is answered in that they whose sins are pardoned do not continue in sin but rather repent thereof 〈◊〉 Christ came to call sinners to Repentance Matth. 9. 13. 3. The mouth of the damned is stopped in that such sinners as are saved reâ—…ed which the damned did not Luk. 16. 25. 4. By Repentance men are made fit members for Christ yea and a fit spouse for him Eph. 5. 26. They are also fitted hereby for that place whereinto nothing that 〈◊〉 can enter Rev. 21. 27. 1. This discovereth the vain hopes of them who going on in sin look for mercy These are the ungodly men who turn the grace of our God into lasciviousness Jud. v. 4. The 〈◊〉 of God that bringeth salvation teacheth that denying ungodliness and worldly lusts 〈◊〉 should live soberly righteously and godly c. Tit. 2. 11 12. 2. This is a strong motive to such as have fallen away and desire recovery and to be freed from wrath vengeance and damnation to repent otherwise they cannot 〈◊〉 perish Luk. 13. 3 5. Whensoever therefore thou goest to God for mercy renew thy repentance 1 Tim. 2. 8. Psal. 26. 6. Otherwise thy Prayer may be rejected 〈◊〉 and prove an abomination Psa 66. 18. Ioh. 9. 31. Isai. 1. 13 c. Take heed lest continuance in sin harden thy heart and make it impenitent Rom. 2. 5. We ought the rather to take the opportunities which God affordeth of Repentance because Repentance is not in mans power No man can come to Christ except the Father draw him Joh. 6. 44. It is God which worketh in men both to will and to 〈◊〉 of his good pleasure Phil. 2. 13. Therefore Saints have ever called upon God to tum them Ier. 31. 18. Lam. 5. â—…1 Psal. 51. 10. Men are wholy prone to evill by nature as heavy things to fall downward It is therefore a very vain conceit to think that a man can repent when he will Saâ—…an doth exceedingly beguile men herein This makes many to lead all their life in sin upon conceipt that at their death they may repent Hereof see more in the Whâ—…le Armour of God Treat 2. Part. 4. Of righteousness on Eph. 6. 14. § 12. §. 41. Of Apostates crucifying to themselves the Son of God afresh THe Apostle having denounced a most fearfull doom against Apostates in the latter part of the sixt verse demonstrateth the equity thereof in these words Seeiâ—…g tâ—…ey crucified to themselves the Son of God afresh c. These words seeing they crucifie afresh are the interpretation of one Greek compound participle which word for word may thus be translated Crucifying again Oâ—…r English hath well set out the sense and emphasis of the word The root from whence the simple verb is derived signifieth a Cross Matth. 27. 32. Thence is derived a verb which signifieth to crucifie Matth. 27. 28. To crucifie is properly to nail to a Cross or to hang upon a Cross. This was the death whereunto Christ was put Matth. 27. 35. In reference hereunto the Apostle here useth this compound crucifying again For the adverb with which it is compounded signifieth again This compound is here only used and no where else in the New Testament It implyeth two things 1. That the aforesaid Apostates did so obstinately reject all the benefit of Christs soâ—…er death upon the Cross that if they should receive any benefit from Christ and his Sacrifice Christ must be crucified again 2. That they made themselves like to the bitterest and deadliest enemies that ever Christ had who were those Jewes whom nothing would satisfie but the death of Christ even that ignominious painfull and cursed death of the Cross For when the Judge asked what he should do with Iesus they answered let him be crucified Matth. 2â—… 〈◊〉 Such is that hatred and malice of Apostates that they would if they could have him crucified again Not unfitly therefore do our last English â—…slators use this word afresh For when the wounds of him that hath been healed are opened and bleed again we use to say they bleed afresh This then implyeth that though Christ hath finished to the uttermost whatsoever was to be endured on earth and is now in rest and glory in heaven yet they would have all hiâ—… suffâ—…ings afresh all anew They would have him suffer and endure as much as 〈◊〉 he did before To meet with an objection that might be made against this crucifying of Christ again that it is a matter simply impossible for all the men in the world to do Christ being now setled a supream Soveraign in heaven so as they may sooner 〈◊〉 the Sun out of his sphear then Christ from his throne the Apostle addeth this â—…striction to themselves which implyeth two things 1. That in their own imaginations and conceits they would do such a thing they would do as much as in them lyeth to crucifie Christ again 2. That they do so wholy wilfully and maliciously reject all the former sufâ—…ings of Christ as to them themselves he must be crucified again For they can have no benefit by his former sacrifice Though others may yet not they The person whom they so disrespect and reject is here stiled the Son of Gâ—…d Of this title Son of God and of that excellency which belongs to Christ â—…on See Chap. 1. v. 2. § 15. and v. 4. § 41. There is no other title whereby the excellency of Christ could more be set sonâ—… then this It shewes him to be not only true God but also in such a respect God as he might also become man and be given for man As Son of man he dyed 〈◊〉 shed his blood as the Son of God that blood which he shed was the blood of God Act. 20. 28. To disrespect such a Son of man as by his blood purchased their â—…demption is more then monstrous ingratitude but to do this against him that is also the Son of God is the highest pitch of impiety that can be These four 〈◊〉 1. To crucifie 2. To crucifie again 3. To crucifie again to themselves 4. To do all this to the Son of God do manifest a wonderfull great aggravation of the 〈◊〉 of Apostates that they make the invaluable sacrifice of the Son of God which 〈◊〉 been offered up and the inestimable price even the precious blood of God â—…self which hath been paid for mans redemption and is of sufficient worth to pâ—…chase a thousand worlds to be of no worth to them Another sacrifice muâ—… be offered up and more blood shed if such be redeemed Is not this to tread 〈◊〉 â—…oot the blood of the Covenant and to account it an unholy thing Heb. 10. 29. §. 42. Of Apostates putting the Son of God to an open shame YEt further to aggravate this sin of Apostates the Apostle addeth another woâ—… thus translated put to an open shame This is a compound word Tâ—… simple signifieth to shew Matth. 4. 7.
short of heaven how diligent ought we to be in the triall of the truth of grace We have before shewed in every branch differences betwixt the upright and hypocrite In briefe the knowledge of the upright is experimentall their faith unâ—…ained the work of the Holy Ghost renewing the good word abideth ever in them and they have assured evidence of their future happiness §. 37. Of an Hypocrites fall Verse 6. THe Apostle having declared in the two former verses how far an hypocrite may ascend on the ladder of salvation In this sixth verse he declareth how far he may fall down The main point is expressed in this phrase If they shall fall away In Greek thus and falling away For it depends on the former thus It is impossible that person inlightned c. And falling away c. The Greek participle is a compound and here onely used and no where else thorowout the New Testament The simple verb signifieth to fall Of it see Chap. 3. v. 17. § 168. The preposition with which it is compounded signifieth from The compound verb to fall from a thing or to fall clean away The Metaphor may be taken from an house that is fairely built above ground but the foundation thereof not found The fall of such an house useth to be a totall or universall fall not of this or that part alone Christ speaking of the fall of such an house saith Great was the fall of it Matth. 7. 27. This Metaphor may also be taken from a man that having ascended high on a ladder falleth down to the bottom and so bruiseth his body and breaketh his bones as he is not able to rise up again Thus the falling here spoken of is not a falling away onely from some particular graces and gifts received nor from some measure of them but a totall and universall falling from them all as in the Angels which kept not their first estate but left their own habitation Jude v. 6. That the fall here spoken of may the better be discerned I will here more distinctly shew how far such as profess the Gospell for the description before mentioned v. 4 5. is of such may fall Falling away may have respect to the measure or continuance of grace In regard of the measure some fall away in part some in whole In regard of continuance some so fall as they recover themselves again soâ—…e so as they can never be recovered Both the degrees of the measure namely partiall and totall have respect to the outward profession and to the inward disposition of him that falleth away In profession he falleth away in part who denyeth some of those principles 〈◊〉 Religion which formerly he professed as Peter and Barnabas Gal. 2. 12. In disposition he falleth away in part who thorow his own weakness carelesnâ—… or temptations decayeth in those graces which once he had at least in the measure power and comfort of them Hereof see Chap. 3. v. 12. § 136. In profession he wholly falleth away who renounceth all his Religion even 〈◊〉 whole saith which once he professed as those Levites in the captivity whom God afterwards though they repented would not admit to offer sacrifice before 〈◊〉 Ezek. 44. 9 10. and many Christians in the ten fiery persecutions and many 〈◊〉 our Countrymen in Queen Maries dayes They in disposition wholy fall away who do not only deny the saith but 〈◊〉 clean put away a good conscience 1 Tim. 1. 19. and 4. 1 2. Hence followeth â—…tred of the truth persecution against the Preachers and professors thereof and â—…sphemy against Christ himself Such were many of the Pharisees Mark 3. 30. Hâ—…meneus and Alexander 1 Tim. 1. 