Principle and Foundation of all Religious Worship which if it be not well and firmly laid in our hearts all our supplication will be in vain Now unless we do believe that he doth accept and bless our Duties we cannot believe that he is such a Rewarder or as he expressed it in the Covenant with Abraham an exceeding great reward But he hath descended to the lowest instances of a little Goats hair to the Tabernacle a Mite into the Treasury a Cup of water to a Disciple to assure us that he despiseth not the meanest of our sincere Services But this must be spoken unto again on ver 9. and therefore I shall not here farther confirm it Some perhaps will say that their best Fruits are so corrupted their best Duties so defiled that they cannot see how they can find Acceptance with so holy a God Every thing that proceeds from them is so weak and infirm that they fear they shall suffer loss in all And this very Apprehension deprives them of all that Consolation in the Lord which they might take in a course of holy Obedience I answer 1 This consideration of the defilements of sin that adhere to the best of our Works or Duties excludes all Merit whatever and it is right it should do so For indeed that cursed Notion of the Merit of good Works hath been the most pernicious Engine for the ruine of mens Souls that ever Sathan made use of for on the one hand many have been so swollen and puffed up with it as that they would not deign in any thing to be beholding to the Grace of God but have thought Heaven and Glory as due to them for their Works as Hell is to other men for their Sin or the wages of an Hireling to him for his Labour which cries to Heaven against the Injustice of them that detain it Hence a total neglect of Christ hath ensued Others convinced of the Pride and Folly of this presumption and notwithstanding the encouragement unto fruitful Obedience which lies in Gods gracious Acceptation and Rewarding of our Duties have been discouraged in their Attendance unto them It is well therefore where this Notion is utterly discarded by the consideration of the sinful Imperfection of our best Duties so it is done by the Church Isa. 64. 6. Rom. 2. 21. 2 This consideration excludes all hopes or expectation of Acceptance with God upon the account of strict Justice If we consider God only as a Judge pronouncing Sentence concerning us and our Duties according to the Law neither we nor any thing we do can either be accepted with him or approved by him For as the Psalmist says concerning our Persons If thou Lord mark what is done amiss O Lord who can stand and prays Enter not into Judgement with thy Servant O Lord for in thy sight shall no Flesh living be justified So it is with respect unto all our Works and Duties of Obedience not any one of them can endure the Trial of God as judging by the Law but would appear as a filthy thing Whilst therefore persons are only under the power of their Convictions and are not able by Faith to take another view of God and his dealings with them but by the Law it is impossible that they should have any comfortable Expectation of the Approbation of their Obedience Wherefore that we may be perswaded of the gracious Acceptation of all our Duties even the least and meanest that we do in sincerity and with a single Eye to the Glory of God and that our Labour in the Lord should not be lost we are always to have two things in the Eye and View of our Faith 1 The tenor of the Covenant wherein we walk with God God hath abolished and taken away the Covenant of Works by substituting a new one in the room thereof and the reason why he did so was because of a double insufficiency in the Law of that Covenant unto his great end of Glorifying himself in the Salvation of sinners For 1 It could not expiate and take away sin which must be done indispensably or that End could not be obtained this our Apostle asserts as one reason of it Rom. 8. 3. and proves at large in this Epistle afterwards 2 Because it neither did nor could approve of such an Obedience as poor sanctified sinners were able to yield unto God for it required Perfection when the best which they can attain unto in this Life is but Sincerity What then do we make void the Law by Faith doth not God require perfect Righteousness of us the Righteousness which the Law originally prescribed yes he doth do and without it the Curse of the Law will come upon all men whatever But this also being that which in our selves we can never attain unto is provided for in the new Covenant by the Imputation of the Righteousness of Christ unto them that do believe So the Apostle expresly states the matter Rom. 10. 3 4 5 6. On this supposition God in this Covenant hath provided for the Acceptance of sincere though imperfect Obedience which the Law had no respect unto The sum is That his Acceptance now shall be suited unto the operation of his Grace He will Crown and reward all the actings of his own Grace in us whatever Duty therefore is principles by Grace and done in sincerity is accepted with God according to the Tenour of this Covenant This therefore we are always to eye and consider as the bottom of the Acceptance of our imperfect weak unworthy Services 2 Unto the same End is the Mediation of Christ to be considered in an especial manner without respect unto him neither we nor any thing we do is approved of God And a double regard is in this matter always to be had unto him and his Mediation 1 That by one Sacrifice he takes away all that is evil or sinful in our Duties whatever is of real defilement disorder self in them whereby any guilt might be contracted or is so he hath born it and taken it as unto its legal all away Whatever therefore of guilt doth unavoidably adhere unto or accompanieth our Duties we may by Faith look upon it as so removed out of the way by the Sacrifice and Mediation of Christ as that it shall be no hindrance or obstruction to the gracious Acceptation of them 2 Whereas all that we do when we have used our utmost endeavours by the Assistance of Grace and setting aside the consideration of what is evil and sinful from the principle of corrupted Nature remaining in us is yet so weak and imperfect and will be so whilst we are but Dust and Ashes dwelling in Tabernacles of Clay as that we cannot apprehend how the goodness which is in our Obedience should extend its self to God reach unto the Throne of his Holiness or be regarded by him the Merit of our Lord Jesus Christ doth so make way for them put such a value on them in the sight of
they only believe truly who are ordained to Eternal Life 2 The Lord Christ intercedeth that this Faith may never fail or be utterly lost Joh. 17. 8 11 15. c. 3 The Power of God is engaged in the preservation of it 2 Pet. 1. 3. 1 Pet. 1. 5. Ephes. 1. 19 20. 4 The Promises of the Covenant are expresly multiplied unto this purpose Jer. 31. 32 33. chap. 32. 38 39 40. And the like may be said of all other saving Graces And on this Ground doth the Apostle call those better things that these Hebrews were made partakers of such as accompany Salvation It is the Duty of all Professors strictly to examine themselves concerning their Participation of those better things which accompany Salvation Their condition is deplorable who under an outward Profession do satisfie themselves with those common Gifts Graces and Duties which are separable from Salvation Yet that it is so with many in the world who thereon cry Peace Peace whilst suddain Destruction is coming upon them is openly manifest See the Advice of the Apostle express to this purpose 2 Cor. 13. 8. We may yet farther observe how variously the Apostle treats these Hebrews Sometimes he stiles them Holy Brethren affirming them to be Partakers of the Heavenly Calling so also that they had those better things in them which accompany Salvation Sometimes he tells them that they were dull and slothful and had need be taught again what are the Principles of the Oracles of God and sets before them the final Destruction of Apostates to ingenerate a fear and apprehension of the Terror of the Lord in them Now this variety in the Apostles treating of them proceeds not from present Commotions not from any Rhetorical Artifice but from a regular and steady Judgement concerning the condition of the whole Church For 1 There were indeed several sorts of Professors among them answering the several Descriptions he gives of them He spake therefore to the whole community indefinitely leaving the especial Application of what he speaks unto themselves in particular according as their different conditions did require And this is the only safe and prudent way for Ministers to deal with their Flocks For when any conceive themselves by other circumstances to be singled out for Reproof and Threatening they commonly draw forth disadvantage to themselves thereby 2 The best of the Hearers of the Gospel may have much to be blamed in them although their sincerity in general ought to be highly approved 3 Severe Threatenings in the Dispensation of the Gospel are usually proposed unto them who yet are not absolutely liable to the Penalty threatened They do not predict what will come to pass but warn what is to be avoided VERSE 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriack renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perversus iniquus it omitteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also as doth the vulgar Latine but expresseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emphatically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that your Love Other material differences among Translators there is not For God is not unrighteous to forget your work and the labour of that Love which you have evidently shewed towards his name in that you have ministred to the Saints and do minister The Expositors of the Roman Church do greatly perplex themselves and others in their Comments on this Text. They generally agree in an endeavour from hence to prove the merit of works against Protestants because the Council of Trent applies this Text to that purpose And none are more confident herein than our Rhemists who after their usual Reproaches of Protestants affirm That good works are meritorious and the very cause of Salvation so that God should be unjust if he rendered not Heaven for the same But they are greatly divided among themselves about the state of the persons and kind of the Works here intended Some contend that the Apostle speaks to and of such as were fallen out of a state of Justification into a state of deadly sin And the works of which it is said that God will not forget them are those which they wrought in that estate from whence they were now supposed to be fallen For on the account of those former works God will spare them and not destroy them And although there be no present merit in these works whilst those who wrought them are in a state of deadly sin yet when they shall be recovered by Penance these works which were before mortified by their falling from Grace and so became of no use as to present merit shall recover their former meritorious virtue as if they had never been forfeited by deadly sin This therefore is the sense which these persons would affix unto these words Where any have been in a state of Justification and have wrought good works therein meritorious of Eternal Life if they fall into deadly sin they immediately lose all the merit and benefit of those works But notwithstanding God in his Righteousness keeps the Remembrance of these works so that when such sinners return again by Penance into their first estate these works shall revive into a condition of merit This sense is opposed by others For they think those mentioned are justified persons and the Apostle expresseth the merit of their present works with respect unto the Righteousness of God The Reader who desires to see such Chaffe tossed up and down may find these things debated in Aquinas Adamus Estius A Lapide Ribera Maldonat de Tena and others of them on the place How Forraign these Discourses are to the Text and Context is evident to every impartial considerer of it They are only Chimera's hatched out of the proud Imaginations of the merit of their works that these mens minds are prepossessed withall For 1 Our Apostle treats of those whom he supposeth and judgeth to be in a present good Spiritual Condition For with respect thereunto he ascribeth unto them things that accompany Salvation and prescribeth no other Duty unto them for the actual enjoyment of it but only those of Faith and Love and Ministration unto the Saints which at present he commendeth in them What they did formerly that he affirms them to continue in the performance of You have ministred and you do minister 2 The Apostle expresly distinguisheth them concerning whom he now speaks from those who were now fallen off from the Profession of the Gospel or that state of Justification which the Romanists suppose 3 He doth not direct these persons to seek after a Recovery out of the Condition wherein they were but incourageth them unto a continuance therein and to shew the same Diligence unto that purpose as formerly to the End ver 12. Nothing therefore is more fond than to suppose that any thing is here taught concerning the mortification of good works as to their merit by deadly sin and their recovery thereof by Penance a fiction which these men dream of to no purpose 2ly Neither is
countenance given unto the other Imagination in general concerning the merit of works in these words For 1 The Design of the Apostle is only to let them know that their Labour in the work of the Lord that their Obedience unto the Gospel should not be lost or be in vain And hereof he gives them assurance from the Nature of God with whom they had to do with respect unto that Covenant whereinto he takes them that do believe They had been sedulous in the discharge of the great Duty of ministring unto the Saints in particular upon the account of the Name of Jesus Christ that was upon them These Duties had been attended with trouble danger and charge And it was needful to confirm them in a perswasion that they should not-be lost This they might be two ways 1 If themselves should fall away and not persist in their course unto the end 2 If God should overlook or forget as it were all that they had done Against both these Apprehensions the Apostle secures them From the first in that the works mentioned having been truly gracious works proceeding from Faith and Love they evidence their Persons to be in that state of Grace wherein they should be effectually preserved unto the End by virtue of Gods Faithfulness in Covenant which he further pursues towards the end of the Chapter Nor secondly had they the least reason to doubt of their future Reward For who was it that called them to these Duties and on what account Is it not God and that according unto the Tenour of the Covenant of Grace and hath he not therein promised to accept their Persons and their Duties by Jesus Christ If now he should not do so would he not be unrighteous must he not deny himself and not remember his Promise Wherefore the Righteousness of God here intended in his Faithfulness in the Promises of the Covenant And he is not said to be Righteous in rewarding or not rewarding but in not forgetting He is not unrighteous to forget Now to forget any thing doth not reflect immediately on distributive Justice but upon Fidelity in making good of some ingagement But not to ingage into Disputations in this place let men acknowledge that the new Covenant is a Covenant of Grace that the Constitution of a Reward unto the Obedience required therein is of Grace that this Obedience is not accepted on its own account but of the Mediation of Christ that all mens good works will not make a Compensation for one sin that we are to place our Trust and Confidence in Christ alone for Life and Salvation because he is the End of the Law for Righteousness unto them that do believe and let them please themselves for a while in the fancy of the merit of their works at least of the high and necessary place which they hold in their Justification before God after all their wrangling Disputes it will be Christ and Grace alone that they will betake themselves unto or their case will be deplorable These things I have premised that we may have no cause to divert unto them in the ensuing Exposition of the words The Apostle in this Verse gives an account of the Grounds of his Perswasion concerning these Hebrews expressed in the Verse foregoing And these he declares unto them partly for Encouragement and partly that they might be satisfied in his Sincerity and that he did not give them fair words to entice or allure them by And the reasons he gives to this purpose may be reduced unto two Heads 1. The Observation which he had made concerning their Faith and Love with the Fruits of them 2. The Faithfulness of God in Covenant whereon the final preservation of all true Believers doth depend These are the Grounds of that perswasion concerning their state and condition which he expressed in the foregoing words Hence that perswasion of his was of a mixt nature and had something in it of a Divine Faith and somewhat only of a moral certainty As he drew his conclusion from or built his perswasion on Gods Faithfulness or Righteousness so there was in it an infallible Assurance of Faith that could not deceive him For what we believe concerning God as he hath revealed himself is infallible But as his Perswasion had respect unto the Faith Love and Obedience which he had observed in them so it was only a moral Assurance and such as in its own nature might fail For God only is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we who judge by the outward evidences of invisible things may be deceived The Proposition from Gods Faithfulness is of infallible Truth the Application of it unto these Hebrews of moral Evidence only Such a Perswasion we may have in this case which is prevalent against all Objections a certain Rule for the performance of all Duties on our parts towards others and such had the Apostle concerning these Hebrews That which in the first place he confirms his Perswasion with is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their work God is not unrighteous to forget your work It is not any singular work but a course in working which he intends And what that work is is declared in that parallel place of the same Apostle 1 Thes. 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same expressions with those in this place which may be reckoned unto the multitude of other Instances of Coincidences of expressions in this and the other Epistles of the same Writer all peculiar unto himself arguing him to be the Author of this also Remembring your Work of Faith and Labour of Love The Work here intended is the Work of Faith The whole Work of Obedience to God whereof Faith is the principle and that which moves us thereunto Hence it is called the Obedience of Faith Rom. 1. 5. And this Obedience of Faith according to the Gospel is called there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their work 1 Because it was their chief employment their Calling lay in it They did not attend unto it occasionally or when they had nothing else to do as is the manner of some Religion was their business and Gospel Obedience their daily work This was their whole even to fear God and keep his Commandments as it is expressed under the Old Testament 2 Because there is work and labour in it or great pains to be taken about it For hereunto our Apostle in the next Verse requires their diligence ver 11. as Peter doth all diligence 2 Epist. 1. 11. And we may observe in our way That Faith if it be a living Faith will be a working Faith It is the work of Faith which the Apostle here commends This case is so stated by James that it needs no farther confirmation Chap. 2. 20. Wilt thou know or knowest thou not O vain man that Faith without works is dead He is a most vain man who thinks otherwise who hopes for any Benefit by that Faith which doth not work by Love Sathan hath no greater design
