Verse 1, 2.

In the remainder of the first Verse and the next that follows, the Apostle declares in particular Instances, what were the things and Doctrines, which he called in general be­fore the Beginning of the Doctrine of Christ, whose farther handling he thought meet at present to omit.

[...].

The Syriack Translation proposeth these words in the way of an Interrogation, Will you again lay another Foundation? And the Aethiopick, omitting the first Clause; in the way of a Precept; Attend therefore again to the Foundation that you dispute not concerning Repen­tance from dead works, in the Faith of God. But neither the Text nor Scope of the Apo­stle will bear either of these Interpretations.

[...], Syr. [...] an numquid rursum; or whether again; All others; non rursum, non iterum; Arab: nec amplius, not again; not any more. [...], Syr. [...] will you lay another Foundation; that term of Another, is both needless because of Again that went before, and corrupts the sense, as though a Foundation different from what was formerly laid, were intended. Besides that is made an Expostulation with the Hebrews, which is indeed expressive of the Apo­stles Intention, fundamentum jacientes; laying the Foundation. [...], Syr: unto Repentance from dead works; and so in all the following Instances. There is no difference among Translators about the rest of the words. Only the Aethio­pick, reads Baptism in the singular number, as the Syriack doth, and placeth Doctrine distinctly by way of Apposition. Baptism, Doctrine, and the Imposition of hands. [...] the Syriack renders by an Hebraisme [...] the Resurrection that is from the House of the dead; that is the Grave, the common dwelling place of the dead; as also [...] by [...] the Judgement which is for ever; the Sentence whereof is eternally irrevocable, and whose Execution endures always.

Not laying again the foundation of Repentance from dead works▪ and of Faith towards God, of Baptisms, Doctrine, and the laying on of hands, of the Resurrection of the Dead, and Ver. 1, 2. Eternal Judgement.

There are two things in these words added concerning the Doctrine of the Principles of Christ, or the first Doctrines of Christianity. (1) Their general Nature with respect to the whole Truth of the Gospel, metaphorically expressed; They are the Foundation. (2) Their Nature in particular is declared in sundry Instances; not that all of them are mentioned, but these Instances are chosen out to shew of what kind they were. In the first two things are proposed, (1) The expression of the thing it self intended, which is the Foundation. (2) The Apostles design with respect unto it, not laying it again.

[...] is as was said in this matter Metaphori­cal; including an allusion unto an Architect, and his Building. First he lays the Foun­dation; [...]. and he is a most foolish Builder who either doth not so, or who rests therein, or who is always setting it up and pulling it down, without making a Pro­gress. Indeed that Foundation which is all the Building, which hath not an Edifice erected on it, is no Foundation; for that which is materially so, becomes so formally only with respect unto the Building upon it. And those who receive the Doctrines of Christ here called the Foundation, if they build not on them, they will prove none unto them whatever they are in themselves.

There are two properties of a Foundation. (1) That it is that which is first laid in every Building. This the natural order of every Building requires. (2) It is that which bears the whole weight of the superstructure; the whole and all the parts of it being laid [Page 9] upon it, and firmly united unto it. With respect unto the one or other of these pro­perties, or both, are the Doctrines intended called the Foundation. But in the latter sense they cannot be so. It is Christ himself, and he only, who is so the Foundation as to bear the weight, and to support the whole Building of the Church of God. Isa. 28. 16. Math. 16. 18. 1 Cor. 3. 10, 11. Ephes. 1. 20, 21, 22. 1 Pet. 2. 4, 5. He is so Personally; the Life and Being of the Church consisting in its spiritual Union unto his person; 1 Cor. 12. 12. and Doctrinally, in that all Truth is resolved into what is taught concerning him. 1 Cor. 3. 10, 11, 12, 13. Wherefore it is in allusion unto a Foundation with respect un­to its first Property, namely, that it is first laid in the Building, that these Doctrines are called the Foundation. So the Jews term the general principles of their Profession [...] the Foundations of the Law; or the principal Doctrines taught therein. The first Doctrines which are necessary to be received and professed at mens first entrance into Christianity. And the Apostle intends the same things by the threefold expression which he maketh use of. (1) [...], Chap. 5. 12. The first Princi­ples of the Oracles of God. (2) [...], Chap. 6. 1. and (3) [...] the Beginning of the Doctrine of Christ, and the Foundation.

Concerning these things he says, [...], not laying it again. His saying that he would not lay it again, doth not infer that he himself had laid it before [...]. amongst them, but only, that it was so laid before by some or other For it was not by him that they received their first Instruction, nor doth he mention any such thing in the whole Epistle. Whereas he frequently pleads it unto those Churches which were planted by himself. 1 Cor. 3. 5, 6, 10. Chap. 4. 15. And it is known from the Story that his Ministry was not used in their first Conversion. But he knew that they had faithful In­structors, who would not leave them unacquainted with these necessary things, and that they would not have been initiated by Baptism, nor admitted into the Church without a Profession of them. Besides they were such, as in general they owned in their former Church State. He might therefore well say, that he would not lay this Foundation again. These things, saith he, you have already been instructed in by others, and therefore I will not, (as also on other considerations) go over them again. Wherefore, Let the Hearers of the Gospel carefully look to it, that they learn those things whereof they have had sufficient Instruction; for if any Evil ensue from their Ignorance of them, they must themselves answer for it. Such Ignorance is their sin, as well as their disadvantage. Preachers may take it for granted, that what they have sedulously and sufficiently instru­cted their Hearers in, they have also received and learned, because it is through their sinful Negligence if they have not so done. And they are not bound always to wait on some in their Negligences to the disadvantage of others.

Secondly, The Apostle declares in particular what were those Doctrinal Principles which he had in general so described, which were taught unto them who were first ini­tiated into Christianity, and which he will not now again insist upon. Repentance from dead works, &c.

