved, Chap. 2▪ v. 17. §. 172.

The word translautd, High, in Greek properly signifieth, c 1.237 gr•…•…at. In what sense Christ is called, an high Priest, and a great Priest is shewed, Chap. 2. v. 17. §. 173.

To shew for whom in speciall Christ is an high Priest, it is here added, over the 〈◊〉〈◊〉 of God. By the d 1.238 house of God is meant the Church of God: as hath been de∣monstrated, Chap. 3. v. 6. §. 58, 59. This e 1.239 preposition gr•…•…at implieth a domini∣on, or jurisdiction And that Christ is a Lord over the Church hath also been pro∣ved, Chap. 3. v. 6. §. 56, 57.

This description of Christ is here purposely set down, as a motive to stir us up to approach to the throne of grace.

This duty therefore is inferred in the next verse upon this description.

The motive is very forcible, For,

• 1. A Priest is for men in things appertaining unto God.
• 2. A great Priest is above other Priests, and able to do what may be expected from a Priest: yea, more then from any other Priest.
• 3. Saints being of the house of God, the foresaid Priests will do most for them.
• 4. He will the rather do for them, because he is the Lord of that house. He is, over them.

Good grounds these are to move us to draw neere, as followeth in the next verse.

§. 60. Of the resolution of Heb. Chap. 10. v. 19, 20, 21.

Vers. 19.

Having therefore, brethren, boldnesse to enter into the Holiest by the blood of Iesus,

Vers. 20.

By a new and living way which he hath consecrated for us, through the vaile, that is to say, his flesh:

Vers. 21.

And having an high Priest over the house of God: Let us draw neer, &c.

IN these three verses, there is a Transition from the doctrinall part of this Epistle to the practicall part thereof.

Here observe,

• 1. The inference of it upon that which went before, Therefore.
• 2. The substance thereof.

About the substance is noted,

• 1. The manner of propounding it, by a mild insinuation, manifested two wayes,
  • 1. By this title of love, Brethren.
  • 2. By intimating the end, in this phrase, having boldnesse.
• 2. The matter whereof it consisted. This is in generall a recapitulation of those principall points which he had before delivered, and were of force to en∣force the exhortations following.

The principall points are three,

• 1. Liberty to enter, v. 19.
• 2. A way prepared, v. 20.
• 3. A guide to direct us in that way, v. 21.

Vers. 19. In setting down the first, is declared,

• 1. The kind of liberty, in this word, boldnesse.
• 2. The end of it, to enter, amplified by the place whereinto they enter.
• 3. The means whereby they have this liberty, blood. Amplified by the author whose blood it is, Iesus. By the blood of Iesus.

Vers. 20. In setting down the second, the way is described,

• 1. By two Epithites, New and living.
• 2. By the preparation thereof, in this word consecrated. This is amplified,
  • 1. By the author that hath done it, namely, Iesus.
  • 2. The persons for whom, for us.
  • 3. The means thorow which. This is,
    • 1. Propounded in a type, thorow the vaile.
    • 2. Expounded. This is,
      • 1. Generally hinted in this phrase, that is to say.
      • 2. Expressed in this, his the flesh.

Vers. 21. 3. In setting downe the guide he is described,

• 1. By his function, Priest. This is amplified by the excellency of that function, high Priest. Or, great Priest.
• 2. By his dominion. This is,
  • 1. Implyed, in this word, over.
  • 2. Amplified, By the persons over whom he is, the house of God.

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

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

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

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

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

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

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

VII. The means of purchasing accesse to God is blood. We have boldnesse to enter through blood.

VIII. The blood whereby that priviledge is obtained is the blood of Iesus. So much is here plainly expressed.

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

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

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

XII. The way to heaven in a new way.

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

XIV. Legall types set out spirituall truths. This is here exemplified under the type of a vaile.

XV. Types are to be applyed to their truths. This general phrase, that is to say, in∣tends as much.

XVI. Christs flesh was typified by the vaile, entring into the most holy place.

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

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

XIX. Christ hath a dominion. He is over.

XX. Christs speciall dominion is over the house of God. The Church is Gods house, that is here intended.

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

§. 62 Of drawing neere to God.

Heb. 10. v, 22.

Let us draw neere with a true heart in full assurance of faith, having our hearts sprinkled from an evill conscience, and our bodies washed with pure water.

HEre beginneth the practicall part of this Epistle. It consisteth of sundry ex∣hortations.

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

This exhortation sheweth that the priviledge of approaching to God must be* 1.240 used by them for whom it is procured. In the former verses it was shewed that this priviledge was procured, See v. 19. §. 53. Here he exhorteth to use it.

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

• ...

  1. Christs invitation: thus expressed, Come unto me, Matth. 11. 28.

  To refuse so gracious an invitation, is a point of rebellion and folly* 1.241

• 2. Gods propensity to reach out to them that come unto him the Scepter of his grace and favour. Ahashuerus, was not so gracious in this kinde to Esther, (E•…•…. 5. 2.) as God is to believers. It is noted of one of the Emperours of Rome, that he never dismissed any that came to him for favour with a sorrowfull minde.
• 3. There is a promise made to such to be accepted and satisfied, Iohn 7. 37.
• 4. They may have assurance of sufficient grace. Chap. 4. 16.
• 5. Their drawing neer to God is an evidence of Gods drawing them, Ioh. 6. 44, 45.
• 6. Salvation is restrained to those that come to God, Chap. 7. 25.

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

§. 63 Of drawing neere with the heart.

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

The first is that it be with a a 1.242 true heart.

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

Here it is put for the innermost part of man: even for the whole soul, yet the body is not excluded, for we must glorifie God in our body as well as in our spirit, 1 Cor. 7. 20. But it is that which must principally be done. Without the heart there can be no drawing neare to God. It is not sufficient to draw neare in body:* 1.243 nor with lips, and tongue, unlesse it be with heart also. Give me thine heart, saith the Lord, Prov. 23. 26. Whatsoever you do, do it heartily: or b 1.244 from the soul, Col. 3. 23. This is Gods desire, Deut. 5. 29.

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

Hereby is discovered the folly of superstitious persons, and of meere civill men.

Superstitious persons place all their piety in externall duties.

They seeme to draw neare to God, but not with the heart.

Of these there are two sorts.

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

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

§. 64. Of a true Heart.* 1.245

TO the heart before mentioned the Apostle here addeth this epithite true: and that to meete with the deceipt of Hypocrites, who pretend that in heart they draw neare, when in truth their heart is fast set upon Pride, Covetousnesse, and other corruptions. Such are they who are stiled Hypocrites in heart, Io•…•…. 36. 13.

These are said to have a heart and a heart. We translate it a double heart, Psal. 12. •…•…. One is the pretence of a good heart: The other is a plaine evill heart: It is therefore said of those who did pretend no more then what he did intend, that they were not of a 1.246 double heart; David thereforefore setteth forth a true heart under this phrase b 1.247 the whole heart. Such a heart must be presented to God, as is evident by sundry other epithites tending to the same purpose and attributed to the heart: as a pure heart, Psal. 24. 4. A clean heart, Psal. 73. 1. A sound heart, Prov. 14. 30. A faithfull heart, Neh. 9. 8. An honest good heart, Luke 8. 15. Upright in heart, Psal. 7. 10. A perfect heart, Isai. 38. 3. Yea like epithites in the abstract are atributed to the heart, as uprightnesse in heart, 1 King. 3. 6. Singlenesse of heart, Acts 2. 46.

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

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

• 1. Some aime at the praises of men, Matth. 6. 2. These are vaine glorious Hy∣pocrites.
• 2. Others aime at profit, Matth. 23. 14. These are covetous Hypocrites.
• 3. Others at mischiefe, Ier. 41. 6. These are malicious Hypocrites.

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

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

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

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

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

Of Faith in generall, of the severall kinds thereof, of the means of working, en∣creasing and strengthning it, and of other points thereabouts, See the whole Ar∣m•…•… of God, Treat. 2. Part. 6 on Eph. 6. 16. Of Faith §. 11. &c.

This text sheweth that Faith is an especiall means to make us fit to appear before God. He that commeth to God must believe, Heb. 11. 6. Heere of see more in the Church∣es Conquest, on, Exod. 17. 11. §. 43.

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

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

Besides, Faith of all graces doth most strip a man of self-conceipt. For boasting* 1.248 is excluded by the Law of Faith, Rom. 3. 27. Faith is as an hand stretched out to receive what a man knowes he hath not of himself: yea it is stretched out as far as God himself. Hereby the believer giveth evidence,

• 1. That he needeth such and such blessings.
• 2. That they are not to be had in himself.
• 3. That they cannot be received from any creature. If they were, he would not reach out his hand so far beyond all creatures. Faith therefore so drives a man from himself, and from other creatures, as it maketh him rest, wholy, and only upon God. This teacheth us how to make our appearing before God acceptable to him: and withall how to make our prayers powerfull, and prevalent with him: namely, by Faith. Faith resteth on Christ for acceptance with God: and faith is to prayer,

• as fire to powder. See hereof the Churches Conquest, on Exod. 17. 11. §. 43. There also are directions given for exercising faith in prayer.

The Apostle amplifieth this gift of faith by this property thereof, full assurance, In this assurance consisteth the excellency of faith. Such a faith had Paul, Rom. 8. 38.* 1.249 and Abraham, Rom. 4. 21. and Iob 19. 25. and the disciples of Christ, Iohn 6. 69. Yea and all sound Christians, 1 Iohn 4. 16.

Obj. These had an extraordinary spirit.

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

Papists make this a doctrine of presumption, others of desperation. To these both may this text be opposed. Papists are ignorant of the ground of assurance, which is* 1.250 not simply in faith as an act of ours, but in Gods promises, and the truth of them. It is not in our holding Christ, but as is it an evidence of Christs holding us, Rom. 8. 39. 39.

If the differences betwixt faith and presumption be duely weighed, we shall finde* 1.251 that assurance is farr from presumption. Of the difference betwixt these, See the whole Armour of God, on Eph. 6. 16. Treat. 2. Part. 7. Of Faith, §. 88.

Those other which make assurance a doctrine of desperation, do not well weigh the degrees of assurance. For so much as there is of the truth of Faith, so much* 1.252 there is of assurance. Of a strong faith, there is a full assurance of a weake faith, but a weake assurance, even such as may stand with doubting, Hereof see the whole Armour of God, on Eph. 6. 16. §. 39.

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

§. 66. Of Conscience and the evill thereof.

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

a 1.253 The heart is the innermost part of a man, as hath been shewed Chap. 3. v. 8. §. 79. It is here put for the whole▪ soul of a man, as is evident by the other part of a man from which this is there distinguished namely, the body.

He useth the plurall number b 1.254 hearts, because he giveth his advice to many, e∣ven to all that professe the Christian faith.

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

To be sprinkled from an evill conscience is by sprinkling to be freed or cleansed* 1.255 from an evill conscience.

To shew that his own heart needed clensing as well as others he useth, the 〈◊〉〈◊〉 person plurall our hearts.

The filth from which he would have the heart to be clensed is here stiled c 1.256 〈◊〉〈◊〉 evill conscience.* 1.257

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

The Conscience is evill when through sluggishnesse it neglecteth to performe the dutie for which it was placed in man: which was to check him and restrain him from sin: or otherwise i•…•… so out of measure clamorous, as it bringeth man to dis∣paire.

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

How great a benefit this is, i•…•… made evident in the recovery from Apostacy on

〈◊〉〈◊〉▪ 15. 31. §. 21. Where the damage of a restlesse and senselesse conscience is disco∣vered.

The evill of no other power of the soul, can more to the full set out mans mise∣ry, then the evill of conscience.

The conscience i•…•… evill in two respects.* 1.258

• ...

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

  The depravation thereof is manifested either by not doing that dutie which pro∣perly belongeth to it, or by doing it amisse.

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

Hence it followeth, by just consequence, that it is necessary that a mans soul be p•…•…ged from an evill conscience. They who have retained an ill conscience have b•…•…n much blamed, 1 Tim. 4. 2. Tit. 1. 15. But men have rejoyced in the testimo∣ny of a good conscience, Heb. 13. 18. and of a clear conscience, Acts 23. 1. and of •…•… p•…•…re conscience, 1 Tim. 3. 9. with such kinds of conscience, an evil conscience can∣not stand, no more then darknesse with light.

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

§. 67. Of externall Sanctitie.

HE that hath his heart sprinkled from an evill conscience, hath a great worke wrought upon him; but yet not that which is sufficient; for our bodies also must be washed with pure water. a 1.259 The body is the externall part of a man, for it is here distinguished from the heart and conscience, which are internall parts. In this respect it is distinguished from the spirit, 1 Cor. 6. 20. and from the spirit and soul, 1 Thes. 5. 23.

By this it is manifest that outward sanctity must be added to inward purity. Of the* 1.260 two, inward purity is the most excellent & glorious, but not enough: we must cleanse 〈◊〉〈◊〉 selves from all filthinesse of the flesh and spirit, thus will holinesse be perfected, 2 Cor. 7. 1. Hands must be cleansed, as well as hearts purified, Jam. 4. 8. He shall 〈◊〉〈◊〉 in Gods holy place, who hath clean hands and a pure heart, Psal. 24. 4.

Both soul and body are Gods workmanship, they are both redeemed by Christ, and members of his mysticall body, and they are both temples of the Holy Ghost.

As a true man consists of soul and body, so the new man is renewed in both. P•…•…ence of sprinkling the heart from an evill conscience without washing the body with pure water; (which can be but a meere pretence) savours rank of prophaness; as a shew of washing the body, without sprinkling the heart, savours too much of hy∣pocrisie.

Sundry aberrations are hereby discovered,

• ...

  1. Placing all religion in outward performances.

  Of these there are two sorts.

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

Of these there are also two sorts.

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

If there be any grace in any of these, they take a course to kill it. Sin to the

spirit is as water to the fire. We are therefore forbidden to quench the Spirit, 1. Thes. 5. 19.

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

§. 68 Of washing our bodies with pure water.

THe sanctity of the body is thus set out, Our bodies a 1.261 washed with pure water.* 1.262

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

Among others, Priests were to be washed, when they approached before the Lord, Exod. 30. 20. In reference thereunto we are here exhorted to draw neere b 1.263 with 〈◊〉〈◊〉 bodies washed.

To shew that it was not such water as was there used, intended by the Apostle, he addeth this epithite c 1.264 pure; that is, such a water as being in it self most pure, (even more pure then any water of this world can be: for that by standing pu•…•…rifi∣eth, as this water never will) doth also make other things pure.

It is fitly called pure in the property of it, being most pure: and in the efficacy of it, having a vertue to make pure, and to cleanse not only from the externall filth of the body, but also from the spirituall filth thereof. This is that cleane water which is promised, Ezek. 36. 25.* 1.265

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

Many interpreters apply this pure water to Baptisme, as being Sacramentally •…•…∣ken* 1.266 for that spirit of sanctification that is in Baptisme set out.

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

§. 69. Of holinesse in them, who draw neer to God.

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

• 1. God himself is holy, Isa. 6. 3. Therefore we must be holy.* 1.267
• 2. The place wheresoever he manifesteth his presence is holy, as heaven, where he is continually resident, so on earth, where he manifested his presence, and that ordinarily: as the Tabernacle, Psal. 46. 4. and the Temple, Hab. 2. 20. or extra∣ordinarily, as Exod. 3. 5. Iohn 5. 15.
• 3. His Ordinances, in the use whereof we draw neer to God, are holy, De•…•…t. 4. 8.
• 4. The Mediator to present our persons and prayers to him is holy, Heb. 7. 26.
• 5. The Nation which he chooseth for his people is an holy nation, 1 Pet. 2. 9.
• 6▪ God will be sanctified by the holinesse of those that come before him, or else be 〈◊〉〈◊〉 by executing vengeance on them. Levit. 10. 3.

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

• 1. Examine thy self, Lam. 3. 40. 1 Cor. 11. 28.
• 2. Search after meanes whereby thou maist be made holy.

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

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

THis verse giveth a direction for drawing neer to God.

Two points are to be observed herein,

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

The manner is by propounding the direction in the first person, and plurall num∣ber, Let us.

The matter declareth,

• 1. A priviledge, which is to draw neer.
• 2. Duties about using that priviledge.

The duties in generall concern holinesse in particular, the kinds of hollnesse, •…•…hich are two,

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

The former is set out three wayes.

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

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

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

Doctrines.

• I. Priviledges procured must be used. Liberty to enter into the Holiest, and a way to enter there into, and a guide to conduct us, are all procured. Therefore we must draw neer. See §. 62.
• II. What we incite others to, we must endeavour our selves to do.
• III. What we judge to be a duty for our selves, we must incite others unto. These two latter doctrines, I gather from the manner of the Apostles direction, Let us. See §. 62.
• IV. God is to be approached unto. He is meant under this phrase, draw near, namely to God. See §. 62.
• V. Holinesse becomes those who draw near to God. Holinesse in generall is com∣p•…•…ised under this description of those that draw near to God. See §. 69.
• VI. Men must draw near to God with the heart especially. This is plainly expressed. See §. 63.
• VII. The heart presented before God must be a true heart. This also is plainly ex∣pressed. See §. 64.
• VIII. Faith makes men fit to appear before God. Therefore faith also is here ad∣ded. See §. 65▪
• IX. The excellency of faith consists in a full assurance. Therefore this Epithite, full assurance, is here attributed to faith. See §. 65.
• X. A right application of Christs blood cleanseth the heart. Thus much is intended under this phrase, having our hearts sprinkled. See §. 66.
• XI. Conscience is placed within a man. Even in his heart. For the heart must be sprinkled from it. See §. 66.
• XII. Conscience may be evill. This is here taken for granted, under this phrase, evill conscience. See §. 66.
• ...

• XIII. An evill conscience must be removed. This phrase, sprinkled from, inten∣deth as much. See §. 66.
• XIV. Externall sanctity must be added to internall purity. The body must be washed, as well as the heart sprinkled. See §. 67.
• XV. The Spirit hath a cleansing vertue. For it is here set forth by water. See §. 68.
• XVI. The Spirits cleansing extends to the body. For the body is here said to be washed with that water. See §. 68.
• XVII. The Spirit himself is pure. For he is here set forth by pure water. See §. 68.
• ...

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

  See §. 68.

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

Heb. 10. 23.

Let us hold fast the profession of our * 1.268 faith without wavering, (for he is faithfull that promised.)

IN this verse is set down an other generall duty required of Christians in regard of the priviledges which Christ hath purchased for them, See §. 70. I Doctrine.

This duty also concerneth Christians themselves.

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

This is to maintain what they have.

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

Our last English translators have turned it Faith. But the Greek word properly signifieth, a 1.269 Hope. It is in foure other places of this Epistle used: namely, Chap. 3. v. 6. Chap. 6. v. 11, 18. Chap. 7. v. 19. And in all these places translated Hope. So might it have been here also translated. For after he had exhorted us to faith, here he exhorteth us to hope. As faith produceth hope, So hope nourisheth faith.

Of Hope, See Chap. 3. v. 6. §. 62.

This grace of hope giveth evidence of the provident care of God over his Church* 1.270 and people. For the reason why God worketh this grace in them, is the condition wherein they are, and the danger whereunto they are subject in this world.