gives it to whom he pleaseth of his own good Pleasure Acts 11. 18. 2 It is immediately collated on the Souls of men by Jesus Christ as a fruit of his Death and an effect of that All Power in Heaven and Earth which was bestowed on Him by the Father He gives Repentance to Israel Acts 3. 31. The Soveraign disposal of it is from the Will of the Father and the actual Collation of it is an Effect of the Grace of the Son And 3 the Nature of it is expressed in the Conversion of the Gentiles It is unto Life Acts 11. 18. The Repentance required of men in the first Preaching of the Gospel and the Necessity whereof was pressed on them was unto Life that is such as had saving Conversion unto God accompanying of it This kind of Repentance is required unto our Initiation in the Gospel state Not an empty Profession of any kind of Repentance but real Conversion unto God is required of such persons But moreover we must consider this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Repentance in its own Nature at least in general that we may the better understand this first Principle of Catechetical Doctrine In this sense it respects 1 The Mind and Judgement 2 The Will and Affections And 3 The Life or Conversation of men 1. It respects the Mind and Judgement according to the Notation of the word which signifies a Change of Mind or an after Consideration and Judgement Men whilst they live in dead works under the Power of Sin do never make a right Judgement concerning either their Nature their Guilt or their End Hence are they so often called to remember and consider things aright to deal about them with the Reason of men and for want thereof are said to be Foolish Bruitish Sottish and to have no Understanding The Mind is practically deceived about them There are Degrees in this Deceit but all sinners are actually more or less deceived No men whilst the Natural Principle of Conscience remains in them can cast off all the Convictions of sin Rom. 2. 14 15. That it is the Judgement of God that those who commit such things are worthy of death Rom. 1. 32. But yet some there are who so far despise these Convictions as to give up themselves unto all sin with Delight and Greediness See Ephes. 4. 17 18 19. Practically they call Good Evil and Evil Good and do judge either that there is not that Evil in sin which is pretended or however that it is better to enjoy the Pleasures of it for a Season than to relinguish or forego it on other Considerations Others there are who have some farther sense of those Dead works In particular they judge them Evil but they are so intangled in them as that they see not the Greatness of that Evil nor do make such a Judgement concerning it as whereon a Reliquishment of them should necessarily ensue Unto these two heads in various Degrees may all Impenitent sinners be reduced They are such as despising their Convictions go on in an unbridled course of Licentiousness as not judging the Voyce Language and Mind of them worth enquiring into Others do in some measure attend unto them but yet practically they refuse them and embrace motives unto Sin turning the Scale on that side as Occasion Opportunities and Temptations do occur Wherefore the first thing in this Repentance is a through Change of the Mind and Judgement concerning these Dead works The Mind by the Light and Conviction of saving Truth determines clearly and steadily concerning the true Nature of Sin and its demerit that it is an Evil thing and bitter to have forsaken God thereby Casting on tall Prejudices laying aside all Pleas Excuses and Palliations it finally concludes Sin that is all and every Sin every thing that hath the Nature of Sin to be universally evil Evil in its Self Evil to the Sinner Evil in its present Effects and future Consequents Evil in every kind shamefully Evil incomparably Evil yea the only Evil or all that is Evil in the world And this Judgement it makes with respect unto the Nature and Law of God to its own Primitive and present depraved Condition unto present Duty and future Judgement This is the first thing required unto Repentance and where this is not there is nothing of it 2. It respects the Will and Affections It is our Turning unto God our turning from him being in the bent and inclination of our Wills and Affections unto Sin The Change of the Will or the taking away of the Will of sinning is the principal part of Repentance It is with respect unto our Wills that we are said to be dead in Sin and alienated from the Life of God And by this Change of the Will do we become dead unto Sin Rom. 6. 2. That is whatever remainder of Lust or Corruption there may be in us yet the Will of sinning is taken away And for the Affections it works that Change in the Soul as that quite contrary Affections shall be substituted and set at work with respect unto the same Object There are Pleasures in Sin and also it hath its wages With respect unto these those that live in dead works both delight in Sin and have complacency in the Accomplishment of it These are the Affections which the Soul exerciseth about Sin committed or to be committed Instead of them Repentance by which they are utterly banished sets at work Sorrow Grief Abhorrency Self detestation Revenge and the like Afflictive Passions of mind Nothing stirs but they affect the Soul with respect unto Sin 3. It respects the course of Life or Conversation It is a Repentance from dead works that is in the Relinquishment of them Without this no profession of Repentance is of any worth or use To profess a Repentance of Sin and to live in Sin is to mock God deride his Law and deceive our own Souls This is that Change which alone doth or can evidence the other internal Changes of the Mind Will and Affections to be real and sincere Prov. 28. 13. Whatever without this is pretended is false and Hypocritical like the Repentance of Judah not with the whole heart but feignedly Jerem. 3. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was a lye in it for their works answered not their words Neither is there any mention of Repentance in the Scripture wherein this Change in an actual Relinquishment of dead works is not expresly required And hereunto three things are necessary 1 A full Purpose of Heart for the Relinquishment of every Sin This is cleaving unto the Lord with Purpose of Heart Acts 11. 23. Psal. 14. 3. To manifest the stability and stedfastness which is required herein David confirmed it with an Oath Psal. 119. 106. Every thing that will either live or thrive must have a Root on which it grows and whence it springs Other things may occasionally bud and put forth but they wither immediately And such is a Relinquishment of
both these cases doth not only condemn these Errors as false but declares positively that their admission overthrows the Faith and renders the preaching of the Gospel vain and useless Now this Resurrection of the dead is the Restauration by the Power of God of the same numerical body which died in all the essential and integral parts of it rendring it in a re-union of or with the Soul immortal or of an Eternal duration in blessedness or misery And The Doctrine of this Resurrection is a fundamental principle of the Gospel the Faith whereof is indispensibly necessary unto the Obedience and Consolation of all that profess it I call it a principle of the Gospel not because it was absolutely first revealed therein It was made known under the old Testament and was virtually included in the first promise In the Faith of it the Patriarchs lived and died and it is testified unto in the Psalms and Prophets With respect hereunto did the Ancients confess that they were Strangers and Pilgrims in this world seeking another City and Country wherein they should live with God for ever They desired and looked for an heavenly Country wherein their persons should dwell Heb. 11. 16. And this was with Relation to Gods Covenant with them wherein as it follows God was not ashamed to be called their God That is their God in Covenant which Relation could never be broken and therefore our Saviour proves the Resurrection from thence because if the dead rise not again the Covenant Relation between God and his people must cease Math. 22. 31 32. Hence also did they take especial care about their dead bodies and their burial not meerly out of respect unto natural order and decency but to express their Faith of the Resurrection So our Apostle says that by Faith Joseph gave commandment concerning his bones Chap. 11. 12. And their disposal into a burying place is rehearsed by Stephen as one fruit of their Faith Acts 7. 15 16. Job gives testimony unto his Faith herein Chap. 19. 25 26. So doth David also Psal. 15. 17. and in sundry other places And Isaiah is express to the same purpose Chap. 26. 19. Thy dead shall live together with my dead body shall they arise awake and sing ye that dwell in dust for thy dew is as the dew of Herbs and the Earth shall cast out the dead This God proposeth for the comfort of the Prophet and all those who were either persecuted or slain in those days for Righteousness sake Their Resurrection is both directly and emphatically expressed And whereas some would wrest the words to signifie no more but the deliverance and exaltation of those who were in great distress yet they must acknowledge that it is expressed in allusion to the Resurrection of the dead which is therefore asserted in the words and was believed in the Church The same also is taught in Ezekiels vision of the vivification of dry bones Chap. 37. which although it declared the Restauration of Israel from their distressed condition yet it did so with allusion to the Resurrection at the last day without a supposition of the faith whereof the vision had not been instructive And many other testimonies to the same purpose might be insisted on I do not therefore reckon this a principle of the Doctrine of the Gospel absolutely and exclusively unto the Revelations of the Old Testament but on three other reasons 1. Because it is most clearly evidently and fully taught and declared therein It was as sundry other important truths made known under the Old Testament sparingly and obscurely But Life and Immortality with this great means of them both were brought to light by the Gospel 2 Tim. 1. 10. all things concerning them being made plain clear and evident 2. Because of that solemn confirmation and pledge of it which was given in the Resurrection of Christ from the dead This was wanting under the Old Testament and therefore the Faith of men might oft-times be greatly shaken about it For whereas death seized on all men and that penally in the execution of the sentence of the Law whence they were for fear of it obnoxious to bondage all their days Heb. 2. 14 15. they had not received any pledge or instance of a recovery from its power or the taking off that sentence and penalty But Christ dying for us and that directly under the Sentence and Curse of the Law yet conquering both Death and Law being raised again the pains or bonds of death being loosed hath given a full confirmation and absolute assurance of our Resurrection And thus it is said that he brought Life and Immortality to light by abolishing of death 2 Tim. 1. 10. that is the power of it that it should not hold us for ever under its dominion 1 Cor. 15. 54 55 56 57. 3. Because it hath a peculiar influence into our Obedience under the Gospel Under the Old Testament the Church had sundry motives unto Obedience taken from temporal things namely prosperity and peace in the Land of Canaan with deliverance out of troubles and distresses Promises hereof made unto them the Scripture abounds withal and thereon presseth them unto Obedience and diligence in the Worship of God But we are now left unto promises of Invisible and Eternal things which cannot be fully enjoyed but by virtue of the Resurrection from the dead And therefore these promises are made unspeakably more clear and evident as also the things promised unto us than they were unto them and so our motives and incouragements unto Obedience are unspeakably advanced above theirs This may well therefore be esteemed as an especial principle of the Doctrine of the Gospel And 1. It is an animating principle of Gospel Obedience because we are assured thereby that nothing we do therein shall be lost In general the Apostle proposeth this as our great encouragement That God is not unrighteous to forget our work and labour of love ver 10. and shews us the especial way whereby it shall be remembred Nothing is more fatal unto any endeavours than an apprehension that men do in them spend their strength in vain and their labour for nought This makes the Hands of men weak their Knees feeble and their Hearts fearful Nor can any thing deliver us from a slothful despondency but an assurance that the fruit of our endeavours shall be called over again And this is given us alone by the Faith of the Resurrection of the dead when they shall awake again and sing who dwell in the dust and then shall the Righteous be had in everlasting remembrance Let no man fear the loss of his work unless it be such as the Fire will consume when it will be to his advantage to suffer that loss and to have it so consumed Not a good thought word or work but shall have a new Life given unto it and have as it were a share in the Resurrection 2. We are assured hereby that such things shall
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
what ways or means how or when God will work upon the Souls of men it is their Duty to proceed in the declaration of the whole counsel of God committed unto them and leave the success of all unto him by whom they are employed Secondly The Limitation of this Resolution is expressed in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if God permit There may be a threefold occasion of these words or a respect unto three things in the Will of God and consequently a threefold Exposition of them For 1. Respect may be had meerly and solely unto the unknown Soveraign will and pleasure of God and so no more is intended but that general limitation and expression of our absolute dependance on him which we ought to bound all our resolutions withall This our nature and the nature of all our affairs as they are in the hand of God and at his disposal do require of us And therefore also it is expresly enjoyned us as a Duty to be continually minded in all we undertake or do Jam. 4. 13 14 15. If this be intended as it is also if not only then it is as if he had said If he in whose hand is my life and breath and all my ways whose I am whom I serve and to whose disposal I willingly submit my self in all things see good and be pleased to continue my life opportunity his assistance and all other things necessary to this work I will proceed with my design and purpose to acquaint you with and instruct you in the great mysteries of the Priesthood and Sacrifice of Christ. See 1 Cor. 16. 7. 2. Respect may be had unto the condition of the Hebrews whose sloth and negligence in hearing the word he hath now under reproof and the Will or Purpose of God concerning them For he seems to intimate unto them that there may be some fear lest God should be so provoked by their former miscarriages as that he would not afford them the means of farther instruction For this is a thing which God often threatens and which falls out oftner than we are aware of yea most Nations of the Earth are examples of this severity of God So a word of the same importance is used unto this purpose as to the turning away of the Gospel from any persons or people Acts 16. 7. They assayed to go into Bythinia but the Spirit suffered them not he permitted it not which is the same with forbidding them to preach the word in Asia ver 6 And so the sense of the expression amounts to this If God whom I fear you have much provoked by your negligence and contempt of his word will yet exercise patience and long-suffering towards you and not cast you out of his care by forbidding me to proceed in my design or depriving me of my opportunity if God hinder me not by reason of your unworthiness but be graciously pleased to be with me in my designed work 3. There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the words wherein a farther respect unto the Will of God is included than expressed For it is not a meer naked permission in God that the Apostle intends as if he should have said if God let me alone and as it were wink at what I am doing But there is a supposition in it of the continuance of Gods gracious assistance and especial presence with him without which he frequently declared that he could neither undertake nor accomplish any thing that lay before him God can in the beginning or middle of an Epistle or a Sermon take us off when he pleaseth if he do but withdraw his assistance from us And all these respects unto the Will of God are not only consistent so as that the closing with one excludeth not another but they are all of them plainly included in the Apostles intention and are necessary to be taken in unto the right understanding of his words As it is our Duty to submit our selves in all our undertakings unto the Will of God so especially in those wherein his Glory is immediately concerned In general we have a Rule given us as to the most ordinary occasions of Life Jam. 4. 13 14 15. Not to do it is to disavow our dependance on God a fruit of carnal wisdom and security which God greatly abhorreth Neither is there any thing which will so fill our lives with disappointment and vexation For in vain shall any man be his condition at present what it will seek for rest or peace in any thing but the Will of God But especially is this required of us in these things wherein the Glory of God himself is immediately concerned Such are those here with respect whereunto our Apostle makes this deference unto the Soveraign pleasure of God This will we do if God permit namely the things which concern the instruction and edification of the Church which regards the Glory of God in an especial manner For 1 All these things are under the especial care of God and are ordered by peculiar Wisdom Not to submit our selves absolutely in these things unto him is to take his own things out of his hand and to exalt our wisdom against his as though we knew better what belonged unto his affairs than himself 2 We come not to have any concernment in the things of God but upon his call and hold it at his pleasure That is the rise and tenour of our Ministry in the Church whatever it be And is it not just and equal that we should wholly submit in our work unto his Will and rest in his Pleasure It may be we have many things in our view that are desirable unto us many things we would think meet to engage our endeavours in as supposing them to have a great tendency to the Glory of God in all which he hath determined contrary to our desires and aymes All our Satisfaction lies in and all our Duty is to be bounded by this submission Let them who are entrusted with means of Light Knowledge and Grace improve them with diligence lest upon their neglect God suffer not his Ministers farther to instruct them Verse 4 5 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impossibile enim that is est it is impossible Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But they cannot This respects the Power of the Persons themselves and not the Event of things it may be not improperly as to the sense Beza and Erasmus fieri non potest it cannot be The same with impossibile But the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament which signifies sometimes only what is very difficult not what is absolutely denied makes it useful to retain the same word as in our Translation For it is impossible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. Those who one time or once descended unto Baptism of which interpretation we must speak afterwards All others qui semel fuerint Illuminati who were once Illuminated Only the