We must first consider the Order of these words, and then their sense, or the things themselves intended. Some here reckon up six Principles, some make them seven, some but four, and by some they are reduced unto three.

The two first are plain and distinct. Repentance from dead works, and Faith towards God. The next that follow are disputed as to their coherence and sense. (1) [...], some read these words with a note of distinction be­tween them, [...], both the Genitive Cases being regulated by [...]; The foundation of Baptisms, and of Doctrine, which are put together by Apposition, not depending one upon another. [...] is the Preaching of the word. And this was one of the first things wherein Believers were to be instructed, namely, that they were to abide [...], Acts 2. 42. in a constant attendance unto the Doctrine of the Gospel, when preached unto them. And as I shall not assert this Exposition, so I dare not positively reject it, as not seeing any reason cogent to that purpose. But another sense is more probable.

Take the words in conjunction, so as that one of them should depend on, and be re­gulated by the other, and then (1) we may consider them in their order as they lye in the Original. [...]. supposing the first to be regula­ted by [...], and both the latter by it. The Baptisms of Doctrine and imposition of hands. There were two things peculiar to the Gospel, the Doctrine of it, and the extraordinary Gifts of the Holy Ghost. Doctrine is compared to, and called Baptism. Deut. 32. 2. Hence the People were said to be Baptized unto Moses, when they were ini­tiated [Page 10] into his Doctrines. 1 Cor. 10. 1, 2. The Baptism of John was his Doctrine; Acts 19. 3. And the Baptism of Christ was the Doctrine of Christ, wherewith he was to sprinkle many Nations. Isa. 52. 15. This is the first Baptism of the Gospel, even its Doctrine. The other was the Communication of the Gifts of the Holy Ghost. Acts 1. 5. That this and this alone is intended by the laying on of hands, I shall prove fully after­wards. And then the sense would be the foundation of Gospel Baptisms, namely, Preach­ing and the Gifts of the Holy Ghost. And I know but one Argument against this sense, namely, that it is new and singular. To avoid this, Secondly, The order of-the words must be inverted in their Exposition. Not the Baptisms of Doctrine, but the Doctrine of Baptisms must be intended. But then two things must be observed. (1) That [...], Baptisms, is not immediately regulated by [...] the foundation; and so Bap­tisms are not asserted absolutely to be a Foundation, as is Repentance from dead works, but only the Doctrine about it is so. (2) It cannot be readily conceived why [...] Do­ctrine, should be prefixed unto Baptisms alone, and not to Repentance and Faith, the Doctrines whereof also are intended. For it is not the Grace of Repentance and Faith, but the Do­ctrine concerning them which the Apostle hath respect unto. There is therefore some pecu­liar reason why Doctrine should be thus peculiarly prefixed unto Baptisms and the laying on of hands, and not to the other things mentioned. For that Imposition of hands is placed in the same order with Baptisms, the conjunctive Particle doth manifest [...], The following Instances are plain, only some would reduce them unto one Principle; namely, the Resurrection of All unto Judgement.

There is therefore in these words, nothing peculiar, nor difficult, but only whatcon­cerns Baptisms, and the Imposition of hands, the Doctrine whereof is specified. Now I cannot discover any just reason hereof, unless it be, that by Baptisms, and the Imposition of hands, the Apostle intendeth none of those Rudiments of Christian Religion wherein men were to be first instructed, but those Rites whereof they were made Partakers who were so instructed. As if the Apostle had said, These Principles of the Doctrine of Christ, namely, Repentance, Faith, the Resurrection and Judgement, are those Doctrines where­in they are to be instructed, who are to be Baptized, and to have hands laid on them. According to this sense, the words are to be read as in a Parenthesis. Not laying again the Foundation of Repentance from dead works, and of Faith towards God, (namely, the Doctrine of Baptismes, and of the Imposition of hands) of the Resurrection from the Dead, and Eternal Judgement. When men began to attend unto the Gospel, and thereon to give up their Names to the Church, there were certain Doctrines that they were throughly to be instructed in, before they were admitted unto Baptism; see Gal. 6. 6. These being the Catechetical Rudiments of Christian Religion, are called here [...], or the Doctrines that were to be taught in order unto the Administration of those Rites.

Taking this for the design of the Apostle in the words, as is most probable, there are four Instances given of those principal Rudiments of Christian Religion, wherein all men were to be instructed before they were admitted unto Baptism, who came thereunto in their own personal Right, having not been made Partakers thereof by their Covenant Right through the Profession of their Parents in their Infancy. These were persons to be fully instructed in before their solemn Initiation; the Doctrine concerning them being thence called the Doctrine of Baptisms and of the Imposition of hands, because previously necessary unto the Administration of these Rites. There is a difficulty I confess that this Exposition is pressed with, from the use of the word in the Plural number, [...] of Baptisms; but this equally concerns all other Expositions, and shall be spoken unto in its proper place. And this I take to be the sense of the words, which the design of the place and manner of expression lead us unto. But yet because sundry Learned Men are otherwise minded, I shall so explain the words, as that their meaning may be apprehen­ded, supposing distinct heads of Doctrine to be contained in them.

Our next work is to consider the particular Instances in their order. And the first is [...]. Repentance from dead works. This was taught in the first place unto all those who would give up themselves to the Discipline of Christ and the [...] Gospel. And in the Teaching hereof, both the Nature and Necessity of the Duty were regarded. And in the Nature of it two things were declared, and are to be considered. (1) What were dead works; and (2) what is Repentance from them.