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

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

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

The Apostle so expresseth his exhortation, as he incites others as well as himself, and himself as well as others to observe it. For it is set down b 1.271 in the first person and plurall number, See Chap. 2. v. 1. §. 4.

That wherein he would have them to persevere, is the c 1.272 profession of their hope. Of the Greek word translated profession, See Cap. 3. v. 1. §. 27. To hold fast implyeth an holy courage, and an invincible resolution to go on in our well-begun course, and a conscionable care in using means to continue in our holy profession.

For this end he useth this phrase without wavering. This is the interpretation of one Greek word: which is a compound. The d 1.273 simple verbe in the active signifi∣eth 〈◊〉〈◊〉 bow, and in the passive to be bowed, Luke 9. 12. and 24. 5, 29.

Thence this e 1.274 compound, which is applyed to such as will not be bowed or re∣moved from a thing. This compound is no where else used in the new Testament. It is here applyed to a Christians profession: which must be steady and constant: that i•…•… without wavering. This confirmes that which hath been before noted con∣cerning Saints perseverance, Chap. 3. v. 6. §. 68.

§. 72. Of Christians professing their hope.

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

• 1. This is stiled a good profession, 1 Tim. 6. 12. It is good in the kind of it.* 1.275
• 2. Tis an evidence of the Spirits aboad in us, 1 Iohn 4. 2.
• 3. It is an evidence of salvation, Rom. 10. 9, 10.
• 4. It stirs up others to praise God, 2 Cor. 9. 13.
• 5. Christ will make profession of such, in the great day, when his profession will stand us in most stead, Matth. 10. 32. Hereby it appeareth that they bring irrepa∣rable dammage to their own soules, who through fear, or▪ shame, forbear to make profession of that hope, which is in them: as Nicodemists, Neutralists, time-servers▪ and such as think they may be saved in any religion: yea, and such as by weaknesse of spirit are brought to deny truth against their conscience, as Peter, and they that forsook Paul, Matth. 26. 70. 2 Tim. 4. 16. Thus God is dishonoured, the Gospell disgraced, mens consciences wounded, weak Christians discouraged, strong ones of∣f•…•…ded, and enemies emboldned.

§. 73. Of Gods faithfulnesse in his promises the ground of h•…•…pe.

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

The first particle being a causall conjunction, a 1.276 For, sheweth that this is added as a reason, to hold fast the foresaid profession. The reason is taken from Gods faith∣fulnesse in performing his promises. He is faithfull b 1.277 that promised.

Hereby we are given to understand, that

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

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

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

To establish our hope the more firmly on this ground-work, or foundation: the* 1.278 Apostle here inserteth the faithfulnesse of God, Thus, He is faithfull that promised. See more hereof, in the Saints sacrifice, on Psal. 116. 5. §. 28. Of the Greek word translated c 1.279 faithfull, and of the divers acceptions thereof, See Chap. 2. v. •…•…7. §. 177.

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

Let us hold fast the profession of our hope without wavering: For he is faithfull that promised.

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

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

In the matter is declared

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

The motive is taken from the ground of love, Gods promise, amplified by a divine property, faithfull.

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

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

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

Heb. 10. 24, 25.

Vers. 24.

And let us consider one another to provoke unto love, and to good workes.

Vers. 25.

Not for saking the assembling of our selves together, as the manner of some is: but exhorting one another, and so much the more, as ye see the day ap∣proaching.

TO the duties which concern ourselves, of seeking what we want, and fast hold∣ing what we have, the Apostle here addes another, which hath an especiall re∣spect to our neighbour: which is to consider one another.

This is knit to the other by the ordinary copulative particle, a 1.280 AND, to sh•…•…w that we ought to be carefull of the edification of others, as well as of our selves. Hereof see Chap. 3. v. 12. §. 124.

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

The word b 1.281 consider, is emphaticall, and implyeth a conscionable care, and circumspection over the spirituall estate of others.

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

Of the application thereof to our Christian brethren, implyed in this word c 1.282 one another, see Chap. 2. v. 13. §. 126.

To keep Christians from undue prying into other mens affaires, the Apostle ex∣presly setteth down to what end he would have one Christian consider another: which he thus expresseth, to provoke unto love, &c.

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

The d 1.283 Greek word is a compound. The root whence it is derived, is an ad∣jective,

and signifieth e 1.284 sharp, Rev. 1. 16. Thence is derived a f 1.285 substantive,^b which signifieth vinegar, Matth. 27. 34. and a verb, which signifieth to g 1.286 sharpen. Thence this compound, which in the h 1.287 active signifieth to provoke; and in the (i) passive to be provoked, Act. 17. 16. 1 Cor. 13. 5. The word in my Text, is used diversly.

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

By such provocations, they who provoke others, shew more respect to the spiri∣tual good of their souls, then to pleasing them in their corrupt humour. The law co•…•…nteth it a kind of hatred to suffer sin to lye upon a brother, Lev. 19. 17.

Let us labour to possesse our souls with brotherly love, and this will make us pro∣voke one another to all duty, and against all vice.

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

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

THe preposition used by the Apostle, and signifying a 1.288 to, or unto, intendeth here the finall cause, why we should consider one another: namely, to provocation, or for provocation: meaning, for this very end that we may provoke one another. It is a main end of our considering one another, that we may provoke to duty.

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

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

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

§. 77. Of love and good workes.

A Prime grace whereunto the Apostle would have us to provoke one another is, (a) love.* 1.289

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

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

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

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

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

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

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

Such works are accounted good, as are done according to the will of God▪ see* 1.290 Chap. 13. v. 21. §. 173.

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

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

§. 78 Of not forsaking the Assembling of our selves together.

IN this 25. verse, there is another means prescribed for remaining constant in their profession. The manner of expressing it in a participle, thus, a 1.291 not forsaking, im∣plyeth this dependence. The Greek word is a double compound, and carrieth emphasis, implying an utter forsaking.

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

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

This phrase, assembling together, is the interpretation of b 1.292 one Greek word, which is a double compound, and carrieth the greater emphasis. It is compounded of a c 1.293 simple verb which signifieth to lead, Rom. 2. 4. and a preposition which signifieth d 1.294 with. So as this compound signifieth together, Luk. 11. 23. Hence the place where people used to meet together, was called, A Synagogue, Matth. 23. 6. The other e 1.295 preposition with which it is also compounded signifieth, f 1.296 to gather together unto a place, Matth. 23. 37. Thence the noune of my text, translated, g 1.297 assembling together. It is used only in this place, and 2 Thes. 2. 1.

To shew what kind of assembling together, is here meant, he addes this pronoune, h 1.298 our selves: which implyeth the assembling of Christians together, and that in duties of piety, for the building up of one another in the most holy faith, and professi∣on of godlinesse.

The first compound which is ordinarily interpreted, i 1.299 A Synagogue, is taken sometimes Metonymically, for the place, where the people met together, as Luke 7. 5. and sometimes for the persons that do meet in a place, Acts 13. 43. It was most commonly applyed to the places, where the Jewes in their severall cities met to worship God; and so it is distinguished from the word translated k 1.300 Church; which is spoken of the Gentiles meeting together.

The word of my l 1.301 text hath a further emphasis, for it importeth a gathering of people to people, and may imply an assembling of Jewes and Gentiles in one; for they being distinguished one from another are brought in Christ to be one, Eph. 2. 14. Or otherwise it may imply a gathering of people under one head, which is Christ. In this sence may the Apostle use this word, where he sayeth, By our gather∣ing together unto him, that is, unto Christ, 2 Thes. 2. 1.

Both these senses of this phrase, Assembling of our selves together, may well stand to∣gether. For the Gentiles and Jewes are made one Church, and gathered together under one head, Eph. 2. 13, 14, &c.

It seemes that many Jewes in disdaine of fellowship and communion with the Gentiles, forsooke the Christian Assemblies: wherein they forsooke also the head of those assemblies Jesus Christ.

Fitly therefore doth the Apostle use this emphaticall double compound, and that purposely, to distinguish it from the assemblies of the Jewes called Syna∣gogues.

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

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

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

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

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

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

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

Meanes of preventing apostacy may be these and such like.

• 1. Be well enformed in a right assembling together, that thou maist be able to* 1.302 •…•…ow the true Church, and to justifie the same. Otherwise many doubts may be put into thine head, and every seducer draw thee aside, Eph. 4. 14.
• 2. Take an invincible resolution to abide in that assembling which thou knowest to be the true Church of Christ, 2 Tim. 1. 8. Thou shalt be exposed to many try∣•…•…. If therefore feare or shame possesse thy soul, thou wilt hardly hold out.
• 3. Maintaine an holy jealousie over thy self. Be not high minded, Rom. 11. 20. Self-conceit oft moves God to leave men to themselves, Matth. 26. 35. There were two Ministers of the Gospel that came up to London in the beginning of Queen Maries daies, namely, Dr. Pembleton, and Mr. Sanders. This latter ma∣nifested a great jealousie concerning his own weaknesse, and desired the other to pray for him that his faith might be strengthened against all persecution. The other being a fat man, too confidently replyed, thou shalt see this flesh fry in the fire, before I yeeld to them. Yet when the time of tryall came, Sanders as a faith∣full souldier of Christ yeelded his body to be burnt: but Pembleton so revolted, as he preached in the justification of Popery at Pauls Crosse.
• 4. Set thine heart on the Communion of Saints. Men hardly forsake what they love. Will loving Parents forget their Children? or Husbands their Wives? or entire friends their friends
• 5. Frequent the congregation of Saints: it will be a meanes to settle thine heart thereon. Divine ordinances have an efficacious vertue in them.
• 6. Take heed of seducers, Matth. 7. 15.
• 7. Nourish not itching ears, 2 Tim. 4. 3.
• 8. Let not the raines loose to thy lusts. Faith and good conscience are like to suffer wrack together, 1 Tim. 1. 19.
• 9. Retaine a good opinion of Saints: do not hate them as Ahab hated Micaiah, 1 King. 22. 8.
• 10. Pray that God by his good spirit would ever abide in thee, to hold thee steady to the Church.

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

§. 80. Of avoiding ill customes.

TO enforce the former caution about not for saking their assembling together, the Apostle addeth this reason, which is closed in a parenthesis, thus, (As the man∣ner of some is.) The Greek word translated, a 1.303 manner, signifieth also custome see Chap. 3. v. 12. §. 131. where it is shewed how prone many professors have bee'n in all ages of the Church to fall off. This is here thus set down to make us the mor watchfull against Apostacy. Multitudes of Apostates especially in severall agee should make us the more jealous and watchfull over our selves.

It doth also give us great and just cause thorowly to try and examin our selves concerning the truth of grace in us, because it is such a custome for professors to fall away.

Though this were a custome of many, yet because all did not so, the Apostle thus* 1.304 restraines this motive; as the custome of b 1.305 some is, whereby he sheweth that all are not to be blamed for the fault of some. Hereof see more, Chap. 3. v. 16. §. 160.

Yet withall it intendeth that the fals of some should make others more stedfast. When many of Christs Disciples went back, and walked no more with him, he said unto the twelve, will ye also go away? Joh. 6. 67. Thereby he gives them a caveat for re∣maining more stedfast with him. Such an argument Ioshua and the Princes of Is∣rael used, when they thought that the children of Reuben, Gad, and half the tribe of Manasseh were fallen from the Lord, is the iniquity of Peor too little for us, &c. Josh. 22. 17. For this end the back-slidings of some are set before others, as, Ier. 3. 8. Ro. 11. 14. 1 Cor. 10. 6.

The fals of others are demonstrations of human weaknesse, and pronenesse to re∣volt. Hereupon the Apostle makes other mens fals as a looking glass for men there∣in to see and consider themselves, Gal. 6. 1. 1 Cor. 10. 12. Rom. 11. 20.

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

The note of comparison, c 1.306 as, being negatively applyed to this point of cu∣stome proveth, that custome is no good rule. The law stileth the customes of the Gentiles abominable, Lev. 18. 30. And a Prophet saith, the customes of the people are vain, Jer. 10. 3. The Priests had a custome in Elies time about taking meat that was sacrificed, which was not warrantable, 1 Sam. 2. 13. Neither was the cu∣stome of the Iewes to have a malefactor released at the Passeover commendable, for thereby Barrabbas a robber, and a murtherer wat preferred before Christ, Ioh. 18. 39.

It is a very unwarrantable course to pretend long continued practice of peo∣ple time after time for any evill, as the men of Iudah did, Ier. 44. 17. The law expresly forbiddeth to follow a multitude to do evill; what shelter can we have from a multitude, when divine vengeance is sent against us? The greater number of sin∣ners, whether they be many together, or many one after another, maketh the fire of Gods wrath flame out the more fiercely. As many bundles of reeds tied together, or brought one after another to the fire, causeth the greater flame: so is it in the case of custome; when many tread in the steps of such as have gone before them, or conspire together to do the same evill. This consideration is very usefull in these times, wherein so many forsake the assembling of themselves together: some by P•…•…∣pery, some by Arminianisme, some by Anabaptisme, some by Libertinisme, some by one meanes, and others by other. To such a ripenesse hath impiety and iniquity grown, as truth faileth, and he that departeth from evill maketh himself a prey: or as some turn the Hebrew word, maketh himself to be accounted a mad man, Isa.* 1.307 59. 15.

§. 81. Of Exhorting one another.

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

This conjunction of opposition, a 1.308 but, is here used by reason of the difference betwixt the former means and this: and that in two things especially.

• ...

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

  This affirmatively, for it incites to duty.

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

The main duty of exhorting is expressed in b 1.309 a Greek compound, whereof see Chap. 3. v. 13. §. 143. And it is set down in a participle, to shew that it tend•…•… to

the same end whereunto the former negative caution tended: for they are both participles of the same tense, number, and person: and shew that Christians must be carefull, both in avoiding occasions of revolt: and also in using meanes for persevering to the end.

The object of this duty, one another, further sheweth that Christians must have an especiall care both of themselves and of others also: for both our selves and also o∣thers are comprised under this word, one another.

Indeed the word translated one an other, is not in the Greek, but necessarily under∣stood* 1.310 and fetcht out of the former verse, where it is thus expressed, Let us consider one another.

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

§. 82. Of the Last Day.

AS a generall motive to stir them up to watchfulnesse over themselves and o∣thers, the Apostle brings to their mind a certaine day, which he doth indefi∣nitely set down, in this word, a 1.311 the Day: because he knew they were so well ac∣quainted with it, as the very hinting of it, would make them regard it.

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

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

• 1. Some apply it to the day of grace, whereof mention is made, 2 Cor. 6. 2. Rom. 13. 11. But that day was then come, at least in the beginning thereof. The article here joyned with it, translated, b 1.312 the, implyeth a more particular, and determinate day. And in other places a more emphaticall epithite is added to it, as •…•… Thes. 1. 10. 2 Tim. 1. 12, 18.
• 2. Others, and that more properly, apply the word here to the most glorious day that ever was, or shall be, even the last day of all. For after it there shall be no Sun, nor Moone, nor Stars, nor any thing else to distinguish the time, therefore it is fit∣ly called, The last Day, John 12. 48. The great day, Jude v. 6. The day of Iudgement, 2 Pet. 2. 9. The day of God, 2 Pet. 3. 12. The day of the Lord, 1 Thes. 5. 2. Be∣cause Christ shall then appear most conspicuously to be God and Lord. It is also cal∣led, The day of Christ, 2 Thes. 2. 2. The Day of Iesus Christ, Phil. 1. 6. The day of the Lord Iesus Christ, 1 Cor. 1. 8. for then shall Christ be magnified in all his Saints, and upon the wicked, 2 Thes. 1. 8, 10.

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

§. 83. Of the last day approaching neare.

THe aforesaid day is here said to be a 1.313 approaching. Of the derivation of this word, a 1.314 approaching, see Chap. 7. v. 19. § 88.

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

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

Behold I come quickly, saith Christ, Rev. 22. 12.

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

Answ. The Apostle doth not there speake of the approaching of that day, but of a being present, as if so be, the Lord were instantly to come, even then when they lived. The Greek words are different in their letters, and in their sense. The for∣mer signifieth a (a) drawing neare, the latter a b 1.315 being present.

There is no alteration of the Christian Church to be expected till at that day all shall be brought to their perfection. That day therefore may well be said to be* 1.316 drawing neare.

Obj. The Jewes that were anon after Christs Ascension cast off, and so still remaine have a promise of their calling.

Ans. Their recalling shall cause no alteration of Ministry, of Sacraments, of any divine ordinance, or of Church-goverment; only there shall be an augmentation of* 1.317 the glory of the Church; the substance shall continue the same. Hereby we have in∣struction in the happinesse of our times: the immediate ground of our hope is the glorious day of Christs last comming. The Church was long held in expectation of Christs first comming in the flesh.

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

But since that comming there hath been none such, nor shal be till the day here in∣tended. So as it may well be said in this respect to draw neare.

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

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

As great a difference as is betwixt infirmity and omnipotency, betwixt meannesse and majesty, betwixt a servant and a soveraigne; betwixt suffering and judging: betwixt fighting and triumphing: betwixt paying a price and taking possession: betwixt momentaninesse and everlastingnesse: So great a difference there is be∣twixt their hope and ours.

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

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

This teacheth us to have answerable minds, 2 Pet. 3. 11. And answerably to car∣ry our selves. This is that worthy walking which is much pressed in the new Te∣stament, Col. 1. 10. 1 Thes. 2. 12. Phil. 1. 27. Eph. 4. 1.

§. 84. Of the clear evidences of Christs comming.

SO evident is the aforesaid point of the day of the Lords approaching near, a•…•… the Apostle saith, a 1.318 yee see it.

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

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

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

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

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

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

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

The argument is taken from the lesse to the greater; If at all times we must be cir∣cumspect over our selves, and others, then especially when we see the day approa∣ching.

But now under the Gospell, we see the day approaching; therefore now especi∣ally we must be circumspect. Yea, by how much the more we see this, by so much the more circumspect we must be.

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

It is one special end of Gods manifesting this mystery unto us, that we should per∣form the foresaid duty.

• 1. It is naturall unto all things to make the greater speed to their center, the nearer they come to it. Hot watry things ascend the faster, the higher they goe. Heavy things fall down faster, the nearer they come to the earth. Herein lyeth the difference betwixt naturall and violent motions; the former encrease their speed, the latter decrease by continuance.
• 2. On this day every one is to receive his final doome. In and after it there is no time to do what hath been omitted, or of redressing that which hath been done amisse.

For our help in fitting our selves against this day, let these rules be observered:* 1.319

• 1. Oft meditate on this day, and on the near approach thereof; even when thou lyest down, and when thou risest up: when thou tarriest at home, or goest abroad; when thou art at thy calling, or doing workes of justice and mercy, in all places, at all seasons; This is an especiall meanes to keep men in awe. An ancient Father pro∣fesseth, that he had this continually sounding in his eares, arise ye dead, and come to judgement.
• 2. Take notice of such particular duties, as the Holy Ghost on this ground en∣forceth. For this purpose consider these Texts, Luk. 21. 28. Rom. 8. 19. 1 Cor. 1. 7. Heb. 11. 16. 2 Tim. 4. 8.
• 3. Patiently bear afflictions: for the day draweth nigh, Iam. 5. 8. Heb. 10. 37.
• 4. Watch, Matth. 13. 35. Luk. 12. 36.
• ...

