God as that they receive approbation and blessing from him for in Jesus Christ we are compleat and God makes both us and our Duties accepted in the beloved The consideration hereof added to the former may firmly assure the Mind and Conscience of every true Believer concerning the gracious Acceptation of the least of their holy Duties that are performed in sincerity And this they have in such a way as 1 To exclude Merit and Boasting 2 To keep them in an holy Admiration of Gods Grace and Condescension 3 To make them continually thankeful for Christ and his Mediation 4 To yield unto themselves Comfort in their Duties and Encouragement unto them VERSE 8. But that which beareth Thorns and Briars is rejected and is nigh unto Cursing whose End is to be burned In the foregoing Verse the Apostle shewed how it would be and fall out with that part of the Judaical Church which embraced the Gospel and brought forth the Fruits of Faith and Obedience God would Accept of them own them preserve and bless them and this blessing of God consisted in four things 1 In his gracious Acceptance of them in Christ and the Approbation of their Obedience ver 9. 2 In delivering them from that dreadful Curse and Judgement which not long after consumed the whole Remainder of that People 3 In making use of multitudes of them to be the means of Communicating the Knowledge and Grace of the Gospel unto other Persons and Nations a greater blessing and honour than which they could not in this world be made partakers of 4 In their Eternal Salvation This being laid down he proceeds in his Parable to declare the state and condition of the other sort of them namely of Unbelievers Apostates from and Opposers of the Gospel And this he doth in compliance with the Symbolical Action of our Saviour in cursing the barren Figg-tree whereby the same thing was represented Matth. 21. 19. for it was the Apostate persecuting unbelieving Church of the Jews whose Estate and what would become of them which our Saviour intended to expose in that Figg-tree He had now almost finished his Ministry among them and seeing they brought no Fruit thereon he intimates that the Curse was coming on them whose principal Effect would be perpetual barrenness They would not before bear any Fruit and they shall not hereafter being hardened by the just Judgement of God unto their Everlasting Ruine So was fulfilled what was long before foretold Isa. 6. 9 10. as our Apostle declares Acts 28. 26 27. In Answer hereunto our Apostle in this Verse gives this account of their Barrenness and Description of their End through Gods Cursing and Destroying of them And herein also the Estate and Condition of all Apostates Unfruitful Professors Hypocrites and Unbelievers to whom the Gospel hath been dispens'd is declared and expressed And as it was necessary unto his Design the Apostle pursues his former Similitude making an Application of it unto this sort of men And 1 He supposeth them to be Earth as the other sort are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Earth that part of the Earth So it is and no more It is neither better nor worse than that which proves fruitful and is blessed All men to whom the Gospel is preached are every way by Nature in the same State and Condition All the difference between them is made by the Gospel its self None of them have any reason to boast nor do they in any thing make themselves differ from others 2 It is supposed that the Rain falls often on this Ground also Those who live unprofitably under the means of Grace have oft-times the preaching of the Word as plentifully and as long continued unto them as they that are most thriving and fruitful in Obedience And herein lies no small Evidence that these things will be called over again another day to the Glory of Gods Grace and Righteousness On these suppositions two things are considerable in what is ascribed unto this Earth 1 What it brings forth 2 How First it bringeth forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thorns and Briars See the opening of the words before In general I doubt not but all sorts of sins are hereby intended all unfruitful Works of Righteousness Rom. 6. 21. Ephes. 5. 11. And the principal reason why they are here compared unto Thorns and Briars is with respect unto the Curse that came on the Earth by Sin Cursed be the Ground Thorns and Thistles shall it bring forth unto thee Gen. 3. 17 18. whereunto barrenness or unaptness for better Fruits is added Gen. 4. 12. from this Curse the Earth of its self and untilled would bring forth nothing but Thorns and Briars at least they would be absolutely prevalent in and over all the products of it so the heart of man by nature is wholly over-run with evil sinful Imaginations and his Life with vicious sinful Actions Gen. 6. 5. Rom. 2. 10 11 12 13. 2 Wherefore the bringing forth of Thorns and Briars is abounding in such actings and works as proceed from the principle of corrupted Nature under the Curse In opposition hereunto all good actions all acts of Faith and Obedience are called He rbs and Fruit because they are the Fruits of the Spirit and such Works are compared to and called Thorns and Briars from a community of Properties with them For 1 They are in their kind unprofitable things of no use but meet to be cast out that room may be made for better When a man hath a Field overgrown with Thorns and Briars he finds he hath no benefit by them Wherefore he resolves to digg them up or burn them Of such and no other use are the sins of men in the world All the works of darkness are unfruitful Ephes. 5. 11. The world is no way benefited by them never was any man the better for his own or another mans sin 2 Because they are hurtful and noxious choaking and hindering good Fruits that otherwise would thrive in the Field So are Thorns and Briars represented in the Scripture as grieving piercing and hurtful and things that are so called by their name Ezck. 28. 24. Mic. 4. 4. Isa. 7. 25. Such are all the sins of men All the confusion disorders devastations that are in the world are from them alone In general therefore it is all sorts of sins works of darkness works of the flesh that are intended by these Thorns and Briars But yet I presume that the Apostle hath regard unto the sins which the obstinate Jews were then in an especial manner guilty of and which would be the case of their sudden destruction Now those as it appeareth from this whole Epistle and matter of Fact in the story were Unbelief Impenitency and Apostasie The Thorns and Briars which were the Fuel wherein was kindled the Fire of Gods indignation unto their Consumption were their sins against the Gospel Either they would not give their Assent unto
signs of the like nature we may safely conclude that the end of all things is approaching 2. There is the Judge which is Jesus Christ. Originally and absolutely this is the Judgement of God of him who made the world And therefore is it often said that God shall judge the world Deut. 32. 35 36. Ecclesiast 12. 14. God the Judge of all Heb. 12. 23. But the actual Administration of it is committed unto Jesus Christ alone to be exercised visibly in his humane nature Rom. 14. 11. Dan. 7. 13. Matth. 16. 27. Chap. 19. 28. Joh. 5. 22. 27. Acts 17. 31. 2 Cor. 5. 10. 1 Thes. 4. 16. 2 Thes. 1. 7. and many other places And herein in the same individual person he shall act the properties of both his Natures For as he shall visibly and gloriously appear in his humane Nature exalted in the supream place of Judicature and invested with Soveraign Power and Authority over all Flesh Dan. 7. 13. Matth. 24. 30. 1 Thes. 4. 16. Rom. 14. 10. so he shall act the Power and Omniscience of his Deity in upholding the whole state of the Creation in Judgement and in the discovery of the hearts and comprehension of the words thoughts and actions of all the Children of men from the beginning of the world unto the end thereof And herein as all the holy Angels shall accompany him and attend upon him as Ministers Assistants and Witnesses unto his Righteous Judgements Mark 25. 31. Luke 9. 26. Jude 12. Dan. 7. 10. so also in the Judgement of fallen Angels and the reprobate world the Saints acquitted justified glorified in the first place shall concur with him in this Judgement by applauding his Righteousness and Holiness with their unanimous suffrage Isa. 3. 14. Matth. 19. 28. 1 Cor. 6. 2 3. For 3. As to the outward manner of this Judgement it shall be with solemnity and great glory 2 Thes. 11. 7 8 9 10. Jude 14 15. Dan. 7. 9. Rev. 20. 4 5. And this shall be partly for the demonstration of the Glory and Honour of Jesus Christ who hath been so despised reproached persecuted in the world and partly to fill the hearts of sinners with dread and terror as Rev. 6. 17 18 where this Judgement is represented And the Order of this Judgement will be that all the Elect shall first be acquitted and pronounced blessed For they join in with the Lord Christ in the Judgement of the world which they could not do if themselves were not first freed and exalted 2 The Devil and his Angels and that on three general heads 1. Of their original Apostasie 2. Of the death of Christ. 3. Of Persecution 3 The world of wicked men probably 1. Hypocrites in the Church 2. All others without For 4. The persons to be judged are 1 fallen Angels 1 Cor. 6. 3. 2 Pet. 2. 4. Jude 6. Matth. 25. 41. 2 All men universally without exception Isa. 45. 23. Rom. 14. 9 10. Matth. 25. 31. In especial 1 All the Godly all such as have believed and obeyed the Gospel shall be judged Luke 21. 36. Rom. 14. 12. 2 Tim. 4. 8. whether all their Sins shall be then called over and made known unto others seeing they are known to him who is more in himself and unto us than all the world besides I question 2 All the ungodly and impenitent sinners Deut. 32. 35. 2 Pet. 2. 3. Jude 15. 5. The Rule whereby all men shall be judged is the Law of their Obedience made known unto them As 1 The Gentiles before the coming of Christ shall be judged by the Law of Nature which all of them openly transgressed Rom. 2. 12 13 14. 2 The Jews of the same time by the Law and the Light into Redemption from Sin superadded thereunto that is by the Rule Doctrine Precepts and Promises of the Law and Prophets 3 The Gospel unto all men unto whom it hath been offered or preached Rom. 2. 16. The Rule of Judgement at the last day neither is nor shall be any other but what is preached every day in the dispensation of the Gospel No man shall be able to complain of a surprizal or pretend ignorance of the Law whereby he was to be judged The sentence of it is proposed unto them continually In the word of the Gospel is the Eternal condition of all the Sons of men positively determined and declared And all these things are at large insisted on by others Secondly The Evidence which God hath given concerning this future Judgement whereon the certainty of it as to us doth depend may also be considered And 1. God hath planted a presumption and sense of it on the minds and hearts of men by nature from whence it is absolutely and eternally inseparable Conscience is nothing but that judgement which men do make and which they cannot but make of their moral actions with reference unto the supream future Judgement of God Hence the Apostle treating of this future Judgement Rom. 2. 12. 16. diverts to shew what Evidence all mankind had in the mean time that such a Judgement there should be ver 14 15. And this he declares to consist in their own unavoidable thoughts concerning their own actions good or evil This in the mean while accused them and forced them to own a Judgement to come Yea this is the proper Language of Conscience unto sinners on all occasions And so effectual was this Evidence in the minds of the Heathen that they generally consented into a perswasion that by one or other some where or other a future Judgement would be exercised with respect unto things done in this world Fabulous inventions and traditions they mixed in abundance with this Conviction as Rom. 1. 21. but yet they made up the principal notions whereby a Reverence unto a Divine Being was preserved in their minds And those who were wise and sober among them thought it sufficient to brand a person as impious and wicked to deny an unseen judgement of mens actions out of this world wherewith Cato reproached Caesar in the business of Catilin This sense being that which keeps mankind within some tolerable bounds in Sin the Psalmist prays that it may be increased in them Psal. 19. 13. see Gen. 20. 11. 2. The working of Reason on the consideration of the state of all things in this world complies with the innate principles and dictates of Conscience in this testimony We suppose those concerning whom we treat do own the Being of God and his Providence in the government of the world Others deserve not the least of our consideration Now those who are under the power of that Acknowledgement and Perswasion must and do believe that God is infinitely Just and Righteous infinitely Wise and Holy and that he cannot otherwise be But yet when they come to consider how these Divine Properties are exerted in the providential government of the world which all Ages Persons and Places must of necessity be subject unto and disposed by they are at
and do as at other times But they will quickly find their Locks cut and their Spiritual strength so decayed as that they have no power for what they thought would prove so easie unto them at any time They will find their Wills and Affections so intangled and engaged that without a fresh supply of Grace scarce less than that administred in their first Conversion they cannot be delivered So is it with all Lusts Sins and Negligences that are consequences of a provoking barrenness under the Gospel 3 A total want of some Graces both in their principle and exercise is a great Evidence of such a Condition Where there is any true saving Grace there is the Root and Principle of all Some Graces may be more tried and exercised than others and so be made more evident and conspicuous For the occasions of their Exercise may much more frequently occur But yet where there is any true Grace at least where it is kept unrusty vigorous and active as it ought to be in all profiting hearers of the Word there every Grace of the Spirit is so far kept alive as to be in some readiness for exercise when occasion and opportunity do occur But if in any there are some Graces that are totally wanting that no occasion doth excite or draw forth to Exercise they have just reason to fear that either those Graces which they seem to have are not genuine and saving but meer common Effects of Illumination or that if they are true they are under a dangerous declension on the Account of their unanswerableness unto the Dispensation of the Gospel For instance suppose a man to satisfie himself that he hath the Graces of Faith and Prayer and the like but yet cannot find that he hath any grain of true Zeal for the Glory of God nor any readiness for Works of Charity with an Eye to Gods Glory and Love to his Commands he hath great reason to fear lest his other Graces are false and perishing or at least that he is signally fallen under the sin of barrenness for in common Grace one single Grace may appear very evident and win great honour to the Profession of them in whom it is whilst there is a total want of all or many others but in saving Grace it is not so For though different Graces may exceedingly differ in their Exercise yet all of them are equal in their Root and Principle By these and the like considerations may Professors try their own concernment in this Commination Ordinarily God proceeds to the rejection and destruction of barren Professors by degrees although they are seldom sensible of it until they fall irrecoverably into ruine This ground here is first disapproved or rejected then it is nigh to Cursing the Curse ensues after which it is burned And God doth thus proceed with them 1 In compliance with his own Patience Goodness and long-suffering whereby they ought to be lead unto Repentance This is the natural tendency of the goodness and patience of God towards sinners though it be often abused Rom. 2. 4 5. let men and their sin be what they will God will not deal otherwise with them than as becomes his own goodness and patience And this is that Property of God without a due Conception whereof we can never understand aright his Righteousness in the Government of the world Ignorance of the Nature of it and how Essential it is unto the Divine Being is the occasion of Security in sinning and Atheism unto ungodly men Ecclesiast 8. 11 12 13. 2 Pet. 3. 3 4. And a great Temptation it is oft-times unto them that are godly Habb 1. 12 13. Jer. 12. 1 2. Psal. 73. 11 12 13 14 15 16 21 22. Wherefore to direct our minds unto a due posture herein we may consider 1 That the Patience of God never came to a general issue with mankind but once since the Creation and that was in the Flood 1 Pet. 3. 20. And this one Example God will have to be a sufficient warning unto all ungodly sinners of the certainty and severity of his future Judgement so that no men have just Reason to be secure in their sin 2 Pet. 3. 5 6 7. and therefore he hath engaged himself by promise that he will no more deal so with mankind be their sins what they will until the Consummation of all things shall come Gen. 8. 21 22. While the Earth remaineth there shall be no more such a Curse But there is a limited time contained therein The Earth it self shall at length cease and then he will execute his Judgements fully on the world of Ungodly sinners Blessed be God for that publick record of his Purpose and Patience without which his continuance of mankind in the world would be matter of Astonishment 2 The Patience of God shall not come to an Issue with any Apostate Church or Nation until he himself declares and determines that all due means have been used for their Recovery And the Judgement hereof he will not leave unto the best of men he would not do so unto Elijab himself 2 Chron. 36. 15 16 17. 3 It is a difficult glorious and great Fruit or Effect of Faith not to repine at but to glorifie God in his Patience towards a wicked provoking Generation of sinners Even the Souls of the Saints in Heaven seem to express a little too much haste in this matter Rev. 6. 9 10 11. The thing which they desired was suited unto the Holiness Righteousness and Faithfulness of God and wherein he had designed to Glorifie himself in his appointed season Rev. 19. 1 2 3. but the time of it seemed long unto them wherefore to Glorifie God herein is a Fruit of Faith Rev. 13. 10. The Faith and Patience of the Saints is most eminent in waiting quietly until the time of the Destruction of the Enemies of the Church be fully come And it is so 1 Because it is accompanied with self-denial as unto all our interest in this world and all the desires of Nature 2 Because the Apprehension is most true and infallible that the Righteousness Holiness and Faithfulness of God will be exceedingly glorified in the Destruction of Apostate provoking and ungodly sinners and this will be in particular in the Ruine of Babylon and its whole interest in the world And this may make our desires inordinate if not regulated by Faith It is therefore an eminent act of Faith to give Glory unto God in the exercise of his Patience towards Apostate barren Professors and that which alone can in these latter days of the world give Rest and Peace unto our own Souls 2 God will do so to evince the Righteousness of his Judgements both in the Hearts and Consciences of them who shall be finally destroyed whose End is to be burned as also of all others who shall wisely consider of his ways God endureth all things from the world that he may be justified in his sayings and may overcome when
Exposition the Reader will find them handled somewhat at large in the respective places wherein they do occur in the Epistle it self 3. Concerning the subject matter of these Chapters I desire the Reader to take notice 1. That the whole substance of the Doctrinal part of the Epistle is contained in them so as that there is nothing of difficulty in the whole case managed by the Apostle but is largely treated of in these Chapters 2. That they do contain a full declaration of that Mystery which from the beginning of the World was hid in God who created all things by Jesus Christ to the intent that even unto the Principalities and Powers in Heavenly places might be known by the Church the manifold Wisdom of God In particular 1. The Wisdom and Grace of God in the Constitution and making of the Covenant at Sinai in the Institutions of all the Worship and Divine services thereunto belonging in the Holy Fabricks offerings and sacrifices of the Priests and Church of Israel are declared and manifested therein For all these things in themselves were carnal and so used by the generality of the People in a way unworthy of the Wisdom and Holiness of God But the Apostle declares and makes it evident in these Chapters that in the design and intention of God they had all of them an End and Use far more glorious than what appeared in their outward Administration As also what intimations God made unto the Church of this end of them and his intention in them 2. There is therefore in these Chapters an absolute infallible Interpretation of the whole Law without which it would be a Sealed Book and of no use unto us But as the intention and mind of God in those legal Institutions is here declared there is nothing in the whole Scripture that tends more to the illumination of our Minds and the strengthning of our Faith than doth the Law of these Institutions as is manifested on all occasions in our Exposition By vertue hereof there is not the meanest Christian Believer but doth or may understand more of the Books of Exodus and Leviticus see more of the Wisdom Holiness and Grace of God in them and know more of the nature and use of these legal Institutions not only than all the present Jews and their Teachers but than was ever distinctly known in the Church of Israel of Old 3. The wisdom righteousness and faithfulness of God in the Removal of the Old Covenant with all the services thereunto belonging are herein abundantly vindicated This is the stone of stumbling unto this day to all the Jews This they quarrel and contend with God and Man about seeming to be resolved that if they may not enjoy their old Institutions they will part with and leave even God himself Neither indeed is it God but a shadow of their old carnal Ordinances which at present they cleave unto worship and adore Wherefore the Apostle by all sorts of Arguments doth in these Chapters manifest that before them under them by them in them God by various ways taught the Church that they were not to be continued that they were never appointed for their own sakes that they only fore-signifyed the introduction of a better and more perfect Church State than what they could attain unto or be of use in as also that their very Nature was such as rendred them obnoxious unto a removal in the appointed season Yea he demonstrates that without their Abolition God could never have accomplished the design of his Love and Grace towards the Church which he had declared in his promises from the Foundation of the World And this absolutely determined the controversie between the two Churches that of the Old and that of the New Testament with their Different worship and services which was then a matter of fierce contention in the whole World Wherefore 4. The work of the Apostle in these Chapters is to shew the Harmony between the Law and the Gospel their different Ends and Uses to take off all seeming Repugnancy and Contradiction between them to declare the same Grace Truth and Faithfulness of God in them both notwithstanding their inconsistent institutions of Divine Worship Nay he makes it evident not only that there is an Harmony between them but also an utter impossibility that either of them should be true or proceed from God without the other 5. Herein a glorious account is given of the Representation that was made of the Person and Incarnation of Christ with the whole Office of his Mediation according as it was granted unto the Church in its infant-state Some have called it the infant-state of Christ as unto his Incarnation and affirmed that the Ceremonies of the Law were as his swadling Bands But things are quite otherwise The glorious state of Christ and his Office is represented unto the Church in its infant-State when it had no apprehension of spiritual things but such as Children have of the objects of Reason In particular how the Antient Church was instructed in the Nature and blessed Efficacy of his Sacrifice the Foundation of its Salvation is made gloriously to appear 6. Directions are given herein unto all unto whom the Gospel is preached or by whom it is professed how to behave themselves as unto what God requireth of them expressed in clear Instructions and pathetical Exhortations accompanied with glorious Promises on the one hand and severe Threatnings on the other Scarcely in the whole book of God such an exact description of the Nature and Work of Faith the Motives unto it and Advantages of it of the deceitful actings of Unbelief with the ways of its prevalency in the Minds and over the Souls of men of the End of true Believers on one hand and of Hypocrites and Apostates on the other as is in this discourse of the Apostle Such a graphical Description and account of these things is given us in the sixth Chapter and the later part of the Tenth as cannot but greatly affect the minds of all who are spiritually enlightned to behold things of this nature A blessed glass is represented unto us wherein we may see the true image and portraiture of Believers and Unbelievers their different Ways Actings and Ends. In the whole there is made a most holy Revelation and Representation of the Wisdom of God of the Glory of Christ of the mystery of Grace in the Recovery of fallen man and the Salvation of the Church with the future Judgement so as that they have a greater Lustre Light and Glory in them unto such as have the Eyes of their understandings opened to behold spiritual things than is in the Sun shining in its Strength and Beauty unto the Eyes of Flesh unto which it is sweet and pleasant to behold the Light These are the Holy Sayings of God the Glorious Discoveries of himself and his Grace the Glass wherein we may behold the Glory of Christ until we are transformed into the same image from