shall be sent unto and in the Administration of it shall find Admittance in what places and at what times seems good unto himself even as he orders the Rain to fall on one place and not on another We have not Wisdom to search into the Causes Reasons and Ends of Gods providential Works in the world and individual persons seldom live to see the issue of those which are on the Wheel in their own days But we have ground enough in the Scripture to conclude that the principal works of Divine Providence in the World and among the Nations of the Earth do respect the Dispensation of the Gospel either in the granting of it or the taking of it away It were an easie matter to evince by evident Instances that the principal National Revolutions which have been in the Earth have been all of them subservient unto the counsel and purpose of God in this matter And there are Examples also manifesting how small occasions he hath turned unto great and signal use herein But what hath been spoken may suffice to evince who is the Father and Author of this Rain And how this consideration may be improved unto the exercise of Faith Prayer and Thankfulness is manifest This Rain is said to fall often upon the Earth which respects the actual Dispensation of the Word by them unto whom it is committed And we may thence observe That It is the Duty of those unto whom the Dispensation of the Word is committed of God to be diligent watchful instant in their Work that their Doctrine may as it were continually drop and distill upon their Hearers that the Rain may fall often on the Earth So hath God provided that the Ridges of it may be watered abundantly to make it soft or dissolve it with showers and so he blesseth the springing thereof Psal. 65. 10. In an hot parching and dry season one or two showers do but increase the vehemency of the Heat and Drouth giving matter of new Exhalations which are accompanied with some of the remaining moisture of the Earth Of no other use is that dead and lazie kind of Preaching wherewith some satisfie themselves and would force others to be contented The Apostles when this Work was committed unto them would not be diverted from a constant Attendance unto it by any other Duty much less any other occasion of Life Acts 6. 4. See what a Charge our Apostle gives unto Timothy to this purpose 2 Tim. 4. 1 2 3. And a great Example hereof we have in the account he gives concerning his own Ministry in Asia Acts 20. 1 He declares when he began his Work and Ministry the first day he came into Asia ver 18. that is on the first opportunity he omitted no season that he could possibly lay hold upon but engaged into his Work as his manner was in every place that he came unto And 2 in what manner did he teach He did it 1 publickly in all Assemblies of the Church and others also where he might have a quiet opportunity of speaking And 2 privately from house to house ver 20. All places were alike to him and all Assemblies small or great so he might have advantage of communicating unto them the knowledge of God in Christ. And 3 what did he so declare unto them or instruct them in It was the whole counsel of God ver 27. The Gospel of the Grace of God ver 24. all things that were profitable unto them ver 20. in sum Repentance towards God and Faith towards our Lord Jesus Christ ver 21. And 4 How did he dispense the Word unto them It was by a Declaration of the Will of God ver 27. by testifying the necessity of Gospel Duties ver 21. by constant Warnings and Admonitions to stir men up unto diligence in Obedience and to caution them of their dangers ver 31. And 5 When or at what season did he thus lay out himself in the discharge of this Duty He did it night and day ver 31. that is continually upon all occasions and advantages He was one by whom God watered his Vineyard every moment And 6 in what outward condition was he and with what frame of Spirit did he attend his work He was in many Temptations which befell him by the laying in wait of the Jews ver 19. or in continual danger of his Life by the Persecutions they stirred up against him And as unto himself and the frame of his heart in this work he carried it on with all humility of Mind and with many Tears ver 19 31. He was not lifted up with conceits of the Glory Greatness and Power of his Office of the Authority over all the Churches committed unto him by Christ but with lowliness of mind and meekness was as the Servant of them all with that love tenderness compassion and fervency as he could not but testifie by many Tears Here is the great Example for Dispensers of the Gospel We have not his Grace we have not his Gifts we have not his ability or assistance and so are not able to come up unto him but yet certainly it is our Duty to follow him though haud passibus aequis and to conform our selves unto him according to our Opportunity and Ability I confess I cannot but admire to think what some men conceive concerning him or themselves Can they say that from the first day of their coming into their Diocesses or Dignities or Parishes or Places they have thus behaved themselves Have they so taught so preached so warned and that with Tears night and day all sorts of persons whom they suppose themselves to relate unto Have they made it their work to declare the Mysteries of the Gospel and the whole counsel of God and this both publickly and privately night and day according to their Opportunities It will be said indeed that these things belonged unto the Duty and Office of the Apostles but those that succeed them as ordinary Overseers of the Church may live in another manner and have other work to do If they should carry it with that humility of mind as he did and use entreaties with Tears as he did and Preach continually as he did they should have little joy of their Office and besides they should be even despised of the People These things therefore they suppose not to belong unto them Yea but our Apostle gives this whole Account concerning himself unto the ordinary Bishops of the Church of Ephesus ver 17 28. And in the close of it tells them that he hath shewed them all things how they ought to do ver 35. And what he apprehended to be the Duty of all to whom the Dispensation of the Word is committed he manifests in his last solemn charge that he left with his Son Timothy a little before his Death 2 Tim. 4. 1 2. I charge thee therefore before God and the Lord Jesus Christ who shall judge the quick and the dead at his appearing and his
what the Work is God hath in hand thereby In brief he is by it watering manuring cultivating the Souls of men that they may bring forth Fruit unto his Praise and Glory His business by it is to make men holy humble self-denying righteous useful upright pure in heart and life to abound in good works or to be like himself in all things To effect these Ends is this holy means suited and therefore God is justly said to expect these Fruits where he grants this Means And if these be not found in us all the Ends of Gods Husbandry are lost towards us which what a doleful issue it will have the next Verse declares This therefore ought to be always in our minds whilst God is treating with us by the Dispensation of the Gospel It is Fruit he aims at it is Fruit he looks for and if we fail herein the Advantage of the whole both as unto our Good and his Glory is utterly lost which we must unavoidably account for For this Fruit God both expecteth and will require This is the work and effect of the Gospel Col. 1. 6. And the Fruit of it is threefold 1 Of Persons in their Conversion unto God Rom. 15. 16. 2 Of Real internal Holiness in them or the Fruits of the Spirit Gal. 5. 22 23. 3 The outward Fruits of Rigteousness and Charity 2 Cor. 9. 10. Phil. 1. 11. These God looketh to Isa. 5. 4. Luke 13. 7. And he will not always bear with a frustration A good Husbandman will suffer Thorns and other barren Trees to grow in the Field But if a Vine or Figg-tree be barren in his Garden he will cut it down and cast it into the Fire However God will not always continue this Husbandry Isa. 28. Amos 6. 12. Duties of Gospel Obedience are Fruits meet for God things that have a proper and especial tendency unto his Glory As the precious Fruits of the Earth which the Husbandman waiteth for are meet for his use that is such as supply his wants satisfie his occasions answer his labour and charge nourish and enrich him So do these Duties of Gospel Obedience answer all the Ends of Gods Glory which he hath designed unto it in the world Hereby saith our Saviour is my Father glorified if ye bring forth much Fruit. And we must enquire how these Fruits are meet for God For 1 they are not so as though he stood in any need of them unto his Glory Our Goodness extends not unto him Psal. 16. 2. It doth not so as though he had need of it or put any value on it for its own sake Hence he rejecteth all those multiplied outward Services which men trusted unto as if they obliged him by them because without them or their Services he is the Soveraign Possessor of all created Beings and their Effects Psal. 50. 7 8 9 10 11 12. All thoughts hereof are to be rejected see Job 22. 2 3. chap. 35. 7 8. 2 They are not meet for God as if they perfectly answered his Law For with respect thereunto all our Righteousnesses are as filtby Raggs most unmeet to be presented unto him Isa. 64. 6. And if he should mark what is amiss in us or them who should stand Psal. 130. 3. Much less 3 are they so meet for him as that by them we should merit any thing at his hand This foolish Presumption is contrary to the very nature of God and Man with that Relation between them which necessarily ensues on their very Beings For what can a poor worm of the Earth who is nothing who hath nothing who doth nothing that is good but what it receives wholly from Divine Grace Favour and Bounty merit of him who from his Being and Nature can be under no Obligation thereunto but what is meerly from his own Soveraign pleasure and goodness They are therefore no otherwise meet for God but in and through Christ according to the infinite condescension which he is pleased to exercise in the Covenant of Grace Therein doth the Lord Christ 1 Make our persons accepted as was that of Abel through Faith in him which was the foundation of the Acceptation of his Offering Gen. 4. 4. Heb. 11. 4. And this is of Grace also It is to the praise of his glorious Grace wherein he makes us accepted in the Beloved Ephes. 1. 6. And 2 He bears and takes away the iniquity that cleaves unto them as they proceed from us which renders them unmeet for God This was typed out by the plate of God wherein was inscribed Holiness to the Lord that was on the forehead of the High Priest It was that he might bear the Iniquity of the Holy things of the people Exod. 28. 36 37 38. He bare it in the Expiation he made of all sin and takes it away in the sight of God And 3 He adds of the Incense of his own Mediation unto them that they may have a sweet savour in their Offering to God Rev. 8. 3. On this foundation it is that God hath graciously designed them unto sundry Ends of his Glory and accepts them accordingly For 1 The Will of his Command is fulfilled thereby and this tends to the Glory of his Rule and Government Matth. 7. 21. We are to pray that the Will of God may be done on Earth as it is in Heaven The Glory that God hath in Heaven from the Ministry of all his holy Angels consists in this that they always with all readiness and chearfulness do observe his Commands and do his Will esteeming their doing so to be their Honour and Blessedness For hereby is the Rule and Authority of God owned avouched exalted a neglect whereof was the Sin and Ruine of the Apostate Angels In like manner our Fruits of Obedience are the only Acknowledgements that we do or can make to the supream Authority and Rule of God over us as the one Law-giver who hath power to kill and keep alive The Glory of an Earthly King consists principally in the willing Obedience which his Subjects give unto his Laws For hereby they expresly acknowledge that they esteem his Laws wise just equal useful to mankind and also reverence his Authority And it is the Glory of God when the Subjects of his Kingdom do testifie unto all their willing chearful Subjection unto all his Laws as holy righteous and good by the Fruits of their Obedience as also that it is their principal Honour and Happiness to be ingaged in his Service Joh. 15. 14. Hereby is our Heavenly Father glorified as he is our great King and Law-giver 2 There is in the Fruits of Obedience an Expression of the nature power and efficacy of the Grace of God whereby also he is glorified for he doth all things to the praise of the Glory of his Grace Ephes. 1. 6. In all the actings of Lust and Sin in the drouth and dust of Barrenness we represent an Enmity against him and contrariety unto him acting over the principle of
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
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
in the world than to abuse Gospel Truths When the Doctrine of free Justification by Faith through the Imputation of the Righteousness of Christ was first fully revealed and declared his great Design then was to perswade men that there was no need of Obedience and so they could attain any manner of perswasion of the Truth of the Gospel or make profession thereof they might live in sin as they pleased and neglect all good Works and Duties of Obedience And although this be now condemned by all yet indeed is it no more but what upon the matter most do practise according unto For they suppose that by being of this or that Religion Papists or Protestants or the like they shall be saved whatever their ways and works are So Papists for Instance are indeed the greatest Solifidians in the world For to own the Faith of the Church is enough with them to secure the Salvation of any This Abomination having been early started was seasonably suppressed by the writing of James and John For the former directly and plainly lays open the Vanity of this pretence declaring that that Faith which they professed and boasted of was not the Faith whereby any should be justified before God nor of the same kind with it For this Faith is living operative and fruitful and evidenceth it self unto all by its Works and Fruits Whereas that Faith whereof vain men living in their sins did boast was so far from being a Grace of the Spirit of God that it was no other but what was in the Devils themselves and which they could not rid themselves of if they would The latter without expressing the occasion of it spends his Epistle in declaring the necessity of Love and Obedience or keeping the Commandments of Christ. Wherefore the enemy of our Salvation being defeated in this Attempt he betook himself unto the other extream contending that the works of Faith had the same place in our Justification with Faith it self And why should they not are not Faith and they equally Acts of Obedience in us are not Faith and they equally required by the Gospel why may they not be supposed to have an equal influence into our Justification at least in the same kind though Faith on some considerations may have the pre-eminence I say these things are speciously pleaded but in short the Design is not to advance works into an Equality with Faith but to advance them into the room of Christ and his Righteousness For when we say we are justified by Faith only we do not say that Faith is our Righteousness but as it apprehends the Righteousness of Christ as he is the End of the Law for Righteousness unto them that do believe And this is the use that God hath designed Faith unto and which in its own nature it is suited for But bring in the works of Obedience into the same place and they are of no use but to be imputed unto us for Righteousness and so to possess the place of Christ and his Righteousness in our Justification unto their Exclusion But all this trouble might have been spared if men had not been too ready and prone to receive Impressions from the crafty actings of Sathan against the purity and simplicity of the Gospel For nothing is more evidently expressed and taught therein than are these two things 1 That we are justified freely by Faith through the Redemption that is in the Blood of Christ and so the Imputation of his Righteousness unto us 2 That the Faith which hath this effect which is of this use is living operative fruitful and will evidence it self by works in Obedience unto the Commands of God And this is that which here we contend for namely that a living Faith will be a working Faith And he is a vain man that deceives himself with any thing else in the room thereof And yet this is the course of multitudes But yet men do not deceive themselves herein notionally but practically I never yet met with any man in my life who professed it as his Judgement that so he believed aright he might live as he pleased follow his Lusts and neglect all good Works or holy Duties of Obedience For this implies a contradiction So to believe is so far from believing aright as that it contains in it a total Rejection of the Gospel But practically we see that the generality of men content themselves with that knowledge they have of Religion and that Faith which they suppose they have in Christ without once endeavouring after amendment of life or fruitfulness in good works Now this is not from any conclusions they draw from any Doctrines which they profess to believe but from the power of Darkness and the deceitfulness of Sin that ruleth in them And it is no otherwise among them who are taught to believe that they are justified by their works For there is not a race of greater and more flagitious sinners than for the most part are the men of that Perswasion Only for their Relief their Leaders have provided them with a Commutation of some other things instead of their good works which shall do the deed for them as Penances Pardons Purgatory Confessions Pilgrimages and the like But be mens Perswasion what it will right or wrong where sin is predominant they will be wicked and whatever be the Object of their Faith if it be not living in the subject it cannot work nor be fruitful We ought to look on Obedience as our work which will admit neither of sloth nor negligence Here lies the occasion of the ruine of the Souls of men who profels the Gospel The Duties of Profession are a thing of course unto them and that which lies without the compass of their principal work and business in the world This makes their Profession serve to no other end but to make them secure in a perishing condition Now that our Obedience may indeed be our work it is required 1 That the carrying of it on the attendance unto it and furtherance of it in order unto the Glory of God be our principal design in the world That is a mans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his proper work which is so God severely threateneth those which walk with him at peradventures Levit. 26. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if you shall walk with me fortuito at hap hazard that is without making it your principal design and using your utmost diligence and care to proceed in it in a right manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 24. then will even I my self walk with you at all adventures though I continue with you as one walking with you in my outward Ordinances and Institutions yet will I have no regard unto you as to do you any good yea I will sorely punish you notwithstanding the Appearance of our walking together as it follows in the place Yet is this the course of many who please themselves in their condition They walk with God in outward
appearance by the performance of Duties in their Times Course and Order but they walk at all Adventures as unto any especial design of their minds about it Barnabas exhorted the Disciples at Antioch that with purpose of Heart they would cleave unto the Lord Acts 11. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is with a firm Resolution to abide in and pursue the Obedience they were called unto So Paul tells Timothy that he knew his Doctrine manner of life and purpose 2 Tim. 3. 10. namely how his principal aim design and resolution was to abide in and carry on his course of Faith and Obedience And then is any thing the object of our purpose and principal design 1 When we subordinate all other things and occasions unto it that they may not justle nor enterfere nor stand in competition with it when to us to live is Christ or he is the chief end of our life When men do usually and ordinarily suffer other things to divert them from Duties of Obedience in their season Obedience is not their principal design 2 When it possesseth the chiefest place in our valuation and esteem And this it doth absolutely where we attain that frame that whilst the work of Faith and Obedience thrives in our Hearts and Lives we are not much moved with whatever else befalls us in this world This was the frame of our Apostle Acts 21. 13. Phil. 3. 7 8. But because of the weakness and ingagement of our natural affections unto the lawful comforts of this Life some are not able to rise unto that height of the undervaluation and contempt of these things whilst the work of our Obedience goes on which we ought all to aim at yet we must say that if there be any sincerity in making our Obedience the principal design of our lives there will be a constant preference of it unto all other things As when a man hath many particular losses he may be allowed to be sensible of them yet if he have that still remaining wherein his main stock and wealth doth consist he will not only be relieved or refreshed but satisfied therewith But if a man who pretends much unto a great Stock and Trade in another Country gives up all for lost upon some damages he receiveth at home in his House or Shop it is plain he hath no great confidence in the other Treasure that he pretended unto No more have men any especial Interest in the work of Obedience which whilst they suppose it to be safe do yet lose all their comforts in the loss of other things 3 When any thing is the object of our chief design the principal contrivances of our minds will be concerning it And this makes the great difference in Profession and Duties Men may multiply Duties in a course of them and yet their Spirits not be ingaged in and about them as their business Consider how most men are conversant about their secular affairs They do not only do the things that are to be done but they beat as we say their Heads and Minds about them And it is observed that however industrious in their way many men may be yet if they have not a good contrivance and projection about their Affairs they seldom prosper in them It is so also in things Spiritual The Fear of the Lord is our Wisdom it is our Wisdom to keep his Commandments and walk in his ways Now the principal work of Wisdom is in contriving and disposing the ways and methods whereby any end we aim at may be obtained And where this is not exercised there Obedience is not our work How Temptations may be avoided how Corruptions may be subdued how Graces may be increased and strengthened how Opportunities may be improved how Duties may be performed to the Glory of God how Spiritual Life may be strengthened Peace with God maintained and Acquaintance with Jesus Christ increased are the daily thoughts and contrivances of him who makes Obedience his work 2 Actual Diligence and Watchfulness is required in our Obedience if we do make it our work And 3 A due consideration of what doth and will rise up in opposition unto it or unto us in it which things being commonly spoken unto I shall not here enlarge upon them The second thing whereon the Apostle grounds his confidence concerning these Hebrews is their labour of Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the words express a distinct Grace and its excrcise and are not exegetical of the preceding expressions It is not your work that is your Labour of Love But this Labour of Love is distinguished from their work in general as an eminent part or instance of it This the copulative Conjunction after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evinceth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of your work that is of Obedience in general the work of Faith and of your Labour of Love namely in particular and eminently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we observed is passed by in some Translations but without cause The original Copies are uniform in it and the parallel place doth expresly require it 1 Thes. 1. 3. There is in the remaining part of this Verse which depends on these words 1. What the Apostle ascribes unto these Hebrews which is the Labour of Love 2. The way whereby they evidenced this Labour of Love they shewed it 3. The object of it and that is the Saints 4. The formal reason and principal motive unto it which is the name of God for his names sake 5. The way of its exercise it was by ministration both past and present in that you have ministred and do minister In the first of these the Apostle observes the Grace it self and its exercise their Love and its Labour This Grace or Duty being excellent and rare and its exercise in Labour being highly necessary and greatly neglected and both in conjunction being a principal Evidence of a good Spiritual condition of an Interest in those Better things which accompany Salvation I shall a little divert unto the especial consideration of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love is the second great Duty of the Life of God which is brought to light by the Gospel It is Faith that gives Glory to God on high and Love that brings Peace on the Earth wherein the Angels comprised the substance of our Deliverance by Jesus Christ Luke 2. 14. Neither is there any thing of it in the whole world but what is derived from the Gospel All things were at first made in a state of Love That Rectitude Order Peace and Harmony which was in the whole Creation was an Impression from and an Expression of the Love of God And our Love towards him was the Bond of that Perfection and the Stability of that State and Condition The whole Beauty of the Creation below consisted in this namely in mans loving God above all and all other things in him and for him according as they did participate of and express his Glory and