• 5. Be sober, 1 Pet. 4. 7. Sobrlety is a kind of moderation in all things: excesse is contrary thereunto, Luk. 21. 34.
• 6. Try thy faith; Luk. 18. 8. 2 Cor. 13. 5. Of all graces this will then stand thee in most stead.
• 7. Be the more carefull to avoyd all sin; 1 Cor. 16. 11. Then shall that judge∣ment be pronounced, which will admit of no repentance.
• 8. Be more carefull of all duty, 2 Pet. 3. 11. A servant will double his diligence, when he knoweth his Master is at hand, Matth. 24. 46.

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

Ves. 24.

And let us consider one another to provoke unto love, and to good workes:

Vers. 25.

Not forsaking the assembling of our selves together, as the manner of some is: but exhorting one another, and so much the more as ye see the day ap∣proaching.

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

Vers. 24. Hereof are two parts.

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

In setting down the former, we may observe

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

In the duty we have,

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

The end is described,

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

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

This is set down two wayes,

• 1. Negatively.
• 2. Affirmatively.

The negative declares,

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

The thing forbidden is, forsaking. Amplified by the thing forsaken. The as∣sembling of themselves together.

The exemplification is set out,

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

The affirmative declares,

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

In declaring the duty, we are to observe,

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

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

This is,

• 1. Propounded.
• 2. Enforced.

In propounding it, there is mention made,

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

Doctrines.

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

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

Vers. 26.

For if we sin wilfuly after that we have received the knowledge of the truth, there remaineth no more sacrifice for sin.

THe Apostle in this and some other verses following layeth down a generall rea∣son to enforce all the forenamed duties: especially to enforce his caution against Apostacy, in the beginning of the former verse. The reason is taken from the fearfull issue that may follow upon neglect of the foresaid duty, and upon for∣saking their holy profession.

Before he declareth the doome, he setteth down the greatnesse of the sin, where∣unto

they are like to fall; that so the justice of the punishment might more clearly appeare.

The causall particle that is premised, a 1.320 For, plainly demonstrateth, that the description of the fin, and declaration of the punishment, are brought in as a reason to make Christians the more watchfull against the beginning of Apostacy.

Of the notation of the Greek word, Sin, how it is taken from an Hebrew word which signifieth to imbitter, hath been shewed, Chap. 3. v. 13. §. 148. In which sense it is said, whosoever abideth in Christ *sinneth not, 1 John 3. 6. The word* 1.321 also implyeth persisting in sin and making a trade thereof.

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

The Apostle doth not simply charge the Hebrewes with committing the sin here described, but to keepe them far from it, he sets it down by way of supposition, thus, If we sin, or as it is in the Greek, b 1.322 sinning. This participle is equivalent to a conditionall conjunction; for it layes down a case, sinning, or in case we sin, which is all one with our English, If we sin: So as this manner of setting down this sin is a mittigation of the point, to move them to give the better heed thereto.

There is also another degree of mitigation in this pronoune, c 1.323 we•…•…, whereby he includes himself as well as them, and sheweth that even he himself could not looke to escape the Vengeance here denounced, if he should fall into the sin here described.

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

§. 88. Of wilfulnesse aggravating Sin.

ONe especiall degree whereby the heighnousnesse of Apostacy is here aggravated, is in this word, a 1.324 wilfully. It commeth from a root that signifieth, b 1.325 willing or voluntary, and that seemes to be derived from a verbe that signifieth c 1.326 to yeeld.

The Philosopher opposeth this word to such things as are done on ignorance, or Violence, whereunto one is forced; as when a man doth a thing of his own accord, or mind, nor thorow ignorance, nor thorow any compulsion, or instigation, or allurement without, but by the sway and bent of his own rebellious will and perverse disposition. d 1.327 Willingly and by constraint, are made opposite termes. This is an high pitch of impiety, and exemplified by these phrases, Hath trodden under fo•…•… the Son of God, and hath counted the blood of the Covenant an unholy thing, and •…•…ath* 1.328 done despight unto the Spirit of Grace, v. 29.

This wilfulnesse presupposeth a resolution to continue therein, as the Israeli•…•…;* 1.329 who said, As for the word that thou hast spoken unto us in the name of the Lord, we will not harken unto thee: but will certainly do whatsoever thing goeth forth out of our 〈◊〉〈◊〉 mouth, &c. Jer. 44. 16, 17.

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

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

This teacheth us to hold in the reines of all manner of evill lusts, and to do what we can to keepe them down. Be far from spurring them forth. We do too oft, and too much grieve the Spirit of God, in our greatest watchfulnesse; and that by reason of our spirituall weaknesse, pronenesse to sin, and temptations whereunto we are subject. Let us not adde drunkennesse to thirst, Deut. 29. 19. nor draw 〈◊〉〈◊〉 sin with cart-ropes, Isa. 5. 18. Let us not turne weaknesse into wilfulnesse; nor infirmity into obstinacy. We pray that God would not leade us into temptation, shall we cast our selves thereinto?

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

AS the Greek word translated, a 1.330 Sin, doth here intimate a continuing, a living, a trading in sin, (as was shewed, §. 87.) and in that respect is brought in as a cause of the severe judgment here denounced, it giveth proofe that to give ones self over to sin, is to give himself over to judgment: Witnesse Ahab who •…•…old* 1.331 himself to worke wickednesse, 1 King. 21. 20, 21. So Ahaz, 2 Chron. 28. 2, &c And Manasseh, 2 Chron. 33. 2, &c. With this doth the Apostle upbraid obstinate and impenitent sinners, Rom. 2. 5.

• 1. Judgment is the wages of sin. The more worke the greater wages, Rom. 6. 16, 23.
• 2. Trading in sin would impeach Gods holy jealousie, if judgment were not executed thereupon.

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

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

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

Here we are to consider,

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

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

The Gospel may in speciall manner be stiled the truth, in regard of,* 1.332

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

• this truth is called the good word of God: whereof see Chap. 6. v. 5. §. 35.

This epithite, truth, setting forth the word, namely, truth, sheweth an especial* 1.333 use thereof, which is to be as a touch-stone to trye all our doubts thereby: that so we may hold fast what is found thereby to be sound, and reject whatsoever it disco∣vereth to be unsound, 1 Thes. 5. 21. 1 Iohn 4. 1. Heb. 13. 9.

2. This should move us to have the Gospel in high account. Such a truth is re∣vealed* 1.334 thereby, as can be found no where else: yet is absolutely necessary to be known. Account of it as David did of that word of God which he then had, Psal. 19. 7, &c. and 119. testifie as much after such a manner as he did: meditate on it day and night, make it thine Instructer, thy Counsellor, thy Guide, thy Light, let it be more sweet to thee then honey or the honey-combe, and more precious then the finest gold. Finally pray for the spirit of truth. This is promised, Iohn 16. 13. Thus shalt thou partake of the benefit of this truth.

§. 91. Of receiving the Truth.

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

The word translated a 1.335 Knowledge, is a compound. The simple b 1.336 noune signifieth Knowledge, Luke 1. 77. The word in my text is compounded with c 1.337 a preposition that signifieth to, and signifieth acknowledging: and so it is translated, Tit. 1. 1. Phil. v. 6. So as it compriseth under it an act of the mind in conceiving the truth: an act of the will in consenting, and an act of the heart in assenting to it and affecting it.

In these respects they are said to receive the Knowledge of the truth. So as the Gos∣pel* 1.338 hath a power to enlighten mens minds, and also to cause them to receive what they do conceive. On this ground it is called the word of faith, Rom. 10. 8. We have an instance hereof in that violence which was offered to the Kingdome of Heaven, when Iohn began to preach the Gospel, Matth. 11. 12. And in the Samaritans accepting of Christ when he himself preached the Gospel amongst them, Iohn 4. 41. and the mighty worke wrought upon sundry Jewes upon preaching the Gospel anon after Christs ascension, Acts 2. 41. and 4. 4.

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

• 1. The wrong which Papists do to Gods people is herein much aggravated, in that* 1.339 they obscure this cleare and excellent ministry of the Gospel by an unknown tongue. They suffer not people to read in their houses, nor heare it read but in an unknown tongue in their Churches. The Jewes did not so deale with people under the law. Men, Women, and Children, yea and Strangers were to heare the Law, that they might learne and feare the Lord, Deut. 31. 12. Therefore Ezra that good Priest brought the Law before the Congregation, both of men and women and all that could heare with understanding, Neh. 8. 2. Herein they shew themselves like to the Scribes and Pharises, who shut up the Kingdome of Heaven against men: for neither they themselves go in, nor suffer them that are entring to go therein, Matth. 23. 13. We have a pro∣verbe concerning a dog in the manger, that he neither ea•…•…s provender himself, no•…•… suffers the horse to eat it. Such a doggish disposition have they.
• 2. The above said power of the Gospel serves as a matter of tryall, whereby we* 1.340 may examine our selves whether this truth hath shined on us or no. We have a proverb, that tanning sheweth that a man hath been much in the sun. Receiving

• the truth is a blessed kinde of tanning. If men live where there is much sound, powerfull preaching, and yet no receiving of it, we may well conclude that the God of this world hath blinded the minds of them which believe not, 2 Cor. 4. 4. Fearefull is the doome that is denounced against such, in these words, God will come in flaming •…•…re, taking vengeance on them that know not God, 2 Thes 1. 8.
• 3. This ministreth matter of gratulation, for this evidence of Gods speciall fa∣vour* 1.341 to us. When the Church heard that the Gentiles had received this truth, They glorified God, saying, Then hath God also to the Gentiles granted repentance un∣•…•… life, Acts 11. 18.
• 4. It gives good ground to be earnest with God to vouchsafe this truth to such 〈◊〉〈◊〉 yet have it not: as to the Jewes, Rom. 11. 25, 26. and to such as have been deprived thereof.
• 5. It giveth matter of deep humiliation on their behalfe, who have long lived* 1.342 under the sun shine and yet are no whit at all tand. Assuredly there is much wil∣fulnesse in such. Christ in his daies thus complained against them. How oft would I •…•…ate gathered thy Children together, even as a Hen gathereth her chickins under her 〈◊〉〈◊〉, and ye would not? The Apostle layeth this downe as the note of a re∣probate, That receive not the love of the truth, that they might be saved, 2 Thes. 2. 10. They are like desperate patients, which throw their physick into the fire: or like impudent debtors, that will not accept a discharge by a surety: and like obstinate rebels, that will not accept a pardon.
• 6. This should stir us up among whom the aforesaid truth is preached, to take* 1.343 heed that we be not wanting to our selves in keeping off the powerful working o•…•… it. Let us read it diligently and frequent the publike ministry thereof: and that with this mind, to receive the truth of it. As our understanding is enlightned, so let us endeavour to bring our will to yeeld unto it, and to receive the knowledge of it. Though simply it be not in our power to believe: yet it is in mans power to put away from him this word of life and so to deprive himself of the benefit of it. The Apostles therefore upbraid such obstinate rebels with these words: Yee put the word of God from you, and judge your selves unworthy of everlasting life Acts 13. 46. No∣thing makes God more complaine against people then this, Isa. 5. 1, &c Luke 13. 3•…•….

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

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

This noteth out two poynts of aggravation.

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

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

• 1. This implyeth a resolved and setled obstinacy against the good will of God, manifested for our good. It is an opposition of our wills to Gods. Thus God is provoked to alter the affection of a Father into the disposition of a Judge.
• 2. It is a demonstration of an ungratefull disposition. For the Gospel is a glad∣some message: Never was the like sent to Children of Men. Therein is the greatest evidence of favour that a creature could desire of his Creator: or the Creator be∣stow upon his creatures. The Gospel revealeth Gods love to man so far, as to give him his Son, his Son incarnate, his Son made a servant, subject to manifold infirmi∣ties, a surety, a sacrifice.
• 3. It argueth a perverse rejecting of things which concerne our own good, our best good: So as they are not onely excellent in their kind, but beneficiall to us, ab∣solutely necessary for avoiding misery and setling us in true happinesse.

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

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

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

On this ground it becommeth us to be very watchfull and carefull in withstand∣ing this Apostacy, that we make no way at all thereunto. Of directions hereunto, See the Treatise of the sin against the Holy Ghost, part 2. §. 33.

§. 94. Of sin growing unpardonable.

THe punishment of the fore-mentioned heynous sin is set down two waies.

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

In the former two things are supposed.

One that a sacrifice is needfull for expiation of sin.

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

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

• The first thing supposed (that a sacrifice is needfull to expiate Sin,) is manifest by the mention of a sacrifice for Sins. For where there is no sacrifice, sin remaineth. Hereof see more Chap. 9. v. 22. §. 111.
• The second thing supposed, (that there is but one sacrifice to expiate sin) is evident by these phrases, There remaineth no more, (Of the Greek word translated b 1.344 there remaineth, See Chap. 4. v. 6. §. 37.) And of this phrase no more, See Chap. 7. v. 11. §. 64.* 1.345

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

That sin may prove inexpiable is intended by the last phrase, For sins. No sacri∣fice can take away sin, but the sacrifice of Christ, which was but one sacrifice once offered up: but men may proceed so far in sin, as to reject that sacrifice, which if* 1.346 they do, there remaineth no meanes of pardon, See v. 12. §. 35. See also the trea∣tise of the sin against the Holy Ghost, part 2. §. 20, 26, 27.

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

Heb. 10. 27.

But a certaine fearfull looking for of judgement, and fiery indignation which shall devoure the adversaries.

THe positive punishment of Apostates is here set down.

This is set down in a kinde of opposition to the former, or rather distinction, as is evident by this particle, a 1.347 but. The former sheweth how they deprived them∣selves of the meanes of pardon. This latter how they bring upom themselves that which shall consume them.

This adversative particle implyeth, that contemners of the Gospel do not only deprive themselves of the benefit thereof, but also bring upon themselves the ut∣termost curse of the Law.

The positive punishment is expressed under this word, b 1.348 judgment. Of the de∣rivation of that in word Greek, See Chap. 9. v. 27. §. 136.

Judgement is a generall word, that compriseth under it all manner of effects of Gods wrath. Properly it signifieth a sentence given upon hearing of a matter by a Judge. It is oft put for the execution of such a sentence: and that most common∣ly for the execution of punishment, as here in this place. So as hereby is declared, that the forementioned sinners are so far from reaping benefit by the sacrifice of

Christ, as nothing but execution of just vengeance can be expected. For sinners not* 1.349 purged shall assuredly be condemned. There is no meane between non-remission and damnation. Thus much is intended under this phrase, That soul shall utter∣ly be cut off; his iniquity shall be upon him, Numb. 15. 31.

• 1. The infinite perfection of the divine properties require as much; none of them, no not one in the least degree shall be impeached. Though therefore Gods grace be most free, and his mercy abundant, yet will neither of them shew themselves against justice. But the onely way to satisfie justice for sinners, is Christs sacrifice; when that is denyed, no grace or mercy will apeare.
• 2. Maintenance of the honour and esteem of Christs sacrifice requires this kind of proceeding with sinners. For if men might escape damnation without that Sacrifice, they would too lightly esteem it. Therefore as they who have their sins explated by this sacrifice, are not onely freed from damnation, but made partakers of eternall life; so they who are not expiated thereby, do not onely misse of eter∣nall life, but also implunge themselves into everlasting damnation.

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

§. 96. Of Apostates looking for fearfull Iudgments.

THe Judgement here spoken of, is said to be a 1.350 fearfull.

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

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

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

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

He stileth this punishment an expectation, or b 1.351 looking for of Iudgement. The Greek noune is derived from a c 1.352 verb that signifies to receive, Matth. 10. 40. From that simple verb a d 1.353 compound, to tarry for, or expect, 1 Cor. 11. 33. and from thence the word of my text.

He here useth this word, to shew that the conscience of apostates, (who sin against their conscience) doth apprehend the just desert of their apostacy: and can∣not but thinke that Vengeance must needs come. In this respect they cannot but expect and looke for judgement; and to aggravate this terror and horror of con∣science the more, he addeth a small particle, (e) certaine, to shew that it can hard∣ly be expressed.

It appeares then that Apostates stand convinced in their own conscience of their great sin, which makes them stil expect vengeance. Their own apprehension arraignes them, and condemns them; and thereupon they look for judgement. This was Cains case, Gen. 4. 13. And the case of Iudas, Matth. 27. 4. Many that have not ex∣pressed so much outwardly, have inwardly been as much tortured in their consci∣ences.

Their own conscience being the Serjeant to apprehend them, the Informer to ac∣cuse them, the Witnesse to testifie against them: their mouthes must needs be stopped▪

A thousand other witnesses are not of such force as a mans own conscience. If he deny what is testified against him by his conscience, his conscience will force him to confesse it. If he seeke to extenuate it, his conscience will aggravate it, because it is privie to all his intents and purposes, yea to all his ends that he aimes at, and to every particular circumstance.

• 1. Behold here a difference betwixt perseverance and apostacy. Perseverance in our holy profession maketh us looke for a crowne of glory, 2 Tim. 4. 7. But this for judgement.
• 2. This instructeth us in the folly of such obstinate sinners, as thinke all is well enough, because they can carry out matters bravely before men, when their con∣sciences within them, is as an Accuser, Witnesse, Judge, and Executioner: like a Bankrupt, or fellon, that maketh great brags before strangers, when he knows there are Serjeants in every streete to arrest him. Judge whether such a mans tongue and behaviour can agree with his mind and heart.

§. 97. Of divine indignation incensed by apostacy.

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

The Greek word translated a 1.354 indignation is that which usually is put for zeal. b 1.355 The verb from whence it is derived signifieth to wax hot, or to to boyle with heat. Thence the noune here used is by a metaphor put for the heat of affections: and that sometimes in liking of a thing, and then it signifieth heat of desire. Thus it* 1.356 is used, Col. 4. 13. In this phrase, he hath a great zeal for you: that is, a great desire of your good: and where the Apostle giveth advise, desire spirituall gifts (1 Cor. 14. 1.) The word desire is expressed under the verb, from whence the word of my Text* 1.357 is derived.

It is also used in dislike of a thing, and that either in the evill part, and tran∣slated as here, indignation, Act. 5. 17. or in the good part, anger or grief (Iob. 2. 17.) The zeal of thine house hath eaten me up: that is, anger and grief which I conceive upon the profanation of thy house hath so wrought upon me, as it hath even eaten me up, and consumed me. In this sense some here take it, and expound it, fiery in∣dignation. In the Greek it is thus word for word, d 1.358 indignation of fire. The substantive fire is by an Hebraisme put for an adjective, fiery. This addeth much emphasis, and sheweth that it is as fierce as fire can be.

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

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

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

Nothing is more dishonorable to God: No greater disparagement to Christs sa∣crifice: No more despight to the Spirit of God can be done: no greater disgrace to the Church of God, and to the Gospel of grace and professors thereof, and no grea∣ter advantage to the enemies of Gods people, whether devils or wicked men, then the Apostacy of professors.