20. and Iulian. These and such other fall awâ—… wholy in outward profession and inward disposition in tongue and 〈◊〉 And from the whole even from all the Articles of Christian Religion 〈◊〉 the whole or for ever even with a setled peremptory resolution never to â—…turn to the Religion again They that fall away in these last respects are such as are here meant Seeing there are such degrees of falling away let us take heed of procâ—… from one degree to another Let us carefully look both to our profession and dâ—…position If by our own weakness or any temptation we be brought any way to dâ—…cay in grace let us not renounce the faith If by fear or other temptation wâ—… Wordâ—… brought to deny it let us not put away a good conscience If in part we be broâ—… to do it let us not still go on to adde one degree to another so as we should 〈◊〉 fall from the whole for ever which is a most fearfull case The forementioned degrees of falling away are to be noted against the errâ—… 〈◊〉 Novatus He lived in the year of our Lord 253. He came from Africkâ—…o â—…o 〈◊〉 There fell an eâ—…lation betwixt him and Cornelius Bishop of Rome That Câ—… had admitted into the Church upon their repentance some that had fallen away in the seventh persecution under Decius Hereupon Novatus published that none 〈◊〉 had offered sacrifice to the heathen gods were to be admitted to repentance He pressed this Text to justifie his error Some of the Latine Fathers and others Papists and Lutheranâ—… 〈◊〉 upon a misinterpretation of this Text and other passages in this Epistle dâ—… the canonicall authority thereof Concerning the point in question to deny this Epistle to be canonicall because it avoucheth that it is impossible to renew again unto repentance such as are there described is to cut not to unty the knot That which the Apostle here speaketh of is the sin unto death 1 Joh. 5. 16. which is the sin against the Holy Ghost but every outward denying of the faithâ—… fear of persecution is not the sin against the Holy Ghost For Peter did as 〈◊〉 Matth. 26. 70 c. yet upon his repentance was continued and confirmed in 〈◊〉 Apostleship Ioh. 21. 15. c. It is said of Novatus that he was so puâ—…ed up against those that fell as if 〈◊〉 â—…mained no hope of salvation for them The Novatians affirm that not onely sacrificing to idols but also many other 〈◊〉 sins unto death Thus they left no place for repentance nor for the grace of God 〈◊〉 to such as in times of persecution yeelded to Idolatry Hereby we see how dangerous it is to mistake and misapply the sense of sacred Scripture §. 38. Of the impossibility of Apostates renovation OF those who totally fall away it is here said that it is impossible to renew 〈◊〉 This word impossible is a compound The simple verb whence it is derived signifieth to be able so as it intendeth a power but the privative preposition taketh away all power A thing is said to be impossible two wayes 1. Improperly 2. Properly That improperly is said to be impossible which can hardly be done Thus doth Christ himself
God is ever miâ—…full of such and such persons to support to succour and every way to do 〈◊〉 good and withall to recompence all the good they do He that forgets noâ—… 〈◊〉 ever remember Hereupon the Psalmist professeth that the righteous shall be in â—…lasting remembrance Psal. 112. 6. So faithfull is Gods remembrance of his Saints as a Prophet herein preferres him before all parents who use to be most mindfull of their children thus Can a woman forget her sucking childe c. yea they may 〈◊〉 yet will I not forget thee Isai. 49. 15. On this ground doth the Psalmist with 〈◊〉 emphasis expostulate this case Hath God forgotten to be gracious hath he is 〈◊〉 shut up his tender mercy Psal. 77. 9. These interrogations are strong negatioâ—… they imply that God neither doth nor will nor can forget To assure us the 〈◊〉 â—…of the Holy Ghost mentioneth certain Books or Roles of remembrance 〈◊〉 before God wherein the righteous deeds of his servants are recorded How this righteousness of God is a prop to mans faith was shewed § 6â—… 1. This is a great inducement to labour after such things as God approveth If 〈◊〉 God like such a thing he will never forget it we may rest upon it that what Gâ—… hath in everlasting remembrance shall be abundantly recompenced If a subâ—… were sure that his Prince would never forget what he doth for his sake what â—…ld he not readily do This is it that Saints have in all ages trusted to and accordingly desired namely that God would remember them Nehem. 5. 19. and 13. 14. Psal. 106. 4. Isai. 38. 3. For well they knew that upon Gods remembrance they â—…ght confidently expect an abundant recompence 2. This may be an incouragement against mans ingratefull forgetfulness Many are â—…dy to forget all manner of kindness and goodness done to them as Pharaohs Butâ—… Gen. 40. 23. Hereby it comes to pass that many repent of the good they have done and wax weary in doing more But is such would raise their eyes from man to God and duly consider this evidence of his righteousness certainly they would not I am sure they need not repent of any good thing they have done for he that can most abundantly and will most assuredly recompence every good thing nor can nor will forget any He is not unrighteous to forget them §. 64. Of unrighteousness in forgetting Kindness IN that this evidence is given of Gods not being unjust because he forgetteth not that which is good it followeth that to forget a good work is a point of unrighteousness Surely Ahasuerus by the light of nature discerned thus much who when by reading of the Chronicles he was put in mind of a great good thing that Mordecai had done for him thus said What honour and dignity hath been done to Mordecai for this Ester 6. 3. For hereby that which is due to a good deed is not rendered which is appâ—…r injustice and unrighteousness 1. Hereby is discovered that palpable unrighteousness which is done by all sorts to God How are his kindnesses forgotten Moses and other Prophets have much complained hereof Of the Rock that beg at thee thou art unmindfull and hast forgotten God that formed thee Deut. 32. 18. Israel is oft taxed for forgetting the Lord their God Judges 3. 7. 1 Sam. 12. 9. Psal. 78 11. Isai. 17. 10. Who hath not cause to be humbled for this point of unrighteousness and that both in regard of the people among whom he liveth and also in regard of himself Let this be the rather well noted that we may hereafter be more righteous in this kinde 2. The unrighteousness of man to man is also hereby discovered Both superiors and inâ—…eriors in Common-wealth Church and State are too prone to forgeâ—… kindnesses done to them and therein to prove unrighteous If this were known to be a part of injustice and unrighteousness it would assuredly be more amended then it is §. 65. Of that work which God will not forget THe first particular which God is here said not to forget is thus expressed Your work Some would have this to be joyned to the next clause as a property of their love as the next word labour is as if he had thus said your working and laborious love but this cannot well stand in two respects 1. Because the pronoune Your is interposed for if these two words worke labour were two Epithites this relative your should be referred to love thus the work and labour of your love 2. Because labour comprizeth work under it in which respect the word work would be to little purpose I rather take these words your work to be a distinct clause by it self Quâ—… What kinde of work may be here meant Answ. Most interpreters take faith to be the work here intended Indeed faith is a work and this Epithite may be given unto it to set out the life and efficacy of it but I do not finde it simply stilâ—…d a work only this phrase the work of faith is used 1 Thes. 1. 3. 2 Thes. 1. 11. and this This is the work of God that ye believe 〈◊〉 〈◊〉 whom he hath senâ—… Joh. 6. 29. I will not deny but that faith taken in a large sense for a mother grace accompanyed with all her children which are all maner of fruits of faith may â—…e 〈◊〉 understood for so it is all one as the generall work of grace which I take to be here meant Work therefore is here the same which the Apostle in another place calleth a good work Phil. 1. 6. Object Thus it should rather be called the work of God then your work Answ. It may well be called both The work of God originally because God is the author of it but your work iâ—…strumentally because men assisted by Gods Spirit bring forth this fruit Both 〈◊〉 God and Man are joyned together in this work God hath begun a good work iâ—… 〈◊〉 Phil. 1. 6. God worketh in you both to will and to do Phil. 2. 13. This phrase your work generally taken excludeth not faith hope repeâ—… or any other good grace but comprizeth all under it Grace is expressed 〈◊〉 this word work to shew that it is operative and effectuall yea also to shew thâ—… is a working grace which God forgets not So as this is the point here especially intended God will not forget the good work of grace I know thy workeâ—… 〈◊〉 Christ to the Church at Ephâ—…sus Rev. 2. 2. Well mark such places of Scripâ—… mention Gods approving remembrance of a grace and you shall finde the 〈◊〉 evidence thereof to be set down as Nehem. 5. 19. Isai. 38. 3. 1. Such a work is Gods own work Every good gift and every perfect gift is 〈◊〉 above and commeth down from the Father of lights Jam. 1. 17. So as God is the â—…thor and efficient cause of it 2. In regard of the matter of it it is agreeable to Gods