Condition of Repentance never was there nor can there be so great an Encouragement unto all sorts of Sin and Wickedness There is much to that purpose in the Doctrines of Purgatory Pennances and Satisfactions whereby men are taught that they may come off from their Sins at a cheaper rate than Eternal Ruine without that Repentance which is necessary But this is nothing in comparison to the mischief which the Gospel would produce if it did not require Repentance from dead works For besides those innumerable Advantages that otherwise it hath to evidence it self to be from God whereas these other pretences are such as wise and considering men may easily look through their daubing and see their ground of falshood the Gospel doth certainly propose its Pardon freely without money and without price and so on this supposition would lay the Reins absolutely free on the Neck of Sin and Wickedness whereas those other Fancies are burdened and charged with such inconveniencies as may lay some Curb upon them in easie and carnal minds Wherefore I say on such a false and cursed supposition it would be the Interest of wise and sober men to oppose and reject the Gospel as the most effectual means of overflowing the world with Sin and Ungodliness But it doth not more fully condemn Idolatry or that the Devil is to be worshipped than it doth any such Notion or Apprehension It cannot be denied but that some men may and it is justly to be feared that some men do abuse the Doctrine of the Gospel to countenance themselves in a vain expectation of Mercy and Pardon whilst they willingly live in a course of Sin But as this in their management is the principal means of their Ruine so in the Righteous Judgement of God it will be the greatest Aggravation of their Condemnation And whereas some have charged the Preachers of Gospel Grace as those who thereby give Countenance unto this presumption it is an Accusation that hath more of the hatred of Grace in it than of the Love of Holiness For none do nor can press the Relinquishment of Sin and Repentance of it upon such assured grounds and with such cogent arguments as those by whom the Grace of Jesus Christ in the Gospel is fully opened and declared From what hath been discoursed we may enquire after our own Interest in this great and necessary Duty to assist us wherein I shall yet add some farther Directions As 1. Repentance is twofold 1 Initial 2 Continued in our whole course and our Enquiry is to be after our Interest in both of them The former is that whose general Nature we have before described which is the door of entrance into a Gospel state or a Condition of Acceptance with God in and through Christ. And concerning it we may observe sundry things 1. That as to the Properties of it it is 1 Solemn a Duty that in all its circumstances is to be fixed and stated It is not to be mixed only with other Duties but we are to set our selves on purpose and engage our selves singularly unto it I will not say this is so essential unto it that he can in no sense be said sincerely to have repented who hath not separately and distinctly been exercised herein for some season yet I will say that the Repentance of such a one will scarce be ever well cleared up unto his own Soul When the Spirit of Grace is poured out on men they shall mourn apart Zach. 12. 12 13 14. That is they shall peculiarly and solemnly separate themselves to the right discharge of this Duty between God and their Souls And those who have hitherto neglected it or failed herein may be advised solemnly to address themselves unto it whatever hopes they may have that they have been carried through it already There is no loss of Time Grace nor Comfort in the solemn Renovation of initial Repentance 2 Universal as to the object of it It respects all Sin and every Sin every crooked path and every step therein It absolutely excludes all reserves for any Sin To profess Repentance and yet with an express reserve for any Sin approacheth very near the great Sin of Lying to the Holy Ghost It is like Ananias his keeping back part of the Price when the whole was devoted And these Soul-destroying Reserves which absolutely overthrow the whole Nature of Repentance do commonly arise from one of these pretences or occasions 1 That the Sin reserved is small and of no great importance It is a little one But true Repentance respects the Nature of Sin which is in every Sin equally the least as well as the greatest The least reserve for Vanity Pride Conformity to the world inordinate Desires or Affections utterly overthrow the Truth of Repentance and all the benefits of it 2 That it is so useful as that at least at present it cannot be parted withall So Naaman would reserve his bowing before the King in the House of Rimmon because his Honours and Preferments depended thereon So is it with many in their course of Life or Trading in the world some advantages by crooked ways seem as useful to them as their right hand which they cannot as yet cut off and casâ— from them This therefore they have a secret reserve for though it may not be express yet real and effectual But he who in this case will not part with a right Eye or a right hand must be content to go with them both into Hell fire 3 Secresie That which is hidden from every Eye may be left behind Some sweet morsel of this kind may yet be rolled under the Tongue But this is an Evidence of the grossest Hypocrisie and the highest Contempt of God who seeth in secret 4 Uncertainty of some things whether they are Sins or no. It may be some think such neglects of Duty such compliances with the World are not Sins and whereas themselves have not so full a Gonviction of their being sinful as they have of other Sins which are notorious and against the Light of Nature only they have just reason to fear they are Evil this they will break through and indulge themselves in them But this also impeacheth the Truth of Repentance Where it is sincere it engageth the Soul against all Appearance of Evil. And one that is truly humbled hath no more certain Rule in his walking than not to do what he hath just cause to doubt whether it be lawful or no. True Repentance therefore is universal and inconsistent with all these reserves Secondly Unto the same End that we may be acquainted with our own Interest in this initiating Repentance We must consider the Season when it is wrought And this is 1 Upon the first Communication of Gospel Light unto us by the Holy Ghost Christ sends him to convince us of Sin and Righteousness and Judgement Joh. 16. 8. And if upon the first participation of Light and Conviction by the Holy Ghost this Repentance is not wrought
which that Church died for and that indeed which is the foundation of the ruine of all Unbelievers who perish under the Dispensation of the Gospel It will be said it may be that this Promise being now actually accomplished and that taken for granted we have not the like concern in it as they had who lived before the said Accomplishment But there is a mistake herein No man believes aright that the Son of God is come in the Flesh but he who believes that he came in the Accomplishment of the Promise of God unto the Glory of his Truth and Faithfulness And it is from hence that we know aright both the occasion original cause and end of his coming which whoso considereth not his pretended Faith is in vain 2. This is the greatest Promise that God ever gave to the Children of men and therefore Faith in him with respect hereunto is both necessary unto us and greatly tends unto his Glory Indeed all the concernments of Gods glory in the Church and our Eternal welfare are wrapped up herein But I must not enlarge hereon Only we must add that the consideration of the Accomplishment of this Promise is a great incouragement and supportment unto Faith with respect unto all other Promises of God Never was any kept so long in Abeyance the state of the Church and design of God requiring it None ever had such opposition made to its Accomplishment Never was any more likely to be defeated by the Unbelief of men all Faith in it being at length renounced by Jews and Gentiles which if any thing or had it been suspended on any condition might have disappointed its event And shall we think that God will leave any other of his Promises unaccomplished That he will not in due time ingage his omnipotent Power and infinite Wisdom in the discharge of his Truth and Faithfulness Hath he sent his Son after four thousand years expectation and will he not in due time destroy Antichrist call again the Jews set up the Kingdom of Christ gloriously in the world and finally save the Souls of all that sincerely believe This great instance of Divine Fidelity leaves no room for the Objections of Unbelief as unto any other Promises under the same assurance Thirdly The third principle according to the order and sense of the words laid down before is the Resurrection of the dead And this was a fundamental principle of the Judaical Church indeed of all Religions properly so called in the world The twelve Articles of the Creed of the present Jews is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the days of the Messiah that is the time will come when God will send the Messiah and restore all things by him This under the Old Testament respected that Faith in God which we before discoursed concerning But the present Jews notwithstanding this profession have no interest herein For not to believe the Accomplishment of a Promise when it is fulfilled as also sufficiently revealed and testified unto to be fulfilled is to reject all Faith in God concerning that Promise But this they still retain an appearance and profession of And their thirteenth Article is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Revivisication or Resurrection from the dead And the Faith hereof being explained and confirmed in the Gospel as also sealed by the great Seal of the Resurrection of Christ it was ever esteemed as a chief Principle of Christianity and that whose admittance is indispensably necessary unto all Religion whatever And I shall first briefly shew how it is a fundamental Principle of all Religion and then evidence its especial relation unto that taught by Jesus Christ or declare how it is a fundamental Principle of the Gospel And as to the first it is evident that without its Acknowledgment all Religion whatever would be abolished For if it be once supposed or granted that men were made only for a frail mortal life in this world that they have no other continuance assigned to their Being but what is common to them with the Beasts that perish there would be no more Religion amongst them than there is among the Beasts themselves For as they would never be able to solve the difficulties of present temporary Dispensations of Providence which will not be reduced unto any such known visible rule of Righteousness abstracting from the compleatment of them hereafter as of themselves to give a firm apprehension of a Divine Holy Righteous Power in the government of the Universe so take away all consideration of future Rewards and Punishments which are equally asserted in this and the ensuing Principle and the Lusts of men would quickly obliterate all those notions of a Deity as also of good and evil in their practice which should preserve them from Atheism and Bestiality Neither do we ever see any man giving himself up to the unbelief of these things but that immediately he casts off all considerations of any publick or private good but what is centred in himself and the satisfaction of his Lusts. But it will be asked whether the belief of the Immortality of the Soul be not sufficient to secure Religion without the addition of this Article of the Resurrection This indeed some among the ancient Heathens had faint apprehensions of without any guess at the Resurrection of the body And some of them also who were most steady in that perswasion had some thoughts also of such a Restauration of all things as wherein the bodies of men should have their share But as their thoughts of these things were fluctuating and uncertain so was all their Religion also and so it must be on this Principle For there can be no Reconciliation of the Doctrine of future Rewards and Punishments to be righteously administred unto a supposition of the separate everlasting subsistence of the Soul only That is Eternal Judgment cannot be on satisfactory grounds believed without an antecedent acknowledgment of the Resurrection of the dead For what Justice is it that the whole of blessedness or misery should fall on the Soul only where the body hath had a great share in the procurement of the one or the other or that whereas both concur unto the doing of Good or Evil the Soul only should be rewarded or punished especially considering what influence the body hath into all that is Evil how the satisfaction of the flesh is the great inducement unto Sin on the one hand and what it often undergoeth and suffereth for that which is good Shall we think that God gave Bodies to the holy Martyrs only to endure unexpressible Tortures and Miseries to death for the sake of Christ and then to perish for ever And this manifesteth the great degeneracy the Jewish Church was now fallen into For a great number of them were Apostatized into the Atheisme of denying the Resurrection of the dead And so confident were they in their Infidelity as that they would needs argue and dispute with our Saviour about it by whom they were
confounded but after the manner of obstinate Infidels not converted Math. 22. 23 24. c. This was the principal Heresie of the Sadducees which drew along with it those other foolish Opinions of denying Angels and Spirits or the subsistence of the Souls of men in a separate condition Acts 23. 8. For they concluded well enough that the continuance of the Souls of men would answer no design of Providence or Justice if their bodies were not raised again And whereas God had now given the most illustrious testimony unto this truth in the Resurrection of Christ himself the Sadducees became the most inveterate Enemies unto him and Opposers of him For they not only acted against him and those who professed to believe in him from that Infidelity which was common unto them with most of their Country-men but also because their peculiar Heresie was everted and condemned thereby And it is usual with men of corrupt minds to prefer such peculiar errors above all other concerns of Religion whatever and to have their Lusts inflamed by them into the utmost intemperance They therefore were the first stirrers up and fiercest pursuers of the Primitive persecutions Acts 4. 1 2. The Sadducees came upon the Apostles being grieved that they taught the people and preached through Jesus the Resurrection from the dead The overthrow of their private Heresie was that which enraged them Chap. 5. 17 18. Then the High Priest rose up and all that were with him which is the Sect of the Sadducees and were filled with indignation and laid their hands on the Apostles and put them in the common Prison And an alike rage were the Pharisees put into about their Ceremonies wherein they placed their especial interest and glory And our Apostle did wisely make an advantage of this difference about the Resurrection between those two great Sects to divide them in their Counsels and Actings who were before agreed on his destruction on the common account of his preaching Jesus Christ Acts 23. 6 7 8 9. This Principle therefore both upon the account of its importance in its self as also of the opposition made unto it among the Jews by the Sadducees the Apostle took care to settle and establish in the first place As those truths are in an especial manner to be confirmed which are at any time peculiarly opposed And they had reason thus to do for all they had to preach unto the world turned on this hinge that Christ was raised from the dead whereon our Resurrection doth unavoidably follow so as that they confessed that without an eviction and acknowledgment hereof all their preaching was in vain and all their Faith who believed therein was so also 1 Cor. 15. 12 13 14. This therefore was always one of the first Principles which our Apostle insisted on in the preaching of the Gospel a signal instance whereof we have in his discourse at his first coming unto Athens First he reproves their Sins and Idolatries declaring that God by him called them to Repentance from those dead works Then taught them Faith in that God who so called them by Jesus Christ confirming the necessity of both by the Doctrine of the Resurrection from the dead and future judgement Acts 17. 18 23 24 30 31. He seems therefore here directly and summarily to lay down those principles in the order which he constantly preached them in his first declaration of the Gospel And this was necessary to be spoken concerning the nature and necessity of this Principle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Resurrection of the dead It is usually expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Resurrection only Mark 12. 18. Luke 20. 27 33. Joh. 11. 24. Math. 22. 23 28. For by this single expression the whole was sufficiently known and apprehended And so we commonly call it the Resurrection without any addition Sometimes it is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 4. 2. The Resurrection from the dead that is the state of the dead Our Apostle hath a peculiar expression Chap. 11. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They received their dead from the Resurrection that is by virtue thereof they being raised to Life again And sometimes it is distinguished with respect unto its consequents in different persons the good and the bad The Resurrection of the former is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 5. 29. the Resurrection of Life that is which is unto Life Eternal the means of entrance into it This is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Resurrection of the Just Luke 14. 14. And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Life of the dead or the Resurrection of the dead was used to express the whole blessed estate which ensued thereon to Believers If by any means I might attain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Resurrection of the dead This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a living again as it is said of the Lord Christ distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 14. 9. He rose and lived again or he arose to life With respect unto wicked men it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Resurrection of Judgement or unto Judgement Joh. 5. 29. Some shall be raised again to have Judgement pronounced against them to be sentenced unto punishment Reserve the unjust against the day of Judgement to be punished 2 Pet. 2. 9. And both these are put together Dan. 12. 2. And many of them that sleep in the dust of the Earth shall awake some to Everlasting Life and some to shame and Everlasting contempt This truth being of so great importance as that nothing in Religion can subsist without it the Apostles very diligently confirmed it in the first Churches And for the same cause it was early assaulted by Sathan denied and opposed by many And this was done two ways 1 By an open denial of any such thing 1 Cor. 15. 12. How say some among you that there is no Resurrection of the dead They wholly denied it as a thing improbable and impossible as is evident from the whole ensuing disputation of the Apostle on that subject 2 Others there were who not daring to oppose themselves directly unto a principle so generally received in the Church they would still allow the expression but put an Allegorical Exposition upon it whereby they plainly overthrew the thing intended They said the Resurrection was past already 2 Tim. 2. 18. It is generally thought that these men Hymeneus and Philetus placed the Resurrection in Conversion or Reformation of Life as the Marcionits did afterwards What some imagine about the Gnosticks is vain And that the reviving of a new Light in us is the Resurrection intended in the Scripture some begin to mutter among our selves But that as Death is a separation or sejunction of the Soul and the Body so that the Resurrection is a re-union of them in and unto Life the Scripture is too express for any one to deny and not virtually to reject it wholly And it may be observed that our Apostle in