men are apt to deceive their Souls in supposing they believe the free Promises of God concerning Grace and Mercy whilst they believe not those which are annexed unto Duty For he who believeth not any Promises of the Gospel believeth none Faith doth as equally respect all Gods Promises as Obedience doth all his Commands And it was a good design in a Reverend Person who wrote a Discourse to prove from the Scripture and Experience That largeness in Charity is the best and safest way of thriving in this world 4. Where the Objects of this exercise of Love are multiplied Weariness is apt to befall us and insensibly to take us off from the whole The Wisdom and Providence of God do multiply Objects of Love and Charity to excite us to more acts of Duty and the corruption of our Hearts with self-love useth the consideration of them to make us weary of all Men would be glad to see an end of the trouble and charge of their Love when that only is true which is endless Hence our Apostle in the next Verse expresseth his desire that these Hebrews should not faint in their work but shew the same diligence unto the full assurance of hope unto the end See Gal. 6. 9. And if we faint in spiritual Duties because of the increase of their occasions it is a sign that what we have done already did not spring from the proper Root of Faith and Love What is done in the strength of Nature and Conviction howsoever vigorous it may be for a season in process of time will decay and give out And this is the reason why so many fail in the course of their Profession All Springs of Obedience that lye in Convictions and the improvement of natural Abilities under them will at one time or other fade and dry up And where we find our selves to faint or decay in any Duties our first enquiry should be after the nature of their spring and principle Only the Spirit of God is living water that never fails So the Prophet tells us that even the Youths shall faint and be weary and the Young men shall utterly fail Isa. 40. 30. They who seem to be the strongest and most vigorous in the performance of any Duties yet if they have nothing but their own strength the Ability of nature under Convictions to trust unto they will and shall faint and utterly fail For that such are intended is manifest from the opposition in the next words But they that wait upon the Lord shall renew their strength they shall mount up with wings as Eagles they shall run and not be weary they shall walk and not faint ver 31. If our Strength and Duties be derived by Faith from God the more we engage in them the more it will be increased The way of the Lord is strength to the upright Prov. 10. 29. Where we are upright in the way of God the very way it self will supply us with new strength continually And we shall go from strength unto strength Psal. 84. 7. from one strengthening Duty unto another and not be weary But hereunto diligence and labour also is required From these and the like considerations it is that the Apostle here mentioneth the industrious labour of Love that was in the Hebrews as an evidence of their saving Faith and Sincerity The next thing expressed in these words is the Evidence they gave of this labour of Love and the means whereby the Apostle came to know it They shewed it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have shewed or manifested it The same word that James useth in the same case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 2. 18. shew me thy Faith by thy works declare it make it manifest And a man may shew a thing two ways 1 By the doing of it 2 By declaring what he hath done He that works visibly in his calling shews his work by what he doth And he who works in secret may declare it as he hath occasion It is in the first sense that the Hebrews shewed their labour of Love and that James requires us to shew our Faith and Works The things themselves are intended which cannot but be manifest in their due performance To shew the labour of Love is to labour in the Duties of it as that it shall be evident Yet this self-evidencing power of the works of Love is a peculiar property of those that are some way eminent When we abound in them and when the Duties of them are above the ordinary sort and rate then are we said to shew them that is they become conspicuous and eminent To that purpose is the command of our Saviour Matth. 5. 16. Let your light so shine before men that they may see your good works and glorifie your Father which is in Heaven Not only let it shine but let it so shine which respects the measure and degree of our Obedience and herein are we required so to abound that our works may be evident unto all If they will take no notice of them for their good if they will revile us and reproach us for our good works as though they were evil works which is the way of the world towards most Duties of Gospel Obedience they themselves must answer for their Blindness our Duty it is so to abound in them as that they may be discerned and seen of all who do not either shut their Eyes out of prejudice against what we are or turn their faces from them out of dislike of what we do Nothing is to be done by us that it may be seen but what may be seen is to be done that God may be glorified Wherefore these Hebrews shewed the work of Faith and the labour of Love by a diligent attendance unto and an abundant performance of the one and the other 3. The End or Reason or Cause of their performance of these Duties which gives them spirit and life rendring them truly Christian and acceptable unto God is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards his name Some would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his name which also may bear the sense here intended But towards his name is more emphatical And we may observe 1 That in this place it respects not the whole work of these Hebrews the work of Faith before mentioned but it is peculiarly annexed unto the labour of Love The labour of Love towards his name 2 That it was the Saints that were the immediate object of that Love as is declared in the words ensuing in that you have ministred to the Saints and do minister Wherefore it is a Love unto the Saints on the account of the name of God that is intended And this Love unto the Saints is towards the name of God on three accounts 1 Objectively Because the name of God is upon them They are the Family that is called after his name Of him the whole Family of them in Heaven and
wants of others when they themselves were even overwhelmed with their own I answer 1 We do not I fear sufficiently understand what was the frame and spirit of those first Believers and out of how very little of their own they would administer unto the greater necessities of others that there might be no lack in the Body So the Apostle tells us that in the Church of Macedonia when they were under Trials Afflictions Persecutions their deep Poverty abounded with the Riches of Liberality 2 Cor. 5. 2. In their own great Poverty and under Persecution they contributed largely unto the necessity of others For us who are apt to think that there are so many things necessary that we may minister unto the poor Saints as so much wealth at least so much provision for our own Families peace and some kind of quietness in what we enjoy it is no wonder if we cannot so easily understand what is affirmed of that labour of Love which was among the Primitive Believers They gave freely and liberally out of their Poverty and amidst their Troubles we can scarce part with superfluities in Peace 2 It is not improbable but that there might be some in the Church who escaping the common calamities of the most were able to contribute bountifully to the necessity of others and their discharge of Duty is reckoned by the Apostle unto the whole Church whilst in the rest there was a willing mind whence they were judged and accepted according to what they had and not according to what they had not And those who have Ability in any Church should do well to consider the Honour and Reputation of the whole Church in the sight of God and man depends much on their Diligence and Bounty in the discharge of this Duty Hence is that peculiar direction of our Apostle unto Timothy with respect unto this sort of persons Charge them that are rich in this world that they be not high-minded or trust in uncertain Riches but in the living God who giveth us richly all things to enjoy that they do good that they be rich in good works ready to distribute willing to communicate 1 Tim. 6. 17 18. 3 The contribution of outward things is but one way of ministration unto the Saints but one part of this Duty There are spiritual Aids and Assistances in visiting exhorting comforting that belong thereunto And herein all may be sedulously conversaut though poor and low in the world 4 It is very probable that the whole Church was very careful and diligent in looking out for help and assistance where it was needed beyond what they had Ability to supply And hereby did they no less exercise their Love than in what they did personally themselves For it is an Ordinance of Christ that where Churches are disenabled through persecution or poverty to minister unto the necessities of the poor among them they should seek for relief from other Persons or Churches walking in the same Profession of the Faith and Order of the Gospel with themselves Wherefore 5 The intendment of this Expression is that they industriously exercised Love towards all the Saints every one according to his Ability and Capacity and more is not required Lastly The especial manner of the exercise of this labour of Love is called Ministration and the especial Object thereof is the Saints of whom we have spoken already And concerning this Ministration the Apostle ascribes it unto them with respect unto what was past and what they did at present both which were necessary to found the Judgement on which he made concerning them You have ministered and you do minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a laborious and industrious Ministry And this in the Church is twofold 1 Of Especial Office 2 Of Common Love and Charity The rise occasion and institution of an especial Office or Ministry towards the poor is at large declared Acts 6. and mentioned afterwards by our Apostle as an abiding Ordinance Rom. 12. 7. 1 Tim. 3. 8 9 10 11 12 13. And this Ministration is comprised herein though not solely intended For what is done by these Deacons being done in the name and by the appointment and out of the Charity of the Church is to be esteemed the Ministration of the Church it self And though there be a peculiar Faithfulness and Diligence required in the persons called unto this Ministration yet the Ministration it self will abound or be straitened according as the whole Church dischargeth its Duty But the common Ministration of Brotherly Love what every one doth or ought to do in his own person is here intended And therein six things may be considered not here to be insisted on As 1 The Root Spring and Cause of it which is Love 2 The manner of its performance which is with labour and diligence 3 The Object of it or the Saints in wants troubles straights or necessities 4 The acts of it which are many and various the chief whereof are 1 Visiting of them 2 Advice and Counsel 3 Consolation 4 Supplies of their wants by outward things 5 Endeavours in the use of means for their full relief 1 With God in continual Prayers and Supplications 2 With men according unto our Interests and Advantages not being ashamed or afraid to own them in their poverty distresses and sufferings 6 The Rule of this Ministration is every mans 1 Opportunity 2 Ability 3 Especial call by objective circumstances But these things I must not here enlarge upon This is that on the Observation whereof the Apostle grounds his perswasion concerning these Hebrews expressed in the Verse foregoing And herein he gives us the true character of a Church of sound Believers They are such a Society as being called into the Fellowship and Order of the Gospel do walk in Faith expressing it in Fruits of Obedience carefully and diligently exercising Love towards one another on the account of the name of God especially with a continual regard unto them who suffer or are in any distress These are the things indeed which accompany Salvation And we may observe in our passage That it is the Will and Pleasure of God that many of his Saints be in a condition in this world wherein they stand in need of being ministred unto Hereof as to the distinction of persons why these shall be poor afflicted tempted tried in the Fire and not others no direct reason can be given but the Soveraignty of God which is to be submitted unto And those whose especial Lot it is to be thus exercised may do well to consider always 1 That this Will and Pleasure of God is accompanied with infinite Wisdom and Holiness so as that there is no unrighteousness therein 2 That they shall not be final losers by their poor afflicted condition God will make all up unto them both here and to Eternity And if there were no more in it but this that they are brough thereby unto a clearer foresight of and more earnest longings
after Eternal Rest and Glory they have a sufficient recompence in their hands for all their sufferings 3 That God might have put them with others into such Pastures here only to have been fatted against the day of slaughter Let them but consider how much Spiritual and Eternal Mercies wherein they are interested do exceed things Temporal they will find they have no cause to complain 4 Whereas it is for the Glory of God and the Benefit of the Church that some should be peculiarly in an afflicted condition they ought even to rejoyce that God hath chosen them to use them as he pleaseth unto those Ends. But for the thing it self the Reasons of it are revealed and manifest For 1 God hereby gives Testimony unto all that the good things as they are esteemed of this world are no Tokens or Pledges of his Love and that he hath better things in store for them whom he careth for He doth hereby cast contempt on the desirable things of the world and testifieth that there are better things to be received even in this life than whatever is of the number of them For had not God better things to bestow on his Saints in this world than any the world can afford he would not with-hold these from them so far at least as that they should be straightened in their want Wherefore in this Dispensation of his Providence he doth testifie unto all that internal spiritual mercies such as his Saints enjoy are incomparably to be preferred above all things of that kind wherein he keeps them short 2 Sam. 23. 5. 2 He maketh way hereby for the vigorous fruitful exercise of all the Graces of his Spirit namely in the various conditions whereinto the Members of the Church are cast And let every one look to it and know that according unto his outward condition in the world whether it be of want or abundance there is peculiar exercise of Grace unto the Glory of God required of him It is expected from all that are high or low rich or poor free or in distress not only that they live in the exercise of all Grace in general but also that they diligently endeavour an abounding fruitfulness in those Graces whose exercise their especial condition calleth for And secondly we are here taught that The great Trial of our Love consists in our regard unto the Saints that are in distress That is the Foundation of the commendation of the Love of these Hebrews they ministred unto them Either Love or at least an appearance of Love will be easily preserved where we have little or no need of one another But when the exercise of it proves costly when it puts us unto charge or trouble or into danger as it doth more or less when it is exercised towards them that are in distress then is it brought unto its trial And in such a season we have experience that the Love of many is so far from bringing forth more fruit as that the very leaves of it fall off and they give over its profession Wherefore It is the Glory and Honour of a Church the principal Evidence of its spiritual Life when it is diligent and abounds in those Duties of Faith and Love which are attended with the greatest difficulties From hence doth the Apostle commend these Hebrews and firmly perswades himself that they were endued with those better things which accompany Salvation For hereby as we might shew 1 God is singularly glorified 2 The Gospel is peculiarly promoted 3 An especial lustre is put upon the Graces of the Spirit and 4 All the Ends of Sathan and the World in their Persecutions are utterly frustrated And these things have we spoken concerning the first ground of the Apostles perswasion of the good spiritual estate at present of these Hebrews and their future Eternal safety namely that work of Faith and labour of Love which he had observed in them The other ground of his Perswasion is taken from the Righteousness of God God is not unrighteous to forget your work I intimated before that the word used by the Apostle to express the frame of his mind in this matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are perswaded ver 9. is applied sometimes to denote the infallible certainty of Faith and sometimes the moral certainty of Charity In this place it hath respect unto a double object or reason 1 What was in the professing Hebrews their Faith and Love Hereof he could have no assurance or certainty beyond a moral perswasion or the satisfaction of a charitable Judgement But on this supposition his perswasion had another object namely the Righteousness of God in the stability of his Promises whence he had infallible assurance or did conclude infallibly unto what he was perswaded of The Righteousness of God sometimes denotes the absolute Rectitude and perfect Goodness of his Nature and hereunto all other Acceptations of the Word as applied unto God are to be reduced Sometimes the Equity of the holy Dispensations of his Justice whereby he renders unto every one what is their due according unto the nature of things and his holy Appointments is so called And sometimes particularly his Vindictive Justice whereby he avengeth sin and punisheth sinners is so expressed Sometimes yea frequently the Fidelity of God in keeping and accomplishing his Promises is called his Righteousness For it belongeth unto the absolute Rectitude of his nature so to do So saith the Apostle If we confess our sins he is faithful and just to forgive us our sins 1 Joh. 1. 9. The forgiveness of sins is on all accounts an Act of mercy which is contradistinguished unto Righteousness in Judgement strictly so called Jam. 2. 13. Wherefore that Righteousness which is exercised in the pardon of sin is no other but the Faithfulness of God in the Promises of the Covenant He hath promised that he who confesseth and forsaketh his sins shall find mercy Hence it is just with God to forgive their sins who do so And this is the Righteousness that is here principally intended For the Righteousness whereby God rewardeth the works that are wrought in men by his own Grace is the same with that whereby he forgiveth their sins equally respecting the Covenant and the Promises thereof For without the consideration hereof strict or exact Righteousness could he neither pardon sin nor reward our works which being imperfect do no way answer the Rule which it doth or can proceed by In this sense is God here said not to be unrighteous to forget their work that is to be Righteous so as not to forget it He will have that respect unto it which he hath graciously promised in the Covenant because he is Righteous that is Faithful in his Promises And that no other Righteousness can be here intended is evident from hence because no work of ours doth answer the Rule of any other Righteousness in God Again We must enquire what it is not to forget their work And this