downwards Therefore we should evening and morning when we go to the house of God or to the Lords Table on Sabbath dayes or Fast dayes solemnly â—…ind our selves to God Promises covenants vowes oathes and such like bonds to tye us unto God are as Tutors to incite us unto duty and to check us for neglect thereof As therefore they are solemnly to be made so oft to be renewed This will make us more conscionable of duty especially if it be done with a true purpose of performing what we tye our selves unto and in singleness of heart See more hereof in the Saints Sacrifice on Psal. 116. 9. § 64. and on Psal. 116. 14. § 90 in â—…e end of it and 91. §. 101. Of this word Surely Heb. 6. 14. Sâ—…ying Surely blessing I will blesse thee and multiplying I will multiply thee IN this verse the matter and form of Gods promise is set down whereby it is maâ—…nifested to be an oath The first word saying hath reference to God and it implyeth that the words of God himself are here produced The next word surely is in Greek used for the form of an oath The first particle as here used with a circumflex is a note of a strong asseveration which it self alone signifieth surely or truly The other particle joyned thereto addeth emphasis as if we should say Surely in truth The LXX on Gen. 22. 17. have used this word to shew that that which followeth was the oath which God did swear Other Greek Authors do also use it as a note of an oath Some instead of the word used by the Apostle read Amen which is a strong asseveration Hereof see more in the Guide to go to God or Explanation of the Lords Prayer § 241. But I suppose the word used by the Apostle to be the fittest for this place It is expresly said by God himself I have sworn This clause therefore In blessing I will blesse plainly demonstrateth that this was Gods oath Gen. 22. 16 17. Of Gods confirming his promise by oath see § 97. §. 102. Of the blessing promised to Abraham TWo things doth God by oath promise to Abraham One generall which is blessing The other particular which was multiplication of seed Of the word translated blessing see v. 6. § 47. Here blessing compriseth under it every good and needfull thing concerning body and soul this life present and the life to come as health wealth honour long life with other temporall good things and justification sanctification with other spirituall blessings and the end of all eternall salvation All these make to mans happiness and therefore are comprised under the word blessing Object Wicked men who are accursed enjoy the temporall blessings and Christ himself saith Wo unto you that are rich Luk. 6. 24. How then do these tend to mans blessedness Answ. Wicked men pervert the use of temporall good things and so make them to be a curse But God bestoweth such grace on the children of Abraham as they rightly use those temporall good things and so they prove a blessing See more hereof in Domest Duties Treat 1. on Eph. 6. 3. § 101 102. c. God said to Abraham I am thy exceeding great reward Gen. 15. 1. Here he maketh it good in this phrase I will blesse thee For Gods reward is blessing it makes a man blessed So soon as God had made man he blessed him Gen. 1. 28. and 5. 2. After mans fall all the good that God did and intended to man is comprised under this word blessed and that before in and after the time of the law yea in and after this world Gen. 9 1. Deu. 28. 3 c. Mat. 5. 3. c. and 25. 34. Blessedness is that summum bonum that chief good whereof the Heathen had a glimpâ—… but could not find out wherein it consisted It is that whereof Christ saith One thing is needfull Luke 10. 42. He that is blessed in what he hath needeth no more He that hath abundance of such things as make not blessed may be truly said to have nothing Indeed there are many particulars to which blessedness is annexed Christ giveth instance of eight together which are commonly called the eight Beatitudes Mat. 5. 3 c. And the Scripture in other places gives instance of many hundreds more but be they never so many they all meet and determine in one Chief good As all the lines which proceed from a circumference meet and end in the center all rivers in the Sea all beames whereby the world is enlightned are from the sun and in the sun There are many members of one body 1 Cor. 12. 12. The Apostle reckoneth up many unities Eph. 4. 4 5 6 which have reference to many hundreds and thousands yea and millions of particulars There is one Lord millions are servants to that Lord. There is one faith but multitudes of believers that are of that faith One Baptisme but innumerable persons in all ages baptized So there is one blessedness yet many vertues graces duties and meanes which concur to make up that blessedness But to make this point the more clear blessednesse is to be considered in the inchoation and progresse thereof or in the perfection and consummation of it In the inchoation and progresse many meanes are used many graces obtained many duties performed They that attain to blessednesse must hear Gods word 〈◊〉 keep it must â—…ear God must be poor in spirit must mourn c. Blessednesse is ascribed to all and every particular saving grace in two respects especially 1. Because no blessednesse can be attained without all and every of them 2. Because they who attain all and every of them shall assuredly be blessed Quest. What if a Christian attaines some of them though he have them not all Answ. Whosoever hath one sanctifying grace hath every sanctifying grace All sanctifying graces are as so many links of one Chain whereby we are brought to salvation He that hath one hath all he that hath not all hath none at all He that hath any sanctifying grace is truly regenerate Now regeneration consists of all the essentiall parts of a spirituall man which are all sanctifying graces as naturall generation consisteth of all the essentiall parts of a naturall man Yes though in naturall generation there may be a defect and want of some parts yet it never so falleth out in spirituall regeneration Fitly therefore is blessednesse ascribed to every particular grace because he that hath one hath also every one He that is truly poor in spirit doth mourn is 〈◊〉 and so in the rest I will not deny but some graces may more conspicuously appear and be in their kinde greater and more eminent then others as the stars in the heaven yet in one degree or other is every grace in every true Saint and that while here he lives on earth The perfection and consummation of blessedness consisteth in that incomprehensible
Object It is a mercenary disposition and the part of an hireling to do 〈◊〉 for reward Answ. Not unlesse they do it wholy and only for reward or at least principally according to this proverb No penny no Pater Noster 2 Object This argues self-love Answ. Indeed the eying of such a reward argues a spirituall self-love but this is very commendable as is shewed in Domest Duties on Eph. 5. 29. Treat 1. § 58. Though this be lawfull yet it admitteth sundry cautions such as these 1. That the principall â—…nd we aim at in all our endevours be Gods will and his glory We ought so far to aim at this mark as if our salvation and Gods glory should stand in opposition which never can in a right course we should with Mâ—…ses wish to be blotted out of the book of life Exod. 32. 32. and with Paul to be separated from Christ rather then Gods glory be dashed Our aim therefore at ouâ—… own happinesse must be subordinate to Gods glory 2. That the particular thing which we aim at be such as proceedeth from Gods love and favour and bringeth us into communion with him 3. That we aim at a reward not as a due debt or matter of merit but as that which God on his meer grace promiseth 4. That the longer we be trained up in Christs Schoole we do the more 〈◊〉 our selves with the beauty and excellency of that which God requireth of us and thereupon to yeeld unto it for conscience sake for the Lords sake for the loâ—…e of goodnesse it self §. 150. Of Inferences upon doing and enduring for reward sâ—…ke 1. THe foresaid doctrine of having an eye to the hope set before us is the doctrine of all reformed Churches taught by their Preachers in their 〈◊〉 maintained by professors of Divinity in their Chaires and published in the books that are printed about this point and yet Papists falsly charge us to deny that Christians should have any respect to reward The Rhemists in their notes on Heb. 1â—… 26. thus The Protestants deny that we may or ought to do good in respect or for reâ—…ard in heaven And Bellarmin chargeth Calvin to deny that we should do good 〈◊〉 respect to reward But in those places which he quoteth of Calvin there is nothing to be found tending to that purpose 2. It cannot be denyed but that there are some of this perver seopinion to deny the truth of grace in them who are either incited to good by hope of reward or restrained from evill by fear of future revenge But this conceit we utterly detest 3. The foresaid doctrine giveth evidence of the great indulgency of God towards man in affording such allurements to incite us unto our duty 4. The said doctrine manifesteth the hardnesse of their hearts who are no way â—…rought upon but remain like the Smiths Anvill which is softned neither with the beating of the Hammer upon it nor with any oyle powred on it They are like those that Christ complaineth of who were wrought upon neither by piping nor danâ—…ing Matth. 11. 17. 5. Let this part of Gods indulgency towards us quicken us up to use this help and thereupon both to take notice of the hope that God hath set before us and also seriously to meditate on the excellency thereof and frequently to meditate thereon §. 151. Of the resolution of Heb. 6. 17. 18. Verse 17. Wherein God willing more abundantly to shew unto the heires of promise the immutability of his counsell confirmed it by an Oath Verse 18. That by two immutable things in which it was impossible for God to lie we might have a strong consolation who have fled for refuge to lay hold upon the hope set before us Vers. 17. THe Sum of these two verses is A declaration of the ends of Gods condescention to man Here about we are to observe the inference in this word wherein And the substance in the words following The foresaid ends are two One in reference to God himself v. 17. The other in reference to man v. 18. The former is 1. Propounded in this phrase to shew the immutability of his counsell 2. It is illustrated by sundry circumstances In the point propounded we may observe 1. Gods Act thus expressed to shew 2. The Object thereof wherein is set down both the kind of object counsell and the stabilâ—…ty of it in this word immutability The circumstances of the illustration are four 1. The manner of Gods doing what he did in this word willing 2. The measure thereof more abundantly 3. The meanes whereby he did it his oath This is amplified by the validity of it in this word confirmed 4. The men to whom he did it Heires of promise Verse 18. The other end which hath reference to man is 1. Propounded 2. Amplified In the point propounded is set down 1. The kind of benefit consolation 2. The quantity of it strong 3. The fruition of it might have In the amplification is set down the meanes used on Gods part and the persons for whom The meanes are set forth 1. By their number two things 2. By their stability which is 1. Expressed in this word immutable 2. Confirmed in this phrase in which it was impossible for God to liâ—… The persons for whose sake God so far condescended are described 1. By their Act who have fled 2. By the end of that act to lay hold upon 3. By the prize the hope 4. By the ground thereof set before us §. 152. Of Observations raised out of Heb. 6. 17 18. Verse 17. 1. GOd conformes himself to man This I gather out of the Inference from this word wherein See § 130. II. God willingly doth what he doth for man For it is here said God willing See § 130. III. God doth more then needs for mans sake This phrase more abundantly 〈◊〉 this word two things v. 18. intend as much See § 131 139. IV. God clearly manifests his good will to man The word translated to shew signifieth a clear and full manifestation of a thing See § 132. V. All believers are Gods heires VI. None but believers are Gods heires The extent and restraint of this word heires prove these two last observations See § 133 134. VII Gods promise in the ground of believers inheritance For they are heires of promise See § 133. VIII Gods counsell is immutable This is here taken for granted See § 135. IX Gods oath is a suretiship The word translated confirmed intendeth 〈◊〉 much See § 138. X. Gods promise is immutable XI Gods Oath is immutable These are the two things that are here said to be immutable See § 140. XII Matters of impotency are impossible to God See § 141. XIII It is impossible for God to lie This is here expresly affirmed See § 141. XIV Faith in Gods promise worketh consolation For it is Gods word believed whereby we come to have comfort See § 144. XV. God would have our consolation to be steady