the Church before the Flood so it is probable that it was much opposed and derided by that corrupt violent and wicked generation which afterwards perished in their Sins Hence Enochs Prophecy and Preaching among them was to confirm the Faith of the Church therein Jude 14 15. And probably the hard speeches which are specified as those which God would severely revenge were their contemptuous mockings and despisings of Gods coming to Judgement as Peter plainly intimates 2 Pet. 3. 3 4 5. This seems to be the great controversie which the Church before the Flood had with that ungodly generation namely whether there were a future Judgement or no in the contempt whereof the world fell into all profligacy of abominable wickednesses And as God gave testimony to the truth in the Prophecy of Enoch so he visibly determined the whole matter on the side of the Church in the Flood which was an open pledge of Eternal Judgement And hence those words the Lord cometh became the Appeal of the Church in all Ages 1 Cor. 16. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respects not the duration of this Judgement but it s â—â—d and effect For it shall not be of a perpetual duration and continuance which to fancy is both absurd in nature and inconsistent with the proper end of it which is to deliver men over into their everlasting Lot and Portion And it is both curious needless and unwarrantable to enquire of what continuance it shall be seeing God hath given no Revelation thereof Neither is the mind of man capable of making any tolerable conjecture concerning the process of the infinite wisdom of Christ in this matter Neither do we know as to time or continuance what will be necessary therein to the conviction and confusion of impenitent sinners or as to the demonstration of his own Righteousness and Glory It may be esteemed an easie but will be found our safest wisdom to silence even our thoughts and enquiries in all things of this nature where we cannot trace the express foot-steps of Divine Revelation And this Judgement is called Eternal 1 In opposition to the temporal Judgements which are or have been passed on men in this world which will be all then called over again and revised Especially it is so with respect unto a threefold Judgement First That which passed upon the Lord Christ himself when he was condemned as a Malefactor and Blasphemer He never suffered that sentence to take place quietly in the world but from the first he sent his Spirit to argue reason and plead his cause in the world Joh. 16. 9 10 11. This he ever did and ever will maintain by his Church Yet is there no absolute determination of the case But when this day shall come then shall he condemn every tongue that was against him in Judgement and all his Adversaries shall be confounded 2ly All those condemnatory sentences whether unto death or other punishments which almost in all Ages have been given against his Disciples or true Believers With the thoughts and prospect hereof did they always relieve themselves under false Judgements and cruel Executions For they have had Trials of cruel mockings and scourgings yea moreover of bond and imprisonment they have been stoued and sawn in sunder tempted and slain with the Sword have wandred about in Sheep-skins and Goat-skins being destitate afflicted tormented not accepting deliverance upon the worlds terms that they might obtain a better Resurrection as Heb. 11. 35 36 37. In all these things they possessed their Souls in patience following the example of their Master committing themselves unto him that judgeth righteously 1 Pet. 2. 23. 3ly The false sentences which under their provocations professors have passed on one another see 1 Cor. 4. 3 4 5. 2 Because it is Judicium inevitabile an unavoidable sentence which all men must stand or fall by For it is appointed unto all men once to dye and after that is the Judgement This Judgement is no more avoidable unto any than death it self from which the experience of some thousands of years leaves unto men no hope of escape 3 Because in it and by it an unchangeable determination of all mens estate and condition is made for Eternity The Judgement which disposeth of men unalterably into their Eternal estate whether of Blessedness or of Misery Two things must be yet farther spoken unto to clear this great principle of our Faith First the general nature of this Eternal Judgement and then the Evidences we have of its truth and certainty 1. The general concerns of this Eternal Judgement are all of them plainly expressed in the Scripture which declare the nature of it 1 As to its time there is a determined and unalterable day fixed for it God hath appointed a day wherein he will judge the world in Righteousness Acts 17. 31. And this time is commonly called the day of Judgement Matth. 10. 15. Chap. 11. 22 24. Chap. 12. 32. Mark 6. 11. 2 Pet. 2. 9. 1 Joh. 4. 17. And this day being fixed in the foreknowledge and determinate counsel of God can no more be either hastened or deferred than God himself can be changed Until this appointed time comes whatever falls out he will satisfie his Wisdom and Glory in his ordinary government of the world enterwoven with some occasional extraordinary Judgements and therein he calls all his own people to be satisfied For this precise time the knowledge of it is among the principal secrets of his Soveraignty which he hath for reasons suited to his infinite Wisdom laid up in his own Eternal bosom Hence is that of our Saviour Of that day and hour knoweth no man no not the Angels that are in Heaven neither the Son that is in and by the humane nature but the Father Mark 13. 32. which is the highest expression of an unrevealable divine secret God hath not only not revealed it but he hath decreed not to reveal it All enquiries about it are not only sinfully curious but foolish and impious Then it is certain when all things foretold in the Scripture are accomplished when the Obedience of all the Elect is compleated and the measure allotted unto the wickedness of the world in the patience of God is filled up then and not before the End shall be In the mean time when we see a man old weak diseased nature being decayed and infirmities abounding we may judge that his death is not far off though we know not when he will die so seeing the world come to that state and condition so weakened and decayed as unto its principal end that it is scarce any longer able to bear the weight of its own wickedness nor supply the sinful Lusts of its inhabitants seeing all sorts of Sins new and old heard and unheard of perpetrated every where in the light of the Sun and countenanced with Atheistical security as also considering that the Gospel seems to have finished its work where it is preached with all sorts of
a loss The final impunity of flagitious sinners in this world the unrelieved oppressions afflictions and miseries of the best the prosperity of wicked Devilish designs the defeating and overthrow of Holy Just Righteous undertakings and endeavours promiscuous accidents to all sorts of persons however differenced by Piety and Impiety the prosperous course of men proud and blasphemous who oppose God in Principles and Conversation no more than they are able the secret undiscovered murthers of Martyrs and Innocents in Inquisitions and Dungeons the extream confusion that seems to be in all things here below with other things of the like kind innumerable are ready to gravel and perplex the minds of men in this matter They have greatly exercised the thoughts even of the Saints of God and tried their Faith as is evident Psal. 73. ver 4. to 17. Jer. 12. 1 2. Habb 1. 3 4 13. Job 21. 5 6 7 8. c. And the consideration hereof turned some of the wisest Heathens into Atheisme or outragious Blasphemies at their dying hours But in this state even Reason rightly exerted will lead men to conclude that upon the supposition of a Divine Being and Providence it must needs be that all these things shall be called over again and then receive a final decision and determination whereof in this world they are not capable And among the Heathens there were proverbial Speeches which they uttered on occasion of great distresses which signified no less As Est profecto Deus qui haec videt For 1 Upon a due examination it will quickly appear that the moral actions of men with respect unto God in the way of Sin and Obedience are such as that it is utterly impossible that Judgement should be finally exercised towards them in things visible and temporal or that in this world they should receive a just recompence of reward For whereas they have an aspect unto mens utmost end which is Eternal they cannot be justly or rightly stated but under punishments or rewards Eternal Rom. 1. 32. 2 Thes. 1. 6. Seeing therefore no full Judgement can possibly pass upon the Sins of men in this world because all that can befall them is infinitely short of their demerit even reason it self cannot but be satisfied that God in his infinite Wisdom and Soveraignty should put off the whole Judgement unto that day wherein all penalties shall be equalled to their Crimes and Rewards unto Obedience So when our Apostle reasoned before Felix about Righteousness and Temperance knowing how unavailable his Arguments would be without it against the Countrey Sins and Evils from the impunity and prosperity of such sinners in the world to make them effectual he adds the consideration of the Judgement to come Acts 24. 25. Here Reason may relieve it self in the midst of all cross occurrences of Providence and such as are not only contrary to our desires but directly opposite unto our judgements as to what is suitable to infinite Justice and Wisdom The final determination of things is not made here nor is it possible it should so be on the ground before assigned 2 Should God take men off from a respect unto future Eternal Judgement and constantly dispense Rewards and Punishments in this world according unto what the wisest of men can apprehend just and equal which if any thing must satisfie without a regard to Eternal Judgement as it would be most unequal and unrighteous so it might be an occasion of greater wickedness than the world is yet pestered withall Unrighteous and unequal it must be unavoidably because the Judgement supposed must pass according unto what men are able to discern and judge upon that is outward actions only Now this were unrighteous in God who sees and knows the heart and knows that actions have their Good and Evil if not solely yet principally from their respect thereunto The Lord is a God of knowledge and by him actions are weighed said Hannah when Eli judged her drunk but God saw that she prayed 1 Sam. 2. 3. There is nothing more evident than that it is inconsistent with and destructive of all Divine perfections that God should pass a decretory sentence on the actions of men according to what appears unto us to be just and equal This therefore God declines namely to judge according to a Rule that we can comprehend Isa. 11. 3. Rom. 2. 2. But 3 Suppose that God should in this world distribute Rewards and Punishments constantly according to what he sees in the hearts and inward dispositions of the minds of men it is no less evident that it would fill all men with unspeakable confusions and prevail with them to judge that indeed there is no certain Rule of Judgement no unmoveable bounds and limits of Good and Evil seeing it would be absolutely impossible that by them the Judgements of God should be reduced unto any such Rules or Bounds the Reasons of them being altogether unknown This the Scripture plainly owns Psal. 77. 19. Psal. 36. 6. Wherefore 4 Should God visibly and constantly have dispensed Rewards and Punishments in this world according to the Rule of mens knowledge comprehension and judgement which alone hath an appearance of being satisfactory it would have been a principle or at least the occasion of a worse kind of Atheisme than any yet the Earth hath been pestered withall For it could not have been but that the most would have made the judgement of men the only Rule of all that they did which God must be obliged to comply withall or be unrighteous which is absolutely to dethrone him and leave him only to be the Executioner of the Wills and Reasons of men But from all these and the like perplexities Reason it self may quietly take sanctuary in submission unto Soveraign Wisdom as to present dispensations in a satisfaction that it is not only suitable unto but necessary on the account of Divine Justice that there should be a future Eternal Judgement to pass according to truth upon all the ways and actions of men And hereby doth God keep up in the hearts of men a testimony unto this great principle of our profession Therefore when our Apostle reasoned before Felix concerning such Duties and Sins as were discoverable by the Light of Nature namely Righteousness and Temperance with respect to both which he was openly and flagitiously guilty he adds this principle concerning Judgement to come the truth whereof the Conscience and Reason of the wretch himself could not but comply withall Acts 24. 25. 3. God hath given Testimony hereunto in all the extraordinary Judgements which he hath executed since the foundation of the world It is not for nothing that he doth sometimes that he doth so frequently go out of or besides the common beaten tracts and paths of Providence He doth it to intimate unto the world that things are not always to pass at their present rate but are one day to be called to another account In great Judgements the wrath of God is
revealed from Heaven against the ungodliness of men Rom. 1. 18. and an intimation is given of what he will farther do hereafter For as he leaves not himself without witness in respect of his goodness and patience in that he doth good and giveth rain from Heaven and fruitful seasons filling mens hearts with food and gladness Acts 14. 17. so he gives testimony to his Righteousness and Holiness in the Judgements that he executes Psal. 9. 16. For whereas goodness and mercy are the works wherein God is as it were delighted he gives Testimony unto them together with his patience and long-suffering in the ordinary course of his Dispensations But Judgement in severity he calls his strange work that which he proceeds not unto but on great provocations Isa. 28. 21. he satisfieth his holy Wisdom with some extraordinary necessary instances of it And thus he hath himself singled out some particular instances which he gave on purpose that they might be as pledges of the future Judgement and hath given us a rule in them how we are to judge of all his extraordinary acts of the same kind Such was the Flood whereby the world was destroyed in the days of Noah which Peter affirms expresly was a Type to shadow out the severity of God in the last final Judgement 2 Pet. 2. 5. Chap. 3. 5 6 7. Of the like nature was his turning the Cities of Sodom and Gomorrha into Ashes condemning them with an overthrow making them an example unto those that after should live ungodly 2 Pet. 2. 6. He made them a terrifying example that others should hear and fear and do no more so presumptuously But now whereas God hath not in the space of four thousand years brought any such Judgement on any other places or persons if this Example had respect only unto this world it must needs have lost all its force and efficacy upon the minds of Sinners Wherefore it did nearly respect the Judgement to come God giving therein an instance what obstinate and profligate Sinners are to look for at that great day Wherefore Jude says expresly they are set forth for an Example suffering the vengeance of Eternal Fire ver 7. And this is the Language of all Gods extraordinary Judgements either on persons or places in the world Let mens Sins be what they will God can endure in his long-suffering the Sins of one as well as another among the Vessels of wrath that are fitted for destruction and so he doth ordinarily or for the most part But yet he will sometimes reach out his hand from Heaven in an extraordinary instance of Vengeance on purpose that men may know that things shall not for ever be passed over in such a promiscuous manner but that he hath appointed another day wherein he will judge the world in Righteousness And for this reason such signal Judgements as are Evidences of the future Eternal Judgement of God are in the Scripture expressed in words that seem to declare that Judgement it self rather than the Types of it Isa. 34. 4. Rev. 6. 13 14. Dan. 7. 9 10. Math. 24. 29 30. But 4. God hath not absolutely intrusted the evidence and preservation of this important truth which is the Foundation of all Religion unto the remainders of innate light in the Minds and Consciences of men which may be variously obscured until it be almost utterly extinguished nor yet unto the exercise of Reason on the consideration of the present Administration of Providence in this world which is oft-times corrupted depraved and rendred useless nor yet unto the influence which extraordinary Judgements may have upon the minds of men which some fortifie themselves against by their obstinacy in Sin and Security but he hath abundantly testified unto it by express Revelation from the beginning of the world now recorded in his word by which all men must be tried whether they will or no. It may not be doubted but that Adam was acquainted with this truth immediately from God himself He was so indeed in the Commination given against Sin at first especially as it was explained in the Curse after he had actually sinned And this was that which was taught him in the threatning and which his Eyes were open to see clearly after his fall where he immediately became afraid of God as his Judge Gen. 3. 10. Nor can it be doubted but that he communicated the knowledge of it unto his posterity But whereas they quickly in that profligacy in all wickedness which they gave themselves unto had together with all other sacred Truths lost the remembrance of it or at least practically despised and scoffed at the instruction which they had received therein God knowing the necessity of it either to restrain them in their flagitious courses or to give them a warning that might leave them without excuse makes a new express Revelation of it unto Enoch and by him to mankind Jude 14 15. For Enoch the seventh from Adam prophesied of these saying Behold the Lord cometh with ten thousand of his Saints to execute Judgement upon all and to convince all that are ungodly among them of all their ungodly deeds which they have ungodlily committed and of all their hard speeches which ungodly sinners have spoken against him And this is the second New Revelation that is recorded before the Flood There were two Revelations that were the foundation of the Church the one concerning future Judgement in the Threatning the other concerning the Recovery and Restauration of mankind in the Promise Both seem to have been equally neglected by that cursed generation But God solemnly revived them both the first by Enoch the latter by Noah who was the Preacher of Righteousness 1 Pet. 2. 5. in whom the Spirit of Christ preached unto them who are now in prison 1 Pet. 3. 19 20. And this Old Prophecy was revived by the Holy Ghost partly that we might know that God from the beginning of the world gave publick testimony unto and warning of his future Eternal Judgement and partly to acquaiâ—t us that in the latter days men would break out into an excess and outrage in sin and wickedness like that of those before the Flood wherein it would be necessary that day should be restrained or terrified or warned by preaching unto them this truth of the Judgement to come After this the testimonies given unto it in the Scriptures both of the Old and New Testaments do so abound and are so obvious to all that it is no way needful particularly to produce them This principle being thus cleared and confirmed it may not be amiss to shew what practical improvement it doth require And it is manifest that there is no Duty in Religion that is not or ought not to be influenced by the consideration of it I shall only name some of them whereunto it is in an especial manner applied by the Holy Ghost himself First Ministers of the Gospel ought to dwell greatly on the consideration of it as
is an epression of a distinct principle by it self then cannot the word by any means be restrained unto the Baptism by Water only For although this be an important head of Christian Doctrine namely the declaration use and end of our Sacramental Initiation into Christ and the Profession of the Gospel yet no reason can be given why that should be called Baptisms seeing it hath respect only to the thing it self and not to the persons who are made partakers of it Admit therefore of this sense that it is the Doctrine concerning Baptisms which is intended and then the whole of what is taught or the substnace of it concerning the Sanctification and Purification of the Souls of men in their Insition into and Union with Christ outwardly epressed in the Sign of Baptism and wrought inwardly by the Spirit and Grace of God through the efficacy of the Doctrine of the Gospel in opposition to all the legal and carnal washings among the Jews is intended hereby So the Lord Christ loved the Church and gave himself for it that he might sanctifie and cleanse it with the washing of water by the word Ephes. 5. 26. And indeed the Doctrine hereof is among the Rudiments of Christian Religion But I yet adhere to the former Eposition and that also because unto Baptisms Imposition of hands whose nature we must netly enquire into is added Some suppose that by this Imposition of hands that Rite in the Church which was afterward called Confirmation is intended For whereas there were two sorts of persons that were baptized namely those that were adult at their first hearing of the Gospel and the infant Children of Believers who were admitted to be members of the Church the first sort were instructed in the principles mentioned before they were admitted unto Baptism by the profession whereof they laid the foundation of their own personal Right thereunto But the other being received as a part and branches of a Family whereupon the blessing of Abraham was come and to whom the Promise of the Covenant was extended being thereon baptized in their Infancy were to be instructed in them as they grew up unto years of understanding Afterwards when they were established in the knowledge of these necessary truths and had resolved on personal Obedience unto the Gospel they were offered unto the fellowship of the Faithful And hereon giving the same account of their Faith and Repentance which others had done before they were baptized they were admitted into the Communion of the Church the Elders thereof laying their hands on them in token of their Acceptation and praying for their Confirmation in the Faith Hence the same Doctrines became previously necessary unto both these Rites before Baptism to them that were adult and towards them who were baptized in Infancy before the Imposition of hands And I do acknowledge that this was the state of things in the Apostolical Churches and that it ought to be so in all others Persons baptized in their Infancy ought to be instructed in the fundamental principles of Religion and make profession of their own Faith and Repentance before they are admitted into the Society of the Church But that in those first days of the first Churches persons were ordinarily after Baptism admitted into their Societies by Imposition of hands is no where intimated in the Scripture And the whole business of Confirmation is of a much later date so that it cannot be here intended For it must have respect unto and express somewhat that was then in common use Now there is mention in the Scripture of a fourfold Imposition of hands used by the Lord Christ and his Apostles The first was peculiar unto his own person in the way of Authoritative Benediction Thus when he owned little Children to belong to his Covenant and Kingdom He laid his hands on them and blessed them Mark 10. 16. But this was peculiar to himself who had all blessings in his Power and hereof this is the only instance Secondly This Rite was used in the healing of Diseases They laid their hands on sick weak and impotent people healing them in a miraculous manner Luke 4. 40. Mark 16. 18. Acts 28. 8. This was the sign of the Communication of healing virtue from the Lord Christ by their Ministry Thirdly Imposition of hands was used in the setting apart of persons to the office and work of the Ministry 1 Tim. 4. 14. Chap. 5. 22. Acts 6. 6. the Rite herein was derived from the Old Testament Numb 8. 11. the whole Congregation laid hands on the Levites in their Consecration And it was of old of common use among the Jews in the dedication of their Rulers Rabbi's or Teachers being called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fourthly It was used by the Apostles in the collation of the supernatural spiritual Gifts of the Holy Ghost unto them who were baptized Acts. 8. 17. Acts 19. 6. In no other Duties of Religion was this Rite made use of as to any mention that is made thereof in the New Testament or Records concerning the practice of the Primitive Churches The first of these as we observed was only a personal action of our Lord Jesus Christ and that in one single instance so not here intended The second was extraordinary also and that wherein the generality of Christians was not concerned nor can any reason be given why the mention of a thing extraordinary occasional and temporary should be here inserted The third was a Rite of standing use in the Church and that wherein Church Order is much concerned But as to the use of it one sort of persons only was concerned therein And no just reason can be given why the Apostle from the Doctrine of the first intrants of Christian Religion should proceed to the Ordination of Ministers omitting all other Rites of the Church especially that of the Supper of the Lord wherein so great a part of the Worship of the Church consisted Besides there is no ground to give a probability that the Apostle should insert the observation of this Rite or the Doctrine concerning it in the same order and under the same necessity with those great fundamentals of Faith Repentance the Resurrection and Eternal Judgement Wherefore the Imposition of hands in the last sense mentioned is that which most probably is intended by our Apostle For 1 adhering to our first interpretation as the most solid and firm the Imposition of hands intended is a description of the persons that were to be instructed in the other fundamental principles but is no principle its self And this is not appliable unto any other of the uses of this Rite For 2 This laying on of hands did commonly if not constantly in those days accompany or immediately follow Baptism Acts 8. 14 15 16 17. Acts 19. 6. And a thing this was of singular present use wherein the Glory of the Gospel and its propagation were highly concerned This was the state of things in the world When