may respect either the preserving of it for the present or the future rewarding of it 1 It is not an unfrequent Temptation unto Believers that God so far disregards them as not to take care of Graces or Duties in them to cherish and preserve them See the complaints of the Church to this purpose Isa. 40. 27 28. chap. 49. 14. God hath forgotten me This is here denied God is not unrighteous to forget us or our work so as not to cherish and preserve it So the Apostle expresseth the same Perswasion concerning the Philippians as he doth here of the Hebrews chap. 1. 6. Being confident of this very thing that he which hath begun a good work in you will preserve it until the day of Jesus Christ He is not unrighteous to forget it God hath in the Covenant of Grace promised to preserve the Faith and Love of his People that they should not perish nor be lost Wherefore having begun a good work and you having made some good progress in compliance with his Grace he is not unrighteous so as to forget his Covenant Ingagement but will preserve you and your Graces in you unto the End which is the sum of that great Prayer of the Apostle for all Believers 1 Pet. 5. 10. 2. Respect may be had herein to the future and final Reward of the Faith Love and Works of Believers For this also belongs unto Gods Covenant And it is so of Grace as that the Righteousness of God wherein it is due unto us can be no other but that of his Faithfulness in his Promises For neither we nor our works are capable of an Eternal Reward by the way of merit i. e. that the Reward should be reckoned unto us not of Grace but of Debt Rom. 4. 4. And that which utterly overthrows such an Apprehension is that God himself is our Eternal Reward Gen. 15. 1. And I leave it unto others to consider how they can deserve that Reward Whether of these senses he will embrace the Reader is left to determine for himself The former seems to me more suited to the design of the Apostle and scope of the place For he is satisfying these Hebrews that he made another Judgement of them than of those Apostates whose condition he had before described And this he doth on two Grounds First That they were actually made Partakers of sincere saving Grace and therein things that accompany Salvation and then that God in his Faithfulness would preserve and secure that Grace in them against all Oppositions unto the End Following this sense of the words we may learn that Our Perseverance in Faith and Obedience though it require our Duty and Constancy therein yet it depends not on them absolutely but on the Righteousness of God in his Promises Or if we had rather embrace the other sense of the words then are we sufficiently instructed That Nothing shall be lost that is done for God or in Obedience unto him He is not unjust to forget our labour of Love And The certainty of our future Reward depending on the Righteousness of God is a great Encouragement unto present Obedience VERSE 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is not much difficulty as to the signification of these words and therefore both ancient and modern Translations generally are agreed in the Interpretation of them The Vul. Lat. renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by ostentare sollicitudinem But ostentare is most frequently used for ostendere gloriandi causa as Festus saith though properly it seem to be a frequentative to shew often and is improper in this place Nor doth sollicitudinem well answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Syriack renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sedulity Diligence Industry Studium ostendere say most and most properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad complementum to the compleating or perfection of Hope Vul. Lat. Ad expletionem Spei which our Rhemists render by the Accomplishing of Hope the fulfilling of Hope Bez. Ad certam spei persuasionem whereunto answers our Translation to the full assurance of Hope Others ad plenam spei certitudinem most properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is earnestly to desire whence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concupiscence libido an earnest and mostly an impetuous desire So the Philosopher defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Cicero renders Ira libido puniendi both from the Original derivation of it a desire that invades the mind an earnest vehement desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We render and and we desire but yet or moreover The same with what is more largely expressed 2 Pet. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and besides all this besides what is past 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to manifest that is evince it unto all by the same performance of Duties that no decay in Faith or Love might be observed in them or suspected of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered study diligence endeavour But it is such a Diligence as hath an earnestness accompanying it that is as it were making haste in pressing towards the End and Accomplishment of any thing or business And it doth always denote great and earnest diligence with study and desire It is used to this purpose 2 Pet. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is saith Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firmitas certitudo stability It is plena fides plena persuasio certa fides A sure stable firm certain Faith or perswasion The Vulgar Latine constantly renders this word as also the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by some word denoting filling or compleating taking its signification from the first part in the Composition But whatever be the native signification of the single words whereof it is compounded or with respect unto what Allusion soever the signification was first fixed it is certain that in the best Authors as in the Scripture it expresseth a full satisfactory perswasion of mind or the highest assurance in any thing which from the nature of it we are capable of And we earnestly desire that every one of you do manifest the same diligence unto the full assurance of Hope unto the End Although the Apostle in these words and those ensuing as is usual with him taketh a prospect towards his further progress making way by them and in them unto his discourse concerning Melchisedec which he hath intermitted whence some would here begin the third part of the Chapter yet he plainly pursues his former Argument and gives an express account of his whole design therein For first he manifests directly what was his intention in proposing unto them that terrible Commination and prediction concerning Apostates ver 4 5 6 7 8. Although for certain ends he spoke those things unto them yet he lets them know that he spake them not of them He thought not that they were such at present as he had described nor that that would
is pleased to give this Variety unto his Divine Testimony which he did ex Abundanti not only beyond what he was any way obliged unto but whatever we could desire or expect For 2 this makes the Evidence absolute and uncontroulable that as they are two things which are produced to make it good so they are both of them equally Immutable such as neither in their own Nature nor in their Execution were any way exposed or liable unto Alteration For the Promise it self was absolute and the thing promised depended on no Condition in us on nothing without God himself For there was in the Promise it self all the Springs of all that is good and of Deliverance from all that is Evil so that on every side it brings along with it the Condition of its own Accomplishment But whereas God in the Covenant of Works did give no Promise unto Mankind but what was Conditional and suspended on such things on our part as might or might not be whence it came to pass that we sinned and came short of it God in the giving out of this Promise which is the foundation of the Covenant of Grace to assure us that it is utterly of another nature and such as on no occurrence is liable unto change confirms it with his Oath Moreover the Apostle confirmeth this Testimony yet further from the Nature of him by whom it was given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In or by which it was impossible that God should lye or deceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not absolutely to lye but by any means to deceive him who hath cause to trust what we say or do The highest Security among men consists in a Promise confirmed with an Oath and this is and must be unto them an End of Strife for higher they cannot go But yet it is possible there may be a lye and deceit in their Testimony and he who trusts unto them may be deceived as it often falls out in the world For although the things themselves are good and such as would secure the Interest of Truth only yet men that use them are changeable yea liars But it is God who makes use of them in our Case and therefore is it Impossible that he should lye God having made this double engagement of his Truth and Faithfulness it is utterly impossible that he should deceive any one thereby But why doth the Apostle put an Emphasis upon this that by these things it was impossible that God should lye or deceive For it is necessary unto God from his own Being that it should in all things be impossible for him to lye He cannot lye He cannot deceive He cannot deny himself or his Word these things are repugnant unto his Being I Answer That the Apostle speaks not of the Nature of the things themselves but of their manifestation with respect unto us Nothing was added to the Promise of God to render it more certain firm and stable but an Addition was made unto it to give our minds greater security Gods Immutability in promising and impossibility in deceiving are both equally from his Nature but the distinct proposition of them is needful unto our Encouragement and Establishment Fallen sinful man stands in need of the utmost Encouragement that Divine Condescension can extend unto to prevail with him to receive and lay hold of the Promise of Grace and Mercy by Jesus Christ. There is nothing that we are so prone unto as to distrust the Promises of God Nothing that we are with more difficulty won over unto than to mix them with Faith To evidence this we may consider 1. That the first entrance of Sin into the world was by a disbelief of the Truth of God yea that very sin formally consisted in an Apprehension that God in his Promises and Threatenings had a mind to deceive us Gen. 3. 4 5 6. And as sin thus laid its foundation by the Craft of Sathan so it endeavours to carry on its building It continually suggests to the Hearts and Minds of men that they shall certainly be deceived in trusting to Gods Promises For 1 Secret thoughts there are in the Hearts of men which are deceitful above all things and desperately wicked that neither the Promises nor Threatenings of God are true in the terms and sense wherein they are proposed unto them They neither think that it shall be so bad with any as he threateneth nor so well as he promiseth Did men believe the Threatenings of God as to the fearful and Eternal Ruine of Sinners it were not possible they should live in Sin as they do without any Endeavour of Amendments so to fly from the Wrath to come Nor do they think in their Hearts that it shall be with them that believe according as God hath promised They say in their Hearts The Lord will not do good neither will he do evil Zeph. 1. 12. namely as he hath either promised or threatened 2 Men think that there are still some reserves and latent Conditions in the Promises and Threatenings of God and that God knows it shall be otherwise than they seem to pretend By this Imagination Sathan deceived our first Parents as to the Truth of God in his Threatening He perswaded them that there was a reserve therein that was directly contrary unto what the words of it declared and that by transgressing of his Commands they should not dye but be Wise and like himself And still men suppose that the Promises propose a fair ground indeed but that if they should go to build upon it there is a Mine under it which would be sprung at one time or another unto their Ruine They cannot apprehend that it shall be with them according unto and as the Promise doth declare If they should attempt to believe yet one latent condition or other would defeat them of obtaining it whereas indeed the whole and entire Condition of enjoying the Promise is Faith alone 3 Whatever may be the Truth of the Promise yet they cannot conceive that God intends them therein whereas yet there is no Declaration or Intention of God whereby our Duty is to be regulated and whereon we shall be judged but what is contained and expressed in the proposal of the Promise it self On these and the like grounds the great contest in the world between God and Man is whether God be True or a Liar in his Promise It is not thus directly stated in the minds of Men for they have many other pretences why they do not believe but this is that which it is resolved into For he that receives not the Testimony of God maketh him a Liar So was it with the People in the Wilderness whose Carkasses fell therein because of their Unbelief The Reasons they pretended and pleaded why they would not attempt to enter the Land of Canaan were that the People were strong and the Cities walled and Giants among them Numb 13. 28 32 33. But the true reason was their Unbelief of
depend upon them and so cannot deal so uprightly and sincerely with their Consciences as they ought to do left they incur their Displeasure wherein they are too much concerned It were easie to manifest with how many more and greater Inconveniencies the other way is attended were we now comparing of them And in Truth it is a vain thing to look for or expect any such Order and Disposal of these things as should administer no Occasion for the VVisdom and Graces of them concerned nor would such a way be at all Useful I say therefore that God hath Established mutual Duty to be the Rule and Measure of all things between Ministers and People Hereunto it is their wisdom and Grace to attend leaving the Success unto God And a Minister may easily conclude that seeing his whole Supportment in Earthly things with respect unto his Ministry depends on the Command of God on the Account of the Discharge of his Duty if he have respect thereunto in his work or so far as it is Lawful for him to have that the more sincere and upright he is therein the more assured will his Supportment be And he who is enabled to give up himself unto the work of the Ministry in a due manner considering the Nature of that work and what he shall assuredly meet withal in its Discharge is not in much danger of being greatly moved with this pitiful consideration of displeasing this or that man in the Discharge of his Duty 5. It is farther pleaded That these things were tolerable at the first entrance and Beginnings of Christianity when the Zeal Love and Liberality of its Professors did sufficiently stir them up unto an abundant Discharge of their Duty but now the whole Body of them is degenerate from their pristine Faith and Love Coldness and Indifferency in the things of their Eternal concernment with Love of Self and this present evil World do so prevail in them all as that if things were left unto their Wills and sence of Duty there would quickly be an end of all Ministry for want of Maintenance This is of all others the most cogent Argument in this case and that which prevails with many good and sober men utterly to decry the way of Ministers Maintenance by a Voluntary Contribution I shall briefly give my thoughts concerning it and so return from this Digression And I say 1. I do not condemn any Provision that is made by Good Wholsom and Righteous Laws among men for this end and purpose provided it be such as is accommodate unto the furtherance of the Work it self Such Provision as in its own Nature is a Snare and Temptation inclining men unto Pride Ambition Luxury distance from and elation above the meanest of the Sheep or Lambs of Christ or as it were requiring a Worldly Grandeur and Secular Pomp in their course of Life must plead for it self as it is able But such as may comfortably Support Encourage and help men in this work and discharge of their Duty being made without the Wrong of others is doubtless to be approved Yea if in this Degeneracy of Christianity under which we Suffer any shall out of Love and Obedience unto the Gospel set apart any portion of their Estates and settle it unto the Service of the Church in the Maintenance of the Ministry it is a Good Work which if done in Faith will be accepted 2. Let those who are true Disciples indeed know that it is greatly incumbent on them to roll away that Reproach which is cast upon the Institutions of Christ by the miscarriages of the Generality of Christians He hath Ordained that those who Preach the Gospel shall Live on the Gospel And the way whereby he hath prescribed this to be effected is that those who are his Disciples should in Obedience unto his Commands supply them with Temporals by whom Spirituals are dispensed unto them If this be not done a Reproach is cast upon his Institutions as insufficient unto the End for which they were designed It is therefore incumbent on all who have any true Zeal for the Glory and Honour of Christ to manifest their Exemplary Obedience and Fruitfulness in this matter whereby it may appear that it is not any defect in the Appointments of Christ but the stubborn Disobedience and Unbelief of Men that is the cause of any Disorder 3. Seeing there is such a Degeneracy among Christians as that they will not be wrought upon unto a Voluntary Discharge of their Duty in this matter it may be enquired what hath been the Cause or at least the principal Occasion thereof Now if this should be found and appear to be the Coldness Remisseness Neglect Ignorance Sloth Ambition and Worldliness of those who have been their Guides and Leaders their Officers and Ministers in most Ages it will evince how little Reason some have to complain that the People are backward and Negligent in the discharge of their Duty And if it be true as indeed it is that the Care of Religion that it be preserved thrive and flourish not only in themselves but in the whole Church be committed unto those Persons there can be no such Apostacy as is complained of among the People but that the Guilt of it will be at their Doors And if it be so it is to be enquired whether it be the Duty of Ministers absolutely to comply with them in their Degeneration and suffer them to Live in the neglect of their Duty in this matter only providing for themselves some other way or whether they ought not rather by all ways and means to endeavour their Recovery into their pristine Condition If it be said that whatever men pretend yet it is a thing impossible to work the People unto a due Discharge of their Duty in this matter I grant it is whilst that is only or principally intended But if men would not consider themselves or their Interest in the first place but really endeavour their Recovery unto Faith Love Obedience and Holiness and that by their own Example as well as Teaching it may well be hoped that this Duty would revive again in the Company of others for it is certain it will never stand alone by it self But we must proceed with our Apostle Secondly These Sons of Levi who obtained the Priesthood received Tithes according to the Law That is as the matter or manner of Tithing was determined by the Law For by Tithes I understand that whole Portion which by Gods Order and Command belonged unto the Priests and this in all the concerns of it was determined by the Law What when how of whom all was expressely established by Law So they received Tithes according to the Law in the Order Way and Manner therein determined For it is Gods Law and Appointment that gives Boundaries and Measures unto all Duties What is done according unto them is straight right and acceptable whatever is otherwise however it may please our own Wisdom or