new doth both discover sundry errors and also instruct us in sundry principles of religion Of those instructions see § 51. 1. Errors discovered thereby are such as these 1. That none but temporall blessings were promised under the Law This was an error of Servetus and sundry others They do not consider that the temporall blessings promised were types of heavenly hereupon it is said of the Patriarks and other believing Jewes that they desired a better country that is an heavenly Heb. 11. 16. As the covenant made with them was the same in substance with that which is made with us so they had the same object of faith and hope that we have See v. 5. § 13. 2. That there was one way for attaining salvation under the law and another under the Gospell This was one of Socinus his errors By this the covenant of works is revived and the Church under the Law subjected to that covenant By this an essentiall difference is made between the old and new Testament whereas in 〈◊〉 stance they are both one and the same as is shewed § 49. By this position the 〈◊〉 which Gods word made different as the covenant of works and the old covenant of grace are made one and the things which God makes one and the same in substance are in substance made different as the old and new covenant 3. That the souls of the faithfull before Christ passed not into heaven the place of glorious Angels and glorified Saints but into a supposed place under the earth which they call Limbus Patrum This is the error of Papists They make four places for the souls of those who depart out of this world under the earth 1. Hell properly so called which is the lowest an everlasting place of intolerable torment for such as die in mortall sins 2. Purgatory which they place next above Hell where are intolerable torments but only for a time for such as dye in veniall sins 3. A place called Limbus Infamum which they place immediatly above â—…gatory and make it a place of darknesse without pain but also without heavenly blisse and this for such infants as dye unbaptized there to abide everlastingly 4. The foresaid limbus patrum which they make the uppermost of them all a place of darknesse but free from thâ—… paines of hell and purgatory and withall from the joyes of heaven Here they say the soules of the faithfull that dyed before Christ were reserved but freed from thence by Christs descent into hell All these places except hell are fictions of their own brain and have no ground in sacred Scripture Concerning limbus patrum for the other fictions I passe by the conceit thereof is directly against the identity of the two covenants of grace in substance For if the same covenant in substance were made with the faithfull before Christ that is made with the faithfull since Christ surely then they all partake of the same substantiall priviledges They before Christ believed on Christ as we do Rom. 4. 3. They obtained remission of sins Rom. 4. 7. They were reconciled unto God and adopted to be Gods children Why then should not they partake of the same glory that we do Christ implyeth that they do so Matth. 8. 11. The translation of Enoch Gen. 5. 24. and rapture of Eliiah into heaven 2 King 2. 11. are evidences hereof See Chap. 9. v. 15. § 90. 4. That the souls of the faithfull before Christ passed into a place of rest and refreshing but not into that place whither now the souls of the faithfull 〈◊〉 Christs ascention do passe There is an error of Arminius and his followers Many of them deny the foresaid limbus patrum But yet come too neer unto it They cannot determine where this place of refreshing is Even their opinion is refuted by the Identity of the old and new covenant of grace Christ was a lamb slain from the beginning of the world Rev. 13. 8. that is his sacrifice was to all purposes 〈◊〉 effectuall before it was offered up as after and thereupon he is said to be the same yesterday today and for ever Heb. 13. 8. §. 51. Of Instructions raised from the Identitie of the covenant of grace distinguished into the old and new THe Identity of the covenant of grace distinguished into old and new 〈◊〉 us in sundry principles 1. That the efficacy of Christs merit is everlasting even from that time wherein he was first promised Gen. 3. 15. Therefore there were Sacrifices from the beginning Gen. 4. 4. to typifie Christs Sacrifice It is said of the law and of all the types thereof that they were a shadow of things to come but the body is of Christ Col. 〈◊〉 17. Heb. 10. 1. If by vertue of the everlasting merit of Christ they who lived before he was exhibited might in faith rest thereon how much more may we how much more ought we with strong confidence rest thereon Heb. 9. 13 14. 2. That there is the same extent of the Sacrament of initiation under the new corenant as was under the old If infants might partake of the Sacrament of regeâ—… before Christ was exhibited then much more since That which the Apostle saith of the Ark in relation to Baptisme 1 Pet. 3. 21. that it was a like fiâ—… may be said of circumcision All their Sacraments were like figures not types of ours The Apostle maketh an expresse analogie betwixt circumcision and Baptisme Col. 2. 11 12. 3. That there is but one Catholick Church and that the Church of believing Jewes and Gentiles is the same and that the same circumstantials appertained there unto For all believers before and after Christ are partakers of the same covenant of grace in substance One God and Father One Lord Iesus Christ 1 Cor. 8. 6. One spirit one body Eph. 4. 4. 2 Cor. 4. 13. One Mediator 1 Tim. 2. 5. One Gâ—…spell Heb. 4. 2. One Faith Gal. 3. 7. 4. That the inheritance which they looked for is even the same which we look for see § 50. Error 3 4. §. 52. Of the difference between the covenant of grace as it is stiled old and new III. THe difference betwixt the old and new covenant is 1. In the time The old was before Christ exhibited the new since Heb. 1. 1 2. 2. In the manner of delivering The old was more obscurely delivered under types and prophecies the new more clearly 2 Cor. 3. 13 14. 3. In the extent The old was restrained to a select people Psal. 147. 19 20. The 〈◊〉 is extended to all nations Matth. 28. 19. 4. In the Mediator Moses a meer man was made the Mediator of the old Gal. 3. 19. But Jesus Christ God-man the Mediator of the new Heb. 8. 6. 5. In the ratification The old was ratified by the blood of beasts Exod. 24. 8. The new by the blood of the Son of God Heb. 9. 12. 6. In the efficacy The old comparatively was
On this ground it becommeth us to be very watchfull and carefull in withstanding 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 there remaineth See Chap. 4. v. 6. § 37. And of this phrase no more See Chap. 7. v. 11. § 64. 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 sacrifice can take away sin but the sacrifice of Christ which was but one sacrifice once offered up but men may proceed so far in sin as to reject that sacrifice which if they do there remaineth no meanes of pardon See v. 12. § 35. See also the treatise of the sin against the Holy Ghost part 2. § 20 26 27. §. 95. Of damnation necessarily following upon non-expiation 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 but. The former sheweth how they deprived themselves 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 uttermost curse of the Law The positive punishment is expressed under this word judgment Of the derivation of that in word Greek See Chap. 9. v. 27. § 136. 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 commonly for the execution of punishment as here in this place So as hereby is declared that the forementioned sinners are so far from reaping benefit by the sacrifice of Christ as nothing but execution of just vengeance can be expected For sinners not purged shall assuredly be condemned There is no meane between non-remission and damnation Thus much is intended under this phrase That soul shall utterly be cut off his iniquity shall be upon him Numb 15. 31. 1. The infinite perfection of the divine properties require as much none of them no not one in the least degree shall be impeached Though therefore 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 eternall 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 complaine 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 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 looking for of Iudgement The Greek noune is derived from a verb that signifies to receive Matth. 10. 40. From that simple verb a compound to tarry for or expect 1 Cor. 11. 33. and from thence the word of my text He here useth this word to shew that the conscience of apostates who sin against their conscience doth apprehend the just desert of their apostacy and cannot 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 conscience the more he addeth a small particle e certaine to shew that it can hardly 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 expressed so much outwardly have inwardly been as much tortured in their consciences Their own conscience being the Serjeant to apprehend them the Informer to accuse them the Witnesse to testifie against them their mouthes