their sins alway for the wrath is come upon them to the uttermost And they are even blind themselves who see not this to be the condition of many in the world at this day 3 There are especial sins that are peculiar to this sort of barren Persons and so also Aggravations of sins that others contract not the Guilt of Now this state and condition at least the utmost and highest Danger of it is so written on the Foreheads of most that are called Christians in the world that there is no need of making any Application of it unto them And although it be not for us to know times and seasons or to set bounds and limits to the Patience of Christ yet have we just reason to dread the speedy breaking forth of his severity in Judgement Spiritual or Temporal upon most Nations and Churches that are called by his Name But the Duty it is of those who make profession of the Gospel in a peculiar manner to enquire diligentl ywhether there be not growing in their own Hearts and Ways any such sins as are usually consequent unto Barrenness under the Word If it prove so upon search they may justly fear that God is beginning to revenge upon them the neglect of the Gospel and unprofitableness under it There are Degrees of this sin and its consequents as we shall shew afterwards that the Evidences and Effects of Gods displeasure against it are progressive and gradual also From some of these the sinner is recoverable by Grace from some of them he is not at least ordinarily but is inevitably bound over to the Judgement of the great day But the last Degree is such as men ought to tremble at who have the least care for or love unto their immortal Souls For whatever issue of things God may have provided in the purpose of his Grace the Danger unto us is inexpressible And there neither is nor can be unto any the least Evidence Token or Hope that God designs them any Relief whilst themselves are careless and negligent in the use of means for their own deliverance It may therefore be enquired by what sort of sins this condition may be known in more strict Professors than the common sort of Christians in the world and how their Barrenness under the Gospel may be discovered thereby as the Cause by its Effects and inseparable consequents I shall therefore name some of those sins and ways with respect whereunto such Persons ought to be exceeding jealous over themselves As 1 An Indulgence unto some secret pleasant or profitable Lust or Sin with an Allowance of themselves therein That this may befall such persons we have too open Evidence in the frequent Eruptions and Discoveries of such Evils in sundry of them Some through a long continuance in a course of the practice of private sins are either surprised into such Acts and Works of it as are made publick whether they will or no being hardened in them do turn off to their avowed Practice Some under Terrors of mind from God fierce Reflections of Conscience especially in great Afflictions and Probabilities of Death do voluntarily acknowledge the secret Evils of their Hearts and Lives And some by strange and unexpected Providences God brings to Light discovering the hidden works of Darkness wherein men have taken delight Such things therefore there may be amongst them who make a more than ordinary Profession in the world For there are or may be Hypocrites among them Vessels in the House of God of Wood and Stone And some who are sincere and upright may yet be long captivated under the power of their Corruptions and Temptations And for the sake of such it is principally that this warning is designed Take heed lest there be in any of you a growing secret Lust or Sin wherein you indulge your selves or which you approve If there be so it may be there is more in it than you are aware of nor will your delivery from it be so easie as you may imagine God seldom gives up men unto such a way but it is an Effect of his displeasure against their Barrenness He declares therein that he doth not approve of their Profession Take heed lest it prove an Entrance into the dreadful Judgement ensuing Whatever therefore it be let it not seem small in your Eyes There is more Evil in the least allowed sin of a Professor I mean that is willingly continued in than in the loud and great provocations of open sinners For besides other Aggravations it includes a mocking of God And this very Caution I now insist upon is frequently pressed on all Professors by our Apostle in this very Epistle chap. 3. 11. chap. 12. 15 16. 2 Constant neglect of private secret Duties This also may be justly feared lest it be an Effect of the same cause Now by this Neglect I mean not that which is Universal For it is sure hard to meet with any one who hath so much Light and Conviction as to make Profession of Religion in any way but that he will and doth pray and perform other secret Duties at one time or another Even the worst of men will do so in Afflictions Fears Dangers with Surprisals and the like Nor do I intend interruptions of Duties upon unjustifiable occasions which though a sin which men ought greatly to be humbled for and which discovers a superfluity of Naughtiness yet remaining in them yet is it not of so destructive a Nature as that which we treat about I intend therefore such an Omission of Duties as is general where men do seldom or never perform them but when they are excited and pressed by outward Accidents or Occasions That this may befall Professors the Prophet declares Isa. 43. 22 23. And it argues much Hypocrisie in them The principal Character of an Hypocrite being that he will not pray always Nor can there be any greater Evidence of a personal barrenness than this Neglect A man may have a Ministerial fruitfulness and a Personal barrenness so he may have a Family usefulness and a Personal thriftlesness And hereof Negligence in private Duties is the greatest Evidence Men also may know when those sins are consequences of their Barrenness and to be reckoned among the Thorns and Briars intended in the Text. They may do it I say by the difficulty they will meet withall in their Recovery if it be so Have their failings and negligence been occasional meerly from the Impression of present Temptations a through watering of their Minds and Consciences from the Word will enable them to cast off their snares and to recover themselves unto a due performance of their Duties But if these things proceed from Gods Dereliction of them because of their barrenness whatever they may think and resolve their Recovery will not be so facile God will make them sensible how foolish and evil a thing it is to forsake him under the means of fruitful Obedience They may think like Sampson to go forth
makes that very neglect a means of Executing this Judgement on them The Talent that was but laid up in a Napkin was taken away And this we see exemplified both in whole Churches and in particular Persons They lose or are deprived of the Gifts which they had or were among them and are commonly filled with Enmity unto and scorn of them by whom they are reclaimed And in these two things consists the first Act of Gods Judgement in the Rejection of the barren Ground Hereby he evidenceth that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and such as he will regard no more The next is that they make Approaches towards the Curse and this is done two ways 1 God having evidenced his Rejection of them he gives them up unto the Temptation of the world and the Society of ungodly men whereunto they are engaged by their pleasures or profit Men gather them saith our Saviour Joh. 15. 6. Their Lusts being let loose from under the Power of their Light and Convictions especially their Love unto the world they cast themselves into the Society of prophane and wicked men Among them they wax worse and worse every day and learn in an especial manner to hate despise and blaspheme the good ways of God which before they had known owned and professed And God will so order things in his Providence as that Temptations suited unto their most prevalent Lusts shall on all occasions be presented unto them whereby they shall be further ensnared 2 God casts them out of the Hearts and Prayers of his People This of all other things they least value yea they most despise But it is one of the greatest Effects of Gods Severity towards them So he commanded his Prophets not to pray for the People when his heart would not to be towards them Jer. 7. 16. chap. 11. 14. chap. 14. 11. And in like cases though not by express Command yet by his secret Providence he takes off the Hearts of his People from them whom he hath designed to ruine for their sins And we may observe that our Apostle himself who a long time laboured with unspeakable Zeal and most fervent supplications to God for the Incredulous Hebrews as he expresseth himself Rom. 9. 2 3. chap. 10. 11. at length speaks of them as those whom he no more regarded but looked on as Enemies of Christ only 1 Thes. 2. 14 15 16. And this sets them forward in their way towards the fatal Curse 3 The Curse it self ensues which consists in three things For 1 God takes off their Natural restraints from sin The rebukes of a Natural Conscience fear shame and the like Afflictive Affections shall have no more power on them So he dealt with them that sinned against the Light of Na 〈…〉 e Rom. 1. 26 27. and they became like those described Ephes. 4. 18 19. No men are so visibly under Gods Curse as those who having broken through the Bonds of Nature Modesty Fear and Shame do give up themselves unto open sinning in the face of the Sun 2 God Judicially bardens them which contains the Life and Power of the Curse here intended for hereby are men secured unto their final destruction and burning 3 Oft-times God signifies this Curse in the world by wholly casting out such persons from any Interest in the Dispensation of the Word He doth either utterly take away the Preaching of the Gospel from them or give them up unto the conduct of those who under a pretence thereof shall cause them to err with Lies and Delusions which further seals them up unto their future ruine 2 Thes. 2. 11 12. And these are some of the ways whereby God dealeth with barren Ground with fruitless and provoking Professors even whilst they are in this world It is true these Judgements being Spiritual and they being now become wholly Carnal they are for the most part little sensible of them God indeed doth sometimes cause the Dread and Terror of his Wrath so to fall upon the Consciences of some of them as that in this world they are made a spectacle of Divine Vengeance But for the most part being filled with their Lusts and Sins and Pleasures they carry it out bravingly to the End Howbeit few of them escape such reflections on themselves as makes them sometimes to shrink and groan But suppose they should be able to carry it out stoutly in this world so that themselves should neither much feel nor others much observe the Curse of God upon them here yet the day is hastening wherein actual Burning and that for ever will be their Portion VERSES 9 10 11 12. Expositors generally agree in giving these Verses as an Instance of the great Wisdom and Prudence used by the Apostle in his dealing with these Hebrews Chrysostome in especial insists upon it making observations unto that purpose on all the considerable passages on the Context What is really of that nature will occur unto us and shall be observed in our Progress His Design in general is twofold First To mollifie the Severity of the preceding Commination and Prediction contained therein that it might not have an Effect on their minds beyond his Intention He knew that all Circumstances considered it was necessary for him to make use of it But withall he was careful that none of them who were sincere should be terrified or discouraged For if men are disanimated in the way wherein they are engaged by those on whose guidance they depend and unto whose Judgement they are to submit it makes them despond and give over thoughts of a chearful progress Wherefore in all cases our Apostle was exceeding careful not in any thing to make heavy or sorrowful the hearts of his Disciples unless it were in case of extream Necessity Hence is his Apologie or Excuse as it were to the Corinthians for having put them to sorrow by some severe reproofs in his former Letter to them 2 Cor. 2. 1 2. But I determined this with my self that I would not come again unto you in heaviness For if I make you sorry who is he then that maketh me glad but the same which is made sorry by me He lets them know that whatever sorrow he had put them to it was so unto himself no less than unto them seeing they were the chiefest causes of his Joy and Gladness And thus dealeth he in this place with the Hebrews Lest they should be amazed with the terror of the preceding Commination and the Prediction therein contained of the inevitable and dreadful ruine of slothful Apostates and Hypocrites he lets them know that he did no way therein determine or pass a Judgement on them their state and condition But having far other thoughts and hopes concerning them and the End of their Profession he yet judged it necessary to excite them unto that Diligence which some among them had neglected to use by declaring the miserable End of those who always abide unfruitful under or do Apostatize from the profession
which we have of the good condition of other men So our Apostle speaks of Timothy and his Faith 2 Tim. 1. 5. The Faith that dwelt in thy Mother Eunice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I am perswaded in thee also He was not perswaded of any sincere Faith in Timothy by especial Revelation nor was it the object of his Faith from any express word of Scripture but he was satisfied in it upon such unquestionable Grounds and Motives as left no room for doubt about it Some urge to the same purpose Phil. 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being confident of this very thing perswaded of it that he who hath begun a good work in you will perform it to the day of Christ. But this perswasion being built on a supposition that a good work was begun in them was an act of Faith Infallible built on the Promises of God and the unchangeableness of his Covenant His perswasion here concerning the Hebrews was of this latter kind even that which he had satisfactory reasons and grounds for which prevailed against all contrary Objections In like manner he speaks of the Romans chap. 5. v. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I my self am perswaded of you my Brethren that ye are full of Goodness The Grounds of this perswasion with respect unto the Hebrews he expresseth in the next Verse where we shall consider them It is our Duty to come unto the best satisfaction we may in the Spiritual Condition of them with whom we are to have Spiritual Communion There is not any thing of our mutual Duties that the Gospel more presseth or more supposeth And it is necessary both unto Ministers and private Christians For the former they are concerned in the Advice of the Wise man Prov. 27. 23. Be thou diligent to know the state of thy Flock They are not only to provide good pasture and feeding for them but they must know their State and Condition that what they provide for them may be suitable and seasonable And unto this End there were at first some in the Church who had the immediate inspection of the state and walking of the members of it and were thereby enabled as Moses said to his Father in Law Numb 10. 31. to be instead of Eyes unto the Teachers to look into the condition of all sorts of persons Nor can they without it discharge any one Duty of their Office in a due manner For Ministers to walk towards their people at peradventure and to fight uncertainly as men beating the Air without an Acquaintance with their state and especial consideration of their condition and what therein is suited unto their Edification as is the manner of many will leave them at a great uncertainty how to give up their account See Heb. 13. 14. Unless a man have some good satisfaction concerning the Spiritual condition of those that are committed unto his charge he can never approve himself among them A workman that needeth not to be ashamed rightly dividing the Word of Truth to give unto all their proportion And the work of the Ministry is not by any means more evacuated and rendered ineffectual than when men have not a certain design to deal with their Hearers according unto what they are perswaded that their Spiritual state doth require How shall they Instruct How shall they warn How shall they comfort any but on a supposition of an Acquaintance with the state and condition wherein they are A general preaching at random without a special scope directed by the perswasion mentioned turns the whole work for the most part both in Preachers and Hearers into an useless formality In brief this perswasion principally regulates the whole work of the Ministry He that is a Physician unto the bodies of men must acquaint himself with the especial state and condition of his Patients as also of their distempers wherein his Skill and Judgement is especially to be exercised Without that let him be furnished with the greatest store of good Medicines if he gives them out promiscuously unto all comers all that he doth will be of little use It may be his Medicines being safe they will do no harm And it is as probable they will do as little good Nor will it be otherwise with the Physicians of Souls in the like case Four things are required to make the Dispensation of the Word proper and profitable A good Spring a safe Rule a distinct Design and enlivening Affections The first is the Dispensers own Light and Experience He is to see in his work with his own Eyes and not those of other men And when he is by own Light as a Scribe unto the Kingdom of God it is out of the good treasure of his own Heart that he is to bring forth good things new and old 2 His safe Rule is the infallible word of Truth This must be the Touchstone of his Light and Experience And it is suited unto his whole work unto all the Duties of it 2 Tim. 3. 16 17. In nothing but what is regulated hereby are any to be attended unto Isa. 8. 20. 3 His distinct Design lies in the due consideration of the Spiritual state and condition of them unto whom the Word is to be dispensed And herein consists the greatest part of the Ministerial skill This is that which secretly differenceth the constant Ministerial Dispensation of the Word from the occasional exercise of the gifts of any And this doth God make use of to convey unexpected relief or repose unto the Souls of men wherewith they are surprised and affected If we have not this scope continually before us we may run apace but never know whether we are in or out of the way 4 The enlivening Affections that ought to accompany the Dispensation of the Word are Zeal for the Glory of God and Compassion for the Souls of men But these things must not here be insisted on And for private Christians among themselves their mutual Duties are referred unto Love and the Fruits of it That special Love which ought to be among the Disciples of Christ as such takes up in the Description Injunctions and Directions of it a great part of the Writings of the New Testament Nothing doth the Lord Christ himself nor his Apostles so urge upon them as this of mutual love Upon the right discharge of this Duty he frequently declares that his honour in them and by them in this world doth principally depend And whatever we have besides this our Apostle declares that it is nothing or of no use in the Church of God 1 Cor. 13. And the greatest Evidence of the Degeneracy of Christianity in the world consists in the open loss of this Love amongst those who make profession thereof Now this Love is founded in our perswasion concerning the Spiritual state and condition of each other I mean that especial mutual Love is so which ought to be among the Disciples of Christ as such For although we are on