This affords a good caveat for using all meanes that may be to avoid that sinne which incenseth such indignation. The wise man saith, that the Kings wrath it as

the roaring of a lion, who so provokes him to anger, sinneth against his own soul: For the •…•…rath of a King, is as messengers of death: but a wise man will pacifie it, Prov. 19. 12. and 20. 2. and 16. 14. Of meanes for avoyding Apostacy. See v. 25. §. 79.

§. 98. Of the fiercenesse of Gods wrath.

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

Quest. Is it a materiall fire wherewith the damned in hell are tormented?* 1.359

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

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

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

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

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

YEt further to aggravate the foresaid judgement, the Apostle addeth this effect thereof, a 1.360 It shall devour the adversaries; The word translated devour pro∣perly signifieth to eat up a thing, as the seven lean kine in Pharaohs dream did eat up the seven fat kine, Gen. 41. 20. Thus fire is said to eat up a thing, when it burns it up and consumes it; this is to devour it. Yet this is not here properly to be taken: for hel-fire doth not consume the damned; but because that fire which consumeth a thing useth to be very hot; and the hotter it is the sooner it consumeth, therefore this effect is here set down, to aggravate the heat of this fire, and the greatnesse of their torment; yea, and an impossibility to be freed from it. For that which is de∣voured cannot escape.

Here is further added a participle, that setteth out the time to come, in this word, b 1.361 shall; to shew that howsoever their doom may be spared for a while, and they impudently go on in their sin, yet they shall assuredly be judged, and devoured, as here is set down. So as there is no escaping hell-torments. Apostacy makes men lya∣ble to certain judgement. There is no withstanding Gods fiery indignation. Of this point, see The Treatise of the sin against the Holy Ghost, Part 2. §. 20, 21, &c.

§. 100. Of Apostates being adversaries.

A Speciall reason of the severity and certainty of the aforesaid judgement upon Apostates, is implyed in this title given unto them, a 1.362 the adversaries. The word in Greek is a double compound, of a preposition that signifies b 1.363 under, and another, that signifieth of or from, and an adverbe that signifieth d 1.364 contrary. They* 1.365 have a disposition contrary to God, contrary to his son Christ, contrary to the Spirit of God, contrary to the Children of God, contrary to the Gospel of God, and contrary to their own soules. Yea such adversaries as having made profession of the true religion, under colour thereof do the greater mischeife. Some therefore tran∣slate this word, e 1.366 secret Adversaries.

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

Fitly is this title given unto them.

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

The Apostle useth a word that setteth out both these; It is translated, f 1.367 haters of God, Rom. 1. 30. which is used both active∣ly, haters of God, and passively, hated of God. Such were the Pharisees, and Alexander the Copper-smith, 2 Tim. 4. 14. and Iulian the Apostate, of whose story read, The Recovery from Apostacy, §. 56.

• 1. This informes us in the equity of the severity of the foresaid judgement. If it be equall that such as have neglected to receive Christ, should be cast into hel fire, Mat. 25. 42, &c. How much more equall is it, that adversaries, such adversaries as have been described, should be devoured with fiery indignation? Is it not most meet that they should be judged? that their consciences should be made to looke for judge∣ment? that the indignation of the Lord should be upon them? that it should be a fiery indignation? that it should devoure them?
• 2. This esteeme of Apostates before God, that they are adversaries, and that so fearfull a vengeance doth wait upon them, should make us fearefull of giving any way to this sin. To be in Gods account an adversary, is as to be a Devill, for so the Devill is counted, 1 Pet. 5. 8.

§. 101. Of the Law of Moses.

Heb. 10. 28.

Vers. 28.

He that despised Moses Law, died without mercy, under two or three wit∣nesses.

THe Apostle further proceeds to confirme the equitie of the fore-named judge∣ment, by an argument taken from the a 1.368 Lesse.

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

But he that despised Moses law died without mercy.

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

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

Thereof there were three kinds,

• 1. Morall, which a generall rule of righteousnesse for all Adams Children, in the Decalogue or ten Commandements.
• 2. The Ceremoniall, which was a particular prescript forme of piety for the time of the law.
• 3. Judicial, which was the rule of policy, for the politie of the Iews.

Some restrain this to the Judiciall law. But neither of the fore-mentioned kinds must be excluded. For the blasphemer sinned against the Morall law, Lev. 24.

16. He that gathered sticks on the Sabbath day and was stoned, Numb. 15. 32, &c. offended against the ceremoniall Law. For howsoever the Sabbath be a part of the morall law, yet the strictnesse of not kindling the fire thereon, (Exod. 35. 3.) against which that man transgressed, was a part of the Ceremoniall law.

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

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

§. 102. Of despising the law.

THe fault here intended is thus expressed, a 1.369 He that despised.

The Greek word so translated signifieth, utterly to reject a thing. It is ap∣plyed,

• 1. To rejecting of mens petitions, Mark 6. 26.
• 2. To despising government, Iude v. 8.
• 3. To disanulling mens wills and testaments, Gal. 3. 15,
• 4. To despising of Ministers of Christ and of God, Luke 10. 16.
• 5. To the frustrating of Gods counsell, Luke 7. 30.
• 6. To the casting off of faith, 1 Tim. 5. 12.
• 7. To making void the grace of God, Gal. 2. 21▪
• 8. To nullifying the law, Marke 7. 9.
• 9. To Gods bringing mens wisedome to nought, 1 Cor. 1. 19.
• 10. To Gods disanulling of the law, Heb. 7. 18. §. 85. There see more of the notation of the word.

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

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

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

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

§. 103. Of putting despisers of Gods Law to death.

THe punishment here mentioned of despisers of the law, is in generall set down under this phrase a 1.370 died. Of the derivation of the Greek word, See Chap. 7. v. 8. §. 51. It is here spoken of a violent death inflicted by a magistrate who stood in Gods room, and bare his image, and it sheweth that even in case of religion, for despising the divine law, the despiser might be put to death. A capitall punishment might be inflicted on such an one. This was not only permitted, but also enjoyned, Lev. 20. 1, &c. Deut. 13. 5. Answerably hath that course been practised, Numb. 15. 36. Lev. 24. 23.

This was thus enjoyned by God, and practised by his people.

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

This justifieth the practise of Magistrates in like cases. Only let them take care that that which is lawfull in it self be done in a right and due manner: for it is a

matter of great consequence to take away the life of a man. Therefore,

• 1. The cause must be just.* 1.371
• 2. It must be weighty.
• 3. It must appear to be so.

Here the crime is set down to be despising of Gods law: and to this have the proofs* 1.372 before alleged speciall reference.

• 1. God is the highest Soveraign over all: he is King of Kings, 1 Tim. 6. 15. So as despising his law is the highest treason that can be.
• 2. Gods lawes are the rule of righteousnesse: from them all lawes take their e∣quities.
• 3. If despisers of Gods law should be sufferred to live, God would be provoked to take the sword into his own hand: and Gods stroak would reach far and cut deepe.

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

As publick Magistrates, So Masters, Parents, Tutors, School-Masters, and others in authority shew themselves in this case much blame-worthy, in that they can suffer such as are under them to despise Gods Lawes unpunished, and yet be severe enough in other cases.

§. 104. Of Cases wherein Iustice is to be executed without pitty.

BEcause the taking away of a mans life doth ordinarily work compassion in men, the law, in the case of despising his Law, would have no pitty or compassion to be shewen.

The Greek word here translated, a 1.373 Mercy, commeth from a root that signifieth b 1.374 pitty, or compassion. The word of my text is five times used in the New Testa∣ment. It is twice attributed to God. Once as he is the subject thereof, and stiled Mercies of God, Rom. 12. 1.

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

This may be by reason,

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

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

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

§. 105. Of punishing malefactors on good ground.

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

one witnesse, he might have agreed with himselfe, though not with the truth.

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

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

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

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

By this kinde of proof, undue prejudice, rash suspition, and false calumniati∣on will be prevented. Where there are two or three witnesses, by diligent sifting, and examination, if the matter be doubtfull, the truth may the better be found out.

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

Heb: 10. 29.

Of how much sorer punishment suppose yee shall he be thought worthy, who hath tr•…•…dden under foot the Son of God, and hath counted the blood of the Covenant where∣with he was sanctified, an unholy thing, and hath done despight unto the Spirit of Grace.

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

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

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

To make these points the more regarded, he brings them in with an interrogative, Thus, a 1.375 Of how much sorer, &c.

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

This word of comparison hath reference to the punishment before mentioned, which was capitall, implying the death of the body, §. 103. So as there are greater* 1.376 punishments then a bodily death; whereupon the Lord sayeth, Feare not them that kill the body, and after that have no more that they can do: But rather fear him which is able to destroy both bodie and soul in hell, Matth. 10. 28.

The Greek word translated b 1.377 sorer is comparative, but anomalous. c 1.378 The positive d 1.379 is put for any manner of evill, either of sin or of punishment.

Thus this comparative word of my text is used in the case of sin, 1 Tim. 5. 8. and in the case of punishment, Luke 27. 64. So here. For the word punishment is expresly mentioned: and that under a e 1.380 word that signifieth a vindictive punishment, or revenge. The f 1.381 root whence it sprouteth signifieth a revenger. The g 1.382 verb signifieth to revenge. Paul twice attributeth it to himself, in regard of that vio∣lent revenge he sought to do to the professors of the Christian Religion, Acts 22. 5. and 26. 11.

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

THis emphaticall phrase, how much sorer punishment, giveth us to understand that despisers of the Gospel make themselves guilty of heavier vengeance then de∣spisers of the Law. This is intended Chap. 12. v. 25. and Matth. 10. 14, 15. and 11. 22, 24. Gods goodnesse and mercy is more manifested to man by the Gospel, then was by the Law. It hath shined more and more unto the perfect day, Prov. 4. 18.

The greater the mercy is that is de•…•…ised, the greater is the sin in despising it. And answerable to the sin the judgement useth to be By the Gospel so much is done for children of men, as God is moved to say, What could have been done more to my vine∣yard, that I have not done in it, Isa. 5 4.

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

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

Answ.

• 1. If it were so, it would not follow that Gospel sins were lesse: but that the patience of God was greater, 2 Pet. 3. 9.
• 2. When punishment is defer'd, it may be the severer, Rom. 2. 5. Psal. 50. 21, 22.
• 3. Judgements under the Gospel are more spirituall, and in that respect more in∣sensible, yet sorer: as hardnesse of heart, a seared conscience, a reprobate sense, and greedinesse in sin.

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

§. 108. Of the evidence of Gods just proceedings against Sinners.

THe forementioned proceeding of God against despisers of the Gospel, is so evi∣dent, as the Apostle refers it to their own judgement and determination, in this word, a 1.383 suppose yee. In like sense it is used by Christ himselfe, Luke 13. 2, 4. Iohn 5. 39.

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

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

There are certaine common notions in a reasonable man which do demonstrate the equity of Gods proceeding with them.

This teacheth us well to use that stamp of Gods Image which he hath reserved in man notwithstanding his fall. And for this end to compare Gods dealing with man in punishing him with his desert. Thus shall we justifie God and shew our selves Children of Wisedome, Luk. 7. 35.

§. 109. Of sinners deserving what they suffer.

THe justice of Gods proceedings against sinners is set down in this phrase, a 1.384 shall be thought worthy. Of the meaning of the Greek word, See Chap. 3. v. 3. §. 42. In this respect the punishment of sin is called wages, Rom. 6. 23. The word translated wages, signifieth that allowance which was used to be given to souldiers, which was alwayes accounted most just: yea it is said to be a righteous thing before God, 2 Thes. 1. 6. And the day of punishing every one is called the day of the re•…•…e∣lation of the righteous judgement of God, Rom. 2. 5.

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

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

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

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

§. 110. Of the aggravation of Apostasie.

THe Apostle contenteth not himself with a generall declaration of the equity of Gods dealing with Apostates, but maketh it more clear by a particular enume∣ration of sundry aggravations.

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

The first phrase, * 1.385 hath trodden under foot, is the interpretation of one Greek word, which is a compound, and implieth the basest using of a thing that can be. It is compounded of a 1.386 a verb that signifieth to trample upon or to spurn at a thing, Luk. 10. 19. and 21. 24.

The b 1.387 preposition with which it is compounded, aggravateth the aggravation, implying a scornfull trampling upon a thing, as where it is said of salt that hath l•…•…st his savour, It is good for nothing but to be cast out and to be trodden under foot of men, Matth. 5. 13. And it is applyed to swines trampling pearles under their feet, Matth. 7. 6. Things trampled upon are counted nothing worth: and therefore not only rejected, but with scorn and disdain.

This sheweth the height of their impiety: especially as it is applyed to the sub∣ject* 1.388 or thing trampled upon: which is not a worme, not any unreasonable crea∣ture, not a meere man, not an Angel, not any meere creature, but God: Not God as a severe strict Judge, but the Son of God that for mans sake became a son of man, a sacrifice, a price of redemption.

Therefore in the second place mention is made of the blood of him who is trod∣den* 1.389 under foot: which implyeth that the Son of God shed his blood and gave his life for mans redemption. This therefore is the most precious thing that ever was be∣stowed on Children of Men, far beyond Silver and Gold, 1 Pet. 1. 18, 19. Espe∣cially it being the blood of the Covenant: that is, the blood whereby Gods Co∣venant with man for remission of sins, reconciliation with God, all needfull grace and eternall life is sealed up: and so the covenant made a testament unalterable, in∣violable, as is shewed, Chap. 9. v. 16. §. 93, 94, 95.

Thus this blood, as it is in it self most precious, being the blood of him that is God, Act. 20. 28. So it is to man the most usefull and beneficiall that can be: for it is that d 1.390 wherewith a man is sanctified. Of the Greek word translated sanctified, and of the notation and divers acceptions of it, See Chap. 2. v. 11. §. 100, 101, 102, 103. It is here taken in as large an extent as it was, v. 10. §. 27.

Of the foresaid precious and beneficiall blood, it is said that the sinner here de∣scribed hath * 1.391 counted it an unholy thing. In Greek the word translated e 1.392 an un∣holy thing, properly signifieth, a thing common. Thus it is expounded, Marke 7. 2. Acts 10. 14, 28. f 1.393 A verb derived from thence signifieth to pollute, or desile, Matth. 15. 11, 18, 20. Act. 10. 15. Rev. 21. 27.

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

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

Answ. To be sanctified, is in Canaans language taken two especiall waies.

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

In this latter sense this word is used,

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

These here are said to be sanctified.

• 1. As distinguished by their profession from infidels, and by their profession set apart among the peculiar people of God.
• 2. As they made such profession of true holinesse, as in charity they were deemed to be truly sanctified, yea further they may be said to be sanctified

• in regard of the end of Christs blood, which was shed to do that that the blood of beasts under the law could not do, namely to sanctifie: So as Apo∣states do villifie that blood which was shed to sanctifie them.

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

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

He calleth this Spirit, (g) the Spirit of Grace; because the Holy Ghost is the au∣thor of grace, who worketh in it mens hearts. In which respect he is stiled, the Holy Ghost, See Chap. 2. v. 4. §. 35.

Here this title, g 1.394 the Spirit of Grace, is given to the Holy Ghost, to shew how far he had wrought upon these Apostates: even to enlighten them, to perswade them in∣wardly of the truth and benefit of the Gospel, to work in them a sweet tast and ap∣prehension thereof (Heb. 6. 4, 5.) and to move them to make profession thereof: not∣withstanding all this to despite the Spirit of Grace against Knowledge and consci∣ence and evidence of that spirit, maketh their sin to be out of measure sinfull.

The Greek word translated, h 1.395 hath done despight, is one word, but a compound word. i 1.396 The noune whence it is derived signifieth wrong or contumely.

k 1.397 The simple verb signifieth to wrong one insolently, disgracefully, Matth. 22. 6. Luke 18. 32. This compound signifieth a casting of disgrace or reproach upon such an one in particular. The object of that disgrace being the Spirit of grace, makes the sin far the greater.

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

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

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

Heb. 10. 30.

Vers. 30.

For we know him that hath said, Vengeance belongeth unto me, I will recom∣pence, saith the Lord: and againe, The Lord shall judge his people.

THe first particle, as in our English it is set down, being a a 1.398 causall conjunction sheweth that this verse is added as a reason of that which went before. Now the last thing noted in the former verse is sure and severe vengeance upon Apostates. The proofe here alledged to confirme the same is taken from a divine testimony. It is generally hinted in this phrase, we know him that hath said, then the particular te∣stimony is alledged thus, Vengeance belongeth unto me, &c.

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

But to God vengeance belongeth.

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

This phrase, b 1.399 we know, hath reference both to God himself, of whom the testi∣mony is given, and allso to that particular scripture where this testimony was first set down.

In the former respect it declareth that God in his dealing with men is well known.* 1.400 We know him that hath said The Lord is known by the Iudgement which he execute•…•…, Psal. •…•…. 16. He left not himself without witnesse, in that he did good, &c. Acts 14. 17.

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

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

In this respect they shew their blindnesse to be wilfull, who know not him who

executeth vengeance: but imagine, that judgement falleth out upon sinners by chance; as the Philistines did, 1 Sam. 6. 9. Thus God was robbed of much honour: So as it is not want of light, but a winking against that light, which God is plea∣sed to shew forth of himself, that makes them ignorant of God. In such cases, the God of this world hath blinded the minds of them that believe not, &c. 2 Cor. 4. 4.

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

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

§. 112. Of Uengeance belonging to God.

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

This is taken out of Deut. 32. 35.

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

Moses, to terrifie the people the more, sets down

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

A speciall poynt here intended is, that it is Gods prerogative to punish evill doers.* 1.401 In this respect this title is twice together attributed to God. O Lord God to whom vengeance belongeth: O God to whom vengeance belongeth, Psal. 94. 1. And to like purpose: The Lord revengeth, The Lord revengeth, The Lord will take vengeance, Nah. 1. 2. With much emphasis is this thus set down, God hath spoken once, twice have I heard this, that power belongeth unto God, Psal. 62. 11. By power he meaneth vengeance, as is evident by the opposition of the next verse.

Gods excellencies do many wayes give proof hereunto, as

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

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

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

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

This aggravates the terror of those who provoke Gods vengeance, v. 31.

§. 113. Of Gods not failing to execute that vengeance which he undertaketh.

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

Gods •…•…uth and faithfulnesse is an especiall ground hereof. In every kind it shall be a•…•…plished: both in giving reward, and also in taking revenge.

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

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

§. 114. Of Gods undertaking to judge his people.

TO the former divine testimony, the Apostle here addeth another, and that ten∣ding to the same purpose, as is evident by this phrase, a 1.402 and again, where∣of see Chap. 1. v. 5. §. 63.

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

Answ.

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

As this word, b 1.403 judge, is put for taking revenge, and applyed to God, see v. 30. §. 112. Of Gods undertaking to take revenge, and not failing to do what he un∣dertakes, implyed under this phrase, God shall judge, see v. 30. §. 113. In that this divine act of judging, or taking revenge, is referred to Gods people, as the object thereof, it sheweth that outward profession exempteth not from divine vengeance.

Of the notation of the word, translated, c 1.404 people, see Chap. 4. v. 9. §. 57.

As it hath reference to God, and as men are Gods people, it containeth many sin∣gular priviledges, which are set down, Chap. 4. v. 9. §. 57. and Chap. 8. v. 10. §. 68, 69.