their profession See v. 38. § 148. This phrase unto perdition sheweth the wofull issue of back-sliders The noun here used is a compound 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 a noun which signifieth destruction and the epithite everlasting is joyned to it 2 Thes. 1. 9. And another noun which signifieth a destroyer 1 Cor. 10. 10. And a participle He that destroyeth The preposition with which the word of my text is compounded signifieth from and it carrieth emphasis implying an utter destruction from all safety 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 Apollyon destroyer 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. â—… 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 backsliding 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 expresseth 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 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 adversaâ—… conjunction BUT To shew that Apostasie and Faith cannot stand toâ—…er The back-slider believeth not he that believeth will not slide back or â—…draw Fitly therefore hath the Apostle prescribed faith as a remedy to pâ—…event 〈◊〉 See v. 38. § 146. The Apostle here affirmeth of himself and others that they are of them that beâ—… 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 â—… 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 compound noun The simple verb whence 〈◊〉 〈◊〉 compounded signifieth to do or make The compound verb to get or to purchase 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. 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 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 geâ—… â—…ase and preserve faith Hereof see the whole Armour of God on Eph. 6. 16. Treat â—… Part. 6. § 17 c. The end that is here noted will recompence all the care and pains that can be taâ—… 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 believe 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 Iâ—… 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 Iâ—… 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 â—…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 objâ—…ct in him namely in him that draweth back Vers 39. The mitigation of the foresaid doom consisteth in the Apostles â—…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 pluâ—… 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 â—…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 â—…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 â—…ere expressed See § 146. VI. The faith whereby a just man lives is his own This is expressed by the Prophâ—… Hab. 2. 4 and understood by the Apostle See § 147. VII Every Apostate makes himself liable to vengeance This
the behalf of others thus Praise ye the Lord for it is good c. Psal. 147. 1. The Motive will appear to be the greater if we apply it to the several acceptions of good before set down To shew wherein the power and life of the duty whereunto he exhorteth especially lieth he expresseth this subject thereof the heart It is a good thing that the heart be established Of the divers acceptions of this word heart See Chap. 3. v. 8. § 79. It is here put for the whole soul of man and the mention thereof in this place sheweth that the heart is especially to be looked into that is it which ought most of all to be well setled and established See Ch. 3. v. 12. § 126. §. 117. Of Grace put for the Gospel THat whereabout the heart ought in special to be setled is here styled Grace It is a good thing that the heart be established with Grace Grace is here metonymically put for the Gospel So Tit. 2. 11. This is called The Gospel of the Grace of God and the Word of his Grace Act. 20. 24 32. Fitly is the Gospel thus styled in three especial respects 1. In regard of the procuring cause which is Gods free Grace Ephesians 3. 2 8. 2. In regard of the matter thereof For the Gospel setteth out Gods grace to man in Christ. The Summe of the Gospel is thus expressed by Christ himself God so loved the world that he gave his only begotten Son c. Ioh. 3. 16. 3. In regard of the Effect thereof which is to work encrease and perfect grace in men Where the Apostle giveth to the Gospel of Christ this title The Word of his Grace he addeth which is able to build you up Act. 20. 32. 1. This is an high commendation of the Gospel to be entituled Grace The Grace of God This makes the Word Gospel fitly to answer the notation thereof Gospel that is a good spell a good speech and an Evangile as the Scots according to the Greek notation term it that is good or glad tidings See Ch. 4. v. 2. § 16. In this respect the Gospel is styled The Word of God Chap. 6. v. 5. § 35. It is also in a like respect styled The Gospel of Peace Ephes. 6. 15. The Word of Reconciliation 2 Cor. 5. 19. The Word of life Phil. 2. 16. The Gospel of Salvation Ephes. 1. 13. For Peace Reconciliation Life and Salvation is manifested by the Gospel and the Gospel is the means of making â—…s partakers thereof 2. By this title Grace given to the Gospel the Gospel is distinguished from the Law For the Law was given by Moses but grace and truth came by Iâ—…sus Christ. See more of this difference Ch. 6. v. 5. § 35. 3. This title Grace put for the Gospel sheweth that the ground of faith is Gods grace For the Gospel is the word of faith Rom. 10. 8. and that in this respect because it clearly revealeth the free grace of God 4. This ought to incite us to have the Gospel in high account in that it is grace the grace of God the Word of his grace They who well know the wofull plight whereunto sinners are implunged and that there is no means to free them out of it but the grace of God cannot but be much affected with his Word of grace 5. This in particular is motive enough to enforce the duty here pressed by the Apostle That the heart be established with grace §. 118. Of Establishing THe Greek word here translated Established is the same that is used Ch. 2. v. 3. § 25. and translated confirmed It is derived from an Adjectiee that signifieth firm or stable Ch. 2. v. 2. § 11. Hence also a Substantive which signifieth and is translated a confirmation Ch. 6. v. 16. § 27. Here the word implieth such a setling of a thing as remains unmovable never to be taken away To have the heart established with grace is to have such understanding of the Gospel and so to affect it in the whole soul as to be resolved never to depart from it never to be carried about with any other doctrine which is not agreeable with this grace here spoken of This phrase established in the faith Col. 2. 7. doth in effect intend as much as to be established with grace For faith is an especial effect of grace There the Apostle addeth two Metaphors which do much illustrate this point in these words rooted and built up The former Metaphor is taken for a tree such an one as our Oak whose root doth spread as far in the earth as the boughes in the air so as no storms throw it Sooner may the arms of it be rent one from another then the tree be overthrown or rooted up Thus he whose heart is established with grace will sooner suffer his limbs to be pulled one from another or his soul be parted from his body then his heart from grace or grace from his heart The other Metaphor thus translated built up is taken from an Edifice well setled upon a sure foundation like to that house whose foundation is laid on a Rock which could not be shaken by rain flouds or winde Matth. 7. 25. Luke 6. 48. Thus no persecution nothing that the Devil or Devils Instruments can do will unsettle or overthrow that mans heart which is established with grace This phrase of having the heart established with grace doth in effect intend the same thing that was intended under this phrase Hold fast the confidence and the rejoycing of the hope firm unto the end Chap. 6. v. 6. Both phrases require Perseverance Of motives thereto and means thereof See Ch. 3. v. 6. § 68 69 70. §. 119. Of Distinction of Meats BEcause meats were as many then used them contrary to grace the Apostle here sheweth the unprofitablenesse of them and opposeth them to grace as is evident by this negative NOT So as he denieth that to meats which he ascribed to grace as if he had more fully said It is not good that the heart be established with meats Hereby he implieth That he would not have them think that meats can establish the heart or quiet the conscience as grace can The Noun translated meats is derived from a Verb that signifieth to eat Joh. 6. 13. It is indefinitely put for all manner of food even for whatsoever one eats for nourishment Rom. 14. 15. Here it is put for such meats as were by the Law accounted clean in opposition to such as were unclean For many in the Apostles time though by the Gospel the distinction of meats were taken away made conscience of eating such meats as by the Law were prohibited and thought that they did please God therein But that the observation of that distinction of meats could not establish a mans heart the Apostle here affirmeth they could not do it under the Law nor under the Gospel Not under the Law because they were