This expression of dead works, is peculiar unto our Apostle, and unto this Epistle. It [...]. is no where used but in this place, and Chap. 9. 14. And he useth it in Answer unto what he elsewhere declares, concerning mens being dead in Sin by Nature. Ephes. 2. 1, 5. [Page 11] Col. 2. 13. That which he there ascribes unto their persons, here he attributeth unto their works. These Peter calls mens old Sins; namely, which they lived in before their Con­version: 2 Pet. 1. 9. [...], forgetting that he was purged from his old sins. He hath respect unto what is here intended. They were before their Initiation, instructed in the Necessity of forsaking the sins wherein they lived before their Conversion; which he calls their old or former Sins; which he hath also respect unto 1 Epist. Chap. 4. 3. For the Time past of our lives may suffice us to have wrought the will of the Gentiles, when we walked in Lasciviousness, Lusts, Excess of Wine, Revellings, Banquettings, and abominable Idolatries. The necessity of Repentance from these and the like sins, was taught them, and which they made Profession of before they were admit­ted unto Baptism; wherein they received a Token of their being purged from them. And a relapse into these sins, which men had openly professed their Repentance, and Relin­quishment of, was ever esteemed dangerous, and by some absolutely pernicious, whereon great Contests in the Church did ensue. For the Controversie was not whether men falling into any sin, yea any open or known sin after Baptism, might repent, which none was ever so foolishly proud as to deny: But the Question was about mens open falling again into those sins, suppose Idolatry, which they had made a publick Profession of their Repentance from, before their Baptism. And it came at last to this; not whether such men might savingly Repent, obtain Pardon of their sins and be saved; but whether the Church had Power to admit them a second time to a publick Profession of their Repen­tance of these sins, and so take them again into full Communion. For some pleaded, that the Profession of Repentance for these sins, and the Renunciation of them, being indispensably necessary antecedently unto Baptism, in them that were adult; the obliga­tion not to live in them at all being on them who were Baptised in their Infancy, Bap­tism alone was the only Pledge the Church could give of the Remission of such sins; and therefore where men fell again into those sins, seeing Baptism was not to be repeated, they were to be left unto the mercy of God, the Church could receive them no more. But whereas the numbers were very great, of those who in time of Persecution fell back into Idolatry, who yet afterwards returned and professed their Repentance, the major part, who always are for the many, agreed that they were to be received, and reflected with no small severity on those that were otherwise minded. But whereas both parties in this difference run into Extreams, the Event was pernicious on both sides, the one in the Issue losing the Truth and Peace, the other the Purity of the Church.

The sins of unregenerate persons whereof Repentance was to be expressed before Bap­tism, are called dead works, in respect of their Nature and their End. For as to their Nature they proceed from a principle under the Power of Spiritual death; they are the works of Persons dead in Trespasses and Sins. All the moral actings of such Persons with respect unto a supernatural End are dead works, being not enlivened by a vital Principle of spiritual Life. And it is necessary that a Person be spiritually living before his works will be so. Our walking in Holy Obedience is called the Life of God. Ephes. 4. 18. That is the Life which God requires, which by his especial Grace he worketh in us, whose Acts have him for their Object and their End. Where this Life is not, persons are dead, and so are their works, even all that they do with respect unto the Living God. And they are called so, 2dly, with respect unto their End; they are mortua because mor­tifera; dead because deadly; they procure death and end in death. Sin when it is finished bringeth forth Death. Jam. 1. 15. They proceed from death Spiritual, and end in death Eternal. On the same account are they called unfruitful works of Darkness. Ephes. 5. 11. They proceed from a principle of Spiritual Darkness, and end in Darkness Ever­lasting. We may therefore know what was taught them concerning these dead works; namely, their Nature and their Merit. And this includes the whole Doctrine of the Law, with Conviction of sin thereby. They were taught that they were sinners by Nature, dead in sins, and thence Children of wrath. Ephes. 2. 1, 2, 3. That in that Estate the Law of God condemned both them and their works, denouncing Death and Eternal destru­ction against them. And in this sense with respect unto the Law of God, these dead works do comprise their whole course in this world, as they did, their best as well as their worst. But yet there is no doubt an especial respect unto those great outward Enormities which they lived in during their Judaisme, even after the manner of the Gentiles. For such the Apostle Peter writing unto these Hebrews describes their Conversation to have been, 1 Pet. 3. 3. as we shewed before. And from thence he describes what a blessed Deliverance they had by the Gospel. 1 Pet 1. 18, 20, 21. And when he declares the Apo­stacy of some to their former courses, he shews it to be like the returning of a Dog to his [Page 12] Vomit, after they had escaped them that live in Error, and the Pollutions that are in the world through Lust. 2 Pet. 2. 18, 19, 20, 21, 22.

These were the works which Converts were taught to abandon, and a Profession of Repentance for them was required of all before their Initiation into Christian Religion, or they were received into the Church. For it was not then as now, that any one might be admitted into the Society of the Faithful, and yet continue to live in open sins unre­pented of.

Secondly, That which is required, and which they were taught with respect unto [...]. these Dead works, is [...], Repentance. Repentance from dead works is the first thing required of them who take upon them the Profession of the Gospel, and conse­quently the first Principle of the Doctrine of Christ as it is here placed by the Apostle. Without this whatever is attempted or attained therein, is only a Dishonour to Christ, and a Disappointment unto men. This is the method of Preaching, confirmed by the Exam­ple and Command of Christ himself. Repent and believe the Gospel, Math. 4. 17. Mark 1. 15. And almost all the Sermons that we find, not only of John the Baptist in a way of preparation for the declaration of the Gospel, as Math. 3. 2. but of the Apostles also in pres­sing the actual Reception of it on the Jews and Gentiles, laid this as their first Principle, namely, the Necessity of Repentance. Acts 2. 38. Chap. 3. 19. Acts 14. 15. Thence in the Preaching of the Gospel it is said, that God Commandeth all men to repent, Acts 17. 30. And when the Gentiles had received the Gospel, the Church at Hierusalem glorified God saying, Then hath Grd also to the Gentiles granted Repentance unto Life, Acts 11. 18. Again this is expressed as the first issue of Grace and Mercy from God towards men by Jesus Christ, which is therefore first to be proposed unto them. God exalted him and made him a Prince and a Saviour to give Repentance unto Israel, Acts 5. 31. And because it is the first, it is put Synecdochically, for the whole work of Gods Grace by Christ. God having raised up his Son Jesus hath sent him to bless you, in turning every one of you from his Iniquities, Acts 3. 26. It is therefore evident that this was the first Doctrinal principle as to their own Duty which was pressed on, and fixed in the minds of men, on their first Instruction in the Gospel.