But some priviledges are oft attributed to men for their former profession-sake, in that they professe themselves to be the people of God, and assembled together Gods people.

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

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

• 1. Gods judgements on his people are more remarkable, they make a deeper im∣pression.
• 2. God is more dishonoured thereby. This was it that aggravated Iudas his 〈◊〉〈◊〉, Psal. 41. 9.
• 3. Many are made to stumble, 2 Pet. 2. 2.
• 4. Enemies take occasion to blaspheme the holy profession, Rom. 2. 24.

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

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

§. 115. Of the extremity of Gods revenge.

Heb. 10. 31.

It is a fearfull thing to fall into the hands of the living God.

THe Apostle having long insisted upon Gods just severity in judging apostates, he concludes that point with a rhetorical * 1.405 figure, that doth much aggravate all that he had before delivered thereabouts. Every word herein carrieth an especiall 〈◊〉〈◊〉.

• ...

  1. This word, a 1.406 fearfull, is enough to cast an apostate into such a trembling pas∣•…•…ion, as Belshazzar was cast into, when he saw the hand-writing upon the wall.

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

• 2. This phrase, b 1.407 to fall into the hands, being applyed to God, is metaphoricall; for to speak properly, God hath no hands, nor other members. It is applyed to God c 1.408 after the manner of man. The metaphor is taken from an enemy, which seeketh after one of whom he intendeth to take revenge: If he catch him, and lay hold on him, he is sure to pay for it.
• 3. It is d 1.409 God himself that layeth hold on this man: how then can he think to escape?
• 4. This God is the e 1.410 living God, which implyeth an everlastingnesse, so as there is no end of Gods vengeance.

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

How fearfull a thing it is to fall into Gods hands, is evident by Belshazzars pas∣sion,* 1.411 Dan. 5. 6.

By a Prophets exclamation, Nah. 1. 6.

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

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

And sundry other wayes.

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

One is the inf•…•…nitnesse of God himself.

The other is his everlasting continuance.

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

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

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

This doth much aggravate the terror of apostates judgement.

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

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

Vers. 26.

For if we sin wilfully, after that we have received the knowledge of the truth, there remaineth no more sacrifice for sin.

Vers. 27.

But a certain fearfull looking for of judgement, and fiery indignation, which shall devour the adversaries.

Vers. 28.

He that despised Moses law died without mercy under two or three wit∣nesses.

Vers. 29.

Of how much sorer punishment, suppose ye, shal he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the Covenant wherewith he was sanctified, an unholy thing, and hath done despight unto the Spirit of grace?

Vers. 30.

For we know him that hath said, Vengeance belongeth unto me, I will recom∣pence, saith the Lord: and again, The Lord shall judge his people.

Vers. 31.

It is a fearfull thing to fall into the hands of the living God.

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

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

Both these are,

• 1. Propounded.
• 2. Aggravated.

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

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

In propunding their sin, two things are observable.

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

This is aggravated▪

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

The punishment is propounded,

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

  The positive punishment is,

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

  In the expression there are declared,

  • 1. The kinde of punishment, in two branches,
    • 1. Iudgement.
    • 2. Fiery indignation.
  • 2. The terror thereof, fearfull looking for.
  • 3. An effect, which shall devour. This is amplyfied by the persons devoured, who are stiled, Adversaries.

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

  • ...

    1. The doom of obstinate transgressors of the law.

    Here is set down,

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

    Their sin is set down,

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

    The punishment of their sin is,

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

    And by the restraint, under two or three witnesses.

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

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

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

In the former relation is set down

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

The other relation setteth down,

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

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

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

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

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

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

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

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

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

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

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

II. Danger is to be set before our selves, as well as before others. The Apostle in set∣ting down the danger of Apostates speaketh to himself, as well as to others, and say∣eth, if we sin. See §. 87.

III. Wilfullnesse much aggravateth sin. It is here brought in as a great aggravati∣on, to sin wilfully, See §. 88.

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

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

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

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

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

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

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

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

XII. Apostates cannot but look for fearfull judgements. This the Apostle doth here plainly expresse. See §. 96.

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

XIV. Gods wrath is very fierce. So much is comprised under this phrase fiery in∣dignation. See §. 98.

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

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

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

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

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

XX. In some cases no pitty was to be shewed to male factors. They must die with∣out mercy. See §. 104.

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

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

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

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

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

XXVI. God hath a speciall Son. This is his own, proper, begotten, only begot∣ten Son. See Chap. 1.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

XLV. Iust revenge is a part of judgement. Thus the point of Gods taking ven∣geance is expounded, God shall judge. See. §. 114.

XLVI. Outward profession exempteth not from divine vengeance. Externall, hy∣pocriticall professors are such as are here called Gods people. See §. 114.

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

§. 118. Of calling to remembrance former daies.

Heb. 10. 32.

But call to remembrance the former daies, in which after ye were illuminated, ye endu∣red a great fight of affliction.

HItherto the Apostle hath insisted upon Gods just and severe proceeding with Apostates. Now he proceeds to another kind of motive: wherein he endea∣voureth to shew that he had a better opinion of them, according to that which he had said, Chap. 6. v. 9. We are perswaded better things of you, and things that accompa∣ny

salvation, though we thus speake. So as Ministers must testifie the good opinion they have of their people, and the good respect which they bear to them, See Chap. 6. v. 9. §. 53, 54, 55, 56.

As by the former minatory arguments he disswaded them from Apostacy, so by his exhortatory arguments which follow, he perswades them unto perseverance. a 1.412 For this particle of connexion, or rather opposition, but, sheweth that they are arguments of differing sorts.

His arguments tending hereunto are of two sorts.

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

The other from their future reward, v. 35.

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

The Greek word translated b 1.413 call to remembrance, is a compound. Of the com∣position and emphasis thereof, See v. 3. §. 6.

In Generall, this sheweth that a Christians thinking upon his former good professi∣on is an especiall means of perseverance. Nehemiah by calling to mind such a matter, was moved couragiously to hold out in his cause: for saith he, should such a man as I flee? Neh. 6. 11.

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

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

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

In this word daies, there is a double trope.

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

The reason of this trope is, the swiftnesse of time which passeth away as a day, and the brevity of mans time which is but as a day; yea man hath not assurance of one day; in which respect the Psalmist prayeth, that God would teach us to num∣ber our daies, Psal. 90. 12.

The word translated c 1.414 former, is a kind of adjective, which useth to be applyed to both numbers, to all persons, and genders, Chap. 4. v. 6. §. 1 Pet. 1. 14.

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

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

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

OF this word, a 1.415 illuminated, see Chap. 6. v. 4. §. 32. The greek Fathers set out under this word, those that having been catechized, and instructed in the Chri∣stian saith, attained to such measure of knowledge, as they were able to make a con∣fession of the Children faith▪ which when they had done, they were baptized, ad∣mitted as Members of the Church, and s•…•…led b 1.416 enlightened ones. They did use the active verb from when•…•… this is 〈◊〉〈◊〉, c 1.417 to baptize; and a noun derived from that verb, for d 1.418 Baptisme. And the dayes appointed for Baptisme, they called e 1.419 the dayes of lights. The word thus taken implyeth the beginning of their Chri∣stian profession.

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

1. This phrase, after ye were illuminated, or as it is in the Greek, word for word, f 1.420 being illuminated, implieth, that they were brought to tryalls at their first con∣version, or profession of the Christian faith: as the Israelites anon after they came into the Wildernesse, and were separated for the Church of God from all the world, were set upon by the Amalekites, Exod. 17. 8. &c. Deut. 25. 18. Thus the primi∣tive Christian Church, even in the Apostles dayes, was much persecuted, Act. 4. 25. &c.

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

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

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

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

AS Christians use to be soon assaulted for their profession sake, so their trialls use to be great. The greatnesse of their triall is set down with much empha∣•…•… in these words, A great fight of afflictions. Every of these words have their es∣pecial force.

• 1. The word a 1.421 fight, is metaphorical, taken from Souldiers, Fencers, or o∣thers that strive for masteries. Their strife is oft such as makes them put forth their whole strength, and use their best wit, and oft brings them into great danger. The word in Greek is a compound word, of a preposition that signifieth, b 1.422 alwayes; and a participle that signifieth enduring; both joyned together, imply alwayes en∣during. There is a verb which signifieth c 1.423 to strive, that is of the same composi∣tion and signification, used twice together, 2 Tim. 2. 5.
• 2. To shew that it is no fight, or strife in sport, he calleth it a fight d 1.424 of af∣flictions. Of the Greek word translated afflictions, see chap. 2. v. 9. §. 76. It being here applied to the fight of Christians, implieth; that it was a sore fight, a fight wherein they indured much.
• 3. Their sufferings are much aggravated by this epithite, e 1.425 great, which ac∣cording to the subject whereunto it is applied, is divers wayes translated.

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

By all the forementioned circumstances it is evidenced, that Christians have suf∣fered

much for their holy profession. There are sundry more like evidences given, chap. 11. v. 36, 37.

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

• 1. In regard of the long continuance of it.
• 2. In regard of the multitudes that lost their lives therein.
• 3. In regard of the exquisite torments which they endured. Yet are all those cir∣cumstances exceeded by Antichristian Rome. Antichristians persecuting of true Christians hath longer continued, and farther spred it selfe, and been exercised with more cruelty, and more have they taken away thereby, then were by heathe∣nish Romes persecution.

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

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

NOtwithstanding the foresaid many and great Trialls, whereunto these Hebrews were brought, it is added, a 1.426 ye endured, which properly signifieth an abi∣ding under a burden, or a patient bearing of affliction. Of the b 1.427 noun translated Patience, see chap. 6. v. 12. §. 86. It is here added to shew their courage, and it im∣plieth, that Christians use at their first illumination to have great courage. This is true of Churches in general, and of particular Members thereof. Instance the Churches first planted by the Apostles, and Churches first reformed from Antichri∣stianisme. It is said of Saul, who afterward was called Paul, that immediately up∣on his conversion, he increased the more in strength, &c. Act. 9. 22. In the begin∣ning of Iohns Ministry, who was the first Preacher of the Gospel, common people, Publicans, and Souldiers inquired of him what they should do (Luke 3. 10. &c.) and by reason of their earnest desires after the Gospel, the Kingdom of Heaven is said to suffer violence, and the violent to take it by force, Matth. 11. 12. Great was the courage and zeal of Christians, in the beginning of the primitive Church, Act. 2. 41. &c.

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

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

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

THe description of the time when these Hebrews couragiously endured, name∣ly,* 1.428 so soon as they professed the true faith, further sheweth, that it was the cause of their suffering which made them so to endure as they did. It was their knowledge,

acknowledgement and profession of the Gospel: so as it is the cause of suffering which works confidence and courage. See more hereof in the whole Armour of God, on Eph. 6. 20. Treat. 3. Part. 7. §. 191, 192.

The foresaid knowledge made them b 1.429 endure that fight of afflictions whereun∣to they were brought. It made them with patience to submit themselves thereunto.* 1.430 Nothing is of more force to work patience, then to suffer for the Gospels sake; which is indeed for Christs sake: and nothing so useful unto us in time of afflicti∣on, as patience well grounded. Of this grace of patience, of the benefit, excellen∣cy, and necessity of it, see The whole Armour of God, on Eph. 6. 15. Treat. 2. Part. 5. §. 8, 9. &c.

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

Heb. 10. 33.

Partly whilst you are made a gazing stock▪ both by reproaches and affllictions, and partly whilst ye became companions of them that were so used.

A Second branch of the Apostles exemplification of the tryals whereunto these Hebrews were brought, was disgrace. To shew that this was not all, he bringeth in this kinde with a distributive phrase, a 1.431 partly. That thus this parti∣cle is to be taken, is evident by the repetition of it, in the next clause. Thus he im∣plieth, that albeit their being made a gazing stock were a great matter to be endu∣red, yet it was not all, as we shall see afterwards. If Christians be wronged one way, they cannot thereupon think themselves exempted from all other trialls: there are many wayes to try the very same persons. Many are the afflictions of the righteous, Psal. 34. 19. Take a particular instance thereof in Paul himself, 2 Cor. 11. 23. &c.

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

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

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

THe disgrace whereunto these Hebrews were put is thus expressed, Whilst you* 1.432 were made gazing stocks.

All this is the interpretation of b 1.433 one Greek word. It is derived from a verb that signifies to c 1.434 See. Rom. 15. 24. Whence a noun that signifies a d 1.435 Theater, where persons are brought forth to be shown unto people. Thence the word of my text is derived, which signifieth to be made an open spectacle, or as it is well translated in the text, to be made a gazing stock. Thus it appears, that it is one part of a Christans triall, to be made in scorne, a spectacle. Hereunto the Apostle thus alludes, We are made a spectacle unto the world, 1 Cor. 4. 9. So much is intended under this phrase, Yee shall be brought before Governours and Kings, &c. Matth. 10. 18. We have a speciall* 1.436 instance hereof in the Philistims dealing with Sampson, Judg. 16. 25. The world hath an inveterate hatred against Christians. I have chosen you out of the world, sayth Christ, therefore the world hateth you, John 15. 19. Besides, the world gives it self to evill, and every one that doth evill hateth the light, Joh. 3. 20. and such as hold it out.

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

This generall, of being made a gazing stock, is further exemplyfied in two parti•…•…u∣lars, Reproaches, and Afflictions.

That these are two specials of the foresaid generall, is evident by these two co∣pulatives * 1.437 both, and.

Concerning reproaches, See Chap. 13. v. 13. §. 135.* 1.438

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

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

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

§. 125. Of enduring evill deeds.

THe other particular wherein these Hebewes were made a gazing stock, is said to be a 1.439 afflictions. The word properly signifieth a pressure, or a pressing, namely of the body, (for a man after he hath killed the body hath no more that he can do, Luke* 1.440 12. 4.) 2 Cor. 1. 6. The (b) noun is translated affliction, Mark 13. 19. tribulation, Matth. 24. 21. persecution, Acts 11. 19. trouble, 1 Cor. 7. 28. and other like press•…•…res.

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

The malice of adversaries of the truth is unsatiable; They think, they have ne∣ver done enough, till they have done the uttermost that they can in word and deed.

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

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

THis other distributive particle, a 1.441 partly, sheweth how these Hebrews came to have such courage, as to be made a gazing stock for their profession sake: namely that company which they kept with others that were so dealt withall. b 1.442 The word translated companions, is sometimes used in the abstract, & translated Fellowship, 1 Cor. 10. 20. It properly signifieth, as here translated companion, one that hath a common share in such and such a case: and is translated partaker, Math. 23. 30. 2 Cor. 1. 7. and partner, Luke 5. 10. As to be made a gazing stock was one part and evidence of their enduring a great fight of afflictions; So their keeping company with other afflicted ones, was another part and evidence. This latter was a Christian duty as well as the former, and this a matter of commendation as wll as the former: Yea this also a matter of comfort and glory as well as the former. Moses chose to suffer afflictions with the people of God, Heb. 11. 25. It was Baruchs praise to accompany Ieremie in the prison, Ier. 32. 12. And Onesiphorus who sought out Paul very diligently, and found him when he was in his troubles, and that to refresh him, 2 Tim. 1. 16. 17. Yea Christ the great Judge promiseth to his Disciples, who followed him all the time of his publike Ministery, wherein he was much persecu∣ted, to sit with him on so many thrones. Matth. 19. 28.

To be a companion with such as suffer for Christ, is an evidence of great zeal to Gods Glory; Of love to the truth; of undauntednesse and courage in suffering;

of love to Saints, and of readinesse to succour such as suffer for the Gospel.

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

§. 127. Of acknowledging Kindnesse.

Heb. 10. 34.

For ye had compassion of me in my bonds, and took joyfully the spoyling of your goods, knowing in your selves that ye have in Heaven a better and enduring substance.

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

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

The copulative a 1.443 and, or both, and the causal conjunction b 1.444 for, do shew that this depends on the former as a reason, and as such a reason as the former was: which may be thus more fully expressed, It is evident that ye were made a gazing stock, and became companions of other sufferers, in that ye had compassion of me in my bonds, and took joyfully the spoyling of your own goods.

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

That for which these Hebrews are here commended in reference to their former course of life, is in one word compassion. The Apostle here sets it down in the verb thus c 1.445 ye had compassion.

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

The particular person on whom these Hebrews had compassion was the Apostle himself, who makes this grateful acknowledgement thereof: so as kindnesses, even* 1.446 done by men, are gratefully to be acknowledged. The King of Sodome acknow∣ledged Abrahams kindesse in rescuing him and his from their enemies, Gen. 14. 21. So did the Egyptians acknowledge Iosephs kindnesse in saving them alive, Gen. 47. 25. The like did Ionathan in acknowledging Davids kindnesse, 1 Sam. 19. 4, 5. To omit other instances, Christ himself as▪ the head of a mysticall body doth ac∣knowledge kindnesses done to the members of that body, Matth. 25. 30, &c.

• 1. This argueth a good spirit to be in men, which makes them take notice of the means and instruments which are used by the divine providence for their good.
• 2. This gratefull acknowledgement is so acceptable to them that do a kindnesse, as it makes them not to repent the kindnesse done, but as occasion is offered to do more and more kindnesse.
• 3. If kindnesses done by men be gratefully to be acknowledged, how much more kindnesses done by God: especially if we consider, how free they are, how great, how needfull, how usefull, and every way commodious unto us. The kindnesses of God do infinitely exceed all that man can do. Besides man is but Gods Minister,

• what good soever he doth unto us, is indeed done by God. Let therefore the kindnesses done by man quicken up our spirits unto all thankfulnesse to God.

§. 128. Of compassion towards Ministers especially.

IT is here taken for granted, that this Apostle was a 1.447 in bonds. Hereby he sheweth, that he was as one bound, restrained of liberty: So as he could not come to them or to others for to seek help.

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

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

The duty that is here commended in these Hebrews, in reference to the Apostles being in bonds, is thus expressed, b 1.448 ye had compassion of. This is the interpretati∣on of one Greek compound word, whereof see §. 127. and Chap. 4. v. 15. §. 88. The word implyeth a sympathy or fellow-feeling of other mens miseries: yea such a sympathy and compassion as may move them to succour those that are in distresse, even as if they themselves were in the same distresse. Of this duty, see more Chap. 13. v. 3. §. 27

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

§. 129. Of persecution by spoyling of goods.

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

By spoyling of goods, he meaneth a violent taking of them away, not by com∣mon enemies of their nation, but by their own country-men; who in hatred of their Christian Religion entred into the houses of such as professed themselves Christians, and violently took away their goods. So much is implyed under the Greek word translated, a 1.449 spoyling.

It is derived from b 1.450 a verb which signifieth, to pull or take away by violence, as to pull a thing out of the fire, Iude v. 23. It is applyed to wolves catching sheep, Joh. 10. 12. Yea to the Devils catching the word out of mens hearts, Matth. 13. 19. The word of this text is applyed to c 1.451 Extortioners, Matth. 23. 25. And Extortioners are oft called d 1.452 Harpies, Luke 18. 11. 1 Cor. 5. 10, 11. and 6. 10. For there is a ravenous kind of foule that are called * 1.453 Harpies, which use with violence to take mens meat from their table. Hereby the violent, forceable, and tumultuous man∣ner of taking away the Hebrewes goods, is set out to the life.