be their future Lot or Portion which he had threatened and foretold As he had freed them from any fears or apprehensions of that nature in the two Verses foregoing so in these he declareth what was his certain purpose and intention in the use of that Commination Now this was solely thereby to excite and provoke them unto a diligent persevering continuance in Faith and Love with their fruits and effects which is the first and principal End whereunto the proposal of such Threatenings is designed and sanctified of God All that I have said is unto this End Again He had newly given an account of his real thoughts and Judgement concerning them and their spiritual condition And upon his satisfaction therein as that which was attended with things which accompany Salvation he had given them assurance of a blessed Issue of their Faith and Profession from the Faithfulness of God making therein an Application of the Promises of the Gospel unto them Hereon he lets them know what by the Appointment of God and the Law of our Obedience is required of them that they might answer the Judgement which he had made concerning them and bring them unto the enjoyment of the Promises proposed unto them And this was that diligent progress in Faith and Obedience unto the end which he describes in this and the next Verse And herein the Apostle with great Wisdom acquaints these Hebrews with the proper end and use of Gospel Threatenings and Promises wherein men are apt to be mistaken and so to abuse the one and the other For Threatenings have been looked on as if they had no other end or use but to terrifie the minds of men and to cause them to despond as if the things threatened must unavoidably come upon them Hence some have fancied that they belong not unto the Dispensation of the Gospel as it is to be preached unto Believers and few have known how to make a due Application of them unto their Consciences And it is to be feared that the end and use of Gods Promises hath been so far mistaken as some have suffered themselves to be imposed on by the deceitfulness of sin and to be influenced by the consideration of them into carelesness and security as though do what they would no evil could befall them But our Apostle here discovereth the joynt end of them both towards Believers or Professors of the Gospel which is to stir up and encourage them unto their utmost constant persevering diligence in all Duties of Obedience And it is no small part of the Duty and Wisdom of the Ministers of the Gospel to instruct their Hearers in and press upon them the proper use and due improvement of the Promises and Threatenings of God In this Verse or the words of it which are an Exhortation unto Duty we may observe 1 The connexion of it unto the former discourse And 2 The Duty exhorted unto The same diligence 3 The manner of its performance That they would manifest or shew it 4 The end aimed at in that Duty The full assurance of Hope 5 The continuation of it unto the end 6 The manner of his Exhortation unto it we desire But though the words may be thus resolved I shall open the parts of them in that order wherein they lye in the Text. 1. For the connexion of these words with the foregoing and therein the occasion of this discourse in the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath been spoken unto already It is not here adversative but rather illative as was before declared 2. The next thing occurring in the words is the manner of the Exhortation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we desire Chrysostome is large in this place in the consideration of this word and the wisdom of the Apostle in the use of it From him Oecumenius observes a difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For they suppose that the word here used includeth both intense Affections and earnest diligent actual desire And that it doth intend an earnest desire we shewed in the consideration of the word foregoing And the word is never used in the New Testament but either in a bad sense to express the impetuous acting of Lust as Matth. 5. 28. Gal. 5. 17. Rom. 1. 1. or a most fervent desiring of any thing that is good Luke 15. 16. Luke 16. 21. chap. 17. 22. chap. 22. 15. And such ought to be the desire of Ministers towards the profiting of their people There will be a dead cold lifeless Administration of the Word where Ministers have not ardent desires after the profiting and stability of the Hearers How were it to be wished that all who are called unto the care and charge of the Souls of men would continually propose unto themselves the example of this Apostle Do we think that the care solicitude watchfulness tender Love and Affections earnest and fervent desires of their good expressed in Prayers Tears Travails and Dangers which he every where testifieth towards all the Churches under his care were Duties prescribed unto him alone or Graces necessary for him only Do we not think that they are all of them required of us according unto our measure and the extent of our employment The Lord help men and open their Eyes before it be too late for either the Gospel is not true or there are few who in a due manner discharge that Ministry which they take upon them I say without this earnest and fervent desire after the profiting and Salvation of our people we shall have a cold and ineffectual Ministry among them Neither is it our sedulity or earnestness in Preaching that will relieve us if that be absent And this desire proceeds from three Principles and that which pretends thereto and doth not so is but an Image and counterfeit of it And these are 1 Zeal for the Glory of God in Christ. 2 Real Compassion for the Souls of men 3 An especial Conscientious regard unto our Duty and Office with respect unto its Nature Trust End and Reward These are the Principles that both kindle and supply fuel unto those servent desires for the good of our people which oyle the Wheels of all other Duties and speed them in their course According as these Principles flourish or decay in our minds so will be the acceptable exercise of our Ministry in the sight of Christ and the profitable discharge of it towards the Church And we have as much need to labour for this frame in our Hearts as for any thing in the outward discharge of our Duty We must in the first place take heed unto our selves if we intend to take heed to the Flock as we ought Acts 20. 28. And herein especially do we as we are charged take heed to the Ministry we have received that we do fulfill it Col. 4. 17. 3. The Persons exhorted unto the Duty following are expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one of you He
Before its proper time its appointed season it will not be but then the Lord will hasten it that no opposition shall be able to stand before it From this state of the Promises three things have fallen out 1 That in all Ages the Faith of True Believers hath been greatly and peculiarly exercised which hath been to the singular advantage of the Church For the exercise of Faith is that whereon the flourishing of all other Graces doth depend And from hence hath there been a Treasure of fervent Prayers laid up from the beginning which shall in their proper season have a fruitful return In that Faith and Patience in those Supplications and Expectations wherein in every Age of the Church the Faithful have abounded with respect unto the difficulties that have lain in the way of the Promise hath God been exceedingly glorified as also they were the means of drawing forth new encouragements and assurances as the comfort of the Church did require 2 Hence it was that in most Ages of the Church there have been mockers and scoffers saying Where is the Promise of his coming for since the Fathers fill asleep all things continue as from the beginning of the Creation 2 Pet. 3. 4. The Fathers were they who received the Promises especially that of the coming of Christ. These they preached and declared testifying that they would be accomplished and that great alterations should be wrought in the world thereby The sum of what they so declared was That the Elect of God should be delivered and that Judgement should be executed on ungodly men by the coming of the Lord Jude 14 15. But what now is become of these Fathers with all their great Promises and Preachments upon them Things go on in the same course as they did in the beginning and are like to do so to the end of the world what we pray is this Promise of his coming you have so talked of Such Scoffers have most Ages abounded withall and I think none more than that wherein our Lot is fallen Observing that all things are in a most unlikely posture to an eye of carnal reason for the Accomplishment of the great Promises of God that are upon Record in the Word they scoff at all who dare to own an expectation thereof 3 Some through haste and precipitation have fallen into manifold mistakes of the Promise on the same account Some have feigned to themselves other things than God ever promised as the generality of the Jews looked for a carnal Rule Glory and Dominion at the coming of the Messiah which proved their temporal and eternal Ruine And it is to be feared that some are still sick of the same or like Imaginations And some have put themselves on irregular courses for the Accomplishment of Promises walking in the Spirit of Jacob and not of Israel But whatever of this or any other kind may fall out by the unbelief of men all the Promises of God are Yea and Amen and will make their way through all difficulties unto an assured Accomplishment in their proper season Thus it is also with respect unto our Faith in the Promises of God as unto our own especial and personal Interest in them We find so many difficulties so many oppositions as that we are continually ready to call in question the Accomplishment of them and indeed few there are that live in a comfortable and confident assurance thereof In the times of Temptation or when perplexities arise from a deep sense of the guilt and power of sin and on many other occasions we are ready to say with Sion The Lord hath forsaken us our way is passed over from him as for our part we are cut off In all these cases it were easie to demonstrate whence it is that the Promise hath its insuperable efficacy and shall have its infallible Accomplishment but it must be spoken unto under the particular wherein the confirmation of the Promise by the Oath of God is declared Again Although there may be priviledges attending some Promises that may be peculiarly appropriated unto some certain persons yet the Grace of all Promises is equal unto all Believers So Abraham had sundry personal Priviledges and Advantages communicated unto him in and by this Promise which we have before re-counted Yet there is not the meanest Believer in the world but he is equally partaker of the spiritual Grace and Mercy of the Promise with Abraham himself They are all by virtue hereof made Heirs of God and Co-heirs with Christ whose is the Inheritance The next thing considerable in the words is the especial confirmation of the Promise made to Abraham by the Oath of God For God when he could swear by no greater he sware by himself And sundry things we must enquire into in this peculiar dispensation of God unto men namely in swearing to them 1. The Person swearing is said to be God God sware by himself And ver 17. in the Application of the Grace of this Promise unto Believers it is said that God interposed himself by an Oath But the words here repeated are expresly ascribed unto the Angel of the Lord Gen. 22. 15 16. And the Angel of the Lord called unto Abraham out of Heaven the second time and said By my self have I sworn saith the Lord. So it is said before ver 11. The Angel of the Lord called unto him out of Heaven and said Abraham and adds in the close of ver 12. thou hast not with-held thy Son thine only Son from me He is called an Angel that speaks but he still speaks in the name of God Three things are insisted on to assoil this difficulty 1 Some say that he spake as a Messenger and Ambassador of God in his name and so assumed his Titles although he was a meer created Angel For so a Legate may do and use the name of him that sends him But I do not see a sufficient foundation of this supposition An Ambassador having first declared that he is sent and from whom may act in the Name and Authority of his Master but not speak as if he were the same person But here is no such Declaration made and so no provision laid in against Idolatry For when one speaks in the Name of God not as from God but as God who would judge but Divine Honour and Religious Worship were due unto them which yet are not unto Angels however gloriously sent or employed Rev. 19. 10. chap. 22. 9. Wherefore 2 It is said that this Angel doth only repeat the words of God unto Abraham as the Prophets were wont to do And those of this mind countenance their Opinion with those words used by him ver 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Lord the words whereby the Prophets solemnly ushered in their messages But yet neither will this solve the difficulty For these words saith the Lord are often used in the third person to express him unto us whom in all our Duties we regard
which we must in such cases always carry along with us 1 That universal Affirmations and Negations are not always to be universally understood but are to be limited by their occasions circumstances and subject matter treated of So where our Apostle affirms that he became all things unto all men If you restrain not the Assertion unto things indifferent false conclusions may be drawn from it and of evil consequence So is the Prohibition of our Saviour here to be limited unto rash and temerarious swearing or it would be contrary to the Light of Nature the Appointment of God and the Good of Humane Society 2 It is a rule also of use in the Interpretation of the Scripture That where any thing is prohibited in one place and allowed in another that not the thing it self absolutely considered is spoken unto but the different modes causes ends and reasons of it are intended So here in one place swearing is forbidden in others it is allowed and examples thereof are proposed unto us wherefore it cannot be swearing absolutely that is intended in either place but rash causeless swearing is condemned in one and swearing in weighty causes for just ends with the properties of an Oath before insisted on is recommended and approved in the other I shall shut up the discourse with three Corollaries from it 1 That the custom of using Oathes Swearing Cursing or Imprecation in common Communication is not only an open transgression of the Third Commandment which God hath threatened to revenge but it is a practical Renunciation also of all the Authority of Jesus Christ who hath so expresly interdicted it 2 Whereas swearing by the Name of God in Truth Righteousness and Judgement is an Ordinance of God for the end of Strife amongst men Perjury is justly reckoned among the worst and highest of sins and is that which reflects the greatest dishonour on God and tendeth to the ruine of Humane Society 3 Readiness in some to swear on sleight occasions and the ordinary Impositions of Oaths on all sorts of persons without a due consideration on either hand of the Nature Ends and Properties of lawful swearing are Evils greatly to be lamented and in Gods good time among Christians will be reformed VERSE 17 18 19 20. In this last part of the Chapter two things are further designed by the Apostle 1 An Explication of the purpose and end of God in his Promise as it was confirmed by his Oath and therewithall and from thence he makes Application of the whole unto all Believers seeing the mind and will of God was the same towards them all as they were towards Abraham to whom the Promise so confirmed was made in particular 2 A confirmation of the whole priviledge intended by the Introduction of the Interposition of Christ in this matter and this is expressed in a Transition and return unto his former discourse concerning the Priesthood of Christ. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in quo qua in re Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter hoc quapropter Some have respect unto the thing it self spoken of some unto the reasons of things spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abundantius volens volens ex abundanti Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maxime voluit abunde voluit would abundantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M. S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ostendere manifestly to set forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Immutabilitatem consilii Bez. Immobilitatem An. V. Lat. Rhem. The stability which answers neither of the words used which are more emphatical Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That his Promise should not be changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that which cannot be altered nor transposed into any other state 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intervenit Juramento An. fide jussit jurejurando Bez. Interpositionem fecit jurejurando interposuit jusjurandum Vul. Lat. Rhem. He interposed an Oath Not properly for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is He himself came between or in the midst He interposed himself and gave his Oath From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Interventor fidejussor interpres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pacificator Thence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mediatorem ago pacificatoris partes ago to interpose a mans self by any means to confirm and establish peace which was here done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an Oath The word is used in this place only in the New Testament as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no where used but by Paul Gal. 3. 19 20. 1 Tim. 2. 5. Heb. 8. 6. 9. 15. 12. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut per duas res immutabiles or immobiles Rhem. that by two things unmoveable Syr. which are not changed or ought not to be by two immutable things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fortem consolationem habeamus fortissimum solatium validam consolationem habeamus haberemus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. that great consolation should be to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes such a power and strength in that which is denominated by it as is prevalent against oppositions and difficulties which is most proper in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confugientes qui confugimus qui cursum eo corripimus Bez. who have hastened our course or flight Qui huc confugimus Ours who have fled for refuge And indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not used but for to fly to a shelter refuge or protection Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is refugium a refuge that any one betakes himself unto in time of danger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad tenendum propositam spem to hold the proposed hope Obtinere to obtain Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may hold Ut spem propositam retineamus Bez. ad obtinendam spem propositam Ours most properly to lay hold upon for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is injecta manu fortiter tenere or retinere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 safe and firm firm and stable Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which holds our Soul that it be not moved expressing the effect and not the nature or adjuncts of the means spoken of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et incedentem ingredientem introeuntem usque ad interiora velaminis Vul. ad interius velaminis usque in ea quae sunt intra velum Bez. Some respect the place only some the things within the place which entereth into that within the Veil Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and entereth into the faces of the Gate so that Interpreter always calleth the Veil the faces of the Gate Port or Entrance of the Temple namely the most holy place because it was as a face or frontispiece unto them that were to enter See Matth. 27. 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ubi praecursor pro nobis introivit But quo is better not where but whither Rhem. The precursor for us Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
in the Sacrifice of the Mass It is so far from Truth as that the contrary is irrefragably true and certain For if he indeed hath need of other Priests to carry on his Office he doth not continue the Administration of it himself or all the Apostle's Arguings against the perpetuity of the Aaronical Priesthood are invalid But because I am not willing to engage in any thing Controversial beyond what is absolutely Necessary I shall only tender some Considerations Evidencing that no such thing as a Sacrifice can be included in that Expression He brought forth Bread and Wine and so proceed 1. The Process of the Story directs unto another sence of words Abraham was now Returned with his Forces unto the Valley of Shaveh which is the Kings Dale ver 17. a place not far from Hierusalem called as it is likely the Kings Dale from Melchisedec unto whom it belonged where afterwards Absalom built a Pillar for the Memorial of his Name 2 Sam. 18. 18. Here probably he continued for a while as to Refresh his own People so to stay for the coming of the Kings of Sodom and Gomorrah For upon their Defeat in the Battel they had left the Plain and fled into the Mountains ver 10. giving up the Cities with all their Spoil unto the Conquerours But now hearing of the Success of Abraham and his Recovery of the Captives with their Goods they resort unto him for Relief He who intended to restore all unto them stay'd for them as it is probable some days in the Kings Dale Now it was the manner in those Countries where any Forces were on an Expedition that those in their way who were at Peace with them did bring forth Supplies of Bread and Wine or Water for their Refreshment For the Neglect of this Duty wherein they break the Laws of Friendship and Hospitality did Gideon so severely Punish the Inhabitants of Succoth and Penuel Judges 8. 5 6 7 13 14 15 16. And the Observance of this Duty is Recorded unto the Commendation of Barzillai the Gileadite who sent Refreshment unto David and his Army for he said The People are Hungry and Thirsty and Weary in the Wilderness 2 Sam. 17. 27 28 29. In this state of things Melchisedec being the Neighbour Friend and Confederate of Abraham when he came with his Army and abode so near unto him brought forth Bread and Wine for their Refreshment which being a meer Civil Action our Apostle takes no Notice of it And they who can discover a Sacrifice in this Expression have either more skill in the Opening of Mysteries than he had or a better Invention in coyning groundless Fables and Imaginations of their own 2. This Act of Melchisedec is immediately subjoyned unto the mention of him as King being an Instance of Kingly Power and Munificence Melchisedec King of Salem brought forth Bread and Wine After this is added And he was a Priest of the most High God which is a plain Introduction of and Preparation for the Expression of his Exercise of that Office in his Blessing of Abraham which ensues in the next words The Romanists contend that Vau in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is reditive giving a Reason of what was before affirmed He brought forth Bread and Wine because he was the Priest of the High God But as this offers force to the Universal usage of that Particle which is Connexive only so it will not serve their Occasion For they would have it that Melchisedec only Offered this Sacrifice of Bread and Wine whereas if the Reason why he did so was because he was the Priest of the High God then every one who was so was in like manner to Offer the same Sacrifice And whereas they place the whole especial Nature of the Melchisedecian Priesthood in this his Sacrifice if this were common to him with all others then was he not a Priest of a particular Order and so the whole Discourse of the Apostle is vain and impertinent But it is plain that he having nothing to do with nor Inference to make from his Royal Office or Acts doth therefore omit this which evidently was an Act of Kingly Bounty 3. The word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he brought forth or caused to be brought forth Bread and Wine is no Sacred word nor is ever used in the Scripture to express the Sacred Action of Oblation or Offering in Sacrifice It is always a common Action that is denoted thereby 4. The Apostle's silence in this matter casteth this Pretence out of all consideration His Design was to evince the Excellency of the Priesthood of Christ above that of Levi from this particular consideration That he was a Priest after the Order of Melchisedec To prove that he was so indeed and withal to shew how great and Excellent a Person this Melchisedec was who bare that Office as a Type of Christ in his and also in how many things the Resemblance between the Lord Christ and him did consist wherein he was made like unto the Son of God he proposeth unto consideration every minute Circumstance of all that was spoken of him and what also in common Use ought to be spoken of him but being not so was certainly omitted for some special Reason and Signification insisting on some things which no man could have conjectured to have been designedly Significant if the Holy Ghost himself had not made the Discovery thereof omitting nothing that might confirm the Truth or Illustrate the Evidence of his Argument yet he wholly passeth by this Passage without the least Notice of it Herein if the Romanists may be believed in this accurate Collection of all things he omits nothing but only that wherein the Essence and Substance of his Cause and Plea did wholly consist For this his Offering of Bread and Wine in Sacrifice they say was that thing alone wherein he was peculiarly the Type of Christ and Dispute with great vehemency that the Resemblance between them consisted herein alone although the Apostle instance expressely in sundry other things as we shall see more afterwards and makes no mention of this at all It is therefore clear as the day-light that He and They are diversly minded in this matter But if they are in the right certainly never any Man managed an Argument unto less Advantage than the Apostle doth that in this place wherein yet there is an appearance of so great Accuracy and Care For they do suppose that he Scrupulously Collects all Circumstances belonging unto the Matter he treats of and some of them of a difficult Application unto his purpose and at the same time omits that wherein the whole force of his Argument did consist which is a failure not modestly to be ascribed unto any Person of Sobriety or Judgment Wherefore we need not farther trouble our selves with those forced and futilous pretences The Reason why the Apostle mentions Melchisedec as King of Salem is to intimate his first Prerogative above the Aaronical