And in the Testimonies produced, both the Causes of it, and its general Nature are expressed. For (1) Its supream original Cause is the good Will, Grace, and Bounty of God. He grants, and 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 [Page 13] 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 Sin from occasional Resolutions. Upon some smart of Conviction, from Danger, Sickness, Trouble, Fear, Affliction, there blooms in the minds of many a suddain Resolution to forsake Sin, and as suddainly for the most part it fades again. True Repentance firms a steady and unshaken resolu­tion in the Heart, which respects the forsaking of all Sin, and at all Times or Oc­casions.

(2) Constant Endeavours to actuate and fulfill this purpose. And these Endeavours respect all the Means, Causes, Occasions, Temptations, leading unto Sin, that they may be avoided, opposed, and Deliverance obtained from them; as also all means, ad­vantages, and furtherance of those Graces and Duties which are opposed to these Dead [Page 14] works that they may be improved. An Heartless unactive Purpose, is that which many take up withall and ruine their Souls by. Where therefore there is not a sedulous En­deavour by Watchfulness and Diligence, in the constant use of all means to avoid all dead works in all their concerns from their first Rise and Principle to their finishing or Consum­mation, there is no True Repentance from them.

(3) An actual Relinquishment of all sins in the course of our walking before God. And hereunto is required (1) not an absolute freedom from all Sin, for there is no man living who doth good and sinneth not. (2) No absolute and precise deliverance even from great Sins, whereinto the Soul may be surprized by the Power of Temptations. Exam­ples to the contrary abound in the Scripture. But yet such Sins, when any is overtaken with them, ought (1) to put the Sinner upon a severe enquiry whether his Repentance were sincere and saving. For where it is, usually the Soul is preserved from such Falls. 2 Pet. 1. 10. And (2) put him upon the renewing his Repentance, with the same Care, Diligence, Sorrow and Humiliation as at the first. But (1) it is required that this property of Repentance be prevalent against the common sins of the world, mens old Sins which they lived in before their Conversion. Those Sins which are expresly declared in the Gospel to be inconsistent with the Profession, Ends and Glory of it, it wholly ex­cludes. 1 Cor. 6. 9, 10. 2 Cor. 6. 16. 1 Joh. 3. 14, 15. And (2) against a course in any Sin or Sins, either spiritual or fleshly, internal or external. 1 Joh. 3. 9. Rom. 6. 2. (3) For the most part against all outward Sins in the course of our Conversation in the world, in which things our Sincerity or Perfection is exercised. And these things were necessary to be touched on, to manifest the Nature of this first Principle wherein men are to be instructed.