The word translated goods, is a compound. The e 1.454 verb signifieth to be, or to subsist. f 1.455 The participle is used to set out such a thing as a man hath, as Riches, Wealth, or any thing else that he possesseth. There is another Greek word in this verse derived from the same root, & translated g 1.456 substance. In these titles, the Apostle followeth the common use, in calling the things of this world goods: though com∣paratively in reference to grace and things of eternall life, they be but trash and shadowes.

The Apostle bringeth in the spoyling of their goods, as a kind of persecution. The Devill herein manifested his persecuting mind, when he spoiled Iob of all his goods, Iob 1. 10, &c. So deale the •…•…dianites with the Israelites, Judg. 6. 4.

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

• 1. It hereby appears that it is no small wrong that they do, who spoyle others

• of their goods, especially if it be for conscience sake, by reason of their holy pro∣fession who are spoyled; whether it be under pretence of law, or by open Violence, it is in Gods account persecution.
• 2. Be moved hereby, whosoever suffer in this kind, patiently to beare it, and to put this kind of persecution, as a Jewel into the Crown of martyrdome.

The verb translated h 1.457 took, is a compound of a simple verb that signifieth to i 1.458 take, Matth. 10. 40. and a preposition that signifieth k 1.459 to. The compound hath em∣pha•…•…, and is commonly translated to receive, Luk. 15. 2. Phil. 2. 29.

Of the manner of enduring the spoyling of their goods, l 1.460 joyfully, See Chap. 3. v. 6. §. 64, 67.

§. 130. Of the kind of reward given to such as suffer in Christs cause.

HItherto of the first motive to perseverance▪ which was the former good begin∣ning of these Hebrewes. Another here followeth taken from their future re∣ward, thus set down, Knowing in your selves that ye have in Heaven a better and en∣during substance.

This in generall sheweth that Saints sufferings have their recompence, a 1.461 ye •…•…ve, saith the Apostle, Matth. 5. 12. 2 Cor. 4. 17. 2 Tim. 2. 12.

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

That reward may be aymed at, as is shewed Chap. 6. v. 18. §. 149. And that re∣ward may stand with grace, is proved Chap. 8. v. 8. §. 43.

The particular kind of reward is here said to be, b 1.462 substance. Of the derivation See §. 129. Under it is comprised all that glory which Christ hath purchased for h•…•… in heaven. He calleth this glory substance, in reference to those goods of this world, whereof they were spoyled. Men usually call the things of this world, their substance, Luk. 8. 3. We there translate this word which is here in this text turned c 1.463 goods, we translate it substance.

But the substance here meant, being of another kind, not of earth but of heaven, he •…•…lyleth it d 1.464 better. And because they were spoyled of their earthly substance, he addeth this epithite e 1.465 enduring. The Apostle useth this word substance, to shew that Saints Recompence shall be answerable to their damage. Thus may this* 1.466 phrase be taken, God will render to every man according to his deeds, Rom. 2. 6. And this, whatsoever a man soweth, that shall he also reap, Gal. 6. 7. Luk. 6. 21. The ground hereof is Gods righteousnesse, which this our Apostle doth thus emphatically set out▪ God is not unrighteous. Hereof see Chap. 6. v. 10. §. 60. God will not suffer any to be losers in his cause.

The Apostle therefore addeth these two properties of that reward, better, enduring.* 1.467 So as a Saints recompence far surpasseth his damage. Every one that hath for saken 〈◊〉〈◊〉, or brethren, or sisters, &c. shall receive an hundred fold, and shall inherit ever∣lasting life, Matth. 19. 29. On this ground it is truly said, the sufferings of this pre∣•…•… time, are not worthy to be compared with the glory which shall be revealed in us, Rom. 8. 18. For our light affliction, which is but for a moment, worketh for us a •…•…ar more excee∣ding, and eternall weight of glory, 2 Cor. 4. 17.

Gods bounty and magnificence puts him on hereunto. In all things he sheweth himself like a God. And in all things exceeds man. None shall repent the losse of any thing for his sake.

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

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

Hereof see Chap. 5. v. 9. §. 51.

§. 131. Of Saints assurance of heaven.

THat the reward here spoken of might not be mistaken, he expresseth the place where it is to be enjoyed, a 1.468 in Heaven.

This is plentifully proved, in the new Testament especially.

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

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

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

To all that hath been said about reward, the Apostle annexeth this evidence, b 1.469 knowing in your selves. This is sometimes set down as a duty, Eph. 6. 8. And some∣times as a priviledge; implying, that God by his Spirit giveth his Saints, even here while they live on earth, this prerogative, to know they have such a reward layd up for them in heaven. It hath been shewed, chap. 1. v. 14. §. 161. That Saints are sure of salvation; and by those evidences whereby it is made sure to them they may know it. It hath also been proved in The whole Armour of God. Treat. 2. Part. 6. Of faith, §. 36, 37. &c. That true faith may be known. Now faith is the substance of things hoped for, that is, the reward in heaven. They therefore that know they have faith, may also know that they have in heaven an enduring substance.

§. 132. Of holding fast confidence.

Heb. 10. 35.

Cast not away therefore your confidence which hath great recompence of reward.

THe illative conjunction a 1.470, therefore, sheweth that this verse is added as a con∣clusion of the former point. Namely, that we should persevere in our holy profession, because it hath so great a reward. By this inference it is evident, that true Christians may have their eye upon the reward that is set before them, in suffering for the Gospels sake. See more hereof chap. 6. v. 18. §. 149.

The duty enjoyned upon aiming at reward, is set down negatively thus, cast no•…•… a∣way your confidence.

Of the composition and diverse acception of the word translated b 1.471, confidence, see chap. 3. v. 6. §. 61. The word signifieth in general a free profession. c 1.472 Some refer it to an open profession of the Christian faith before men. Thus they make it contrary to a mans d 1.473 drawing back, v. 38. But most interpreters take it to be a firm confidence in God, which maketh us free in uttering our mind to him. In this sense it importeth the cause of a free profession of the faith, which is, confidence in God.

This being attained, must be maintained, which for the greater enforcement, the Apostle thus expresseth negatively, e 1.474 cast not away. The word used by the Apostle is a compound; the simple f 1.475 verb signifieth, to cast or lay aside, Rev. 2. 22. & 4. 10. The g 1.476 compound to cast away, as the blind man, that made haste to Christ, cast away his Garment, Mark 10. 50. They that do not fast hold their confidence, cast it away.

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

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

To encourage Christians to stand to their cause, and to hold their confidence to the end, The Apostle expresly declareth the issue of perseverance in this phrase, which hath great recompence of reward. The relative, h 1.477 which hath reference to confidence; for it is of the same gender, and giveth us plainly to understand, that perseverance procures a blessed recompence. See chap. 3. v. 6. §. 69.

These two words, i 1.478 recompence of reward, are the interpretation of one greek compound word, whereof see chap. 2. v. 2. §. 16. Here it is taken in the better sense, for that reward which is mentioned before, §. 130. concerning which Christ saith, be that endureth to the end shall be saved. Mat. 10. 22. Hereupon Christ himself at the end of his work saith, I have finished the work which thou gavest me to do; and 〈◊〉〈◊〉, O Father, glorifie thou me, &c. John 17. 4, 5. And this Apostle thus, I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a Crown of righteousnesse, 2 Tim. 4. 7, 8.

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

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

Yet further to amplifie the foresaid reward, the Apostle here stileth it, a great re∣compence of reward.

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

The reward may here be stiled, great.

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

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

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

Vers. 32.

But call to remembrance the former dayes, in which, after ye were illuminated, ye indured a great fight of affliction.

Vers. 33.

Partly whilst you were made a gazing-stock, both by reproaches and afflicti∣ons: and partly, whilst ye became companions of them that were so used.

Vers. 34.

For ye had compassion of me in my bonds, and took joyfully the spoyling of year goods, knowing in your selves, that ye have in Heaven a better and enduring substance.

Vers. 35.

Cast not away therefore your confidence, which hath great recompence of re∣ward.

THe sum of these five Verses is a perswasion to perseverance in their holy pro∣fession.

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

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

The Arguments are of two sorts.

One hath reference to their former course.

The other to their future reward.

In propounding the former is set down,

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

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

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

V. 35. The Conclusion declares two points,

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

In setting down the duty, observe,

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

The reward is,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

XXVI. The recompence of sufferers for Christ is everlasting. It is an enduring sub∣stance. See §. 130.

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

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

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

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

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

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

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

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

Heb. 10. 36.

For ye have need of patience, that after ye have done the will of God, ye might recei•…•…e the promise.

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

The word here translated, a 1.479 patience, is derived from that verb which is tran∣slated, b 1.480 endured, v. 32. §. 121.

The causall particle, for, implieth a reason of that which went before. If then it be demanded, why they have need of patience, this inference giveth a ready an∣swer,* 1.481 that they may persevere. In this respect patience may be resembled to an An∣chor, which holdeth a ship so fast, as by a storm it cannot be carried away: and the A∣postle doth fitly resemble it to sho•…•…es, or legg-harnesse, whereby men are enabled to hold out in their way. See The Whole Armour of God, on Eph. 6. 15. Treat. 2. Part. 5. §. 2, 15.

These Hebrews were before commended for their enduring, v. 32. §. 121. which* 1.482 implieth patience: yet the Apostle here saith, ye have need of patience. Whereby he gives them to understand, that grace may be begun in a Christian, and yet not •…•…ully perfected, he may have need of it: namely need to hold, increase, and perfect it. A Prophet exhorteth▪ those whom he calleth meek, to seek meeknesse, Zeph. 2. 3. The A∣postle acknowledged that God had abounded towards the Ephesians in all wisdome and prudence: yet he prayeth, that God would give unto them the Spirit of wisdome, Eph. 1. 8, 17. And he giveth witnesse to the love of the Thessalonians: yet beseecheth them to increase more and more, 1 Thess. 4. 10.

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

• 1. That the increase of Gods goodnesse may be more sensibly discerned.
• 2. That means of growth may more conscionably be used.
• 3. That men be not puffed up with a suddain fulnesse of grace, as Iona•…•… was with the goard, which grew in a night.
• 4. That continuall matter of thanks may be ministred to men.

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

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

§. 136. Of reward upon doing Gods will.

THe gift of patience is here pressed as a meanes of obtaining a reward of God: Thus much is intended by the manner of inferring the promise with a particle that setteth out the finall cause, a 1.483 that; ye have need of patience, THAT you 〈◊〉〈◊〉 receive. Hereupon saith Christ, he that endureth, or b 1.484 hath patience to the end, •…•…e shall be saved. Matth. 10. 22. On this ground it is said of ancient Saints, that through patience, they inherit the promises. See chap. 6. v. 12. §. 88. 111, 112.

One special ground of patience is thus laid down, done the will of God. We •…•…ust therefore patiently hold out in our Christian course, because therein the will of* 1.485 God is done; for it is the will of God we should so do. This ground sheweth, that Gods will is mans rule; and that Gods will must be practised. See chap. 10. v. 7. §. 20. and chap. 13. v. 21. §. 173. Of Gods secret and revealed will, see chap. 9. v. 28. §. 141. Gods revealed will is that which is our rule, Deut. 29. 29. And this is not only to be known, but also to be done, and practised by us. See the Saints sa∣crifice on Psal. 116. 9. §. 59.

Upon doing the will of God the reward is promised; and thereupon it may be

expected. See v. 35. §. 132. The word, c 1.486 done, is a participle of the time past, and may be word for word thus translated, having done. The sense of it is thus fitly and fully expressed, after we have done: so as reward is to be expected, after the work is* 1.487 〈◊〉〈◊〉. Not before, to incite us to continue working: yet after, to testifie Gods truth, faithfulnesse, and bounty, that we may know, it shall not be in vain to hold out in doing his will. 1 Cor. 15. 58.

This demonstrateth a double folly.

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

Both these conceits make men dissolute and carelesse: but this order of expect∣ing reward after the work is done, is an antidote against both those poy∣sons.

The reward is expressed under this word, d 1.488 promise: promise is here metonymi∣cally put for the reward promised.

To shew that Gods promise is the ground of reward. See chap. 6. v. 12. §. 87, 88.

Of the greek word translated, e 1.489 receive, see chap. 10. v. 19. §. 100.

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

Heb. 10. 37.

For yet a little while, and he that shall come will come, and will not tarry.

THis verse is apparently added as a reason of that which goeth before. This cau∣sall particle, a 1.490 for, giveth proof thereof. It is a reason of two points.

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

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

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

The Apostles expression of his mind is very elegant and emphaticall, he useth a word that signifieth a b 1.491 little while: yet a little while, am I with you, saith Christ, Iob. 13. 33. So here, c 1.492 yet a little while. The Apostle for further emphasis, addeth another particle by way of diminution, thus a d 1.493 very little while. Yea, he dou∣bleth that particle, thus, a very, very little while.* 1.494

This is to be taken respectively, and that,

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

2. Where the Prophet saith, It will surely come, or word for word, In comming,* 1.495 i•…•… (or he) will come; The Apostle thus, He that shall come will come. Betwixt these two phrases, there is no differen•…•…e in sense, only the Hebrew hath a speciall emphasis in doubling the word. By comming is meant indefinitely, affording succour, or determinately, finishing all things at the last day, or both.

3. Where the Prophet saith, I will not tarry; The Apostle, He will not put off, or delay. The words that the one and the other useth, do in generall signifie the same thing: that which the Prophet applyeth to the vision, the Apostle attributeth to the Lord, who appointed that vision; and by whose comming the vision is ac∣complished.

Concerning these seeming differences, we are to know,

• 1. That the Pen-men of the New Testament did quote and not translate sentences

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

§. 138. Of the shortnesse of Saints suffering.

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

This is true, whether the sufferings of Saints be considered simply or comparative∣ly.

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

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

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

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

The chiefe author of Saints sufferings will not suffer them to be over long. He afflicts his Children in love and wisedome, with mercy and pitty and tender com∣passion: and thereupon so moderates the same as they may indure.

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

• ... •…•…runts which they know will not be long. To adde an edge to this motive, consi∣der.

• 1. That it is your Father, a Wise, Tender, Loving Father, who correcteth you.
• 2. That he will do it no longer then he seeth it to be usefull and necessary.
• 3. That a farr more exceeding and eternall weight of glory will follow there∣upon.

§. 139. Of the Lords being yet to▪ come.

THis phrase, a 1.496 •…•…e that shall come, is the interpretation of one Greek word: and it is appropriated to Christ, •…•…Matth. 11. 3. Rev. 1. 4, 8. and 4. 8. and 11. 17. This very title giveth proof that the Lord Christ is yet to come. This is meant of his second and last comming, whereof see Chap. 9. v. 28. §. 143.

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

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

That which is to come is to be waited for.

§. 140. Of the certainty of the Lords comming, and that without delay.

THe Apostle addeth this phrase, a 1.497 will come, to that former phrase▪ shall come, to set forth the certainty of the poynt: that the Lord will assuredly come. To give further evidence hereof, this note of assurance, behold, is frequently prefixed be∣fore that poynt of the Lords comming: and the poynt it self set down in the time present, being as sure as if it were already accomplished, Iude v. 14. Rev. 3. 11. So also this asseveration, Amen, Mark. 13. 30. And this, Surely, Rev. 22. 20. And this comparative expression, Heaven and Earth shall passe away: but my word shall not passe away, Mark. 13. 31. Among other words, this of Christs comming is to be understood. See more of the certainty of Christs comming to judgement, Chap. 9. v. 2•…•…. §. 137.

Yet, to assure these Hebrewes of the certainty of Christs comming, the Apostle addeth this clause, and b 1.498 will not tarry, namely beyond the time set down and ap∣poynted by the Father. For he hath appointed a day in the which he will judge the world, Acts 17. 31.

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

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

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

Vers. 36.

For ye have need of patience, that after ye have done the will of God, ye might receive the promise.

Vers. 37.

For yet a little while, and he that shall come will come, and will not tarry.

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

Vers. 36. This help is,

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

In the proposition is declared,

• 1. The means it self.
• 2. The end thereof.

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

The end of this grace, is a blessed recompence.

This end is,

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

In the exemplification is set down,

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

About the time is noted,

• 1. Mans Act, in this word, done.
• 2. The rule thereof, Gods will.

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

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

This is set out,

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

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

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

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

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

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

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

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

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

VI. Gods will is mans rule. So it is here laid down to be. See §▪ 136.

VII. Gods will must be practised. This word done intendeth as much. See §. 136.

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

IX. Gods promise is the ground of mans reward. The reward therefore is expressed under this word, promise. See §. 136.

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

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

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

XIII. The time of the Lords comming shall not be put off. He will not tarry. See §. 140.

XIV. The Lords comming is a strong motive to hold out. His comming is here brought in as a reason tending to that end. See §. 137.

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

Heb. 10. 38.

Now the just shall live by saith: but if any man draw back, my soul shall have no plea∣sure in him.

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

• 1. The Prophet setteth these words, the just shall live by his saith, in the last place: but the Apostle in the first. The reason may be this. He would first establish them by the promise of life, before he terrified them with fear of Apostacy.
• 2. The Prophet adds this affix. a 1.499 HIS, (by his faith) but the Apostle leaves it out: For the Greek and Latine use to understand such affixes: The LXX use ano∣ther affix or relative pronoun, namely, b 1.500 MY, (thus, by my faith) whereby they make God to be the object of that faith: as if the Lord had thus said, the just live by that faith, wherewith they rest on me.
• 3. Where the Prophet saith, his soul which is •…•…ifted up, the Apostle thus hath it, If any man draw back: whereby he declareth the wofull consequence of confidence in ones self. For this phrase, his soul which is lifted up, setteth out self confidence, which is an occasion of a mans drawing back, and falling away, which is the main point here disswaded.
• 4. Insteed of this phrase, his soul is not upright in him, used by the Prophet, the A∣postle useth this, in reference to God, My soul shall have no pleasure in him: and that to declare the fearfull issue of mans disrespect to God. For the Prophets phrase im∣plieth, that the backslider is not upright, and faithfull with God: and thereupon the Apostle inferreth, that God can take no pleasure in him.

Thus we see by this variety of words and order, that the Apostle is so far from contradicting any thing in the Prophet, as he doth clear his sense and meaning. Fitly doth the Apostle infer this testimony, The just shall live by faith, upon Christs certain comming, mentioned in the former verse, to shew, that through faith in that com∣ming of the Lord, the just supports himself, and so lives by that faith.

§. 144. Of righteous, or just men.

OF the notation of the Greek word translated, a 1.501 just, see Chap. 1. v. 9. §. 114. We sometimes translate this same word righteous, Chap. 11. 4. And the sub∣stantive, b 1.502 righteousnesse, Chap. 11. 7. And the adverb, c 1.503 righteously, Tit. 2. 12. This taketh it for granted, that there are just and righteous men.

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

Such as these.

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

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

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

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

Answ. That negative is true in four respects.

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

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

Answ.

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

  But the Gospel limiteth, and mitigateth both these: For perfect righteousness, it accepteth a true and faithfull endeavour, Phil. 3. 14, 15. Instead of personall righteousnesse, it accepteth the righteousnesse of a Surety.