in Spirit and thanked his heavenly Father that he had revealed the Mysteries of the Gospel unto Babes and hid them from the Wise and Prndent he assigns no other Reason but his Soveraignty and Pleasure wherein he rejoyced even so Father for so it seemed Good in thy Sight Luke 10. 21. And if we cannot see an excellency in the Dispensations of God because they are his who gives no account of his matters we shall never delight in his ways So our Apostle gives no other Reason of this legal Dispensation but that God had provided some better thing for us that they without us should not be made perfect chap. 11. 40. Therefore did he give them this Law for a Season which made nothing perfect even so it seemed Good in his Sight It is the Glory of God to be gracious to whom he will be gracrous and that at what time he will and unto what degree and measure he pleaseth And in this Glory of his are we to acquiesce 2. Mankind having wofully prevaricated and apostatized from God it was just and equal that they should not be at once enstated in their Reparation The suddainness of it might have taken off from its Greatness Wherefore as God left the Generality of the World without the knowledge of what he intended so he saw Good to keep the Church in a state of Expectancy as to the Perfection of Liberty and Deliverance intended He could have created the World in an Hour or Moment but he chose to do it in the space of Six days that the Glory of his work might be distinctly represented unto Angels and Men. And he could immediately after the Fall have introduced the Promised seed in whose Advent the Church must of necessity enjoy all the Perfection whereof it is capable in this World But to teach the Church the greatness of their Sin and Misery and to work in them an acknowledgement of his unspeakable Grace and Mercy he proceeded gradually in the very Revelation of him as we have shewed on Chap. 1. ver 1. and caused them to wait under earnest desires longings and expectations many Ages for his coming And during this season it was of necessity that they should be kept under a Law that made nothing perfect For as our Apostle speaketh if they which are of the Law be Heirs Faith is made void Rom. 4. 14. and if Righteousness come by the Law then is Christ dead in vain Gal. 2. 21. And if there had been a Law given which could have given life verily Righteousness should have been by the Law Gal. 3. 21. Wherefore until the actual Exhibition of the Promised Seed it was absolutely necessary that the Church should be kept under a Law that made nothing Perfect 3. That People unto whom the Law was peculiarly to be given and by whom God would accomplish his further Design were a stubborn earthy hard-hearted People that stood in need of a Yoke to burden and subdue them unto the will of God So obstinate they were in what they had once received and so proud of any Priviledge they enjoyed that whereas their Priviledges were very many and very great they would never have had any thought of looking out after another state but have forgone the Promise had they not been pinched and burdened and disappointed in their Expectation of Perfection by this Law and the Yoke of it 4. God had designed that the Lord Christ should in all things have the Preheminence This was due unto him on the Account of the Glory of his Person and the Greatness of his Work But if the Law could have made any thing Perfect it is evident that this could not have been Perfection being thus denied unto the Law it is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words are elliptical and without a Supplement give no certain sense And this may be made two ways First by the Verb Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the whole of what is asserted is an effect of the Law It made nothing perfect but it was the bringing in of a better Hope or an Introduction unto a better Hope as some render the words It served as Gods Way and Method unto the bringing in of our Lord Jesus Christ unto this End it was variously Serviceable in the Church For as its Institutions Promises Instructions and Types did represent him unto the Faith of Believers so it prepared their Minds unto an Expectation of him and longing after him And the Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Adversative seems to intimate an Opposition in what the Law did unto what it is said before that it did not It did not make any thing Perfect but it did bring in a better Hope and we know in how many things it was a preparatory Introduction of the Gospel VVherefore this sence is true though not as I judge directly intended in these words Beza first Observed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place as it is unquestionably in sundry others If so not an Assignation of a contrary effect unto the Law unto what was before denyed is intended but the designation and expression of another Cause of the effecting of that which the Law could not effect And the defective Speech is to be supplyed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made perfect as we do it by did that is did make all things perfect To the same purpose the Apostle expresseth himself in other words Rom. 8. 3. For what the Law could not do in that it was weak through the Flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh For the words are so to be supplyed what the Law could not do that God did which what it was and how God did it the following words declare Thus God had designed to bring the Church unto a better state a state of Comparative Perfection in this World This the Law was not a means or Instrument suited unto wherefore another way is fixed on to that End which being compleatly effective of it the Law was laid aside and disanulled as unprofitable This the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth lead unto For it is as much as Postintroductio or Superintroductio the Introduction of one thing after or upon another This was the Priesthood and Sacrifice of Christ which were brought in after the Law upon it in the room of it to effect that which the Law could not do This our Apostle further Argues and confirms Chap. 10. 1 2 3 4 5 6 7 8 9 10. This therefore is the sense of the words The Introduction of the Better Hope after and upon the Law when a sufficient Discovery had been made of its weakness and insufficiency as unto this End did make all things perfect or bring the Church unto that state of consummation which was designed unto it It remaineth only therefore that we shew what this Better Hope is
Type of the Mediation and Sacrifice of Christ. VVhilst we have any thing of sin remaining in us we can have nothing to do with God immediately Wherefore that there may be any Covenant between God and us much more such an one as shall be ordered in all things and Sure there must be one to stand before God in our stead to receive the Terms of God and declare them unto us and to undertake for us that we shall stand unto them and make them good to the Glory of God And in this sense was the New Covenant firstly made with Christ not only as he undertook the work of Mediation which he did upon the especial eternal compact which was between the Father and him but also as he undertook for all the Elect to receive the Terms of the Covenant from God for them in which sense the Promise in the first place was made unto the seed that is One which is Christ Gal. 3. 16. and to answer for them that they should receive and stand to those Terms For he said surely they are my People Children that will not lye so he was their Saviour Isaiah 63. 8. VVherefore it could not be upon the Account of Gods Holiness and glorious greatness that there should be any New Covenant at all between God and sinners without the interposition of a Surety Nor did it become the infinite VVisdom of God after Man had broken and disanulled the Covenant made with him in innocency to enter into a New Covenant with him in his fallen Condition without an immediate undertaker that it should be assuredly kept and the ends of it attained If you have lent a man a thousand pounds upon his own security when he owed nothing else nor was indebted to any other and he hath not only failed in his payment but contracted other debts innumerable will you now lend him ten thousand pounds on the same security expecting to receive it again Had God entred into never so many Covenants with men without such a surety and undertaker they would have been all broken and disanulled as he well knew He knew that we would deal very treacherously and were rightly called Transgressors from the VVomb Isaiah 48. 8. But so to Covenant with us would no way have become the infinite VVisdom of God VVherefore he laid help upon one that is mighty he exalted one chosen out of the People Psal. 89. 19. He committed this work unto Jesus Christ and then said concerning us now deliver them for I have found a Ransom 2. The changeableness of our Condition in this World requires a Surety for us to render the Covenant firm stable and unalterable So the Psalmist complaining of our frail and mutable Condition shews that it is in Christ alone that we have all our establishment Psal. 102. 25 26 27 28. Of old thou hast laid the Foundations of the Earth c. That it is the Lord Christ the Son of God that in an especial manner is intended I have shewed and proved at large on Chap. 1. 10. where this passage in the Psalm is applyed unto him And the conclusion that the Psalmist makes from the consideration of his immutability is this the Children of thy Servants shall continue and their Seed shall be established before thee ver 28. Without an interest in him and his stability we are subject to Change Alter Decline so as it is impossible the Covenant should be Sure unto us The very Nature of the Principle whereby we live and walk before God in this world renders our Condition Alterable in it self For we walk by Faith and not by Sight 2 Cor. 5. 7. It is vision alone or the immediate enjoyment of God which will enstate us in an Unalterable Condition Whilst we walk by Faith it is otherwise with us and we depend wholly on our Surety for our security in the Covenant 3. VVho is it among the whole society of Believers that is not sensible of such actual dispositions unto change yea such actual changes as that it is not evident unto him that his final stability depends on the undertaking of a Surety No man can give an Account from himself whence it is that he hath not already utterly broken Covenant with God There is no one Corruption No one Temptation but doth Evidence a sufficiency in themselves to defeat us of our Covenant interest if we stood upon our own bottoms It is Faith alone with respect unto the Suretiship of Christ which discovers how we have been kept hitherto and which gives us any comfortable prospect of our future Preservation And the same is evident from the Consideration of all the Adversaries of our Covenant interest Here we might stay a while to contemplate the glory of Divine wisdom and grace in providing this Surety of the Covenant and to adore the infinite Love and condescension of him who undertook the discharge of this Office for us But we must proceed only observing 2. That the Lord Christs undertaking to be our Surety gives the highest Obligation unto all Duties of Obedience according to the Covenant For he hath undertaken for us that we shall yield unto God this Covenant Obedience and said surely they are Children that will not lye He is no Believer who understands not somewhat of the Force and Power of this Obligation VER 23 24 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. Et alij quidem plures facti sunt sacerdotes And many others truly were made Priests or and others truly were made many Priests The Rhemists reduce it to this sense and the other indeed were made Priests being many rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by alij instead of illi which corrupts the sense and takes off from the immediate respect unto the Priests of the Order of Aaron intended by the Apostle Et illi quidem plures sunt facti sacerdotes And they truly were many Priests So the Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they were many Priests omitting the note of Asseveration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were made not only the event and matter of fact but Gods Institution is also intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. Idcirco quòd morte prohiberentur permanere Rhem. because that by death they were prohibited to continue Ours Because they were not suffered to continue by Reason of Death quoniam per mortem non sine bantur permanere which is the true meaning of the words Syr. Because they died and were not left to continue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic autem at iste But this Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quòd maneat in aeternum quoniam ipse in aeternum maneat propterea quòd in aeternum manet all to the same purpose Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because he standeth or continueth for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sempiternum perpetuum habet sacerdotium Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His Priesthood passeth not away 〈◊〉 〈◊〉 〈◊〉 〈◊〉
and distinctly in several Persons as they were under the Old Testament could never extend their Acts and Effects unto all the occasions and necessities of the Church The business of our Apostle in this chapter is to prove that the Office of the Priesthood as vested in Aaron and his Successors made nothing perfect did not consummate the Church state nor could effect its Salvation The Kingly Office as it was Typically managed by David and others was remote from answering that Rule and Safety which the Church stood in need of Neither did nor could any one Prophet no nor yet all the Prophets together reveal and declare the whole Counsel of God But 5. These Offices as they were in Christ did perfectly answer and yet do all that belongs to the Redemption Sanctification Protection and Salvation of the Church And this they do on two Accounts 1. Because they were Committed unto him in a more full ample and unlimited manner than either they were or could be unto others on Purpose that they might answer all the ends of Gods Grace towards the Church So as he was made a King not this or that degree or enlargement of Power was committed unto him but all Power in Heaven and in Earth over all the Creation of God in all things Spiritual Temporal and Eternal See our Description and Delineation of this Power on Chap. 1. ver 2 3. As a Prophet he did not receive this or that particular Revelation from God but all the Treasures of Wisdom and Knowledge were laid up in him and he knew the whole mind and Counsel of God as coming forth from his Divine Bosom And as unto his Sacerdotal Office we are now engaged in an enquiry into its especial nature as differing from and exalted above whatever was committed unto any of the Sons of men under that Name 2. The principal Reason of the All-sufficiency of the Office-Power and Ability of Christ is taken from his own Person which alone was capable of a Trust of such a Power and able to execute it unto all the Ends of it He alone who was God and Man in one Person was capable of being such a King Priest and Prophet as was able to save the Church unto the uttermost Wherefore in the consideration of this Office-Power of Christ wherein all our Salvation doth depend we have two things to attend unto First his Person who bears these Offices and who alone was fit and able so to do and secondly the especial Nature of the Office as committed unto him On these grounds he was Able to do infinitely more as a Priest than all the Priests of the Order of Aaron could do So the Apostle expresseth it in the next words 3. He is able to save 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to save to save also not for this or that particular end but absolutely even to save The general sense of this word is limited and determined in the use and Application of it throughout the Scripture not any temporal Deliverances but that which is supernatural spiritual and eternal is intended thereby And 1. The Notion of the word includeth in it a supposition of some Evil or Danger that we are delivered from This is sin with its consequents of Misery in the Curse of the Law and the VVrath to come VVherefore it is said of Christ that he saves his People from their sins Math. 1. 21. from the Curse Gal. 3. 13. and from the Wrath to Come 1 Thess. 1. 10. In these things all that is or can be Evil unto our nature here or unto eternity are included 2. The bringing of us into an estate of present Grace and Right unto future Blessedness with the enjoyment of it in its appointed season is intended in it For although this be not included in the first notion of the VVord yet it belongs unto the Nature of the thing intended This Salvation called therefore great and Eternal Salvation doth not meerly respect the evil we are delivered from but the contrary Good also in the present favour and future enjoyment of God And concerning this Salvation two things are to be considered 1. That there is Power and Ability required unto this work He is able to save It was no easie thing to take away sin to subdue Satan to fulfil the Law to make Peace with God to procure Pardon to purchase Grace and Glory with all other things great and glorious that belong unto this Salvation And it is the great concernment of Faith well to fix this principle that he who hath undertaken this work is able to accomplish it and that by the means he hath designed to use and the way wherein he will proceed We are apt to pass this over without any enquiry into it and to take it for granted that God is able to do whatever he pleaseth But it is not of the absolute Power of God whereof we speak but of the Power of God or of Christ put forth in such a peculiar way And the want of Faith herein is the first and most proper part of Unbelief VVherefore as God ingageth his Omnipotency or All-sufficiency as the Foundation of all his Covenant Actings towards us Gen. 17. 1. So he often pleadeth the same Power to assure us of the Accomplishment of his Promises Isa. 40. 28 29. And it is expresly asserted as the principal ground of Faith Rom. 4. 21. Chap. 11. 23. 1 Cor. 10. 10. 13. Ephes. 3. 20. 2. Tim. 1. 12. Jude 24. and often in this Epistle 2. It is here supposed that the discharge of Christs Priestly Office is the Way designed to save us by or to effect this great work of Salvation No other way or means is appointed of God unto this End Here we must look for it or go without it Wherefore the enquiry is necessary whether in the discharge of this Office and within the bounds and limits of it he be able to save us with this Salvation For indeed many are like those sons of Belial who said of Saul when God had anointed him King how shall this man save us and despised him 1 Sam. 10. 21. They understand not how Christ is able to save them by his Priesthood and therefore under various Pretences they trust to themselves and despise him All false Religion is but a choice of other things for men to place their trust in with a neglect of Christ. And all Superstition grows on the same Root in all effects or instances of it be they great or small VVherefore I say we are to consider whether this Office and the Acts of it be suited and meet for the effecting all things that belong to this Salvation For if we find them not so we cannot believe that he is a Priest able to save us But they evidence themselves to be otherwise unless our minds are darkned by the Power of Unbelief as we shall see in the particulars afterwards insisted on by our Apostle And we are here taught
gloriously in the Death and Resurrection of Christ so as to be the matter of triumphant Praises unto God Such is the Triumph thereon described Col. 2. 15 1 Tim. 3. 16. And it may be observed that as on the laying of the Foundation of the Earth all the Holy Angels triumphed in the expression and demonstration of the infinite Wisdom Power and Goodness of God which they beheld so in the Foundation of the New Creation the Apostate Angels who repined at it and opposed it unto their Power were lead Captives carried in Triumph and made the Footstool of the glory of Christ. But all this Joy and Triumph is built on the security of the unchangeable Love Care and Power of Jesus Christ gloriously to accomplish the work which he had undertaken For had he left it when he left the Earth it had never been finished For great was that part of the work which yet remained to be perfected Neither could the Remainder of this work be committed unto any other hand He employeth others under him in his work to act Ministerially in his name and Authority So he useth the Ministery of Angels and Men. But did not he himself continue to act in them by them with them and without them the whole work would fail and be disappointed In one instance of the Revelation of the will of God concerning the state of the Church by the opening of the Book wherein it was recorded there was none found worthy in Heaven or Earth to do it but the Lamb that was slain the Lion of the Tribe of Judah Revel 5. 5. Chap. 6. 1. How much less is any Creature able to accomplish all that remains for the saving of the Church unto the utmost Who can expresse the opposition that continues to be made unto this work of compleating the Salvation of Believers what Power is able to conflict and conquer the remaining strength of Sin the opposition of Sathan and the World How innumerable are the Temptations which every individual Believer is exposed unto each of them in its own nature ruinous and pernitious God alone knoweth all things perfectly in infinite wisdom and as they are He alone knows how great a work it is to save Believers unto the utmost what Wisdom what Power what Grace and Mercy is requisite thereunto He alone knows what is meet unto the way and manner of it so as it may be perfected unto his own Glory His infinite wisdom alone hath found out and determined the glorious and mysterious ways of the Emanation of Divine Power and Grace unto this End Upon all these Grounds unto all these Purposes hath he appointed the continual intercession of the Lord Christ in the most Holy place This he saw needful and expedient unto the Salvation of the Church and his own glory So will he exert his own Almighty Power unto those ends The good Lord help me to believe and adore the Mystery of it 2. The most glorious Prospect that we can take into the things that are within the vail into the remaining Transactions of the work of our Salvation in the most Holy place is in the Representation that is made unto us of the intercession of Christ. Of old when Moses went into the Tabernacle all the People looked after him until he entred in and then the Pillar of the Cloud stood at the door of it that none might see into the Holy place Exod. 33. 8 9. And when the Lord Christ was taken into Heaven the Disciples looked after him until a cloud interposed at the Tabernacle door and took him out of their sight Act. 1. 9. And when the High Priest was to enter into the Tabernacle to carry the Blood of the sacrifice of Expiation into the most Holy place no man be he Priest or not was suffered to enter into or abide in the Tabernacle Levit. 16. 17. Our High Priest is now likewise entred into the most Holy place within the second vail where no eye can pierce unto him Yet is he there as an High Priest which makes Heaven it self to be a glorious Temple and a place as yet for the exercise of an instituted Ordinance such as the Priesthood of Christ is But who can look into who can comprehend the Glories of those Heavenly Administrations Some have pretended a view into the orders and service of the whole Chore of Angels but have given us only a Report of their own imaginations What is the Glory of the Throne of God what the Order and Ministry of his Saints and Holy ones what is the manner of the worship that is given unto him that sits on the Throne and to the Lamb the Scripture doth sparingly deliver as knowing our disability whilst we are cloathed with flesh and inhabit Tabernacles of clay to comprehend aright such transcendent Glories The best and most steady view we can have of these things is in the Account which is given us of the intercession of Christ. For herein we see him by Faith yet vested with the Office of the Priesthood and continuing in the Discharge of it This makes Heaven a Temple as was said and the feat of instituted worship Rev 7. 15. Hence in his Appearance unto John he was cloathed with a Garment down to the Foot and girt about the paps with a golden Girdle both which were sacerdotal vestments Rev. 1. 13. Herein is God continually glorifyed hereby is the Salvation of the Church continually carried on and consummated This is the work of Heaven which we may safely contemplate by Faith 3. The intercession of Christ is the great evidence of the continuance of his Love and Care his Pity and Compassion towards his Church Had he only continued to Rule the Church as its King and Lord he had manifested his glorious Power his Righteousness and Faithfulness The Scepter of his Kingdom is a Scepter of Righteousness But Mercy and Compassion Love and Tenderness are constantly ascribed unto him as our High Priest See Chap. 4. 15. Chap. 5. 1 2. So the great exercise of his sacerdotal Office in laying down his Life for us and expiating our sins by his Blood is still peculiarly ascribed unto his Love Gal. 2. 20 Ephes. 5. 2. Revel 1. 5. Wherefore these properties of Love and Compassion belong peculiarly unto the Lord Christ as our High Priest All Men who have any spiritual experience and understanding will acknowledge how great the concernment of Believers is in these things and how all their Consolation in this World depends upon them He whose soul hath not been refreshed with a due Apprehension of the unspeakable Love Tenderness and Compassion of Jesus Christ is a stranger unto the Life of Faith and unto all true spiritual Consolation But how shall we know that the Lord Christs is thus tender Loving and Compassionate that he continueth so to be or what evidence or Testimony have we of it It is true he was eminently so when he was upon the Earth in the days