There is no Interest in Christ or Christian Religion to be obtained, without Repentance from Obser. Dead works; nor any orderly entrance into a Gospel Church State, without a credible Profession thereof. This was one of the first things that was preached unto Sinners, as was before declared; and without a compliance herewith they were not further to be treated with. For (1) The Lord Christ came not only to save men from their Sins, but to turn them from their Sins; to turn them from their Sins, that they may be saved from them; when he comes out of Sion as a Redeemer, a Deliverer, a Saviour, he turns away ungodliness from Jacob; that is, he turns Jacob from ungodliness, Rom. 11. 26. namely by Repentance. This was one principal End of the Birth, Life, Death, and Exaltation of Christ. His work in all these was to make Peace and Reconciliation between God and Man. Hereunto belongeth the Slaying, Destruction, or removal of the Enmity that was between them. This with respect unto God, was done by the Attonement he made, the Sacrifice he of­fered, and the Price of Redemption that he paid. 2 Cor. 5. 21. But the whole work is not hereby compleated. The Enmity on our part also must be taken away, or Reconci­liation will not be finished. Now we were Enemies in our minds by wicked works, Col. 1. 21. and thereby alienated from the Life of God, Ephes. 4. 18. The removal hereof consists in this Repentance. For that is our turning unto God, upon the Terms of Peace tendred unto us. They therefore do but deceive their own Souls, who trust unto Peace with God on the Mediation of Christ, who are not at Peace with God in their own Souls by Re­pentance; For the one is not without the other. As he who is at Peace with God on his own part by Repentance, shall never fail of Peace from God by the Attonement; for he that so lays hold on his Arm and Strength that he may have Peace shall be sure to obtain it, Isa. 27. 3. So without this whatever Notions men may have of Reconciliation with God, they will find him in the issue as devouring Fire, or Everlasting Burnings. All Doctrines, Notions, or Perswasions, that tend to alleviate the necessity of that personal Repentance which was before described, or would substitute any outward Pennance, or Corporeal, pecuniary poenal Satisfaction in the room thereof, are pernicious to the Souls of men. And there is nothing so much to be dreaded or abhorred as a pretence taken unto Sin, unto any Sin without Repentance, from the Grace or Doctrine of the Gospel. Shall we continue in Sin, saith our Apostle, that Grace may abound? God forbid. Those who do so and thereby turn the Grace of God into Lasciviousness, are among the number of them whose Damnation sleepeth not. (2) That any person living in Sin without Repentance, should have an Interest in Christ or Christian Religion, is inconsistent with the Glory of God, the Honour of Jesus Christ, and would render the Gospel, if taught therein, a Doctrine fit to be rejected by all men. For where is the Glory of the Righte­ousness or Holiness of God, if impenitent Sinners may be accepted with him? Besides that it is contrary unto the whole Declaration of himself, that he will not acquit the [Page 15] Guilty, that he will not justifie the wicked, nor accept the ungodly, it hath an absolute inconsistency with the especial Righteousness of his Nature, and which he exerciseth as the supream Rector and Judge of all, that any such persons should approach before him, or stand in his sight. Psal. 5. 4, 5, 6. Rom. 1. 32. And for the Lord Jesus Christ, it would plainly make him the Minister of Sin, the thought whereof our Apostle so detests. Gal. 2. 17. Nay a supposition hereof would make the coming of Christ, to be the greatest means of letting in, and increasing Sin on the world, that ever was since the fall of Adam. And the Gospel must then be looked on as a Doctrine meet to be abandoned by all wise and sober persons, as that which would tend unavoidably to the debauching of mankind, and the ruine of humane Society. For whereas it doth openly and avowedly propose and declare the Pardon and remission of Sin, of all sorts of Sin, to all sorts of persons that shall believe and obey it, if it did this without annexing unto its Promise, the Condition of Repentance, never was there, nor can there be so great an Encouragement unto all sorts of Sin and Wickedness. There is much to that purpose in the Doctrines of Purgatory, Pennances, and Satisfactions, whereby men are taught that they may come off from their Sins, at a cheaper rate than Eternal Ruine, without that Repentance which is necessary. But this is nothing in comparison to the mischief which the Gospel would produce if it did not require Repentance from dead works. For besides those innumerable Advan­tages that otherwise it hath to evidence it self to be from God, whereas these other pre­tences are such as wise and considering men may easily look through their daubing and see their ground of falshood, the Gospel doth certainly propose its Pardon freely without money and without price; and so on this supposition would lay the Reins absolutely free on the Neck of Sin and Wickedness, whereas those other Fancies are burdened and charged with such inconveniencies, as may lay some Curb upon them in easie and carnal minds. Wherefore, I say, on such a false and cursed supposition it would be the Interest of wise and sober men, to oppose and reject the Gospel, as the most effectual means of overflowing the world with Sin and Ungodliness. But it doth not more fully condemn Idolatry, or that the Devil is to be worshipped, than it doth any such Notion or Appre­hension. It cannot be denied but that some men may, and it is justly to be feared that some men do abuse the Doctrine of the Gospel to countenance themselves in a vain ex­pectation of Mercy and Pardon, whilst they willingly live in a course of Sin. But as this in their management is the principal means of their Ruine, so in the Righteous Judge­ment of God it will be the greatest Aggravation of their Condemnation. And whereas some have charged the Preachers of Gospel Grace, as those who thereby give Countenance unto this presumption, it is an Accusation that hath more of the hatred of Grace in it, than of the Love of Holiness. For none do, nor can press the Relinquishment of Sin, and Repentance of it, upon such assured grounds and with such cogent arguments, as those by whom the Grace of Jesus Christ in the Gospel is fully opened and de­clared.

From what hath been discoursed, we may enquire after our own Interest in this great and necessary Duty; to assist us wherein, I shall yet add some farther Directions. As,

1. Repentance is twofold; (1) Initial, (2) Continued in our whole course; and our Enquiry is to be after our Interest in both of them. The former is that whose general Nature we have before described, which is the door of entrance into a Gospel state, or a Condition of Acceptance with God in and through Christ. And concerning it we may observe sundry things.

1. That as to the Properties of it; it is,

(1) Solemn; a Duty that in all its circumstances is to be fixed and stated. It is not to be mixed only with other Duties, but we are to set our selves on purpose, and engage our selves singularly unto it. I will not say, this is so essential unto it, that he can in no sense be said sincerely to have repented, who hath not separately and distinctly been exer­cised herein for some season; yet I will say, that the Repentance of such a one will scarce be ever well cleared up unto his own Soul. When the Spirit of Grace is poured out on men, they shall mourn apart, Zach. 12. 12, 13, 14. That is, they shall peculiarly and solemnly separate themselves to the right discharge of this Duty between God and their Souls. And those who have hitherto neglected it, or failed herein, may be advised so­lemnly to address themselves unto it, whatever hopes they may have, that they have been carried through it already. There is no loss of Time, Grace, nor Comfort, in the so­lemn Renovation of initial Repentance.

[Page 16] (2) Universal, as to the object of it. It respects all Sin, and every Sin, every crooked path, and every step therein. It absolutely excludes all reserves for any Sin. To profess Repentance, and yet with an express reserve for any Sin, approacheth very near the great Sin of Lying to the Holy Ghost. It is like Ananias his keeping back part of the Price when the whole was devoted. And these Soul-destroying Reserves which absolutely over­throw the whole Nature of Repentance, do commonly arise from one of these pretences or occasions.

(1) That the Sin reserved is small, and of no great importance. It is a little one. But true Repentance respects the Nature of Sin, which is in every Sin equally, the least as well as the greatest. The least reserve for Vanity, Pride, Conformity to the world, in­ordinate Desires or Affections, utterly overthrow the Truth of Repentance, and all the benefits of it.

(2) That it is so useful as that, at least at present, it cannot be parted withall. So Naaman would reserve his bowing before the King in the House of Rimmon, because his Honours and Preferments depended thereon. So is it with many in their course of Life, or Trading in the world; some advantages by crooked ways seem as useful to them as their right hand, which they cannot as yet cut off and cas [...] from them. This therefore they have a secret reserve for, though it may not be express, yet real and effectual. But he who in this case will not part with a right Eye, or a right hand, must be content to go with them both into Hell fire.