• 2. Though none be righteous by carnall generation, yet there are righteous men by spirituall regeneration.
• 3. Though none be perfectly righteous, yet there are such as are truely and sin∣cerely righteous. Now sincerity is accepted of God for perfection.
• 4. Though none are meritoriously righteous, yet they are so righteous in Gods account, as through his grace and favour he rewardeth their righteousnesse.

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

§. 145. Of a Iust Mans living.

THere is another thing here taken for granted, namely that a just man a 1.504 liveth. So saith righteous Paul of himself, I live, Gal. 6. 20. And he sayeth of all that mortifie the deeds of the body (which righteous ones do) ye shall live, Rom. 8. 1•…•…. These are they who are called, lively, or b 1.505 living stones, 1 Pet. 2. 5.

The life here meant is a spirituall life, the life of grace, whereby one is so sustained,* 1.506 as he remaineth faithfull with his God. In this respect the future tense is used, (shall live) to shew that the believer continueth to live that life, till he come to e∣ternall life.

This spirituall life may truely and properly be called life, in that thereby we have communion with the living God, the God of life, and brought to eternall life.

1. Herein is manifested a great difference betwixt just and unjust, righteous and* 1.507 unrighteous persons. The unjust and unrighteous are dead in sins, Eph. 2. 1. Matth. 8. 22. 1 Tim. 5. 6. Therefore there is as a great difference betwixt them, as betwixt the living and the dead: yea far greater then betwixt such as are alive, and such a•…•… are dead in the body. A livi•…•…g dog is better then a dead lion, Eccl. 9. 4. But a living Sain•…•… is much better then a dead worldling. In this respect the righteous is more excel∣lent then his neighbour, Prov. 12. 26. Lazarus a poor begger, was better the•…•… Dives a rich man. We use to put dead corps into the grave, because of their noy∣some •…•…avour.

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

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

THat the Apostle might the better instruct us in that life which is proper to •…•… just man, he expresly sheweth the means whereby he liveth, which is faith. Foure

distinct times is this in these words set down by the Holy Ghost, as a poynt most re∣markeable, Hab. 2. 4. Rom. 1. 17. Gal. 3. 11. and here in this text An Apostle ex∣emplifieth this in himself thus, I live by the faith of the Son of God, Gal. 2. 20.

By faith is here meant a true justifying faith, whereby we so receive and apply Christ unto our selves, as we rest on him for supply of all our necessities, and for all needfull succour in all distresses, and assistance against all assaults: and in that re∣spect abide faithfull with him, and never depart from him.

Faith drawes life from Christ in these and other like respects.* 1.508

• ...

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

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

• 2. It draweth vertue from Christ, as a branch from the stock. For of his fullnesse we all receive, and grace for grace, Joh. 1. 16.
• 3. It perswades the soul of Gods love to us, as to such as are united unto his So•…•…▪ Hence followeth assurance of reconciliation with God, remission of sin, and acceptation to eternall life.
• 4. It makes confident in Christs support and assistance against all tryals by man or Devill. This is the Victory that over commeth the world, even our saith, 1 Joh. 5. 4. Faith also is a shield whereby we may quench the fiery darts of the devill, Eph. 6. 17.
• 5. It maketh us resigne our selves and affaires to Christs desposing, cheerfully go∣ing on in our warrantable courses, and patiently waiting for that issue which he will give. Faith makes a man believe that his head better knowes what is fit for him, then himself.
• 6. It workes hope above hope, Rom. 4. 18. It makes a man thorow a thick cloud of temptations, to behold comfortable glimpses of Gods favour; and against sense to rest on Gods word, Psal. 43. 5. Thus by faith we are united to Christ, justified, sanctified, supported, established, quieted. Therefore it is a soveraigne means to make us steadfast in our profession, and to keep us from apostacy. This is fitly added to patience as the ground thereof, See Chap. 6. v. 12. §. 86.

If faith do so support us and and keepe us from apostacy, surely it cannot be to∣tally and finally lost.* 1.509

This text, the just shall live by faith, being three severall times quoted in the new Testament, I hold it meet to shew how in every of the places they agree with the Prophet out of whom it is quoted.

The maine scope of the Prophet and of the Apostle is the same, namely to shew how, when all means faile, a man may be safe. For this end he declareth who is safe, the just; and how he is safe, by faith. All are not safe, nor are any safe by any thing in themselves. But the just by faith; thus is he established. This text is pro∣duced, Rom. 1. 17. to prove that by nature men are not just; because the righte∣ousnesse of God is revealed from faith to faith. This is proved by this text.

Again, this text is produced, Gal. 3. 11. to prove that no man is justified by the law, for the Prophet sayeth, the just shall live by faith.

Here it is produced to prove the stability of Christians, which ariseth from faith.

All these are intended by the Prophet, For he inferreth.

• 1. That all men are not righteous. Because the righteous live by faith, For all •…•…ave not faith, 2 Thes. 3. 2.
• 2. That no man by his works, which is by the law, can be justified, For they live by faith.
• 3. That faith is the ground of their stability. For his soul which is lifted up, is not upright in him; that is, a man confident in himself cannot be stable, the just shall live by his faith.

Faith being the ground of mans stability, we may well think that want of faith is* 1.510 an especiall reason of mens restlesse cares for future wants, and troublesome feares of being undone. What makes men upon every sin to question Gods favour, but want of faith? What makes men faint in their Christian course? what makes them fear that they shall not hold out? what makes them use indirect means? what makes

s•…•…n to abound and Satan to tyrannize, but want of faith? want of faith is it that makes m•…•…n revoult. Is it any marvell if a corps putrifie, and swarme with wormes and other vermin, when it hath no life in it? where there is no faith there is no spirit, no life, no assurance of Gods favour, no right to Christ. Faith brings all.

This is enough to stir us up to use all means for getting, strengthening and pre∣serving faith. Hereof see more in the whole Armour of God, On Eph. 6. 16. Treat. 2. Par•…•…. 6. §. 17, &c.

§. 147. Of a just mans living by his own Faith.

THat relative pronoun, HIS, which is plainly expressed by the Prophet, Hab. 2. 4. thus, the just shall live a 1.511 by HIS faith, is implied and understood under the Greek phrase, and sheweth that the •…•…aith whereby a just man lives, must be his own. As it is the wisedome of the prudent to understand HIS way, Prov. 14. 8. And as the just man walketh in HIS integrity, Prov. 20. 7. So the just man lives by HIS faith. To him that believeth HIS faith is counted for righteousnesse, Rom. 4. 5. For every one shall give an account of himself to God, Rom. 14. 12.

Obj. 1. Christ saw the faith b 1.512 of them that brought an impotent man unto him, and thereupon said to that man, Thy Sins are forgiven thee, Matth. 9. 2.

Answ. He saw the faith of the impotent man himself, as well as the faith of his friends.

Obj. 2. Upon the faith of the woeman of Canaan, Christ cast the Devill out of her Daughter, Matth. 15. 28. And on the like ground he did the like for a mans Son, Mark 9. 23, 25.

Answ. This was a temporall blessing: but our text speaketh of a spirituall life.

Obj. 3. The unbelieving husband is sanctified by the wife, 1 Cor. 7. 14.

Answ. That is in regard of Matrimoniall communion.

Ob•…•…. 4. A believing wife may save her husband, 1 Cor. 7. 16.

Answ. By being a means of working faith in him. So as to be saved by his own faith.

Ob•…•…. 5. Children of a believing parent are in that respect holy, 1 Cor. 7. 14.

Answ. Not in regard of an inherent or imputed holinesse: but in regard of their right to the Covenant of grace and the priviledges thereof.

This directeth every particular soul to labour for faith, as they do desire to live thereby, and to partake of the benefits thereof. Let not Children so trust to the faith of their Parents, as they neglect to get faith of their own. The like may be said to people in reference to their ministers. To wives in reference to their husbands. To husbands in reference to their wives. To servants in reference to their Masters: and* 1.513 to one friend & neighbour in reference to another. That which the wise virgins im∣plied concern•…•…ng their own oyl, that they had but enough for themselves, may be said of every ones faith, they have but enough for themselves. Christ expresly sheweth that of those that are neerly knit together in this world, One may be taken and ano∣ther left, Luk. 17. 34, &c.

What now may we think of works of Superrogation?

What of Implicite Faith?

§. 148. Of Professors revolting.

TO move us the more diligently to labour after Faith, the Apostle sheweth the dan age of failing thereof: for he implieth, that without faith men will draw back, and then God will have no delight in them.

The word translated a 1.514 draw bark, is a compound. The simple verb signifieth b 1.515 to send. In the middle voice it signifieth to c 1.516 avoid, or shun, 2 Cor. 8. 20. Yea and to withdraw, 2 Thes. 3. 6. The preposition signifieth d 1.517 under. The com∣pound properly signifieth to slip away, and that under hand, privily, and for fear, or shame. It is used of Peter, who withdrew himself from communion with the Gen∣tiles, Gal. 2. 12. St. Paul on the contrary useth the word with a negation, where he sayth, that he did not shun or forbeare to declare all the counsels of God; I kept back nothing, sayeth he, Acts 20. 20, 27.

Here it implieth such as having made open profession of the true faith, on some by respect forbear their profession, and withdraw themselves from communion with other professors: So as it intendeth apostacy, whereof see Chap. 3. v. 12. §. 131.

The Apostle useth this word, to meet with those, who think to be excused in that they do not openly, and scandalously renounce their profession, but only covertly. But all manner of apostacy, whether open or covert, is comprised under this word, and thereby condemned.

And that no persons may dream of an immunity in this case, the Apostle sets it down indefinitely, thus, e 1.518 If any man draw back. Indeed the word, any man, is not expressed in the Greek, but necessarily understood in the verb of the third per∣son, which hath no nominative case joyned with it. When we say, he that doth this thing, we intend any one that doth it. All of all sorts therefore are to apply this unto themselves; even professors of the true religion.

That professors may fall away hath been shewed, Chap. 3. v. 12. §. 131.

That it is to be prevented, hath been shewed, Chap. 3. v. 12. §. 122.

How it may be prevented, hath been before shewed in this Chapter, v. 25. §. 79.

§. 149. Of Gods taking no pleasure in them that draw back.

TO make Christians the more watchfull against backsliding, the Apostle sheweth* 1.519 how hatefull such are to God, in this phrase, My soul shall have no pleasure in 〈◊〉〈◊〉. God is here brought in, uttering these words; so as this relative, a 1.520 My, 〈◊〉〈◊〉 reference to God.

Object. b 1.521 Soul hath a speciall relation to a body, it is derived from a verb, that signifieth c 1.522 to breath, or to cool, Matth. 24. 12.

Answ. Soul is not here properly attributed to God; but by way of resemblance, d 1.523 after the manner of man; To shew the truth and greatnesse of Gods displeasure. Things done indeed, and to purpose, are attributed to the soul, Matth. 26. 38. The soul is the seat of the affections; when therefore men do truly and greatly delight in •…•… thing, their soul is said to delight therein. And when they care not •…•…or a thing, but rather loath and reject it, they are said, to have no pleasure or delight therein. Thus is it used of God.

The word translated, e 1.524 have pleasure, is a compound. The simple verb signi∣fieth, f 1.525 •…•…o think. The adverb with which it is compounded, signifieth, g 1.526 well; so as this h 1.527 compound signifieth to think well, to approve, to rest in, to be well plea∣sed with. This word is used, where God saith of Christ, In whom my soul is well pleased, Matth. 12. 18. And where Christ saith, It is your Fathers good pleasure Luk. 12. 32. On the contrary, the negative is used of Gods disallowing, detesting, and rejecting; as where it is said, with many of them, God was not well pleased, 1 Cor. 10. 5. So in this Chapter, v. 6, 8. There is a l 1.528 diminution in this phrase, no plea∣sure; For it intends an utter dislike, and detestation; and it compriseth under it▪ the wrath and indignation of the Lord, according to that which was said, v. 27. Iudgement, and fiery indignation.

The phrase it self implieth that Gods heart is alienated from them who are alie∣nated from a true profession of God. What then can such look for, but all the fear∣full effects of Gods wrath and vengeance? My soul shall abhor you, saith the Lord of such, Lev. 26. 30. And again, My mind was alienated from her, Ezek. 23. 18. See how far Gods mind may be turned from such, Ier. 14. 11, 12. and 15. 1.

• 1. This demonstrateth the folly of apostates, that turn away the heart of him from them, in whose favour mans happinesse consisteth.
• 2. It affordeth a strong motive against apostacy.
• 3. It sheweth how we may have assurance of Gods taking pleasure in us: even by our holding close to him.
• 4. It directeth us when we see any signes of alienation of Gods soul from us, tho∣rowly to search, whether we have not withdrawn back, and taken our hearts from him.

§. 150. Of judging the best of others.

Heb. 10. 39.

But we are not of them, which draw back unto perdition; but of them that believe to the saving of the soul.

THe doom denounced in the former verse is very terrible.

That they to whom the Apostle wrote, might not be too much affrighted

thereat, and think that he had too hard an opinion of them, as if he thought they were drawing back; he mitigateth it by manifesting his good opinion of them.

Thus much is evident by his manner of inferring this upon the former, by the conjunction of opposition a 1.529 BUT.

For such passages as declare a good opinion of any, are opposite to threat∣nings of judgement. And here that inference implieth a case of difference between them and others: that albeit others might forfeit Gods good plea∣sure towards them, yet he did not so think of them. Of mitigating severe cen∣sures see Chap. 6. 9. §. 53, 54, 55.

To perswade them the more thereof, he useth the first person plurall, b 1.530 WEE, to shew, that he had such an esteem of them as he had of himself, and that he judged himself as much as he judged them, See v. 26. §. 87.

Thus we see that Saints may havr a good opinion of one another, as well as of themselves. Oft doth the Apostle in his good hope and steadfast perswasion in∣clude others with himself, thus, We walke by faith, 2 Cor. 5. 7.

• 1. Charity which is the rule of iudging others believeth all things, 1 Cor. 13. 7. that is the best of every one. What one in certainty knoweth of himself he may and ought in charity judge of other Saints.
• 2. Every one is so conscious to all his own corruptions, as he knoweth more ill of himself, then he may of other Saints.

Far from this Christian mind are such conceited Pharisees, as judge and condemn others that are better then themselves, Luk. 18. 11. See Gods account of such, Isa. 65. 5

§. 151. Of the issue of Apostates.

THis phrase, Of them which draw back, is the interpretation of one a 1.531 Greek word. The word is a noun derived from that verb which is translated, b 1.532 draw back, v. 38. §. 148. There see the notation of it. Word for word it is thus; c 1.533 We are not of subduction, or of withdrawing. It is a concise and emphaticall phrase.

To make it cleare in English, that which is understood must be supplied. Some understand the word, Sons, thus, we are not Sons or Children of withdrawing: So the Rhemites: but this is very obscure in our English. Our last translators have better translated it thus, We are not of them which draw back. That is, we are not of that mind, or of that carriage, or of that company.

By denying this of himself and of other professors, he sheweth, that it ill beseem∣eth professors of the true religion to fall back from their profession, See v. 38. §. 148.

This phrase, unto perdition, sheweth the wofull issue of back-sliders. The d 1.534 noun here used is a compound. e 1.535 The simple verb out of which it is compounded signifieth in the active, to destroy. In the passive to be destroyed or to perish. Thence is derived f 1.536 a noun which signifieth, destruction, and the epithite everlasting is joyned to it, 2 Thes. 1. 9. And another noun which signifieth g 1.537 a destroyer, 1 Cor. 10. 10. And a participle, He that destroyeth.

The h 1.538 preposition, with which the word of my text is compounded, signifieth, from, and it carrieth emphasis, implying an utter destruction from all safety. i 1.539 The verbe compounded with this preposition is frequently used, Matth. 5. 29, 30. and 10. 28. The greatest destroyer of man, from this title is called, k 1.540 Apollyon de∣stroyer, Rev. 9. 11. The word of my text is applyed to mans destruction in hell, Matth. 7. 13. So it is here in this place. Iudas, Joh. 17. 12. and Antichrist, 2 Thes. •…•…. 3. are called, Sons of perdition.

This word is used in both those places: So here it is put for eternall damnation, as is evident by the opposite phrase, Saving of the soul.

The Apostle hereby gives them to understand, that eternall damnation will be the issue of Apostates. Hereof see v. 27. §. 95, 96, 97, 98▪

§. 152 Of the opposition betwixt beleeving and back∣sliding.

THe Apostle further proceedeth in declaring his good opinion of these Hebrews, which did not consist only in a negative, that they were not Sons of perdition: but also in an affirmative, that they were children of Salvation. This he thus ex∣presseth, but of them that believe to the saving of the soul.

Here is a like concise emphaticall phrase used to that which was before: which

word for word is thus, a 1.541 but of faith. So as this phrase, of them that believe, is 〈◊〉〈◊〉 interpretation of this one word, of faith. He brings this in with an adversa∣•…•… conjunction, b 1.542 BUT; To shew, that Apostasie and Faith cannot stand to∣•…•…er. The back-slider believeth not: he that believeth will not slide back, or •…•…draw. Fitly therefore hath the Apostle prescribed faith as a remedy to p•…•…event 〈◊〉〈◊〉, See v. 38. §. 146.

The Apostle here affirmeth of himself and others, that they are of them that be∣•…•…: whereby he declared, that faith may be known. He that hath a true faith, 〈◊〉〈◊〉 know he hath a true faith. See the whole Armour of God, on Eph. 6. 16. Treat. •…•… part. 6. §. 36, 37, &c.

§. 153. Of Salvation, the end of faith.

TO amplifie this grace of faith, and to demonstrate that it is of force to keepe men from drawing back, he addeth this issue, or end of faith, to the saving of the soul.

The word translated, saving is a a 1.543 compound noun. b 1.544 The simple verb, whence 〈◊〉〈◊〉 〈◊〉〈◊〉 compounded, signifieth to do or make. The compound verb, to get, or to pur∣chase, Act. 20. 28. 1 Tim. 3. 15. This compound noun, a getting or obtaining that which one seekes for. Thus it is translated to obtaine, 1 Thes. 5. 9. 2 Thes. 2. 14.

c 1.545 The object of this getting or purchase is here said to be the soul, meaning the good of the soul: which is the salvation of it, even eternall life. Therefore Saints 〈◊〉〈◊〉 said to obtaine salvation, 1 Thes. 5. 9. This then is the end of faith, the salvation of 〈◊〉〈◊〉 souls: For we are saved through faith. This was of old typified by looking upon* 1.546 the 〈◊〉〈◊〉 serpent, Ioh. 3. 14, 15.

The Salvation of our souls is in Christ, and to be had from him. Faith is that 〈◊〉〈◊〉 whereby we receive it from him, and rest on him for the eternall enjoying of the same.

Among other motives, this is an especiall one to stir us up to use all means, to ge•…•…, •…•…ase, and preserve faith. Hereof see the whole Armour of God, on Eph. 6. 16. Treat. •…•…. Part. 6. §. 17, &c.

The end that is here noted, will recompence all the care and pains that can be ta∣•…•… there about. Saving of the soul is more then getting or keeping all the world besides, Matth. 16. 26. There is no comparison betwixt the soul and the world. The world cannot be too much undervalued: the soul cannot be overvalued.