117. VII The word of Grace must enter into the heart For this end mention is here made of the heart See § 117. VIII The word of Grace is able to establish the heart It can so satisfie and quiet it as it will stedfastly abide therein else it were in vain to exhort to have the heart established with Grace See § 118. IX Doctrins about meats are contrary to Grace They are here opposed to Grace See § 119. X. Doctrins of meats cannot establish mens hearts This negative not denieth that to meats which it ascribeth to Grace See § 119. XI Doctrins of meats never profited any mans soul. This is here expresly set down See § 119. XII Men use much to busie themselves about external Rites This phrase of being occupied intends thus much See § 120. XIII All the pains that men take about externall Rites doth not profit them Though they be occupied thereabouts yet they are not profited thereby See § 120. §. 122. Of the Christians Altar Verse 10. We have an Altar whereof they have no right to eat which serve the Tabernacle Verse 11. For the bodies of those beasts whose bloud is brought into the Sanctuary by the High-priest for sin are burnt without the Camp Verse 12. Wherefore Iesus also that he might sanctifie the people with his own bloud suffered without the gate THe Apostle here produceth another Argument to draw the Hebrews from doting upon legal Rites The former Argument was taken from the unprofitablenesse of them v. 9. § 119. This other is from the damage they bring to themselves thereby They deprive themselves of all benefit which they might otherwise receive from Christ. Of the notation of the word Altar See Chap. 7. v. 13. § 72. It is here taken tropically and that in a three-fold respect 1. By a Metonymy of the Subject The Altar is put for the Sacrifice laid thereon This is evident by the act of eating attributed thereto thus We have an Altar whereof they have no right to eat The Israelites did eat of the Sacrifice not of the Altar Thus metonymically is Altar used in these phrases They are 〈◊〉 with the Altar and partakers of the Altar 1 Cor. 9. 13. 10. 18. that is of the Sacrifices offered upon the Altar 2. By a Synecdochy one of the legal Rites namely Altar is put for all the rest as meats were § 119. 3. By a Metonymy of the Adjunct a type is put for the truth a shadow for the substance an earthy Altar and Sacrifice for the celestial Altar and Sacrifice which is Jesus Christ. Thus much may be inferred from the singular number Altar here used not Altars The Apostle maketh a like collection from the word seed in the singular number thus He saith not And to seeds as of many but as of one and to thy seed which is Christ Gal. 3. 16. In this respect we Christians who professe the Gospel of Christ and believe on him are said to have this Altar As it was ordained before the world so in this later age of the world it is exhibited and by the Gospel offered and by faith received Thus beleevers have it There is no other Altar in the New Testament warranted to Christians but Jesus Christ the truth of the legal Altars The Iews themselves at this day have no earthy Altar For Christians to frame to themselves earthy Altars as Papists do is worse then Judaism True it is that the ancient Fathers make frequent mention of an Altar and a Sacrifice which titles they give to the Table of the Lord and to the sacramental bread and wine set thereon but metaphorically not properly The Apostles never use this word Altar in reference to the Lords-Table but this phrase The Lords Table is expresly used 1 Cor. 10. 21. nor this word Sacrifice in reference to sacramental bread yet this word bread is expresly used in that respect 1 Cor. 18. 16 17. Altar and Sacrifice in reference to the Lords Table and sacramental bread have been abominably abused by Antichristians even unto plain and palpable Idolatry As they pretend true Altars and Sacrifice so also true reall sacrificing Priests which Title is not once no not metaphorically attributed to a Minister of the Gospel as he is a Minister yet in a metaphoricall and spirituall sense it is oft attributed to beleevers in regard of spirituall Sacrifices of prayers and praises which they offer to God 1 Peter 2. 5. Revel 1. 6. But Christ who is the truth and substance of legal Priests Sacrifices and Altars and in that respect most truly and properly a Priest Sacrifice and Altar hath these Titles in the New Testament attributed to him 1. He is styled a Priest Heb. 5. 6. This he is in his Person as he is God-man 2. A Sacrifice Eph. 5. 2. This he is in his humane Nature for his body was the offering Heb. 10. 10. 3. An Altar Revel 8. 3. This is in regard of his Divine Nature for his humane Nature the Sacrifice was laid upon the Divine Nature being united unto it and the Divine Nature sanctifieth the humane Nature which is the property of an Altar Mat. 23. 19. It hath been shewed Chap. 7. v. 3. § 25. that there were many Types of Christ. Among others the Altars were special Types Of them there were two sorts One was the great brazen Altar for Sacrifice Exod. 27. 1 c. The other was the Altar of gold for Incense Exod. 30. 1 c. Christ was typified by the former in regard of the Sacrifice of himself Ephes. 5. 2. He was typified by the later in regard of his Intercession whereby he maketh our persons prayers and other holy services acceptable to God Rev. 8. 3. 1. This truth of Christ being our Altar doth much commend the state of the Christian Church above the state of the ancient Jewish Church and amplifieth the goodnesse of God towards us above that which was shewed to them 2. This directeth us to be well informed in that Sacrifice which was offered up upon this Divine Altar that we may with greater confidence rest thereupon 3. This phrase We have an Altar encourageth us to bring all our warrantable spiritual Sacrifices thereunto and to offer them thereupon and in faith in Christs Intercession to offer up all our prayers and praises and to rest for acceptance thereupon This use the Apostle himself teacheth us to make hereof vers 15. As a Type hereof the Jews were to offer up their Sacrifices on the Altar in the Tabernacle Levit. 17. 4. Iosâ—… 22. 16 c. §. 123. Of having no right to eat of the Christians Altar THere is a fearfull doom denounced against all such as adhere to the Ceremonial Law in the time of the Gospel The doom is this They have no right to eat of the foresaid Altar Hereby is implied that they deprive themselves of the greatest benefit that God ever afforded to children of men even of Iesus Christ himself and
to them all This impartiall desire is thus further explained I would to God that all that hear me this day were both almost altogether such as I am Acts 26. 29. and again thus I am debtor both to the Greeks and to the Barâ—…rians both to the wise and to the unwise Rom. 1. 14. and thus We exâ—…rted 〈◊〉 comforted and charged every one of you as a father doth his children Here he sheweth that as a Fathers heart is impartiall to all his Children so was his to all that were under his charge For saith he I ceased not to warn every one night and day Hereupon he maketh this inference I am pure from the blood of all men Acts 20. 26 31. All Christians are as fellow members of one and the same mysticall body 1 Câ—… 12. 12. There is neither Iew nor Greek there is neither bond nor free there is 〈◊〉 〈◊〉 nor female for ye are all one in Christ Iesus Gal. 3. 28. Contrary is their practice who on by-respects dispence the Ordinances of God â—…ing more favour to great ones and rich ones then to the meaner and poorer 〈◊〉 Gravely and severely is this unchristian practice censured by the Apostle Iames Chap. 2. v. 1 2 3. c. Surely all that are faithfull will be of this our Apostles minde Moses his faithfulness is herein commended that it was manifested in all the house of God Heb. 3. 2. Thus will mens Ministry be the better accepted and thus will they do the more good and take away occasion of muttering and murmuring As Ministers must bear an equall respect to every one so every one of what rank or degree soever ought to subject themselves to their Ministry and use it for their own particular edification Every one needs the benefit thereof Every one may 〈◊〉 good thereby Should not every one whose good a Minister ought to endeavour improve his Ministers endeavour to his own good The desire of the Apostle is that every one do so and so See Chap. 3. v. 12. § 123. §. 79. Of diligence about our own spirituall good as well as about our brothers temporall good THat which the Apostle desireth is that they would shew the same diligence c. The verb translated shew is the same that was used v. 10 and implyeth an evident and clear manifestation of a thing see § 69. It is not enough to have a purpose of doing a duty or to do it in private so as others can take no notice thereof but we must shew that we do it and give good proof thereof The noune here translated diligence is derived from the same root that the verb translated Labour Chap. 4. 11. was So as it intendeth both an indeavour and also forwardness and earnestness therein and is fitly interpreted diligence which is to be used for attaining that which is indeavoured after Hereof see Chap. 4. v. 11. § 63 64 65. This relative the same hath reference to the labour of love mentioned v. 10. and intendeth two points One generall That diligence in our Christian course be constant Such diligence as we have formerly used must still be used even the very same We may not â—…lacken we may not cool we may not wax more remiss therein Hereof see § 72. and Chap. 3. v. 6. § 68. c. Thus this relative implyeth a motive taken from their former diligence For if they who have formerly been diligent grow negligent their former diligence will be a witness against them and an aggravation of their after-negligence Ephesus is checked for leaving her first love This therefore is one motive to incite them to persevere they had begun well The other point is more particular That such labour and diligence as we shew in behalf of others bodily need we shew in behalf of our own soules good For assurence of â—…ope tends to our spirituall good In this respect the Apostle commendeth such as had attained to and given proof of the one and the other namely the work of faith which makes to our spirituall good and labour of love 1 Thes. 1. 3. And he makes this the end of the commandment namely charity and faith 1 Tim. 1. 5. 1. In both of them God is glorified It was shewed § 69. how love in ministring to Saints is shewed toward Gods name So by hope Faith and other like graces which make to our salvation God is glorified Abraham being strong in faith gave 〈◊〉 to God Rom. 4. 20. and God accounted it a glory to be stiled the hope of Israel Jâ—… 14. 8. and 17. 13. 1. By being diligent about the graces that make to our salvation we manifest spirituall prudence about the good of our Soules as well as charity to the good of our neighbours body by diligence in ministring to them 2. By our care about our soules salvation we manifest a Christian and heavenly disposition which diligence about the temporall good of others doth not necessarily import For Heathen and other naturall men may be very charitable to others about their temporall good They therefore exceedingly fail in Christian prudence who are diâ—…gent in matters of charity for others temporall good but are careless and negligent about their own souls eternall good As they are justly taxed who make pretence of faith and have not works of charity Jam. 2. 14. So they are more justly to be censured who boast of their many good workes to others and have attained to no assurance of faith and hope in regard of their own salvation Hereof Popish and superstitious persons are very guilty Ministers may here learn a good lesson namely to press upon people diligence in both kinds of duties Many are very earnest in stirring up people to workes of charity and bounty but neither instruct them in Articles of Faith nor stir them up to diligence thereabout Let us learn to adde grace to grace and to give all diligence therein 2 Pet. 1. 5 6 7. What God hath joyned together let no man put asunder Matth. 19. 6. §. 80. Of diligence in attaining assurance of hope THe speciall matter whereabout the Apostle would have them shew their diligence is stiled full assurance of hope This phrase full assurance is the interpretation of one Greek word which is compounded of an adjective that â—…eth ful and a verb that signifieth to bring The active verb 〈◊〉 compounded signifieth to assure or make full proof 2 Tim. 4. 5. The passive to be fully perswaded or assured of a thing Rom. 4. 21. and 14. 5. The noâ—… here used is applyed as in this place to hope so to faith Chap. 10. 22. and to understanding Col. 2. 2. It is opposed to wavering doubting and uncertainty By this it is evident that assurance is a property of hope There are the same props to support hope as to support faith which are Gods promises and properties They who deny assurance to hope contradict the