(3) Secresie. That which is hidden from every Eye, may be left behind. Some sweet morsel of this kind, may yet be rolled under the Tongue. But this is an Evidence of the grossest Hypocrisie, and the highest Contempt of God who seeth in secret.

(4) Uncertainty of some things whether they are Sins or no. It may be some think, such neglects of Duty, such compliances with the World, are not Sins; and whereas themselves have not so full a Gonviction of their being sinful, as they have of other Sins which are notorious and against the Light of Nature, only they have just reason to fear they are Evil, this they will break through, and indulge themselves in them. But this also impeacheth the Truth of Repentance. Where it is sincere, it engageth the Soul against all Appearance of Evil. And one that is truly humbled, hath no more certain Rule in his walking, than not to do what he hath just cause to doubt whether it be lawful or no. True Repentance therefore is universal and inconsistent with all these reserves.

Secondly, Unto the same End, that we may be acquainted with our own Interest in this initiating Repentance, We must consider the Season when it is wrought. And this is,

(1) Upon the first Communication of Gospel Light unto us by the Holy Ghost. Christ sends him to convince us of Sin and Righteousness and Judgement, Joh. 16. 8. And if upon the first participation of Light and Conviction by the Holy Ghost, this Repentance is not wrought in us, it is to be feared that we have missed our Season. And so it falls out with many. They receive Light and Convictions but use them unto other ends. They put them it may be upon a Profession and a Relinquishment of some ways, and parties of men, but farther they use them not. Their first proper end is to work our own Souls unto saving Repentance, and if we miss their first Impressions, their power and efficacy for that end is hardly recoverable.

(2) It never fails on the first saving view of Iesus Christ as crucified, Zech. 12. 10. It is impossible that any one should have a saving view of Christ crucified, and not be sa­vingly humbled for Sin. And there is no one single Trial of our Faith in Christ whether it be genuine or no, that is more natural than this; What have been the effects of it, as to Humiliation and Repentance? Where these ensue not upon what we account our Be­lieving, there we have not had a saving view of Christ crucified.

Thirdly, Whereas we call this Repentance initial, we must consider that it differs not in Nature and Kind from that which we ought to be exercised in whilst we are in this world, whereof afterwards. That which we intend thereby is the Use of Repentance in our first admission into an Interest in a Gospel State. And with respect hereunto its du­ration may be considered; concerning which we may observe,

(1) That with some, especially in extraordinary cases, this Work and Duty may be over in a day as to its initiating use and efficacy. So was it with many Primitive Converts, who at the same time were savingly humbled and comforted by the Promises of the Go­spel. Acts 2. 37, 38, 39, 40, 41, 42. Acts 16. 31, 32, 33, 34. Now although in such persons the things we have ascribed unto this Repentance, are not wrought formally and distinctly, yet are they all wrought virtually and radically, and do act themselves on all future oc­casions.

[Page 17] (2) Some are held longer unto this Duty as it is initiating. Not only did Paul conti­nue three days and nights under his sore distress without relief, but others are kept days and weeks and months oft-times in the discharge of this Duty, before they have a refreshing entrance given them thereby into an Estate of Spiritual Rest in the Gospel. There is therefore no measure of Time to be allotted unto the solemn attendance unto this Duty, but only this, that none faint under it, wax weary of it, or give it over, before there be thereby administred unto them an entrance into the Kingdom of God.

And these confiderations of the Nature of Repentance from dead works as it is initiating, may give us some direction in that necessary enquiry concerning our own personal In­terest in it.

Now there are several ways whereby men miss their Duty with respect unto this first Principle, and thereby ruine their Souls Eternally.

(1) Some utterly despise it. Such are the presumptuous Sinners mentioned, Deut. 29. 19, 20. As they disregard the Curse of the Law, so they do also the Promise of the Go­spel, as unto any Repentance or Relinquishment of Sin with respect unto them. Such Folly and bruitish Foolishness possesseth the minds of multitudes, that they will have some expectation of benefit by the Gospel, and will give it an outward compliance, but will not touch on the very first thing which it indispensibly requireth of all that intend any con­cernment in it. It were easie to open and aggravate this deplorable folly; but I must not stay on these things.

(2) Some will repent in their dead works but not from them. That is, upon Convicti­ons, Afflictions, Dangers, they will be troubled for their Sins, make confession of them, be grieved that they have contracted such guilt and danger, with Resolutions to forgo them. But yet they will abide in their Sins and dead works still. So Pharaoh more than once repented him in his Sins, but never had Repentance from them. And so it was ex­presly with the Israelites themselves, Psal. 78. 34, 35, 36, 37. And this kind of Repen­tance ruines not fewer Souls than the former total contempt of it. There are not a few unto whom this kind of Repentance stands in the same stead all their days, as Con­fession and Absolution doth to the Papists, it gives them present ease, that they may re­turn to their former Sins.

(3) Some repent from dead works in some sense, but they repent not off them. They will come through the Power of their Convictions to a Relinquishment of many of their old Sins, as Herod did upon the Preaching of John Baptist, but are never truly and sa­vingly humbled for Sin absolutely. Their Lives are changed, but their Hearts are not re­newed. And their renunciation of Sin is always partial, whereof before. There are many other ways whereby men deceive their Souls in this matter, which I must not now insist upon.

Secondly, This Repentance in the Nature and Kind of it, is a Duty to be continued in the whole course of our Lives. It ceaseth as unto those especial Acts which belong unto our Initiation into a Gospel state, but it abides as too our orderly preservation therein. There must be no End of Repentance, until there is a full End of Sin. All Tears will not be wiped from our Eyes, until all Sin is perfectly removed from our Souls. Now Re­pentance in this sense may be considered two ways.