§. 154. Of the resolution of Heb. 10. 38, 39.

Vers. 38.

Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him.

Vers. 39.

But we are not of them who draw back unto perdition: but of them that be∣lieve, to the saving of their Soul.

IN these two verses is another help for perseverance. Of the former see §. 141. This help is first briefly propounded, secondly largely amplified in the next Chapter.

I•…•… propounding the poynt,

• 1. The means it self is expressed.
• 2. The contrary thereunto is aggravated.

In expressing the means, he declareth,

• 1. The persons whom it concernes, the just.
• 2. The kind of means, faith. This is amplyfied by the benefit thereof, life, shall 〈◊〉〈◊〉.

The contrary is first hinted, in this adversative particle, but.

2. Distinctly laid forth.

I•…•… laying it forth, is declared,

• 1. The vice it self.
• 2. The consequence following thereupon.

In declaring the vice two things are noted,

• 1. The person whom it concerns, any man.
• 2. The fault wherein it consisteth, draw back.

The consequence is Gods displeasure, which is first aggravated, secondly, •…•…∣gated, v. 39.

In the aggravation is laid down,

• 1. The extent of Gods displeasure, in this metaphor, my soul.
• 2. The manner of expressing it, shall have no pleasure.
• 3. The obj•…•…ct, in him, namely in him that draweth back.

Vers▪ 39. The mitigation of the foresaid doom consisteth in the Apostles •…•…∣festing his good opinion of them.

In setting down his opinion, he shewes a difference betwix such as draw back, 〈◊〉〈◊〉 such as hold out.

Here observe,

• 1. The manner of propounding this difference, in the first person and plu•…•… number, we.
• 2. The matter wherein it consisteth, that consisteth of two parts,
  • 1. The issue of back-sliders.
  • 2. The issue of believers.

The former is perdition, which is denyed in reference to these Hebrews.

The latter is salvation, which is asserted in reference to believers, which he •…•…∣counteth them to be.

§. 155. Of Observations raised out of Heb. 10. 38, 39.

I. SUndry graces concur to a Christians stability. Before he mentioned •…•…∣tience, here he addeth faith, to the same purpose. See §. 143.

II. Faith is an especiall help to perseverance. It is in this respect here 〈◊〉〈◊〉. See §. 143.

III. There are just men. This is here taken for granted. See §. 144.

IV. Iust men do live an especial life. This also is here taken for granted, 〈◊〉〈◊〉 〈◊〉〈◊〉 shall live. See §. 145.

V. Faith is the means whereby the just do live a spirituall life. Thus much is •…•…ere expressed. See §. 146.

VI. The faith whereby a just man lives, is his own. This is expressed by the Proph•…•…, Hab. 2. 4 and understood by the Apostle. See §. 147.

VII. Every Apostate makes himself liable to vengeance. This phrase, if any man, intends as much. See §. 148.

VIII. All manner of back-sliding is damnable. The word translated, draw 〈◊〉〈◊〉▪ implieth a close, secret falling away.

If that be liable to the judgement, much more open Apostacy. See §. 148.

IX. Gods mind will be alienated from him that is alienated from God. God will have no pleasure in him. See §. 149.

X. Gods displeasure against Apostates is an utter displeasure. His soul hath no pleasure. See §. 149.

V. 39. XI. Severity in denouncing judgements is to be allayed with testimony of 〈◊〉〈◊〉 opinion. The particle of opposition but, implieth as much. See §. 150.

XII. Saints may have as good an opinion of others as of themselves. This the Apo∣stle here implies by using the plurall number and first person, we. See §. 150.

XIII. They who stand are not to be suspected to draw back. This negative, are 〈◊〉〈◊〉, intends thus much. See §. 150.

XIV. Damnation is the issue of Apostacy. Such draw back unto perditi•…•…. See §. 151.

XV. Ministers may have a good perswasion of them to whom they declare judge•…•… against sumers. The inference of the Apostles perswasion upon the forementioned judgements proves thus much. See §. 152.

XVI. Believers will not draw back. The Apostle renders this reason of their not drawing back, because they believed. See §. 152.

XVII. True faith may be known. The Apostle here affirmes as much of his own and others believing. See §. 152.

XVIII. Salvation of the soul is the end of faith. See §. 153.

Notes

• * 1.1

  (a) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Similis sum in∣de 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ima∣go, similitudo.
• * 1.7

  What Image signifieth.
• * 1.8

  (d) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.10

  (a) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 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 〉.
• e 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• h 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 See chap. 8. v. 5. Sect. 12.
• i 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• k 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.20

  Errors deeply rooted with much earnest∣nesse are to be extirpated.
• a 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ componitur∣ex 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 et 〈◊〉〈◊〉 quoniam, 〈◊〉〈◊〉 quando▪ quidem.
• b 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉.
• * 1.24

  (d) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cesso.
• a 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.26

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.28

  (f) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.29

  (g) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.30

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.31

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.32

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.33

  Sin troubleth not the con∣science of such as are purged.
• i 1.34

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.35

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.36

  Sublata causa tollitur ef∣fectus.
• a 1.37

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.38

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 recordatio.
• b 1.39

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.40

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.41

  Repetita mentio.
• f 1.42

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.43

  (d) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.44

  (g) Sin to be acknow∣ledged.
• h 1.45

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.46

  Sin in the best.
• * 1.47

  Sanctificati∣on imper∣fect.
• * 1.48

  Examine selves.
• * 1.49

  Be humbled.
• * 1.50

  Look to Christ.
• * 1.51

  Pray for pardon.
• * 1.52

  Repent.
• * 1.53

  Watch against sinne.
• * 1.54

  Sin to be con∣fessed.
• * 1.55

  Solemn times of confessing.
• * 1.56

  Sacraments non conferunt gratiam ex o∣pere operato. See Chap. 7. v. 19. Sect. 86.
• a 1.57

  Heb. 〈◊〉〈◊〉 digged.
• a 1.58

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.59

  (b) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.60

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.61

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.62

  Differences betwixt the Prophet and Apostle.
• e 1.63

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• g 1.64

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.65

  (f) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.66

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• i 1.67

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.68

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• l 1.69

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.70

  (m) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.71

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See Chap. 11. v. 12. Sect. 57.
• a 1.72

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.73

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.74

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.75

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.76

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.77

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.78

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. t•…•…tum comburo.
• * 1.79

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.80

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.81

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.82

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.83

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.84

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 voluit.
• * 1.85

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 petiit.
• * 1.86

  God regards not externall things.
• * 1.87

  Why God or∣dained exter∣nall •…•…tes▪
• * 1.88

  How God suf∣fers sin.
• * 1.89

  Observe what is Gods desire.
• * 1.90

  Things desi∣red by many in which they take no plea∣sure.
• a 1.91

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.92

  Christs body for his hu∣mane nature. See v. 10. Sect. 2•…•….
• b 1.93

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.94

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.95

  V. 7.
• a 1.96

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.97

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.98

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.99

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.100

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Voluit.
• b 1.101

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Volumen.
• c 1.102

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.103

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.104

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.105

  S. Scripture foretold what Christ was to do.
• a 1.106

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.107

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.108

  (c) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.109

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.110

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.111

  (c) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.112

  Tollit prius us concludat posterius.
• d 1.113

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.114

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.115

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• g 1.116

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.117

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.118

  Types clean taken away.
• * 1.119

  Christs sacri∣fice un∣changeable.
• * 1.120

  Legal sacrifi∣ces cannot stand with Christs
• * 1.121

  There must ever be a sa∣crifice.
• a 1.122

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.123

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.124

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.125

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.126

  (b) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.127

  Priests many. Christ one.
• a 1.128

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.129

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.130

  Priests stand Christs sits.
• * 1.131

  (c) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.132

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.133

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.134

  Prlests fre∣quent offering.
• a 1.135

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.136

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, How legal sacrifices were the same.
• * 1.137

  No sacrifice but Gods ap∣pointing.
• c 1.138

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.139

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.140

  Why many sacrifices.
• e 1.141

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.142

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.143

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.144

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.145

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.146

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.147

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.148

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.149

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.150

  (f) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Christs sacri∣•…•…ce 〈◊〉〈◊〉 sin. See Chap. 1. v. 3. §. 28.
• * 1.151

  Excellency of Christs Priest∣hood above Aarons.
• g 1.152

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.153

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.154

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.155

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.156

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.157

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 desum.
• c 1.158

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.159

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.160

  Why Christ waited on his Fathers will.
• a 1.161

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.162

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Enemies should make us watch.
• c 1.163

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.164

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.165

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.166

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.167

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.168

  (c) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.169

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.170

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.171

  Christ per∣fecteth those whom God sets apart.
• * 1.172

  Holinesse an evidence of being perfect.
• a 1.173

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.174

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.175

  Proof added to proof.
• c 1.176

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.177

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.178

  Sacred Scrip∣ture is for all in all ages.
• a 1.179

  Anan•…•…opo∣doton.
• * 1.180

  The scope of the testimony.
• a 1.181

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. vel. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dico. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pr•…•…. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. praedic•…•….
• a 1.182

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.183

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.184

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.185

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.186

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.187

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.188

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.189

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See Chap. 13. v. 1. §. 3.
• * 1.190

  A milde insi∣nuation.
• b 1.191

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Practice the end of know∣ledge.
• * 1.192

  Apply do∣ctrines.
• * 1.193

  Believers have cause to hea∣ven.
• a 1.194

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See Chap. 4. v. 16: §. 93.
• b 1.195

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.196

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Via. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in. Introitus.
• d 1.197

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Heaven the Holiest.
• * 1.198

  Heaven open∣ed by the blood of Jesus
• e 1.199

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.200

  (f) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.201

  Four privi∣ledges of Christians.
• a 1.202

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.203

  What a way is The kinds thereof.
• * 1.204

  Psal. 145. 17.
• * 1.205

  There is a way to heaven.
• * 1.206

  Duties about a way.
• * 1.207

  What to con∣secrate.
• a 1.208

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.209

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.210

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.211

  The way to heaven conse∣crated for us.
• * 1.212

  How Christ consecrateth.
• d 1.213

  Via regid.
• e 1.214

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.215

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.216

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. occido
• c 1.217

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.218

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.219

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.220

  Why a new way.
• a 1.221

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.222

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Why the li∣ving way.
• c 1.223

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.224

  No other •…•…Woord•…•… to be saved in
• * 1.225

  Apelles his he∣resie.
• * 1.226

  Euseb. Hist. l. 5. c. 13.
• * 1.227

  Men not saved in every reli∣gion.
• a 1.228

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Velum.
• * 1.229

  Legal types very glorious.
• * 1.230

  Obscure points to be explai∣ned.
• b 1.231

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.232

  Types had their truths.
• c 1.233

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.234

  The vaile fitly typified Christs flesh.
• a 1.235

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.236

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.237

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.238

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.239

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.240

  Why we must draw neer.
• * 1.241

  Vespasianus nnnquam a se tristem dimisit.
• a 1.242

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.243

  Drew neer in heart.
• b 1.244

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.245

  Of trying truth of heart, see the whole Armour of God, Treat. 2. Part. 3. Of truth, on Eph. 6. 14. § 6.
• a 1.246

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.247

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.248

  How saith ex∣cludes self∣boasting.
• * 1.249

  (c) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Of the compo∣sition of this word, See Chap. 6. v. 11. §. 80.
• * 1.250

  Grounds of assurance.
• * 1.251

  Difference be∣twixt saith and presump∣tion.
• * 1.252

  Degrees of assurance.
• a 1.253

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.254

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.255

  Aspersi•…•…ne pur∣gatis cordibus •…•… mala consci∣entia. Beza
• c 1.256

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.257

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.258

  The evill of conscience the greatest.
• a 1.259

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.260

  Outward san∣ctity with in∣ward purity.
• a 1.261

  To legall washings.
• * 1.262

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Washing here alleades
• b 1.263

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.264

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.265

  •…•…. To promises.
• * 1.266

  3. To Bap∣tisme.
• * 1.267

  Why they who appea•…•…e before God must be holy.
• * 1.268

  Gr. hope.
• a 1.269

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• * 1.270

  Gods provi∣dence in af∣fording hope.
• b 1.271

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, See Chap. 3. v 6. §. 68.
• c 1.272

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.273

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.274

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Non vacillans.
• * 1.275

  Why professi∣on to be made.
• a 1.276

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.277

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See Chap 4. v▪ 1. §. 6. And Chap. 6▪ v. 12. §. 87.
• * 1.278

  See Chap. 11: v. 11. §. 56.
• c 1.279

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• a 1.280

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.281

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.282

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.283

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.284

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, acutus.
• f 1.285

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. acetum,
• g 1.286

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, acuo.
• h 1.287

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, exacerbari: We have need of quickning.
• a 1.288

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.289

  (b) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.290

  Good works.
• a 1.291

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.292

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.293

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ducgo.
• d 1.294

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 congreo.
• e 1.295

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad.
• f 1.296

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.297

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.298

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.299

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• k 1.300

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• l 1.301

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.302

  Means of pre∣venting Apo∣stacy.
• a 1.303

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, mos consuetudo. Many Apo∣states should make us the more jealous.
• * 1.304

  All not to be blamed for some.
• b 1.305

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.306

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Custom no good rule.
• * 1.307

  (d) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.308

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.309

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.310

  (c) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.311

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.312

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.313

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.314

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.315

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.316

  (c) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.317

  Happinesse of our times.
• a 1.318

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.319

  How fitted for the last day.
• a 1.320

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.321

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• b 1.322

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.323

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.324

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.325

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.326

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. cedo Arist. Ethic. l. 1
• d 1.327

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.328

  (e) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Pet. 5. •…•….
• * 1.329

  See Chap. 3. v. 10. §. 107, 108.
• a 1.330

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.331

  To give one•…•… self over to sin, is to give himself over to judgement.
• * 1.332

  In what re∣spects the Gospell is stiled truth.
• * 1.333

  The Gospel a touch-stone.
• * 1.334

  The Gospel to be highly esteemed.
• a 1.335

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.336

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.337

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.338

  The Gospel causeth such as conceive it to receive it.
• * 1.339

  Papists wrong people in keeping the word from them.
• * 1.340

  Gospel a touch-stone.
• * 1.341

  The Gospel a matter of gra∣tulation.
• * 1.342

  Humiliation for not prosi∣ting by the Gospel.
• * 1.343

  Exhortation to make the best use of the Gospell.
• b 1.344

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.345

  (c) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.346

  See v. 10. §, 29
• a 1.347

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.348

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.349

  They who are not par∣doned, shall be damned.
• a 1.350

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.351

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.352

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.353

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, expecto. Apostates sin against con∣science.
• a 1.354

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.355

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fer∣vos.
• * 1.356

  Act. 18. 25. Ro. 12, 11.
• * 1.357

  (c) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.358

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.359

  Is there mats∣tiall fire in hel.
• a 1.360

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.361

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.362

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.363

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.364

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.365

  (c) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.366

  Occultè adversarij.
• f 1.367

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.368

  A 〈◊〉〈◊〉.
• a 1.369

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.370

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.371

  Cautions a∣bout putting to death.
• * 1.372

  Why despisers of Gods Law put to death.
• a 1.373

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.374

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Misericor∣dia.
• a 1.375

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.376

  Greater pu∣nishments then bodily.
• b 1.377

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.378

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.379

  Ro. 1. 30.
• e 1.380

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.381

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ultor.
• g 1.382

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.383

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.384

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dignus •…•…ensebatur.
• * 1.385

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.386

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.387

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. What to tread under foot.
• * 1.388

  (c) See Chap. 6. v. 6. §. 41. Son of God despised.
• * 1.389

  Blood of Christ preci∣ous.
• d 1.390

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.391

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Of this verb, See Chap. 11. v. 11. §. 56.
• e 1.392

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.393

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.394

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.395

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.396

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.397

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.398

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.399

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.400

  God is known in his dea∣lings.
• * 1.401

  God puni∣sheth evill doers.
• a 1.402

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.403

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.404

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.405

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.406

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.407

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.408

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.409

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.410

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.411

  How fearfull God is.
• a 1.412

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.413

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.414

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.415

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.416

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Illuminat•…•….
• c 1.417

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.418

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.419

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• f 1.420

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.421

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.422

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 contract (pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 semper) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.423

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.424

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.425

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.426

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, maneo. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sub.
• b 1.427

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.428

  A good cause works cou∣rage in suffe∣ring.
• b 1.429

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.430

  Patience a great support in suffering.
• a 1.431

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Christians are subject to ma∣ny Tryalls.
• * 1.432

  Christians made a ga∣zing-stock.
• b 1.433

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.434

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.435

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Act. 19. 29, 31.
• * 1.436

  How Christ was put to o∣pen shame, see Chap. 6. v. 6. Sect. 42.
• * 1.437

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.438

  Reproach a kind of per∣secution.
• a 1.439

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.440

  d 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 premere, ut calceu•…•… dici∣tur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 premere pedem, & •…•…vae dicun∣tur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.441

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 see §. 123.
• b 1.442

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.443

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.444

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.445

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.446

  Acknowledge kindnesse.
• a 1.447

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.448

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.449

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.450

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.451

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.452

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.453

  Extruimus∣que toros, dapi∣busque epula∣mur opinis, Harpyi•…•… diripi∣unt que da∣pes, &c. Virg. Aeneid. lib. 3.
• e 1.454

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. sum.
• f 1.455

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.456

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.457

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.458

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.459

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• l 1.460

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.461

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.462

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.463

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.464

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.465

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.466

  Recompence answerable to damage.
• * 1.467

  Reward sur∣passeth da∣mage.
• a 1.468

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.469

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 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

  Liberam illa professi∣onem.
• d 1.473

  Beza. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.474

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.475

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.476

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• h 1.477

  〈◊〉〈◊〉.
• i 1.478

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Reward afte•…•… work.
• a 1.479

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.480

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.481

  Patience an help to perse∣verance.
• * 1.482

  Grace not per∣fect at first.
• a 1.483

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.484

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.485

  Gods will is mans rule.
• c 1.486

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1. a•…•…rist.
• * 1.487

  Reward after work.
• d 1.488

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.489

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.490

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.491

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.492

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.493

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.494

  (e) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.495

  (f) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Veniendo veniet.
• a 1.496

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.497

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.498

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.499

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.500

  M•…•….
• a 1.501

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.502

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.503

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 There are just men.
• a 1.504

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.505

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.506

  Spirituall life.
• * 1.507

  Difference be∣twixt just and unjust.
• * 1.508

  How faith brings life.
• * 1.509

  Agreement between the Prophet and Apostle.
• * 1.510

  Want of faith makes unsta∣ble.
• a 1.511

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.512

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.513

  Matth. 25. 9.
• a 1.514

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.515

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.516

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.517

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See §. 151.
• e 1.518

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.519

  Soul how at∣tributed to God.
• a 1.520

  M•…•….
• b 1.521

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.522

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.523

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.524

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.525

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.526

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.527

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• l 1.528

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.529

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.530

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.531

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.532

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.533

  Non sumus substractionis. Vulg. Lat.
• d 1.534

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.535

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 perdo.
• f 1.536

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.537

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• h 1.538

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.539

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.540

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.541

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.542

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.543

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.544

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.545

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.546

  1 Pet. 1. 9. Eph. 2. 8.