Scripture strip this grace of much joy and comfort which it bringeth in afflictions and take away the difference betwixt the hope of Christians and worldlings Quest. Is not then that true hope which wants assurance Answ. Not the truth but the perfection of hope consisteth in this assurance That which the Apostle saith of knowledge 1 Cor. 13. 9. may also be applyed unto hope and to other Christian graces we hope in part So long as we remain in this flesh the flesh remaineth in us as well as the Spirit From the flesh commeth doubting wavering and all manner of weakness Mat. 26. 41. But as the Spirit getteth strength and prevaileth over the flesh so will this doubting and wavering be more and more dispelled and assurance more and more increased Hereof see more in The whole Armour of God Treat 2. part 6. of Faith on Eph. 6. 16. § 39 Some take hope in this place to be put for Faith Indeed these two graces do in many things so fitly agree as not unfitly one may be put for the other The matter is not great whether the one or the other be here meant In the exemplification of this point both faith and hope are expressed Faith v. 12. Hope v. 18. But because hope is here named by the Apostle and that which is here spoken of it may agree to hope as well as to faith I take the litterall expression to be the best and safest Of hope what it is Of assurance of hope Of the agreement and disagreement betwixt it and faith Of the use and need of Hope See the whole Armour of God Treat 2. Part. 7. of Hope on Eph. 6. 17. § 3 4. c. The Apostle here gives us to understand that Christians may by diligence attain unto assurance of hope God will blesse his in a diligent and carefull use of such meanes as he hath appointed for attaining such and such graces yea and the measure of them This discovers the reason why many long continue wavering and never get assurance They take no pains they use no diligence they think God should work in them this assurance without any paines of their own Such may wish as Balaam did Numb 23. 10. for that which they shall never attain Let not us be wanting to our selves If we thinke assurance of hope worth the 〈◊〉 let us do to the utmost what God enableth us to do for attaining thereunto 〈◊〉 〈◊〉 acquaint our selves with the grounds of hope Gods promises and propertâ—… and frequently and seriously meditate thereon Let us conscionably attend Gods Ordinances and earnestly pray that God would adde his blessing to our en 〈◊〉 We are of our selves backward dull and slow to believe and hope we 〈◊〉 much prone to doubting In these respects we ought to use the more diligence 〈◊〉 to quicken up our spirits unto this full assurance and not cease till we have atâ—…ined some evidence thereof This last phrase unto the end is in sense and almost in words the same that was used Chap. 3. 6. The difference is onely in the prepositions which are two diâ—… 〈◊〉 in letters but both signifie one and the same thing It is hereby intended that perseverance must be added to diligence Perseverance I say as long as we live For the word End hath reference to the time of 〈◊〉 life See more hereof Chap. 3. v. 6. § 68. §. 81. Of slothfulness about sanctifying graces Verse 12. THe Apostle to enforce his exhortation unto diligence addeth an inference against the contrary vice thus that ye be not slothfull c. By this inference it is implyed that if they be not diligent slothfulness will seize upon them Which if it do they cannot attain to the forementioned assurance The Greek word translated slothfull is the same that was interpreted dul Chap. 5. 11. § 58. There is shewed the notation and emphasis of the word In reference to the mind it importeth dulness in reference to practise it intendeth slothfulness slothfulness I say in use of meanes whereby grace may grow and gather strength The word is properly used of such as are slow of pace as an old man or an Asse It is contrary to quickness Here it seâ—…teth out not so much a naturall imperfection as an acquired vice which seized upon them by their carelesness They had not exercised themselves in Gods word thereby to sharpen their wits and make themselves more capable of the mysteries of godliness they had not acquainted themselves with the promises treasured up in the word nor with the properties of him who made those promises and thereupon became dull of hearing and slow of believing Object The Apostle commended their diligence in the former verse and desireth 〈◊〉 still to shew the same diligence why then doth he here forewarn them of slothâ—…lness Answ. 1. He that admonisheth one to do what he doth commends him for so doing 2. 〈◊〉 commended their diligence in charity but admonisheth them to take 〈◊〉 of slothfulness in matters of faith hope and other like graces It appeareth that herein they were not so diligent therefore he desireth that they be not slothfull therein For 1. They who are forward in duties of love to man may be dull and slothfull in knowledge faith hope c. Saul is thus commended He cloathed the daughters of 〈◊〉 Scarlet and put on ornaments of Gold upon their apparell 2 Sam. 1. 24. Yet was he slothfull about sanctifying graces 2. Duties of love to others are more outward and in that respect more easie Object Love is a fruit of faith Gal. 5. 6. Answ. Indeed true Christian love is so yet there may be many specious shewes of such a love as sprouts not from faith As Saul in his time was diligent in seeking and procuring the good of his people yet slow in believing Gods promises and backward in relying aâ—…d trusting on Gods providence So others in other ages and in this our age also Many that have been abundant in workes of charity have been of mean knowledge and weak faith if they have had any faith at all See 〈◊〉 hereof § 79. §. 82. Of avoyding vices contrary to duties required THe slothfulness here disswaded is directly contrary to the forementioned diligence and mention is thereof made to shew that for the more prosperoâ—… flourishing of a vertue the contrary vice is to be avoided This is oft 〈◊〉 by the Holy Ghost in generall termes thus Cease to doe evill learn to dâ—… well Isâ—… â—… 16 17. Put off the old man put on the new man Eph. 4. 22 24. Let us lay aside â—…ry weight and let us run with patience the race which is set before us Heb. 12. 1. 8 in this particular Prov. 12. 24 27. As vertue and grace is a fruit of the Spirit so vice and sin of the flesh 〈◊〉 these are contrary the one to the other Gal. 5. 17. If the lusts of the flesh be nouriâ—… and not
to the Lord. Work must be done before reward can be expected See Chap. 10. v. 36. § 136. That which Enoch did is expressed under this phrase pleased God The verb is a compound The simple verb out of which it is compounded signifieth to please Gal. 1. 10. The preposition with which it is compounded signifieth well So as it addeth much emphasis to the word and implyeth that Enoch was very circumspect over himself and carefull in all things to do that which was acceptable unto God that was well to please him This word is used to set out Gods approbation of works of Mercy Chap. 13. v. 16. § 146. Enoch did the rather please God because he walked before God and that continually for so much doth that Conjugation wherein the Hebrew word is expressed imply as is largely shewed in the Saints sacrifice on Psal. 116. 9. § 58. Enoch had God alwaies in his eyes whether he were alone or in company about duties of piety or other affairs Thereby he was moved carefully and conscionably to avoyd what might be displeasing unto God and diligently to do what was agreeable to the will of God To give further evidence to the truth hereof it is said that he had testimony hereof The same verb in Greek is here used that was before used v. â—… § 6. and taken in that sense He had the testimony of Men and God Of Men by bearing witness unto him and highly esteeming him Of God by an inward witness of Gods Spirit in his own Conscience and by Gods approving him Enoch in his life-time prophesied of the coming of the Lord to Judgement Iude v. 14. Whereby it appears that he had the Day of Judgement in his mind and by a consideration thereof he might be the rather moved to seek in all things well to please the Lord. §. 20. Of the Resolution of and Observations from Hebr. 11. 