regarded them not But there is not in this Testimony nor in the whole Context or Prophesie whence it is taken nor in any other place of Scripture any word of complaint against the Covenant itself though its imperfection as unto the general end of perfecting the Church State be here intimated 3 There is an especial Remedy expressed in the Testimony against the evil which God complains of or finds fault with in the People This was that they continued not in his Covenant This is expresly provided against in the Promise of this New Covenant ver 10. Wherefore 4 God gives this Promise of a New Covenant together with a complaint against the People that it might be known to be an effect of free and soveraign grace There was nothing in the People to procure it or to qualifie them for it unless it were that they had wickedly broken the former And we may hence observe 1. God hath oft-times just cause to complain of his People when yet he will not utterly cast them off It is meer mercy and grace that the Church at all seasons lives upon but in some seasons when it falls under great provocations they are signalized 2. It is the Duty of the Church to take deep notice of Gods complaints of them This indeed is not in the Text but ought not to be passed by on this occasion of the mention of Gods complaining or finding fault with them And God doth not thus find fault only when he speaks immediately by new Revelations as our Lord Jesus Christ found fault with and rebuked his Churches in the Revelation made unto the Apostle John but he doth it continually by the Rule of the Word And it is the especial Duty of all Churches and of all Believers to search diligently into what God finds fault withall in his Word and to be deeply affected therewith so far as they find themselves guilty Want hereof is that which hath laid most Churches in the world under a fatal security Hence they say or think or carry themselves as though they were rich and increased in Goods and had need of nothing when indeed they are wretched and miserable and poor and blind and naked To consider what God blames and to affect our Souls with a sense of guilt is that trembling at his word which he so approves of And every Church that intends to walk with God unto his glory ought to be diligent in this duty And to guide them herein they ought carefully to consider 1 The times and seasons that are passing over them God brings his Church under variety of seasons and in them all requires especial duties from them as those wherein he will be glorified in each of them If they miss it herein it is that which God greatly blames and complains of Faithfulness with God in their generation that is in the especial duties of the times and seasons wherein they live is that which Noah and David and other holy men are commended for Thus there are seasons of the great abounding of wickedness in the world seasons of great Apostasie from Truth and Holiness seasons of Judgment and of Mercy of Persecution and Tranquility In all those and the like God requireth especial duties of the Church whereon his glory in them doth much depend If they fail here if they are not faithful as unto their especial duty God in his Word finds fault with them and lays them under blame And as much wisdom is required hereunto so I do not judge that any Church can discharge its duty in any competent measure without a due consideration of it For in a due observation of the times and seasons and an application of our selves unto the duties of them consists that Testimony which we are to give unto God and the Gospel in our Generation That Church which considers not its especial duty in the days wherein we live is fast asleep and it may be doubted whether when it is awaked it will find oil in its vessel or no. 2 The Temptations which are prevalent and which unavoidably we are exposed unto Every age and time hath its especial temptations And it is the Will of God that the Church should be exercised with them and by them and it were easie to manifest that the darkness and ignorance of men in not discerning the especial temptations of the Age wherein they have lived or neglecting of them have been always the great causes and means of the Apostasie of the Church Hereby hath Superstition prevailed in one Age and Profaneness in another as false and noxious opinions in a third Now there is nothing that God requires more strictly of us than that we should be wakeful against present prevalent temptations and chargeth us with guilt where we are not so And those which are not awake with respect unto these Temptations which are at this day prevalent in the world are far enough from walking before God unto all well-pleasing And sundry other things of the like nature might be mentioned unto the same purpose Ob. 3. God often surprizeth the Church with Promises of Grace and Mercy In this place where God complaineth of the People findeth fault with them charging them for not continuing in his Covenant and declares that as unto any thing in themselves he regarded them not it might be easily expected that he would proceed unto their utter casting off and rejection But instead hereof God surpriseth them as it were with the most eminent Promise of Grace and Mercy that ever was made or could be made unto them So he doth in like manner Isa. 7. 13 14. Chap. 54. 17 18 19. And this he will do 1 That he may glorifie the riches and freedom of his Grace This is his principal end in all his dispensations towards his Church And how can they be made more conspicuous than in the exercise of them then when a People are so far from all appearance of any desert of them as that God declares his judgment that they deserve his utmost displeasure 2 That none who have the least remainder of sincerity and desires to fear the Name of God may utterly faint and despond at any time under the greatest confluence of discouragements God can come in and will oft-times in a way of soveraign grace for the relief of the most dejected sinners But we must proceed with our Exposition 2. The second thing contained in this Verse is the Testimony itself insisted on And there is in the Testimony 1. The Author of the Promise declared in it He saith as afterwards Saith the Lord. 2. The Note of its Introduction signalizing the thing intended Behold 3. The time of the accomplishment of what is here foretold and here promised The days come wherein 4. The thing promised is a Covenant concerning which is expressed 1 He that makes it I I will make 2 Those with whom it is made The House of Israel and the House of Judah 3 The manner of its making
consequents of it Hereof he gives an illustration by comparing it unto what is of absolute and unavoidable necessity so as that it cannot otherwise be namely the death of all the individuals of mankind by the decretory sentence of God As they must dye every one and every one but once so Christ was to dye to suffer to offer himself and that but once The instances of those who died not after the manner of other men as Enoch and Elias or those who having died once were raised from the dead and died again as Lazarus give no difficulty herein They are instances of exemption from the common Rule by meer acts of Divine Sovereignty But the Apostle argues from the general Rule and Constitutions and thereon alone the force of his comparisons doth depend and they are not weakned by such exemptions As this is the certain unalterable law of Humane condition that every man must dye once and but once as unto this mortal life so Christ was once and but once offered But there is more in the words and design of the Apostle than a bare Similitude and illustration of what he treats of though Expositors own it not He doth not only illustrate his former Assertion by a fit comparison but gives the Reason of the one offering of Christ from what it was necessary for and designed unto For that he introduceth a Reason of his former Assertion the Causal connexion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth demonstrate Especially as it is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in quantum inasmuch as in which sense he constantly useth that expression chap. 3. 3. chap. 7. 20. chap. 8. 6. And in as much as it was so with mankind it was necessary that Christ should suffer once for the expiation of Sin and the Salvation of Sinners How was it with mankind in this matter On the account of sin they were all subject unto the Law and the curse thereof Hereof there were two parts 1 Temporal Death to be undergone penally on the sentence of God 2 Eternal judgment wherein they were to perish for evermore In these things consist the effects of sin and the curse of the Law And they were due unto all men unavoidably to be inficted on them by the judgment and sentence of God It is appointed decreed determined of God that men sinful men shall once die and after that come to judgment for their Sins This is the sense the sentence the substance of the Law Under this Sentence they must all perish eternally if not Divinely relieved But inasmuch as it was thus with them the one offering of Christ once offered is prepared for their Relief and deliverance And the relief is in the infinite Wisdom of God eminently proportionate unto the evil the remedy unto the disease For 1. As man was to dye once legally and penally for sin by the sentence of the Law and no more So Christ died suffered and offered once and no more to bear Sin to expiate it and thereby to take away death so far as it was penal 2. As after death men must appear again the second time unto judgement to undergo condemnation thereon so after his once offering to take away Sin and Death Christ shall appear the second time to free us from judgement and to bestow on us eternal Salvation In this interpretation of the words I do not exclude the use of the comparison nor the design of the Apostle to illustrate the one offering of Christ once offered by the certainty of the death of men once onely for these things do illustrate one another as so compared But withal I judge there is more in them than a meer comparison between things no way related one to another but onely have some mutual resemblance in that they fall out but once Yea there seems not to be much light nor any thing of Argument in a comparison so arbitrarily framed But consider these things in their mutual Relation and opposition one unto the other which are the same with that of the Law and the Gospel and there is much of light and argument in the comparing of them together For whereas the end of the Death Suffering and Offering of Christ was to take away and remove the punishment due unto Sin which consisted in this that men should once die and but once and afterwards come to judgment and condemnation according to the sentence of the Law And it was convenient unto Divine Wisdom that Christ for that end should Dye Suffer Offer once only and afterwards bring them for whom he died unto Salvation And this is the proper sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in quantum which Interpreters know not what to make of in this place but endeavour variously to change and alter Some pretend that some Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they suppose came from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the onely Reason why the word is not liked is because the sense is not understood Take the mind of the Apostle aright and his expression is proper unto his purpose Wherefore there is in these verses an entire opposition and comparison between the Law and the Gospel the Curse due to Sin and the Redemption that is by Christ Jesus And we may observe That God hath eminently suited our Relief the means and causes of our spiritual Deliverance unto our Misery the means and causes of it as that his own Wisdom and Grace may be exalted and our faith established That which is here summarily represented by our Apostle in this Elegant Antithesis he declares at large Rom. 5. from ver 12. to the end of the Chapter But we proceed with the interpretation of the words In the first part of the Antithesis and comparison ver 27. there are three things asserted 1 The Death of men 2 The judgment that ensues and 3. The cause of them both The last is first to be explained It is Appointed Determined Enacted statutum est It is so by him who hath a Sovereign Power and Authority in and over these things and hath the force of an unalterable Law which none can transgress God himself hath thus appointed it none else can determine and dispose of these things And the word equally respects both parts of the Assertion Death and Judgment They are both equally from the constitution of God which is the cause of them both The Socinians do so divide these things that one of them namely Death they would have to be natural and the other or judgment from the constitution of God which is not to interpret but to contradict the words Yea death is that which in the first place and directly is affirmed to be the effect of this Divine Constitution being spoken of as it is Penal by the curse of the Law for sin and judgment falls under the same constitution as consequential thereunto But if death as they plead be meerly and only natural they
cannot refer it unto the same Divine Constitution with the future judgment which is natural in no sense at all Death was so far natural from the beginning as that the frame and constitution of our nature were in themselves liable and subject thereunto But that it should actually have invaded our nature unto its dissolution without the intervention of its meritorious Cause in Sin is contrary unto the Original state of our Relation unto God the nature of the Covenant whereby we were obliged unto Obedience the Reward promised therein with the threatning of Death in case of disobedience Wherefore the Law Statute or Constitution here related unto is no other but that of Gen. 2. 17. In the day thou eatest thereof thou shalt surely dye with that addition dust thou art and unto dust thou shalt return Chap. 3. 19. God enacted it as an everlasting Law concerning Adam and all his Posterity that they should dye and that once as they were once taken out of the Dust. But in the words of God before mentioned there are two things 1. A penal Law enacted Gen. 3. 17. 2. A judicial sentence denounced Chap. 2. 19. not onely Death but future judgment also was appointed thereby Thus it is appointed to men that is to all men or men indefinitely without exception it is their lot and portion It is appointed unto men not meerly as men but as sinners as sinful men For it is of sin and the effects of it with their removal by Christ that the Apostle discourseth It is appointed unto them to dye that is penally for sin as Death was threatned in that Penal statute mentioned in the curse of the Law And death under that consideration alone is taken away by the death of Christ. The sentence of dying naturally is continued towards all but the moral nature of dying with the consequents of it are removed from some by Christ The Law is not absolutely reversed but what was formally penal in it is taken away Observe 1. Death in the first constitution of it was penal And the entrance of it as a penalty keeps the fear of it in all living Yea it was by the Law Eternally Penal Nothing was to come after death but Hell And 2. It is still penal Eternally penal unto all unbelievers But there are false notions of it amongst men as there are of all other things Some are afraid of it when the penalty is separated from it Some on the other hand look on it as a Relief and so either seek it or desire it unto whom it will prove only an entrance unto judgment It is the interest of all living to enquire diligently what death will be unto them 3. The death of all is equally determined and certain in Gods constitution It hath various wayes of approach unto all individuals Hence is it generally looked on as an accident befalling this or that man But the Law concerning it is general and equal The Second part of the Assertion is that after this is the judgment This by the same Divine unalterable constitution is appointed unto all God hath appointed a day wherein he will judge the world in Righteousness Death makes an not end of men as some think others hope and many would desire it should Ipsa mors nihil post mortem nihil But there is something yet remaining which death is subservient unto Hence it is said to be after this As surely as men dye it is sure that somewhat else follows after death This is the force of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but but after it Now this after doth not denote the immediate succession of one thing unto another if one go before and the other certainly follow after what ever length of time be interposed between them the Assertion is true and proper Many have been long dead probably the most that shall dye and yet judgment is not come after But it shall come in its appointed season and so as that nothing shall interpose between death and judgment to make any alteration in the state or condition of the persons concerned in them The souls of them that are dead are yet alive but are utterly incapable of any change in their condition between death and judgment As death leaves men so shall judgment find them The second part of this penal constitution is judgment after death judgment It is not a particular judgment on every individual person immediately on his death although such a judgment there be For in and by death there is a declaration made concerning the eternal condition of the deceased But judgment here is opposed unto the second appearance of Christ unto the Salvation of believers which is the great or general judgment of all at the last day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used with respect unto this day or taken absolutely do signifie a condemnatory sentence only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the resurrection of or unto judgment is opposed unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the resurrection of or unto life Joh. 5. 29. See ver 22 23 24. So is it here used Judgment that is condemnation for sin follows after death in the righteous constitution of God by the sentence of the Law And as Christ by his death doth not take away death absolutely but only as it was penal so on his Second appearance he doth not take away judgment absolutely but only as it is a condemnatory sentence with respect unto Believers For as we must all dye so we must all appear before his judgment seat Rom. 14. 10. But as he hath promised that those that believe in him shall not see death for they are passed from death unto life they shall not undergo it as it is penal so also he hath that they shall not come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used into judgment Joh. 5. 24. They shall be freed from the condemnatory sentence of the Law For the nature and manner of this judgment see the Exposition on Chap. 6. 5. This then is the sense of the words Whereas therefore or in as much as this is the constitution of God that man sinful man shall once dye and afterwards be judged or condemned for sin Which would have been the event with all had not a Relief been provided which in opposition hereunto is declared in the next verse And no man that dyes in sin shall ever escape judgment VER XXVIII This verse gives us the Relief provided in the wisdom and Grace of God for and from this condition And there is in the words 1. The Redditive note of comparison and opposition So 2. The subject spoken of the offering of Christ. 3. The End of it to bear the sin of many 4 The consequent of it which must be spoken to distinctly 1. The Redditive note is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So in like manner in answer unto that state of things and for the Remedy against it in a blessed condecency unto Divine
And these if any might be made perfect by the Sacrifices of the Law namely those that came unto God by them or through the use of them according unto his institution 3. That wherein the Law failed as unto the appearance it made of the Expiation of sin was that it could not effect it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Absolutely compleatly and for ever It made an expiation but it was temporary only not for ever It did so both in respect unto the consciences of the worshippers and the outward effects of its Sacrifices Their effect on the consciences of the Worshippers was temporary for a sense of sin returned on them which forced them unto a Repetition of the same Sacrifices again as the Apostle declares in the next verse And as unto the outward effects of them they consisted in the removal of temporal punishments and judgments which God had threatned unto the transgressors of the old Covenant This they could reach unto but no further To expiate sin fully and that with respect unto eternal punishment so as to take away the guilt of sin from the consciences and all punishments from the persons of men which is to perfect them for ever which was done by the Sacrifice of Christ this they could not do but only represent what was to be done afterwards If any shall think meet to retain the ordinary distinction of the words and refer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to what goes before so taking the word Adverbially they offered them year by year continually then the necessity of the Annual Repetition of those Sacrifices is intended in it This they did and this they were to do always whilst the Tebernacle was standing or the Worship of the Law continued And from the whole verse sundry things may be observed 1. Whatever hath the least Representation of Christ or Relation unto him the obscurest way of teaching the things concerning his Person and Grace whilest it is in force hath a Glory in it He alone in himself originally bears the whole Glory of God in the Worship and Salvation of the Church and he gives Glory unto all institutions of Divine Worship The Law had but a shadow of Him and his Office yet was the Ministration of it Glorious And much more is that of the Gospel and its ordinances so if we have faith to discern their relation unto him and experience of his exhibition of himself and the benefits of his mediation unto us by them Without this they have no Glory whatever order or pomp may be applied unto their outward Administration 2. Christ and his Grace were the only good things that were absolutely so from the foundation of the world or the giving of the first Promise In and by them there is not only a Deliverance from the curse which made all things evil and a Restoration of all the good that was lost by sin in a sanctified blessed use of the Creatures but an Encrease and Addition is made unto all that was good in the State of Innocency above what can be expressed Those who put such a valuation on the meaner uncertain enjoyment of other things as to judge them their Good things their Goods as they are commonly called so as not to see that all which is absolutely good is to be found in him alone much more they who seem to judge almost all things Good besides and Christ with his Grace Good for nothing will be filled with the fruit of their own wayes when it is too late to change their minds 3. There is a great difference between the shadow of good things to come and the good things themselves actually exhibited and granted unto the Church This is the Fundamental difference between the two Testaments the Law and the Gospel from whence all others do arise and whereinto they are resolved Some when they hear that there was Justification Sanctification and Eternal Life to be obtained under the Old Covenant and its administrations by vertue of the Promise which they all had respect unto are ready to think that there was no material difference between the two Covenants I have spoken at large hereunto in the 8th chapter I shall now only say that he who sees not who finds not a Glory excellency and satisfaction producing peace rest and joy in his soul from the actual exhibition of these good things as declared and tendred in the Gospel above what might be obtained from an obscure representation of them as future is a stranger unto Gospel Light and Grace 4. The principal interest and design of them that come to God is to have assured Evidence of the perfect Expiation of sin This of Old they came unto God by the Sacrifices of the Law for which could only represent the way whereby it was to be done Until assurance be given hereof no Sinner can have the least Encouragement to approach unto God For no guilty person can stand before him Where this foundation is not laid in the soul and Conscience all attempts of Access unto God are presumptuous This therefore is that which the Gospel in the first place proposeth unto the Faith of them that do receive it 5. What cannot be effected for the Expiation of Sin at once by any Duty or Sacrifice cannot be effected by its reiteration or repetition Those generally who seek for Attonement and Acceptation with God by their own Duties do quickly find that no one of them will effect their desire Wherefore they place all their confidence in the repetition and multiplication of them what is not done at one time they hope may be done at another what one will not do many shall But after all they find themselves mistaken For 6. The Kepetition of the same Sacrifices doth of it self demonstrate their insufficiency unto the end sought after Wherefore those of the Roman Church who would give countenance unto the Sacrifice of the Masse by assirming that it is not another Sacrifice but the very same that Christ himself offered do prove if the Argument of the Apostle here insisted on be good and cogent an insufficiency in the Sacrifice of Christ for the expiation of sin For so he affirms it is with all Sacrifices that are to be repeated whereof he esteems the repetition it self a sufficient demonstration 7. God alone Limiteth the ends and efficacy of his own Institutions It may be said that if these Sacrifices did not make perfect them that came unto God by them then their so coming unto him was lost labour and to no purpose But there were other ends and other uses of this their coming unto God as we have declared and unto them all they were effectual There never was there never shall be any loss in what is done according unto the Command of God Other things however we may esteem them are but Hay and Stubble which have no power or efficacy unto any Spiritual ends VERSE II III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THe Syriack Translation refers that unto the