(1) As it is a stated constant Duty of the Gospel; (2) As it is Occasional.

1. As it is stated, it is our humble mournful walking with God under a sense of Sin, continually manifesting its self in our Natures and Infirmities. And the Acts of this Repentance in us, are of two sorts: (1) Direct and immediate; (2) Consequential and dependant. The former may be referred unto two Heads. (1) Confession. (2) Humilia­tion. These a truly penitent Soul will be continually exercised in. He whose Heart is so lifted up on any pretence, as not to abide in the constant exercise of these acts of Repen­tance, is one whom the Soul of God hath no delight in. The other which are imme­diate acts of Faith, but inseparable from these, are (1) Supplications for the Pardon of Sin, (2) Diligent watchfulness against Sin. It is evident how great a share of our walk­ing with God consists in these things, which yet I must not enlarge upon.

2. This continued Repentance is Occasional when it is heightned unto a singular so­lemnity. And these occasions may be referred unto three heads:

(1) A Personal surprisal into any great actual Sin. Such an occasion is not to be passed over with the ordinary actings of Repentance. David upon his fall, brings his renewed Repentance into that solemnity as if it had been his first Conversion to God. On that account he deduceth his personal Sins from the Sin of his Nature, Psal. 51. 5. besides many other circumstances whereby he gave it an extraordinary Solemnity. So Peter [Page 18] upon the denial of his Master wept bitterly, which with his following Humiliation and the Renovation of his Faith, our Saviour calls his Conversion, Luke 22. 23. A new Conver­sion of him who was before really converted. There is nothing more dangerous unto our Spiritual state, than to pass by particular Instances of Sin, with the general Duties of Repentance.

(2) The Sin or Sins of the Family or Church whereunto we are related, calls unto us to give a Solemnity unto this Duty. 2 Cor. 7. 11. The Church having failed in the bu­siness of the incestuous offender, when they were convinced by the Apostle of their sinful miscarriage therein, most solemnly renew their Repentance towards God.

(3) Afflictions and sore Trials call for this Duty, as we may see in the issue of all things between God and Job, Chap. 42. 6.

And lastly, We may observe that this Repentance is a Grace of the Spirit of Christ, a Gospel Grace, and therefore whatever unpleasantness there may be in its Exercise unto the Flesh, it is sweet, refreshing, satisfactory, and secretly pleasant unto the inner man. Let us not be deterred from abiding and abounding in this Duty. It is not a morose, tetrical, severe self-maceration, but an humble, gracious, mournful walking with God, wherein the Soul finds rest, sweetness, joy and peace, being rendred thereby compliant with the Will of God, benigne, useful, kind, compassionate towards men, as might be declared.

The necessity of a profession of this Repentance from dead works, in order unto an Admission into the Society of the Church, that an evidence be given of the Power and Efficacy of the Doctrine of Christ in the Souls of men, that his Disciples may be visibly separated by their own profession from the world that lies in Evil, and be fitted for Com­munion among themselves in love, hath been elsewhere spoken unto.

The second instance of the Doctrinal Foundation supposed to be laid among the He­brews, [...]. is of Faith towards God. And this principle with that foregoing, are coupled to­gether by the conjunctive particle [...], of Repentance and of Faith. Neither ought they to [...]. be, nor can they be severed. Where the one is, there is the other, and where either is not, there is neither, whatever be pretended. He repenteth not, who hath not Faith towards God: and he hath no Faith towards God who repenteth not. And in this expression where Repentance is first placed and Faith in God afterwards, only the distincti­on that is between them, but neither an order of Nature in the things themselves, nor a ne­cessary order in the teaching of them is intended. For in order of Nature Faith towards God must precede Repentance from dead works. No man can use any Argument to prevail with others unto Repentance, but it must be taken from the Word of the Law or the Gospel, the Precepts, Promises and Threatnings of them. If there be no Faith towards God with respect unto these things, whence should Repentance from dead works arise, or how can the necessity of it be demonstrated? Besides, that the order of nature among the things themselves is not here intended, is evident from hence, in that the very last principles mentioned concerning the Resurrection from the dead and Eternal Judgement, are the principal Motives and Arguments unto the very first of them, or the necessity of Re­pentance, as our Apostle declares fully Acts 1. 30, 31. But there is some kind of order between these things with respect unto profession, intended. For no man can, or ought to be esteemed to make a due profession of Faith towards God, who doth not first declare his Repentance from dead works. Nor can any other have the comfort of Faith in God, but such as have in themselves some evidence of the sincerity of their Repentance.

Wherefore omitting any farther consideration of the order of these things, we must enquire what is here intended by Faith in God. Now this cannot be Faith in the most general notion of it, because it is reckoned as a principle of the Doctrine of Christ. But Faith in God absolutely taken, is a Duty of the Law of Nature. Upon an acknowledg­ment of the Being of God, it is thereby required that we believe in him as the first Eter­nal Truth, that we submit unto him and trust in him, as the Soveraign Lord, the Judge and Rewarder of all. And a defect herein was the beginning of Adam's transgression. Wherefore Faith in this sense cannot be called a principle of the Doctrine of Christ, which wholly consists in supernatural Revelations. Nor can it be so termed with respect unto the Jews in particular. For in their Judaisme they were sufficiently taught Faith in God, and needed not to have been instructed therein as a part of the Doctrine of Christ. And there is a distinction put by our Saviour himself, between that Faith in God which they had, and the peculiar Faith in himself which he required, Joh. 14. 1. Ye believe in God, believe also in me. Besides, where these two Repentance and Faith are elsewhere joyned together, as they are frequently, it is an especial sort of Faith in God that is intended. See Luke 24. 46, 47. Acts 19. 4. Chap. 20. 21.