5. IN this verse we have a Reward of Enoch's Faith Hereof are two parts 1. The kind of reward 2. The ground thereof The kind of reward is 1. Propounded in this phrase he was translated 2. Amplified by the End and by the Author of his translation In declaring the End is set out 1. The extent of his translation he was so translated as he should not see death 2. The evidence thereof He was not found The Author of his translation was God who is here named to manifest the truth thereof Because God had translated him In setting forth the ground of his reward is declared 1. What Enoch had done he had pleased God 2. The time when he did it before his translation 3. The evidence thereof he had testimony Doctrines I. Faith bringeth reward By Faith Enoch had the reward here mentioned II. To be translated from Earth to Heaven is a great reward In this sense it is here set down III. The best livers are not the longest livers Enoch was one of the best of the Patriarchs that lived before the Flood yet lived the fewest years of them all IV. It is a great favour to be exempted from death Herein God testified his favour to Enoch V. They who are in Heaven cannot be found on Earth Enoch being translated was not found VI. God can give extraordinary rewards This reward was extraordinary therefore it is said that God translated him VII Work is before reward So much is here expressed VIII They that please God shall surely be rewarded This is here noted as the ground of Enoch's reward IX Who walk with God please him This appears by the Apostle's interpreting Enoch's walking with God to be a pleasing of him X. They who please God shall not want witness Enoch which did so had testimony thereof §. 21. Of pleasing God by Faith Heb. 11. 6. But without Faith it is impossible to please him For he that cometh to God must believe that he is and that he is a Rewarder of them that diligently seek him THis verse hath especial reference to the last clause of the former verse and is a proof of this main point That Enoch by faith pleased God The argument is drawn from the impossibility of the contrary It is impossible without faith to please God Therefore Enoch who had this testimony that he pleased God had faith Faith in this place is to be taken as it was in the first verse and in other verses following and in all those places it is taken as here for a justifying Faith as the effects thereof following in this verse do prove Of this word impossible see Chap. 6. v. 4. § 38. Here it is taken on supposition of mans corrupt nature So corrupt is man in soul and body in every power and part of either and so polluted is every thing that passeth from him as it is not possible that he should of and by himself do any thing that is acceptable unto God but Faith looketh upon Christ applyâ—… Christ and his righteousness and doth all things wherein he hath to do with God in the name and through the mediation of Jesus Christ. Thus man by faith pleaseth God Out of Christ which is without faith it is impossible 〈◊〉 please God This manifesteth an absolute necessity of Faith See the whole Armour of God Treat 2. part 6. on Eph. 6. 16. § 8. of Faith That which is not possible to attain unto is to please God As the English so the Greek word translated to please is the same that was used in the former verse and here taken in the same sense with the same emphasis It implyeth a performance in the agent or him that doth a thing and an acceptance in the object or him to whom it is done That object is here implyed under this relative him which hath reference to God mentioned in the last words of the former verse and in the clause next following in this verse for it is God whom Enoch pleased whereof this verse is made a proof and it is he whom we ought all to please There are four things which must concurr to please God all which are accomplished by faith and by nothing else 1. The person of him that pleaseth God must be accepted of God Unto the pure all things are pure Tit. 1. 15. God had respect unto Abel Gen. 4. 4. 2. The matter that pleaseth God must be agreeable to his will Hebr. 13. 21. The Apostle thereupon exhorteth to prove what is the good and acceptable and perfect will of God Rom. 12. 2. 3. The manner of doing that which pleaseth God must be with due respect to God and that is in these and other like particulars 1. In obedience to God because he hath commanded it In this case we must say as Peter did At thy word I will do it Luk. 5. 5. This is to do it for conscience sake and for the Lords sake Rom. 13. 5. 1 Pet. 2. 13. 2. In humility denying of our selves and all conceit in our selves as he that
said Not I but the grace of God which is with me 1 Cor. 15. 10. 3. In sincerity as having to do with him that searcheth the heart Thâ—… did Hezekiah Isa. 38. 3. 4. With sedulity like the two faithfull servants with whom the Lord wâ—… well pleased but not like the slothfull servant Mat. 25. 20 c. 5. With alacrity and chearfulness for God loveth a chearfull giâ—… 2 Cor. 9. 7. 6. Within compass of our calling 1 Cor. 7. 17. 7. With constancy If any draw back Gods soul will have no pleasure in him Hebr. 9. 38. 8. In assurance that God who accepteth the person accepteth also the work that is done Hereby did Manoah's wife inferr that God was pleased with that which they did Iudg. 13. 23. 4. The end which is Gods glory 1 Cor. 10. 31. The foresaid four general points are those four causes whereby every thing is made perfect Faith is the means whereby all of them may be effected and accomplished 1. By Faith in Christ the Person is accepted of God Eph. 1. 6. 2. Faith makes men subject themselves to Gods will 3. Faith makes men have respect even to the manner of what they do to Godward that it be done in obedience in humility in sincerity with sedulity with alacrity orderly constantly and with assurance of Gods acceptance All these may be exemplified in Enoch 4. Faith of all graces most aimeth at Gods glory Abraham being strong iâ—… faith gave glory to God §. 22. Of believing that God is THE Apostle giveth a proof of this assertion that it is impossible without faith to please God His proof is this For he that cometh unto God must believe that he is The proof is applyed to such as come to God This word He that â—…eth is metaphorical setting forth such as have to do with God in prayer iâ—… praise or in any other service Of the composition of it and further meaning of it see Chap. 7. v. 25. § 104. That which is required of such as come to God is to believe that God is It is in vain for any to go to one whom they do not believe to be But this is not simply and barely to be taken of the being of God for by Reason and Philosophical arguments it may be demonstrated that there is a God and that God is but that which is here spoken of is an act of faith It must therefore more dâ—…stinctly be taken namely that he is the true God the onely true God such a God as he hath revealed himself to be If we repeat this title God and set it 〈◊〉 this relative he thus He that cometh unto God must believe that he is God the sense will somewhat more clearly appear So as God must be believed to be as he is or as he hath manifested himself to be Thus Abraham believed God to be Gen. 15. 6. To believe God otherwise is to make him an Idol Rom. 1. 21. that is to believe him to be nothing 1 Cor. 8. 4. It standeth us therefore in hand well to be informed about God and that as he hath made himself known to us in his Word Search the Scriptures They are they which testifie of him Ioh. 5. 39. Here might occasion be taken of setting forth God in his nature persons properties and works whereby in the Word he is made known unto us This point is the rather to be observed because of the necessity that lyeth upon it implyed in this word must it will be otherwise altogether in 〈◊〉 to come unto God Of the word translated must as it setteth forth sometimes a necessity sometimes a duty see Chap. 2. v. 1. § 3. §. 23. Of God a Rewarder THE Apostle seâ—…teth forth another evidence of a true Believer namely that he believeth that God is a Rewarder of them that seek him So as by faith a man doth not onely understand God to be the true God as he hath set forth himself in his Word but also resteth on him for acceptance which the Apostle thus expresseth that he is a Rewarder c. The Greek word is a compound whereof see Chap. 2. v. 2. § 16. word for word it signifieth a giver of a reward The noun carrieth a kind of emphasis with it and sheweth that God layeth this as a charge upon himself and taketh it as his function to render a reward This is an undoubted evidence of his being well pleased with them among whom he executeth his function This God taketh upon him 1. That every one might have a reward No Creature can be too great to be rewarded of him and the greatest needs his reward yeaâ—… he can reward whole Families Churches and Nations On the other side God is so gracious as he accounteth none too mean to be rewarded of him He raiseth up the poor out of the dust and lifteth up the beggar from the dunghill 1 Sam. 2. 8. When Dives and all his house neglâ—…cted Lazarus the Lord looked upon him and gave his Angels charge over him Luk. 16. 21 22. 2. That Believers might be sure of their reward For God is faithfull Hebr. 10. 23. He will not fail to perform what he undertaketh This the Apostle would have Christians to know Eph. 6. 8. 3. That the reward might be worth the having For God in his rewards considereth what is meet for his Excellency to give and accordingly propâ—…rtions his reward As a King when he would reward a faithfull Servant â—…e contents not himself to give him a little Money but rather gives high Honâ—… and Dignities great Lordships fair Possessions many Immunities and Priâ—…leges gainfull Offices and other like Royal Rewards which beseem a King to give Instance Pharoah's reward to Ioseph Gen. 41. 41. Nebuchadneâ—…'s to Daniel and his three Companions Darius also to Daniel and Ahasuerus to Mordecai As God exceedeth these and all other Monarchs in greatness so will he exceed them in this kind of goodness 1. This giveth evidence that the eyes of the Lord are in every place beholding the evil and the good Prov. 15. 3. and that he knoweth how to put difference betwixt the good and evil 2 Pet. 2. 9. 2. This may encourage Believers against the ignorance impotency forgetfulness ingratitude mis-conceit envy malice and persecution of men 1. Some men are ignorant of the faithfulness of them whom they should reward as Potiphar was ignorant of Ioseph's faithfulness Gâ—… 39. 19. 2. Others are not able to do what is meet 3. Others forget kindnesses done as Pharoah's Butler Gen. 40. 23. 4. Others are ungratefull 5. Others wink at and will not see that which should be rewarded as Nabal 1 Sam. 25. 10 6. Others envy at goodness and faithfulnes as Saul 1 Sam. 18. 9. 7. Others malign men for their goodness as the Pharisees did Christ Mark 3. 22. 8. Others persecute them as the Jews did Ieremiah Jer. 26. 8. It is in these and sundry other respects requisite that we believe