Sin as should manifest that they stood in need of a farther Expiation than could be attained by them But a difficulty doth here arise of no small Importance For what the Apostle denys unto these Offerings of the Law that he ascribes unto the One only Sacrifice of Christ. Yet notwithstanding this Sacrifice and its Efficacy it is certain that Believers ought not only once a year but every day to call sins to remembrance and to make Confession thereof Yea our Lord Jesus Christ himself hath taught us to pray every day for the pardon of our sins wherein there is a calling of them unto Remembrance It doth not therefore appear wherein the difference lyes between the Efficacy of their Sacrifices and that of Christ seeing after both of them there is equally a Remembrance of Sin again to be made An. The difference is evident between these things Their Confession of Sin was in order unto and preparatory for a new Attonement and Expiation of it This sufficiently proves the insufficiency of those that were offered before For they were to come unto the new Offerings as if there had never been any before them Our remembrance of Sin and confession of it respects only the Application of the Virtue and Efficacy of the Attonement once made without the least desire or expectation of a new propitiation In their remembrance of Sin respect was had unto the curse of the Law which was to be answered and the wrath of God which was to be appeased it belonged unto the Sacrifice it self whose Object was God Ours respects only the application of the benefits of the Sacrifice of Christ unto our own Consciences whereby we may have assured peace with God The Sentence or Curse of the Law was on them until a new Attonement was made for the Soul that did not joyn in this Sacrifice was to be cut off But the Sentence and Curse of the Law was at once taken away Eph. 2. 14 15 16. And we may observe 1. An Obligation unto such Ordinances of Worship as could not expiate sin nor testifie that it was perfectly expiated was part of the Bondage of the Church under the Old Testament 2. It belongs unto the Light and Wisdom of Faith so to remember Sin and make Confession of it as not therein or thereby to seek after a new Attonement for it which is made once for all Confession of Sin is no less necessary under the New Testament than it was under the Old but not for the same end And it is an eminent difference between the spirit of Bondage and that of Liberty by Christ. The one so confesseth Sin as to make that very Confession a part of Attonement for it the other is encouraged unto Confession because of the Attonement already made as a means of coming unto a participation of the benefits of it Wherefore the causes and reasons of the Confession of Sin under the New Testament are 1. To affect our own Minds and Consciences with a sense of the Guilt of Sin in it self so as to keep us humble and filled with self-abasement He who hath no sense of Sin but only what consists in dread of future judgment knows little of the mystery of our Walk before God and Obedience unto him according unto the Gospel 2. To engage our Souls unto watchfulness for the future against the sins we do confess for in confession we make an abrenuntiation of them 3. To give unto God the glory of his Righteousness Holiness and Aversation from Sin This is included in every Confession we make of Sin for the reason why we acknowledge the Evil of it why we detest and abhor it is its contrariety unto the Nature holy Properties and Will of God 4. To give unto him the glory of his infinite Grace and Mercy in the pardon of it 5. We use it as an instituted means to let in a sense of the pardon of Sin into our own Souls and Consciences through a fresh Application of the Sacrifice of Christ and the benefits thereof whereunto Confession of Sin is required 6. To exalt Jesus Christ in our Hearts by the application of our selves unto him as the only procurer and purchaser of Mercy and Pardon without which Confession of Sins is neither acceptable unto God nor useful unto our own Souls But we do not make Confession of Sin as a part of a Compensation for the Guilt of it nor as a means to give some present pacification unto Conscience that we may go on in Sin as the manner of some is VERSE IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THere is no difficulty in the Words and very little difference in the Translations of them The vulgar renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Passive Impossibile est enim sanguine taurorum hircorum auferri peccata It is impossible that Sins should be taken away by the blood of Bulls and Goats The Syriack renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to purge or cleanse unto the same purpose For it is impossible that the Blood of Bulls and Goats should take away Sin This is the last determinate resolution of the Apostle concerning the insufficiency of the Law and its Sacrifices for the Expiation of Sin and the perfecting them who come unto God as unto their Consciences And there is in the Argument used unto this end an inference from what was spoken before and a new enforcement from the Nature or subject matter of these Sacrifices Something must be observed concerning this Assertion in general and an Objection that it is liable unto For by the Blood of Bulls and Goats he intends all the Sacrifices of the Law Now if it be impossible that they should take away Sin for what end then were they appointed Especially considering that in the Institution of them God told the Church that he had given the Blood to make Attonement on the Altar Levit. 17. 11. It may therefore be said as the Apostle doth in another place with respect unto the Law it self if it could not by the works of it justifie us before God to what end then served the Law To what end serve these Sacrifices if they could not take away Sin The Answer which the Apostle gives with respect unto the Law in general may be applyed unto the Sacrifices of it with a small Addition from a respect unto their special Nature For as unto the Law he answers two things 1. That it was added because of Transgressions Gal. 3. 19. 2. That it was a Schoolmaster to guide and direct us unto Christ because of the severities wherewith it was accompanied like those of a School-master not in the Spirit of a tender Father And thus it was as unto the end of these Sacrifices 1. They were added unto the promise because of Transgressions For God in them and by them did continually represent unto Sinners the Curse and Sentence of the Law namely that the Soul that sinneth must dye or
see that the day was approaching 5. In the Preparations for it For at this time all things began to be fill'd with Confusions Disorders Tumults Seditions and Slaughters in the whole Nation being all of them entrances of that woful day whose coming was declared in them and by them 1. If men will shut their eyes against evident signs and tokens of approaching Judgments they will never stir up themselves nor engage into the due performance of present duties 2. In the approach of great and final Judgments God by his Word and Providence gives such intimations of their coming as that wise men may discern them Whoso is wise he will consider these things and they shall understand the loving kindness of the Lord. The Prudent foreseeth the evil and hideth himself How is it that you discern not the Signs of the times 3. To see evidently such a day approaching and not to be sedulous and diligent in the duties of divine Worship is a token of a backsliding frame tending unto final Apostacy VERSE XXVI XXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VERSE 26 27. For if we sin wilfully after that we have received the knowledge of the Truth there remaineth no more Sacrifice for sins But a certain fearfull looking for of Judgment and fiery indignation which shall devour the Adversaries IN these Verses the Apostle gives a vehement enforcement of his preceding Exhortation from the dreadful Consequences of a total neglect of it or uncompliance with it And this he doth 1. By expressing the nature of the sin which lyes therein 2. By an impossibility of deliverance from the Guilt of it 3. The Punishment that would unavoidably follow upon it Interpreters have greatly perplexed themselves and others in the interpretation and exposition of these verses and those that follow Their conjectures in great variety have proceeded principally from a want of a due attendance unto the scope of the Apostle the argument he had in hand the circumstances of the people unto whom he wrote and the present State of Gods Providence towards them I shall not trouble the Reader with their various conjectures and censures of them but I shall give such an evident sence of the words as themselves and the Context do evince to be the mind of the Holy Ghost in them 1. As unto the words wherein the Sin and State of such men is expressed If we sin wilfully He puts himself among them as is his manner in Comminations both to shew that there is no respect of persons in this matter but those who have equally sinned shall be equally punished And to take off all appearance of severity towards them seeing he speaks nothing of this nature but on such suppositions as wherein if he himself were concerned he pronounceth it against himself also We sinning or if we sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wilfully say we our former translations willingly which we have now avoyded lest we should give Countenance unto a supposition that there is no Recovery after any voluntary sin If we sin wilfully that is Obstinately Maliciously and with despight which is the nature of the sin it self as is declared v. 28. But the word doth not require nor will scarce bear any such sence Willingly is of choice without surprizal compulsion or fear and this is all that the word will bear The Season and circumstance which states the sin intended is after we have received the knowledge of the truth There is no Question but that by the Truth the Apostle intends the Doctrine of the Gospel and the receiving of it is upon the conviction of it's being truth to take on us the outward profession of it Only there is an Emphasis in that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is not used any where to express the meer conceptions or notions of the mind about truth but such an acknowledgment of it as ariseth from some sense of it's power and excellency This therefore is the description of the persons concerning whom this sin is supposed They are such as unto whom the Gospel had been preached who upon conviction of its truth and sense of its power have taken upon them the publick profession of it and this is all that is required to the constitution of this state And what is so required may be reduced to one of these two heads 1. The solemn Dedication of themselves unto Christ in and by their Baptism 2. Their solemn joyning themselves unto the Church and continuance in the duties of its worship Acts. 2. 41 42. On this opening of the words it is evident what sin it is that is intended against which this heavy doom is denounced And that on these two considerations 1. That the head of the precedent Exhortation is that we would hold fast the profession of our Faith without wavering v. 22. And the meanes of continuing in that profession v. 24 25. Wherefore the sin against this Exhortation is the relinquishment and renouncing of the profession of the Faith with all acts and duties thereunto belonging 2. The state opposite unto this sin that which is contrary unto it is receiving the knowledg of the Truth which what is required thereunto we have now declared Wherefore the sin here intended is plainly a relinquishment and renunciation of the truth of the Gospel and the promises thereof with all duties thereunto belonging after we have been convinced of its truth and avowed its power and Excellency There is no more required but that this be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Willingly as 1. Not upon a suddain surprizal and temptation as Peter denied Christ. 2. Not on those compulsions and fears which may work a present dissimulation without an internal rejection of the Gospel 3. Not through darkness Ignorance making an impression for a season on the minds and reasonings of men which things though exceedingly evil and dangerous may befal them who yet contract not the guilt of this crime But it is required thereunto that men who thus sin do it 1. By choice and of their own accord from the internal pravity of their own minds and an evil heart of unbelief to depart from the living God 2. That they do it by and with the preference of another way of Religion and a resting therein before or above the Gospel 3. That whereas there were two things which were the foundation of the profession of the Gospel 1. The Blood of the Convenant or the blood of the Sacrifice of Christ with the attonement made thereby And 2. The dispensation of the Spirit of Grace These they did openly renounce and declare that there was nothing of God in them as we shall see on v. 29. Such were they who fell off from the Gospel unto Judaism in those daies Such are they whom the Apostle here describeth as is evident in the context I will say no more unto the sin at present because I must treat of it under its aggravations on v. 29. 1. If a voluntary relinquishment
1 Pet. 4. 17 18. What shall be the end of them who obey not the Gospel Where shall the sinners and ungodly appear 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an expectation is the frame of mind with respect unto any thing that is future good or bad wherein we are concerned that we are to look for what ever it be which we have reason and grounds to think it will come unto us or befal us 3. This Expectation is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fearful tremendous which men can neither conflict withall nor avoid as we shall see further ver 31. That which fills the mind with dread and horror depriving it of all Comfort and relief An expectation of this dreadful and terrible nature may be taken two wayes 1. For the certain Relation that is between the sin and punishment spoken of the punishment is unavoidable as any thing is which upon the most certain grounds is looked for So they are said only metaphorically to look for that which will certainly ensue 2. As it expresseth the frame of the minds of them concerning it And though the Assertion may be used in the former sence yet I doubt not but this latter also is included in it and that also on two accounts 1. Because if they did set themselves unto the consideration of the event of their Apostacy nothing else could befal their minds nothing will present it self unto them for their relief their minds will not admit of other thoughts but what belongs to this dreadful expectation 2. On the account of that dread and terror that God sends at times into the minds and Consciences of such persons They may bear it high and with an Ostentation of Satisfaction on what they have done yea commonly proclaim a self-Justification and prove desperate persecutors of them who sacredly adhere unto the Truth But as he said of old of Tyrants that if their Breasts were opened it would appear what tortures they have within I am perswaded it is probable that God very seldom lets them pass without tormenting fear and dread of approaching Judgments in this world which is a broad entrance into Hell I. There is an inseparable concatenation between Apostacy and Eternal ruin II. God often times visits the minds of cursed Apostates with dreadful expectations of approaching wrath III. When men have hardned themselves in sin no fear of punishment either will rouze or stirr them up to seek after relief IV. A dreadful expectation of future wrath without hope of relief is an open entrance into Hell it self 2. This dreadful punishment is described by the general nature of it it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judgment it is not a thing that is dubious that may fall out or may not do so It is not an unaccountable severity that they are threatned withall but it is a just and righteous sentence denouncing punishment proportionate unto their sin and crime Judgment is taken sometimes for punishment it self Ps. 9. 16. James 2. 13. 1 Pet. 4. 17. 2 Pet. 2. 3. But most commonly it is used for the sentence of judicial condemnation and tryal determining the offender unto punishment And so 't is most commonly used to express the general Judgment that shall pass on all mankind at the last day Mat. 10. 15. 5. 11 22 24. chap. 12. 36. Mark 6. 2. 2 Pet. 2. 9. 2 Pet. 3. 1. John 4. 17. I doubt not but that in the word as here used both these are included namely the righteous sentence of God judging and determining on the guilt of this sin and punishment it self which ensues thereon as it is immediately described And although respect be had herein principally to the Judgment of the great day yet is it not exclusive of any previous Judgments that are preparatory unto it and pledges of it such was that dreadful Judgment which was then coming on the Apostate Church of the Hebrews The Expectation of future Judgment in guilty persons is and will be at one time or another dreadful and tremendous The punishment and destruction of those sinners is described by its particular nature it is a fiery indignation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For these words do not relate unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth nor are regulated by it It is not the expectation of fiery indignation but refer immediately unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As there remains an expectation of Judgment so there is a fiery indignation that remains And so which shall afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referrs to fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not to indignation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The indignation the vehemency the power of fire What is this fire and what is this indignation of it 1. God himself is in the Scripture said to be a consuming fire Deut. 4. 24. Ch. 9. 3. Isa. 33. 14. Heb. 10. 29. What is intended thereby is declared in a word Deut. 4. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The essential holiness and righteousness of God whereby he cannot bear with the Iniquities and provocations of men who betake not themselves unto the only Attonement and that he will by no means acquit the Guilty is intended in this Metaphorical expression The Judgment of God concerning the Punishment of sin as an Effect of his will in a way consonant unto the holiness of his nature and the Exigence of his Righteousness is called fire 1 Cor. 3. 13. But that is not the fire that is here intended It is Devouring Consuming Destroying such as answereth the severity of Gods Justice unto the utmost as Isa. 9. 5. chap. 30. 33. chap. 66. 15. Amos 7. 4. Math. 18. 8. 2 Thes. 1. 8. Ps. 11. 7. Deut. 32. 22. Therefore this indignation or fervor of fire hath respect unto three things 1. The Holiness of the nature of God from whence Originally this Judgment doth proceed as that which is most suitable thereunto 2. The righteous act of the Will of God sometimes called his wrath and anger from the effects of it being sutable unto the holiness of his nature 3. The dreadful severity of the Judgment in self in its nature and effects as it is declared in the next words I doubt not but respect is had unto the final Judgment at the last day and the Eternal destruction of Apostates But yet also it evidently includeth that sore and fiery Judgment which God was bringing on the Obstinate Apostate Jews in the total destruction of them and their Church-State by Fire and Sword For as such Judgments are compared to and called fire in the Scripture so this was so singular so unparallel'd in any people of the World as that it might well be called fiery indignation or fervor of fire Besides it was an eminent pledge and token of the future Judgment and the severity of God therein Wherefore 't is foretold in expressions that are applicable unto the last Judgment See