Obedience and Reward that was between God and him was not expresly called a Covenant but it contained the express nature of a Covenant For it was the agreement of God and Man concerning Obedience and Disobedience Rewards and Punishments Where there is a Law concerning these things and an agreement upon it by all Parties concerned there is a formal Covenant Wherefore it may be considered two ways 1 As it was a Law only so it proceeded from and was a consequent of the nature of God and man with their mutual Relation unto one another God being considered as the Creator Governor and Benefactor of man and man as an intellectual Creature capable of moral Obedience This Law was necessary and is eternally indispensible 2 As it was a Covenant and this depended on the will and pleasure of God I will not dispute whether God might have given a Law unto men that should have had nothing in it of a Covenant properly so called as is the Law of Creation unto all other Creatures which hath no Rewards nor Punishments annexed unto it Yet this God calls a Covenant also inasmuch as it is an effect of his purpose his unalterable will and pleasure Jer. 33. 20 21. But that this Law of our Obedience should be a formal compleat Covenant there was moreover some things required on the part of God and some also on the part of man Two things were required on the part of God to compleat this Covenant or he did so compleat it by two things First By annexing unto it Promises and Threatnings of Reward and Punishment the first of Grace the other of Justice Secondly The expression of these Promises and Threatnings in external signs the first in the Tree of Life the latter in that of the knowledge of good and evil By these did God establish the original Law of Creation as a Covenant gave it the nature of a Covenant On the part of man it was required that he accept of this Law as the Rule of the Covenant which God made with him And this he did two ways 1 By the innate Principles of Light and Obedience concreated with his Nature By these he absolutely and universally assented unto the Law as proposed with Promises and Threatnings as good holy just what was meet for God to require what was equal and good unto himself 2 By his acceptance of the Commands concerning the Tree of Life and that of the knowledge of good and evil as the signs and pledges of this Covenant So was it established as a Covenant between God and man without the interposition of any Mediator This is the Covenant of Works absolutely the old or first Covenant that God made with men But this is not the Covenant here intended For 1. The Covenant called afterwards the first was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Testament So it is here called It was such a Covenant as was a Testament also Now there can be no Testament but there must be death for the confirmation of it Chap. 9. 16. But in the making of the Covenant with Adam there was not the death of any thing whence it might be called a Testament But there was the death of Beasts in Sacrifice in the confirmation of the Covenant at Sinai as we shall see afterwards And it must be observed that although I use the name of a Covenant as we have rendred the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the true signification of that word will more properly occur unto us in another place yet I do not understand thereby a Covenant properly and strictly so called but such an one as hath the nature of a Testament also wherein the good things of him that makes it are bequeathed unto them for whom they are designed Neither the word used constantly by the Apostle in this Argument nor the design of his Discourse will admit of any other Covenant to be understood in this place Whereas therefore the first Covenant made with Adam was in no sense a Testament also it cannot be here intended 2. That first Covenant made with Adam was as unto any benefit to be expected from it with respect unto acceptation with God Life and Salvation ceased long before even at the entrance of sin It was not abolished or abrogated by any Act of God as a Law but only was made weak and insufficient unto its first end as a Covenant God had provided a way for the salvation of sinners declared in the first Promise When this is actually embraced that first Covenant ceaseth towards them as unto its Curse all its Concerns as a Covenant and obligation unto sinless obedience as the condition of life because both of them are answered by the Mediator of the New Covenant But as unto all those who receive not the grace tendered in the Promise it doth remain in full force and efficacy not as a Covenant but as a Law and that because neither the Obedience it requires nor the Curse which it threatens are answered Thence if any man believeth not the wrath of God abideth on him For its Commands and Curse depending on the necessary relation between God and man with the Righteousness of God as the Supreme Governor of Mankind they must be answered and fulfilled Wherefore it was never abrogated formally But as all Unbelievers are still obliged by it and unto it must stand or fall so it is perfectly fulfilled in all Believers not in their own persons but in the person of their Surety God sending forth his Son in the likeness of sinful flesh and condemning sin in the flesh that the righieousness of the Law might be fulfilled in us Rom. 8. 3 4. But as a Covenant obliging unto personal perfect sinless Obedience as the condition of Life to be performed by themselves so it ceased to be long before that Introduction of the New Covenant which the Apostle speaks of that was promised in the latter days But the other Covenant here spoken of was not removed or taken away until this New Covenant was actually established 3. The Church of Israel was never absolutely under the power of that Covenant as a Covenant of Life For from the days of Abraham the Promise was given unto them and their Seed And the Apostle proves that no Law could afterwards be given or Covenant made that should disannul that Promise Gal. 3. 17. But had they been brought under the Old Covenant of Works it would have disannulled the Promise For that Covenant and the Promise are diametrically opposite And moreover if they were under that Covenant they were all under the Curse and so perished eternally which is openly false For it is testified of them that they pleased God by Faith and so were saved But it is evident that the Covenant intended was a Covenant wherein the Church of Israel walked with God until such time as this better Covenant was solemnly introduced This is plainly declared in the ensuing Context especially in the close of the Chapter where
the best works of men antecedently unto the purging of their Consciences by the blood of Christ are but dead works However men may please themselves in them perhaps think to merit by them yet from death they come and unto death they tend 6. Justification and Sanctification are inseparably conjoined in the design of God's grace by the blood of Christ. Purge our Consciences that we may serve the living God 7. Gospel-worship is such in its spirituality and holiness as becometh the living God and our duty it is always to consider that with him we have to do in all that we perform therein VER XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Et ideo and therefore Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter hoc For this or propterea itaque ob id And for this cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He himself was the Mediator He is the Mediator Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man coming between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. ut morte intercedente by the Interposition of death The Syriac reads the passage who by his death was a redeemer unto them who had transgressed against the first Testament probably to avoid the difficulty of that Expression For the Redemption of transgressions The Aethiopic corrupts the whole Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Redemptionem eorum praevaricationum Vul. Ad Redemptionem eorum transgressionum properly for the Redemption of transgressions or those transgressions which were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Syr. That they may receive the promise who are called to the eternal Inheritance But in the Original and in the Vulgar eternal inheritance is joyned unto and regulated by the Promise the promise of an eternal Inheritance VER XV. And for this cause he is the Mediator of the new Testament that by means of death for the Redemption of the transgressions under the first Testament they who are called might receive the promise of eternal Inheritance THe things which are to be considered in this verse are 1 The note of Connexion in the Conjunction And. 2 The Ground of the ensuing Assertion For this cause 3 The Assertion itself He is the Mediator of the new Testament 4 The especial Reason why he should be so For the Redemption of Transgressions under the first Testament 5 The way whereby that was to be effected By the means of death 6 The End of the whole That those who are called might receive the promise of eternal Inheritance But before we proceed unto the Exposition of the whole or any part of it a difficulty must be removed from the words as they lie in our Translation For an enquiry may be justly moved why we render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Testament in this place whereas before we have constantly rendred it by a Covenant And the plain reason of it is because from this verse unto the end of the Chapter the Apostle argues from the nature and use of a Testament among men as he directly affirms in the next verse Hereby he confirms our faith in the expectation of the Benefits of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Covenant or Testament We may answer he doth it because it is the true and proper signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly a Testamentary disposition of things as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Covenant For in the Composition of the word there is nothing to intimate a mutual compact or agreement which is necessary unto a Covenant and is expressed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 However there is a great affinity in the things themselves For there are Covenants which have in them free Grants and Donations which is of the nature of a Testament And there are Testaments whose force is resolved into some Conventions Conditions and Agreements which they borrow from the nature of Covenants So there is such an affinity between them as one name may be expressive of them both But against this it will be replied that what the Apostle speaks unto is in the Hebrew called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a Covenant and no where signifies a Testament so that from thence the Apostle could not argue from the nature of a Testament what is required thereunto and what doth depend thereon Hereunto it is answered that the LXX constantly rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle made use of that Translation and that signification of the word But this will not solve the difficulty For it would resolve all the Apostles arguings in this great and important Mystery into the Authority of that Translation which is fallible throughout and at least as it is come to us filled with actual mistakes We must therefore give another answer unto this Objection Wherefore I say 1 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 could not be more properly rendred by any one word than by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it being mostly used to express the Covenant between God and Man it is of that nature as cannot properly be termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a Covenant or Compact upon equal terms of distributive Iustice between distinct parties But Gods Covenant with man is only the way and the declaration of the terms whereby God will dispose and communicate Good things unto us which hath more of the nature of a Testament than of a Covenant in it 2 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used to express a free promise with an effectual donation and communication of the thing promised as hath been declared in the foregoing chapter But this hath more of the nature of a Testament than of a Covenant 3 There is no word in the Hebrew language whereby to express a Testament but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only Nor is there so in the Syriack Their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrews express the thing by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to order dispose give command concerning the house or houshold of a dying man Isa. 38. 2. 2 Sam. 17. 23. But they have no other word but Berith to signifie it and therefore where the nature of the thing spoken of requires it it is properly rendred a Testament and ought so to be Wherefore there is no force used unto the signification of the word in this place by the Apostle But that which makes the proper use of it by him evident in this place is that he had respect unto its signification in the making of the Covenant with the people at Sinai For this he compares the New Testament unto in all its causes and effects And in that Covenant there were three things 1. The Prescription of Obedience unto the People on the part of God which was received by their consent in an express compliance with the Law and Terms of it Deut. 5. 14. Herein the nature of it so far as it
impossible that the Blood of Bulls and Goats should take away Sin partly in giving various intimations first and then express Declaration of his Will that they were only prescribed for a season and that a time would come when their Observance should utterly cease which the Apostle proves Chap. 7. and 8. and partly by evidencing that they were all but Types and Figures of good things to come as we have at large declared By these and sundry other ways of the like kind God had in the Institution and Command of these Sacrifices themselves sufficiently manifested that he did neither design them nor require them nor approve of them as unto this end of the Expiation of Sin Wherefore there is in the words no new Revelation absolutely but only a meer express Declaration of that Will and Counsel of God which he had by various ways given intimation of before And we may observe 1. No Sacrifices of the Law not all of them together were a means for the Expiation of Sin suited unto the Glory of God or necessities of the Souls of Men. From the First appointment of Sacrifices immediately after the entrance of Sin and the giving of the promise the observation of them in one kind or another spread it self over the whole Earth The Gentiles retained them by Tradition helped on by some Conviction on a Guilty Conscience that by some way or other Attonement must be made for Sin On the Jews they were imposed by Law There are no Footsteps of Light or Testimony that those of the former sort namely the Gentiles did ever retain any sense of the true Reason and end of their Original Institution and the practice of Mankind thereon which was only the Confirmation of the First promise by a prefiguration of the means and way of its accomplishment The Church of Israel being Carnal also had very much lost the Understanding and Knowledge hereof Hence both sorts looked for the real Expiation of Sin the pardon of it and the taking away of its punishment by the Offering of those Sacrifices As for the Gentiles God suffered them to walk in their own ways and winked at the time of their Ignorance But as unto the Jews he had before variously intimated his Mind concerning them and at length by the Mouth of David in the person of Christ absolutely declares their Insufficiency with his disapprobation of them as unto the end which they in their Minds applied them unto 2. Our utmost diligence with the most Sedulous improvement of the Light and Wisdom of Faith is necessary in our search into and enquiry after the Mind and Will of God in the Kevelation he makes of them The Apostle in this Epistle proves by all sorts of Arguments taken from the Scriptures of the Old Testament from many other things that God had done and spoken and from the Nature of these Institutions themselves as here also by the express words of the Holy Ghost that these Sacrifices of the Law which were of Gods own appointment were never designed nor approved by him as the way and means of the Eternal Expiation of Sin And he doth not deal herein with these Hebrews on his Apostolical Authority and by new Evangelical Revelation as he did with the Church of the Gentiles but pleads the undeniable Truth of what he asserts from these direct Records and Testimonies which themselves owned and embraced Howbeit although the Books of Moses the Psalms and the Prophets were read unto them and among them continually as they are unto this day they neither understood nor do yet understand the things that are so plainly revealed in them And as the great Reason hereof is the Veil of blindness and darkness that is on their Minds 2 Cor. 3. 13 14. So in all their search into the Scripture they are indeed Supinely slothful and negligent For they cleave alone unto the outward Husk or Shell of the Letter utterly despising the Mysteries of Truth contained therein And so it is at present with the most of Men whose search into the Mind of God especially as unto what concerns his Worship keeps them in the Ignorance and Contempt of it all their days 3. The constant use of Sacrifices to signifie these things which they could not effect or really exhibit unto the Worshippers was a great part of the Bondage that the Church was kept in under the Old Testament And hereon as those who were Carnal bowed down their Backs unto the Burthen and their Necks unto the Yoke so those who had received the Spirit of Adoption did continually Pant and Groan after the coming of him in and by whom all was to be fulfilled So was the Law their Schoolmaster unto Christ. 4. God may in his Wisdom appoint and accept of Ordinances and Duties unto one end which he will refuse and reject when they are applyed unto another So he doth plainly in these Words those Sacrifices which in other places he most strictly enjoyns How express how multiplyed are his Commands for good works and our abounding in them Yet when they are made the matter of our Righteousness before him they are as unto that end namely of our Justification rejected and disapproved The First Part of ver 5. declares the Will of God concerning the Sacrifices of the Law The latter contains the supply that God in his Wisdom and Grace made of the defect and insufficiency of these Sacrifices And this is not any thing that should help assist or make them effectual but somewhat brought in in opposition unto them and for their Removal This he expresseth in the last clause of this Verse But a Body hast thou prepared me The Adversative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but declares that the way designed of God for this end was of another Nature than those Sacrifices were But yet this way must be such as should not render those Sacrifices utterly useless from their First Institution which would reflect on the Wisdom of God by whom they were appointed For if God did never approve of them never delight in them unto what end were they Ordained Wherefore although the real way of the Expiation of Sin be in it self of another Nature than those Sacrifices were yet was it such as those Sacrifices were meet to prefigure and represent unto the Faith of the Church The Church was taught by them that without a Sacrifice there could be no Attonement made for Sin wherefore the way of our Deliverance must be by a Sacrifice It is so saith the Lord Christ and therefore the First thing God did in the preparation of this new way was the Preparation of a Body for me which was to be Offered in Sacrifice And in the Antithesis intimated in this Adversative Conjunction respect is had unto the Will of God As Sacrifices were that which he would not unto this end so this preparation of the Body of Christ was that which he would which he delighted in and was well pleased withal So the