Math. 24. 29 30 31. 2 Pet. 3. 10 11 12. This Indignation to be executed by fire is described in the last place by its efficacy and effects It is the fire that shall devour or eat up the adversaries The expression is taken from Isa. 26. 11. For the fire of thine Enemies is there not that which the Enemies burn with but wherewith they shall be burned Concerning the Efficacy and effect of this fire we may consider 1. The Seasons of its application unto this effect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The Object of it the adversaries 3. The way of its operation it shall devour them 1. It shall do so it is not yet come to the effect it is future Hence many of them despised it as that which would never be 2 Pet. 3. 3 4 5 6. But there are three things intimated in this word 1. That it was in procinctu in readiness not yet come but ready to come so is the word used to express that which is future but ready to make its entrance 2. That it is certain it shall and will be whatever appearances there are of its turning aside and mens avoiding of it it will come in its proper season so speaks the Prophet in a like case Hab. 2. 3. 3. The foundation of the Certainty of the coming of this fiery Indignation is the irreversible Decree of God accompanied with righteousness and the measures which infinite Wisdom gave unto his Patience This was the unavoidable season that was approaching when the adversaries had fill'd up the measure of their sin and Gods Providence had saved the Elect from this day to come I. There is a determinate time for the accomplishment of all Divine threatnings and the inflicton of the severest Judgments which no men can abide or avoid He hath appointed a day wherein he will judge the World So at present there is a sort of men whose damnation sleepeth not concerning whom he hath sworn that Time shall be no more which is the present State of the Antichristian World II. The certain determination of Divine Vengeance on the Enemies of the Gospel is a Motive unto holiness a supportment under sufferings in them that believe Lift up your heads know your Salvation is nigh at hand what manner of persons ought we to be See 2 Thes. 1. 7 8 9 10. 2. There is a description of those on whom this fiery indignation shall have its effects and 't is the Adversaries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He doth not say those that believe not and obey not the Gospel as he doth elsewhere when he treats absolutely of the day of Judgment as in that place 2 Thes. 1. 8 9. now mentioned but it confines them unto those that are Adversaries who from a contrary principle set themselves against the Lord Christ and the Gospel This is the peculiar description of the unbelieving Jews at that time they did not only refuse the Gospel through unbelief but were acted by a principle of opposition thereunto not only as unto themselves but as unto others even the whole world so is their State described 1 Thes. 2. 15 16. Who both killed the Lord Jesus and their own Prophets and have persecuted us and they please not God and are contrary unto all men forbidding us to speak to the Gentiles that they might be saved to fill up their sin always for the wrath is come upon them unto the uttermost They laid the foundation of this Enmity in Killing the Lord Jesus but they rested not therein they continued in their unbelief adhering to their old Judaism and their sins therein Nor did they rest there but persecuted the Apostles drove them out from amongst them and all that preached the Gospel and this not only with respect unto themselves alone and those of their own Nation but they set themselves with fury all the World over against the Preaching of the Gospel unto the Gentiles and that of cursed malice that they might not be saved See instances of this Rage Acts 13. 45. Chap. 22. 22 23. They were properly the Adversaries whom the Apostle intends and therefore the Judgment which was peculiar unto them and their sins in that fearful temporal destruction which did then approach is intended herein as well as the Equity of the sentence is extended to the general Destruction of all Unbelievers at the last day I. The highest aggravations for the greatest sins is when men out of a contrary principle of Superstition and Error do set themselves maliciously to oppose the Doctrine and Truth of the Gospel with respect unto themselves and others II. There is a time when God will make demonstrations of his Wrath and displeasure against all such Adversaries of the Gospel as shall be pledges of his Eternal Indignation He will one day deal so with the Antichristian persecuting World 3. What is the Effect of this fiery indignation against those adversaries It shall eat them up or devour them The expression is Metaphorical taken from the nature and efficacious operation of fire it eats devours swallows up and consumes all combustible matter that it is applyed unto or is put into it That intended is destruction inevitable unavoidable and terrible in the manner of it See Mal. 4. 1. whence those expressions are taken Only the similitude is not to be extended beyond the proper intention of it For fire doth so consume and devour what is put into it as that it destroys the substance and being thereof that it shall be no more It is not so with the fiery indignation that shall consume or devour the Adversaries at the last day It shall devour them as to all happiness all blessedness all hopes comforts and relief at once but it shall not at once utterly consume their Being This is that which this fire shall Eternally prey upon and never utterly consume But if we make the application of it unto the temporal destruction that came upon them the similitude holds throughout for it utterly consumed them and devoured them and all that belonged unto them in this World they were devoured by it The dread and terror of Gods final Judgments against the Enemies of the Gospel is in it self inconceivable and only shadowed out by things of the greatest dread and terror in the World Whence it is so I shall now declare VERSE XXVIII XXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VERSE 28 29. He that despised Moses Law dyed without mercy under two or three Witnesses Of how much sorer punishment suppose ye shall he be thought worthy who hath trodden under foot the Son of God and counted the Blood of the Covenant wherewith he was Sanctified an unholy thing and hath done despight unto the Spirit of Grace THe Apostle confirms what he had spoken of the fore and certain destruction of Apostates from the Gospel by an Argument à comparatis and à minori ad majus that is by the consideration of the two states of the Church
in them all Consider now what aggravations this sin is accompanied withall above all sins whatever against the Law and be your selves Judges of what will follow hereon What do you think in your own hearts will be the Judgment of God concerning these sinners This argument the Apostle doth frequently insist upon as chap. 2. 2 3 4. chap. 12. 25. and it had a peculiar cogency towards the Hebrews who had lived under the terror of those legal punishments all their dayes I. The inevitable certainty of the Eternal punishment of Gospel-despisers depends on the Essential holiness and righteousness of God as the Ruler and Judge of all It is nothing but what he in his just Judgment which is according unto truth accounteth them worthy of Rom. 1. 32. II. It is a righteous thing with God thus to deal with men Wherefore all hopes of Mercy or the least relaxation of Punishment unto all Eternity are vain and false unto Apostates they shall have Judgment without Mercy III. God hath allotted different degrees of Punishment unto the different degrees and aggravations of sin The wages indeed of every sin is Death but there is unto such persons as these a Savour of death unto death and there shall be different degrees of Eternal Punishment IV. The Apostacy from the Gospel here described being the absolute height of all sin and impiety that the nature of man is capable of it renders them unto Eternity obnoxious unto all punishment that the same nature is capable of The greatest sin must have the greatest Judgment V. It is our Duty diligently to enquire into the nature of sin lest we be overtaken in the great Offence Such Persons as they in the Text it may be little thought what it was that they should principally be charged withal namely for their Apostasie and how dreadful was it when it came upon them in an evident conviction VI. Sinning against the Testimony given by the Holy Ghost unto the truth and power of the Gospel whereof men have had experience is the most dangerous Symtom of a perishing Condition VII Threatnings of future Eternal Judgments unto Gospel-despisers belong unto the preaching and declaration of the Gospel VIII The Equity and Righteousness of the most severe Judgments of God in eternal Punishments against Gospel-Despisers is so evident that it may be referred to the Judgment of men not obstinate in their Blindness IX 'T is our Duty to justifie and bear witness unto God in the Righteousness of his Judgments against Gospel-Despisers VERSE XXX XXXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VERSE 30 31. For we know him that hath said Vengeance belongeth unto me I will recompence saith the Lord. And again the Lord shall Judge his People It is a fearfull thing to fall into the Hands of the living God THere is in these Verses the confirmation of all that was spoken before by the consideration of what God is in himself with whom alone we have to do in this matter and what he assumeth unto himself in this and the like Cases As if the Apostle had said In the severe sentence which we have denounced against Apostates we have spoken nothing but what is suitable unto the holiness of God and what indeed in such cases he hath declared that he will do The conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes the introduction of a Reason of what was spoken before but this is not all which he had discoursed on on this Subject but more particularly the reference he had made unto their own Judgments of what sore punishment was due unto Apostates Thus it will be with them thus you must needs determine concerning them in your own minds for we know him with whom we have to do in these things Wherefore the Apostle confirms the truth of his discourse or rather illustrates the evidence of it by a double consideration 1. Of the person of him who is and is to be the sole Judge in this case who is God alone For we know him And 2. What he hath assumed unto himself and affirmed concerning himself in the like-cases which he expresseth in a double Testimony of Scripture And then lastly there is the way whereby our minds are influenced from this Person and what he hath said which is that we know him The first consideration confirming the Evidence and certainty of the truth asserted is the person of him who is the only Judge in this case I confess the Pronoun herein is not exprest in the Original but as 't is included in the Participle and Article prefixed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that saith who expresseth himself in the words ensuing But it is evident that the Apostle directeth unto a special consideration of God himself both in the manner of the expression and in the addition of those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Testimony which he writes immediately If you will be convinced of a righteousness and certainty of this dreadful destruction of Apostates consider in the first place the Author of this Judgment the only Judge in the case We know him that hath said I. There can be no right Judgment made of the nature and demerit of sin without a due consideration of the Nature and Holiness of God against whom it is committed Fools make a mock of sin they have no sense of its guilt nor dread of its punishment Others have slight thoughts of it measuring it only either by outward effects or by presumptions which they have been accustomed unto Some have general notions of its guilt as 't is prohibited by the Divine Law but never search into the nature of that Law with respect unto its Author Such false measures of sin ruin the souls of men Nothing therefore will state our thoughts aright concerning the guilt and demerit of sin but a deep consideration of the infinite greatness holiness righteousness and power of God against whom it is committed And hereunto this also is to be added That God acts not in the effect of any of these Properties of his nature but on a preceding contempt of his Goodness Bounty Grace and Mercy As it is impossible that sin should come into the world but by the contempt of these things Antecedently unto all possibility of sinning God communicates the effects of his goodness and bounty unto the Creation And in those sins which are against the Gospel he doth so also of his Grace and Mercy This is that which will give us a due measure of the guilt and demerit of sin Look upon it as a contempt of infinite Goodness Bounty Grace and Mercy and to rise up against infinite greatness holiness righteousness and power and we shall have a view of it as it is in it self II. Under apprehensions of great severities of Divine Judgments the consideration of God the Author of them will both relieve our Faith and quiet our hearts Such instances are given of the Eternal casting off Multitudes of Angels on
is applyed unto such a Judgment of them as tends unto their deliverance But the general truth of the words is that God is the Supream Judge he is Judge himself Psal. 50. 6. This the Apostle makes use of concluding that the righteousness of God as the Supream Judge of all obligeth him unto this severe destruction of Apostates For shall not the Judge of all the world do right Shall not he who is Judg in a peculiar manner of those that profess themselves to be his people punish them for their iniquities especially such as break off all Covenant-relation between him and them I. A due consideration of the nature of God his office that he is the Judge of all especially of his people and that enclosure he hath made of vengeance unto himself under an irrevocable purpose for it's execution gives indubitable assurance of the certain unavoyable destruction of all wilful Apostates All their security all their presumptions all their hopes will vanish before this consideration as darkness before the light of the Sun II. Although those who are the peculiar people of God do stand in many relations unto him that are full of refreshment and comfort yet is it their duty constantly to remember that he is the holy and righteous Judge even towards his own people Lastly the Ground of the application of these testimonies unto the present case is that knowledge of God which they had unto whom he spoke for we know him You have the same sence of God his holiness and truth as I have and therefore it cannot be strange unto you that he will deal thus severely with Apostates you know who he is how infinite in holiness righteousness and power you know what he hath said in cases like unto this namely that vengeance is his and he will repay it wherefore it must be evident unto you that these things will be as they are now declared The knowledge of God in some good measure both what he is in himself and what he hath taken on himself to do is necessary to render either his promises or threatnings effectual unto the minds of men VERSE 31. It is a fearful thing to fall into the hands of the Living God The Apostle in these words winds up his whole argument against the wilful despisers of the Gospel taken from the nature and aggravations of that sin with the severity of the punishment that would certainly befall them that are guilty thereof And these words are as an inference from them that go immediately before so they are a recapitulation of all that he had spoken to this purpose Let men look to it look to themselves consider what they do for it is a fearful thing c. There are three things in the words 1. The description given of God with respect unto the present case he is the living God 2. The event of their sin with respect unto him it is a falling into his hands 3. The nature hereof in general it is a fearful thing 1. In what sence God is called the Living God and with respect unto what ends hath been declared on chap. 3. 12. chap. 9. 14. In brief this title is ascribed unto God principally on two accounts 1. By way of opposition unto all dead and dumb Idols those whom the Heathen worshipped and which are graphically described by the Psalmist Ps. 115. 4 5 6 7 8. as also by the Prophet Isa. 44. 9 10 11 c. And this is to impress upon our minds a due sence of his Glory and Eternal Power according as we are called to trust in him or to fear him Life is the foundation of Power He who hath life in himself who is the cause of all Life in all other things that are partakers of it must be the only spring of infinite Power But God is here called the Living God with respect unto his Eternal Power whereby he is able to avenge the sins of men Indeed it calls to mind all the other holy properties of his nature which are suited to impress dread or terror on the minds of presumptuous sinners whose punishment is thence demonstrated to be unavoidable He sees and knows all the Evil and Malice that is in their sin and the circumstances of it He is the God that liveth and seeth Gen. 16. 14. And as he seeth so he judgeth because he is the Living God which also is the ground of holy trust in him 1 Tim 4. 10. This Name of the Living God is full of Terror or Comfort unto the Souls of men 2. The Event of the sin spoken against as unto its demerit with respect unto God is called falling into his hands The Assertion is general but particularly applied unto this case by the Apostle To fall into the hands is a common expression with reference unto any one falling into and under the power of his Enemies None can be said to fall into the hands of God as though they were not before in his Power But to fall into the hands of God absolutely as it is here intended is to be obnoxious to the Power and Judgment of God when and where there is nothing in God himself nothing in his Word Promises Laws Institutions that should oblige him to Mercy or a mitigation of Punishment So when a man falls into the hands of his Enemies between whom and him there is no Law no Love he can expect nothing but Death Such is this falling into the hands of the Living God there is nothing in the Law nothing in the Gospel that can be pleaded for the least abatement of punishment There is no property of God that can be implored It is the Destruction of the sinner alone whereby they will all be glorified There is a falling into the hands of God that respects temporal things only and that 's spoken of comparatively When David knew that an affliction or temporal punishment was unavoidable he chose rather to fall into the hands of God as unto the immediate infliction of it than to have the Wrath of men used as the instruments thereof 2 Sam. 24. 17. But this appertains not unto our present purpose 3. Hereof the Apostle affirms in general that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fearful dreadful thing that which no heart can conceive nor tongue express Men are apt to put off thoughts of it to have slight thoughts about it but it is and will be dreadful terrible and eternally destructive of every thing that is good and inflictive of every thing that is evil or that our nature is capable of I. There is an apprehension of the terror of the Lord in the final Judgment which is of great use unto the Souls of men 2 Cor. 5. 11. It is so to them who are not yet irrecoverably ingaged into the effects of it II. When there is nothing left of Judgment nothing remains but the Expectation of it its foreapprehension will be fill'd with
that were slain and those that were alive appointed unto death cryed How long Lord holy and just doest thou not avenge our blood on them that live on the Earth They exercised Faith also in this word that it was but a little while and he that shall come will come which he did accordingly And the case is the same with those that suffer under the Antichristian Apostasie they live pray and believe in the expectation of the Appearance of the Brightness of that coming of Christ wherewith the Man of Sin shall be consumed and although it seem to tarry they wait for it This is the faith and patience of the Saints Wherefore the End for which this coming of Christ is proposed unto the Church being the supportment and encouragement of their Souls unto Faith and Patience a respect must be had unto such a coming as is suited to their relief in their present state and condition And this unto these Hebrews was then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a literal sence So it is to be accommodated unto all other states of the Church And therein the consideration of the coming of Christ at the last day unto the final and eternal Judgment ought not to be omitted This is that Anchor and great Reserve of Believers in all their distresses and sufferings when all appearance of deliverance in the World absolutely ceaseth to betake themselves unto this that there is a day approaching wherein God will judge the World in righteousness by the Man whom he hath ordained That the Lord Christ shall assuredly come unto that Judgment is that which they principally resolve their Satisfaction into See 2 Thess. 1. 6 7 8 9 10. I. It is essential unto Faith to be acted on the promised Coming of Christ to all that look for his appearance II. There is a Promise of the Coming of Christ suited unto the state and condition of the Church in all ages III. The appearing delay of the accomplishment of any of these Promises requires an exercise of the faith and patience of the Saints IV. Every such coming of Christ hath its appointed season beyond which it shall not tarry V. This divine disposition of things gives a necessity unto the continual exercise of Faith Prayer and Patience about the coming of Christ. VI. Although we may not know the especial Dispensations and moments of time that are passing over us yet all Believers may know the state in general of the Church under which they are and what coming of Christ they are to look for and expect So is it with us who live under the Antichristian state which Christ in his appointed time will come and destroy VII Faith in any Church satisfies the souls of men with what is the Good and deliverance of that state Although a man do know or is perswaded that personally he shall not see it himself nor enjoy it The Faith of this kind is for the Church and not for mens individual persons VIII Under despondencies as to peculiar appearances or comings of Christ it is the duty of Believers to fix and exercise their Faith on his illustrious Appearance at the last day IX Every particular coming of Christ in a way suited unto the present deliverance of the Church is an infallible pledge of his coming at the last unto Judgment X. Every promised coming of Christ is certain and shall not be delayed beyond its appointed season when no difficulties shall be able to stand before it VERSE 38 39. Now the just shall live by Faith but if any man draw back my soul shall have no pleasure in him But we are not of them who draw back unto perdition but of them that believe to the saving of the Soul The Apostle proceedeth in the Allegation of the Testimony taken out of the Prophet and the application of it unto his present purpose And he observeth not herein the order of the words but keeps unto the sence and meaning of them And two things he designeth in these two Verses 1. To declare the Event of the Proposal made unto them of the coming of Christ whereby he confirmed his Exhortation unto Faith and Patience in their suffering condition v. 38. 2. An Application of the different Events mentioned by the Prophet unto these Hebrews v. 39. In the First there are two different events expressed of the Proposal and Exhortation before given and made with the means of them the one is that the just shall live by his Faith and the other which is built on the Supposition if any man draw back that is then my soul shall have no pleasure in him In the First there are to be considered 1. The note of Connexion in the Adversative particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. There is the Qualification of the Person spoken of he is the just 3. The means of his being so or of his obtaining the event mentioned which is by Faith 4. What is the event it self he shall live Three times doth the Apostle in his Epistles make use of this Prophetical testimony Rom. 1. 17. Gal. 3. 11. and in this place The Note of Inference in the Exceptive Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render Now as afterwards we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But. The first proper sence might as well have been retained But in the first place and And afterwards But the difference is of no importance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Prophet which is oft times exceptive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in the Prophet the expression is plain because it followeth the description of the contrary frame unto what is here asserted He whose heart is lifted up But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the transposition of the Words used by the Apostle for he first repeats the last clause of the words and then the former afterwards which was more accommodate unto his purpose doth not seem to have the force of an exceptive nor hath it so indeed in respect unto what was affirmed in the foregoing Verse but it hath so unto the difficulty supposed in the case under consideration which are the Sufferings and Temptations which Professors of the Gospel should in common meet withall and in the appearance of a delay as unto their deliverance out of them But saith the Apostle however notwithstanding these things the just shall live by Faith 2. The Person spoken of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a just person a man really made just or justified by faith every one that is really and truly so I doubt not but this is included in the word and the state of Justification is intended in it To which purpose the words are elsewhere cited by the Apostle But yet that which is here principally intended is that qualification of a Righteous man which is opposed to Pride and haste of Spirit through Unbelief whereon men draw back from God in the Profession of the Gopel The just man he who