did Jesus Christ the Son of God in Infinite Wisdom Love and Grace interpose himself in our behalf in our stead to do answer and perform all that God in Infinite Wisdom Holiness and Righteousness required unto that end And we may observe that There is a Signal Glory put upon the undertaking of Christ to make Reconciliation for the Church by the Sacrifice of himself 3. This undertaking of Christ is Signalized by the Remark that is put on the Declaration of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold A Glorious Spectacle it was to God to Angels and to Men To God as it was filled with the highest Effects of Infinite goodness Wisdom and Grace which all shone forth in their greatest Elevation and were glorified therein It was so unto Angels as that whereon their Confirmation and Establishment in Glory did depend Eph. 1. 10. which therefore they endeavoured with Fear and Reverence to look into 1 Pet. 1. 12 13. And as unto Men that is the Church of the Elect nothing could be so Glorious in their Sight nothing so desirable By this call of Christ behold I come the Eys of all Creatures in Heaven and Earth ought to be fixed on him to behold the glorious work he had undertaken and the accomplishment of it 4. There is what he thus proposed himself for saying Behold me This in general is expressed by himself I come This coming of Christ what it was and wherein it did consist was declared before It was by assuming the Body that was prepared for him This was the Foundation of the whole work he had to do wherein he came forth like the Rising Sun with Light in his Wings or as a Giant rejoycing to run his Race The Faith of the Old Testament was that he was thus to come And this is the Life of the New that he is come They by whom this is denyed do overthrow the Faith of the Gospel This is the Spirit of Antichrist 1 Joh. 3. 1 2 3. And this may be done two ways 1. Directly and Expresly 2. By just consequence Directly it is done by them who deny the Reality of his humane Nature as many did of old affirming that he had only an Aetherial Aerial or Phantastical Body For if he came not in the Flesh he is not come at all So also it is by them who deny the Divine Person of Christ and his preexistence therein before the assumption of the Humane Nature For they deny that these are the words of him when resolved and spoken before this coming He that did not exist before in the Divine Nature could not promise to come in the Humane And Indirectly it is denied by all those who either in Doctrines or practices deny the ends of his coming who are many which I shall not now mention It may be Objected against this fundamental Truth that if the Son of God would undertake this work of Reconciliation between God and Man why did he not do the Will of God by his mighty Power and Grace and not by this way of coming in the Flesh which was attended with all Dishonour Reproaches Sufferings and Death it self But besides what I have at large elsewhere discoursed concerning the necessity and suitableness of this way of his coming unto the manifestation of all the Glorious properties of the Nature of God I shall only say that God and he alone knew what was necessary unto the accomplishment of his Will and if it might have been otherwise effected he would have spared his only Son and not have given him up unto death 2. The End for which he thus promiseth to come is to do the Will of God Lo I come to do thy Will O God The Will of God is taken two ways 1. For his Eternal purpose and design called the Counsel of his Will Eph. 1. 11. and most commonly his Will it self The Will of God as unto what he will do or cause to be done 2. For the Declaration of his Will and Pleasure as unto what he will have us to do in a way of Duty and Obedience that is the Rule of our Obedience It was the Will of God in the former sense that is here intended as is evident from the next Verse when it is said that by this Will of God we are Sanctified that is our Sins were Expiated according to the Will of God But neither is the other sense absolutely excluded for the Lord Christ came so to fulfil the Will of Gods purpose as that we may be enabled to fulfil the Will of his Command Yea and he himself had a Command from God to lay down his Life for the accomplishment of this Work Wherefore this Will of God which Christ came to fulfil is that which elsewhere is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 1. 5 11. c. His good pleasure his purpose the Counsel of his Will his good pleasure which he purposed in himself that is freely without any Cause or Reason taken from us to call justifie sanctifie and save to the uttermost or to bring them unto Eternal Glory This he had purposed from Eternity to the praise of the Glory of his Grace How this might be effected and accomplished God had hid in his own Bosome from the beginning of the World Ephes. 3. 8 9. So as that it was beyond the Wisdom and Indagation of all Angels and Men to make a Discovery of Howbeit even from the beginning he declared that such a work he had graciously designed and gave in the First promise and otherwise some obscure Intimations of the Nature of it for a Foundation of the Faith in them that were called Afterwards God was pleased in his Soveraign Authority over the Church for their good and unto his own Glory to make a representation of this whole work in the Institutions of the Law especially of the Sacrifices thereof But hereon the Church began to think at least many of them did so that those Sacrifices themselves were to be the only means of accomplishing this Will of God in the Expiation of Sin with the Salvation of the Church But God had now by various ways and means witnessed unto the Church that indeed he never appointed them unto any such end nor would rest in them and the Church it self found by experience that they would never pacify Conscience and that the strict performance of them was a Yoke and Burden In this state of things when the fulness of time was come the glorious Counsels of God namely of the Father Son and Spirit brake forth with Light like the Sun in its strength from under a Cloud in the tender made of himself by Jesus Christ unto the Father Lo I come to do thy Will O God This this is the way the only way whereby the Will of God might be accomplished Herein were all the Riches of Divine Wisdom displayed all the Treasures of Grace laid open all Shades and Clouds dispelled and the open door of Salvation
absolutely Faithful and Unchangeable The Faithfulness of God in his Promises is the great encouragement and supportment under our continual Profession of our Faith against all oppositions VERSE XXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VERSE 24. And let us consider one another to provoke unto love and good works LOve and good works are the fruits effects and Evidences of the sincere profession of saving faith Wherefore a diligent attendance unto them is an effectual means of our constancy in our profession This therefore the Apostle in the next place Exhorts unto and thence declares the manner whereby we may be excited and enabled unto them And there is in the words 1. A profession of a Duty as a means unto another end 2. The declaration of that end namely by and upon that consideration to provoke one another to Love and good Works 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word hath been opened on chap. 3. 1. A diligent inspection into an heedfull consideration of mind intent upon it in opposition unto common careless transient thoughts about it is intended The Object of it here is not things but Persons one another And herein the Apostle supposeth 1. That those unto whom he wrote had a deep concernment in one another their present temporal and future Eternal state Without this the meer consideration of one another would only be a fruitless effect of curiosity and tend unto many evils 2. That they had also communion together about those things without which this Duty could not be rightly discharged For it was not then in the world as it is now but all Christians who were joyned in Church Societies did meet together for mutual Communion in those things wherein their Edification was concerned as is declared in the next Verse 3. That they judged themselves obliged to watch over one another as unto stedfastness in profession and fruitfulness in Love and good Works Hence they knew it their Duty to admonish to exhort to provoke to encourage one another Without this the meer consideration of one another is of no use On these suppositions this consideration respects the Gifts the Graces the Temptations the Dangers the Seasons and Opportunities for Duty the manner of the walking of one another in the Church and in the World For this consideration is the Foundation of all these mutual Duties of Warning or Admonition and Exhorting which tend to the encouragement and strengthening of one another But those Duties are now generally lost amongst us and with them is the glory of the Christian Religion departed II. The special kind of this Duty as here pressed by the Apostle is that it is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unto the Provocation of Love and good works that is as we have rendred the words to provoke that is one another unto Love and good Works Provocation is commonly used in an ill sense namely for the imbittering of the spirit of another moving anger sorrow and disquietment and impatience of mind So 1 Sam. 1. 6 7. to provoke one is to imbitter his Spirit and to stir him up unto anger And when any provocation is high we render it strife or contention such as whereby the Spirits of men are imbittered one towards another Acts 15. 39. Howbeit it is used sometimes for an earnest and diligent excitation of the Minds or Spirits of men unto that which is good See Rom. 11. 14. So it is here used And there is more in it than a bare mutual Exhortation An excitation of Spirit by Exhortation Example Rebukes until it be warmed unto a duty This is the great end of the Communion that is among Christians in the mutual consideration of one another considering the circumstances conditions walkings abilities for usefulness of one another they do excite one another unto love and good works which is called the provocation of them or the stirring up of the minds of men unto them This was the way and practice of the Christians of old but is now generally lost with most of the principles of practical Obedience especially those which concern our mutual edification as if they had never been prescribed in the Gospel The Duties themselves which they are thus mutually to provoke one another unto are Love and good works And they are placed by the Apostle in their proper order For Love is the spring and fountain of all acceptable good works Of mutual love among believers which is that here intended as unto the nature and causes of it and motives unto it I have treated at large Chap. 6. The good works intended are called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usually they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those which are most commendable and praise-worthy are intended such as are most usefull unto others such as whereby the Gospel is most exalted works proceeding from the shining Light of Truth whereon God is glorified 1. The mutual watch of Christians in the particular Societies whereof they are members is a duty necessary unto the preservation if the profession of the Faith 2. A due consideration of the circumstances abilities temptations and opportunities for duties in one another is required hereunto 3. Diligence or mutual Exhortation unto Gospel duties that men on all grounds of Reason and Example may be provoked unto them is required of us and is a most Excellent Duty which in an especial manner we ought to attend unto VERSE XXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VERSE 25. Not forsaking the assembling of our selves together as the manner of some is but Exhorting one another and so much the more as ye see the day approaching THe Words contain an enforcement of the preceding Exhortation in a caution against what is contrary thereunto or the neglect of the general Duty which is the Principal means to further us in all the things that we are exhorted unto and without which some of them cannot at all be performed And there is in the Words 1. The neglect and evil which they are cautioned against that is Forsaking the assembling of our selves 2. This is exemplified 1. In an instance of some that were guilty of it as is the manner of some 2. By the contrary Duty but exhorting one another 3. The degree of this Duty so much the more 4. The Motive unto that degree as ye see the day approaching In the First there is the thing spoken of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well rendred by us the assembling of our selves together for it is not the Church-State absolutely but the actual assemblies of Believers walking together in that State which the Apostle intends For as the Church it self is Originally the Seat and Subject of all Divine Worship so the actual Assemblies of it are the only way and means for the Exercise and performance of it These Assemblies were of two sorts 1. Stated on the Lords Day or first Day of the Week 1. Cor. 16. 2. Acts 20. 7. 2. Occasional as the Duties or Occasions of the Church did require 1 Cor.
5. 4. The End of these Assemblies were twofold 1. The due performance of all solemn Stated orderly Evangelical Worship in Prayer Preaching of the Word Singing of Psalms and the Administration of the Sacraments 2. The exercise of Discipline or the watch of the Church over its Members with respect unto their Walking and Conversation that in all things it be such as becomes the Gospel and giving no Offence So to Admonish Exhort and Provake one another to Love and Good Works Comfort Establish and Encourage them that were Afflicted or Persecuted to relieve the Poor c. Such Assemblies were constantly observed in the first Churches How they come to be lost is not unknown though how they may and ought to be revived is difficult Two things are evident herein 1. That those Assemblies those comìngs together in one place was the only way whereby the Church as a Church made its Profession of Subjection unto the Authority of Christ in the Performance of all those Duties of Sacred Worship whereby God was to be Glorified under the Gospel Wherefore a Voluntary neglect and relinquishment of those Assemblies destroys any Church State if it be persisted in 2. That those Assemblies were the Life the Food the Nourishment of their Souls Without which they could neither attend unto the Discipline of Christ nor yield Obedience unto his Commands nor make Profession of his Name as they ought nor enjoy the Benefit of Evangelical Institutions Whereas in a due Observance of them consisted the Tryal of their Faith in the sight of God and Man For as unto God whatever Reserves men may have in their minds that they would still continue to believe in Christ though they attended not unto his Discipline in these Assemblies he regards it not because therein men do openly preferr their own temporal Safety before his Glory And as unto men it is not so much Faith it self as the Profession of it in those assemblies that they hate oppose and persecute Wherefore Believers in all Ages have constantly ventured their lives in the Observance of them through a thousand difficulties and dangers esteeming them always aliens from their communion by whom they were neglected Wherefore secondly The Apostles charge concerning those Assemblies is that we should not forsake them There is a twofold forsaking of these Assemblies 1. That which is Total which is the fruit and evidence of absolute Apostacy 2. That which is so Partially only in want of Diligence and conscientious care in a constant attendance unto them according as the Rule and their Institution do require It is the latter that the Apostle here intends as the word in part signifies and of the former he speaks in the following verses And this is usually done on some of these accounts 1. From fear of suffering These Assemblies were those which exposed them unto Sufferings as those whereby they made their Profession visible and evidenced their Subjection unto the Authority of Christ whereby the unbelieving World is enraged This in all Ages hath prevailed on many in the times of Tryal and Persecution to withdraw themselves from those Assemblies and those who have done so are those Fearful and Unbelieving ones who in the first place are excluded from the New Jerusalem Rev. 21. 8. In such a season all the arguings of Flesh and Blood will arise in the minds of Men and be promoted with many spècious pretences Life Liberty Enjoyments in this World will all put in to be heard Reserves concerning their State in this frame with Resolutions to return unto their Duty when the Storm is over Pleas and Arguments that these Assemblies are not so necessary but that God will be mercifull unto them in this thing All which and the like false reasonings do carry them away to ruine For notwithstanding all these vain pleas the Rule is peremptory against these persons Those who for their Houses Lands Possessions Relations Liberty Life preferr them before Christ and the Duties which we owe to him and his Glory have no interest in Gospel Promises Whatever men pretend that they believe if they confess him not before men He will deny them before his Father which is in Heaven 2. Spiritual sloth with the occasions of this life are the cause in many of this sinful neglect Other things will offer themselves in competition with the diligent attendance unto these Assemblies If men stir not up themselves and shake off the weight that lyes upon them they will fall under a wofull neglect as unto this and all other important Duties Such Persons as are influenced by them will make use of many specious pleas taken for the most part from their occasions and necessities These things they will plead with men and there is no contending with them But let them go to Christ and plead them immediately unto himself and then ask of themselves how they suppose they are accepted He requires that we should attend unto these Assemblies diligently as the principal way and means of doing that and observing that which he commands us the certain indispensible Rule of our Obedience unto him Will it be accepted with him if in a neglect of that we should say unto him we would have done so indeed but that one thing or other this business this diversion this or that attendance in our callings would not suffer us so to do This may indeed fall out sometimes where the Heart is sincere but then it will be troubled at it and watch for the future against the like occasions But where this is frequent and every trivial diversion is embraced unto a neglect of this Duty the Heart is not upright before God the Man draws back in the way unto perdition 3. Unbelief working gradually towards the forsaking of all profession This is the first way for the most part whereby an evil Heart of Unbelief in departing from the living God doth evidence it self which the Apostle on this consideration warns the Hebrews of chap. 3. I say hereby usually it first evidenceth it self It hath unquestionably put forth its power before within and in a neglect of private Duties but hereby it first evidenceth it self unto others And if this course from this principle be persisted in total Apostacy lyes at the door whereof we have multiplyed instances 1. Great Diligence is required of us in a due attendance unto the Assemblies of the Church for the ends of them as they are instituted and appointed by Jesus Christ. The benefit we recieve by them the danger of their neglect sense of the Authority of Christ concernment of his glory in them with the vanity of the pretences for their Neglect call aloud for this Diligence 2. The neglect of the Authority and Love of Christ in the appointment of the means of our Edification will alwayes tend to great and ruinous evils Thirdly The Apostle Exemplifies their sin which he warms them against in an instance of those who are guilty of it as the manner