[Page 19] It is therefore Faith in God as accomplishing the promise unto Abraham in sending Jesus Christ, and granting pardon or remission of Sins by him, that is intended. The whole is ex­pressed by, Repent and believe the Gospel, Mark 1. 15. That is the tidings of the Accom­plishment of the Promise made to the Fathers, for the deliverance of us from all our Sins by Jesus Christ. This is that which was pressed on the Hebrews by Peter in his first Ser­mon unto them; Acts 2. 30, 39. Chap. 3. 25, 26. Hence these two principles are ex­pressed, by Repentance towards God, and Faith towards our Lord Jesus Christ, Acts 20. 21. As Repentance is here described by the terminus a quo; it is Repentance from dead works; so there it is described by its terminus ad quem; it is Repentance towards God, in our turning unto him. For those who live in their Lusts and Sins, do it not only against the command of God, but also they place them, as to their affections and expectation of satisfaction, in the stead of God. And this Faith in God is there called by way of Explication, Faith towards our Lord Jesus Christ; that is, as he in whose giving and sending the Truth of God was fulfilled, and by whom we believe in God, 1 Pet. 1. 21. This therefore is the Faith in God here intended; namely, that whereby we believe the Accomplishment of his promise, in sending his Son Jesus Christ to dye for us, and to save us from our Sins. And this the Lord Christ testified unto in his own personal Ministry. Hence our Apostle says, that he was the Minister of the Circum­cision for the truth of God, to confirm the promises made unto the Fathers, Rom. 15. 8. And this he testified unto them, Joh. 8. 24. I said therefore unto you, that you shall dye in your sins; for if you believe not that I am be, you shall dye in your sins; and that because they rejected the promise of God made unto the Fathers concerning him, which was the only foundation of Salvation. And this was the first thing that ordinarily our Apostle preached in his dispensation of the Gospel, 1 Cor. 15. 3. For I delivered unto you first of all, how that Christ dyed for our sins according to the Scriptures. He taught the thing it self, and the re­lation it had unto the promise of God recorded in the Scripture. That this is the Faith in God here intended, I prove by these Reasons: (1) Because this indeed was that Faith in particular which in the first preaching of the Gospel unto these Hebrews they were taught and instructed in. And therefore with respect unto it our Apostle says, that he would not lay again the foundation. The first calling of the Church among them was by the Sermons of Peter and the rest of the Apostles; Acts 2. 3, 4, 5. Now consult those Sermons, and you shall find the principal thing insisted on in them, was the accom­plishment of the promises made to Abraham and David, which they exhorted them to believe. This therefore was that Faith in God which was first taught them, and which our Apostle hath respect unto. (2) Because it was the want of this Faith which proved the ruine of that Church. As in the Wilderness, the unbelief which they perished for, respected the Faithfulness of God in the accomplishment of his promise with respect to the Land Canaan; so the Unbelief which the body of the people now perished for, dying in their Sins and for them, respected the accomplishment of the great Promise of sending Jesus Christ, which things the Apostle compares at large Chap. 3. This then was that which he here minds the Hebrews of, as the principal foundation of that profession of the Gospel which they had taken on them. And we may observe, that

Faith in God, as to the accomplishing of the great Promise in sending his Son Jesus Christ to Obs. 2. save us from our Sins, is the great fundamental Principle of our Interest in and Profession of the Gospel. Faith in God under this formal consideration, not only that he hath sent and given Jesus Christ his Son, but that he did it in the Accomplishment of his Promise, is re­quired of us. For whereas he hath chosen to glorifie all the Properties of his Nature in the Person and Mediation of Christ, he doth not only declare his Grace in giving him, but also his Truth in sending him according unto his word. And this was that which holy persons of old did glorifie God in an especial manner upon the account of, Luke 1. 54, 55. ver. 68, 69, 70, 71, 72, 73, 74, 75. And there is nothing in the Gospel that God himself, our Lord Jesus Christ, and the Holy Apostles do more insist upon than this, that God had fulfilled his Promise in sending his Son into the world. On this one thing depends all Religion, the Truth of the Bible, and all our Salvation. If it be not evident that God hath accomplished his Promise, the whole Bible may pass for a Fable; for it is all built on this supposition, that God gave and hath accomplished it; the first being the foundation of the Old Testament, and the latter of the New. And there are sundry things that signalize our Faith in God with respect hereunto. As

1. This promise of sending Jesus Christ was the first express ingagement that God ever made of his Faithfulness and Veracity unto any Creatures. He is Essentially faithful and true; but he had not ingaged himself to act according unto those properties in his dealing with [Page 20] us in a way of Love and Grace, calling for Trust and Confidence in us, before he gave the promise concerning Christ, Gen. 3. 15. This therefore was the spring and measure of all other subsequent promises. They are all of them but new assurances thereof, and ac­cording as it fares with that, so it must do with all the rest. God gave out this Promise as that whereon he would depend the Honour and Glory of his Fidelity in all other Pro­mises that he should make. As we find him true or failing herein, so he expects our Faith and Trust in all his other Promises should be. Hence this was the first and imme­diate object of Faith in man after the Fall.

The first thing proposed unto him, was to believe in God, with respect unto his faith­fulness in the future accomplishment of this Promise; and Faith concerning its actual ac­complishment is the first thing required of us.

Besides this Promise hung longest on the File before its Accomplishment. There was not less than four thousand years between its giving and its performance. And many things happened during that season, whereby both its self, and Faith on God thereon, were greatly signalized. For (1) More and greater Objections against the Truth of it, more Tempta­tions against it were raised and managed, than against all other Promises whatever. This long suspension of its fulfilling gave such Advantages to Sathan in his opposition unto it, that he prevailed against every expectation, but that of Faith tried and more precious than Gold. And the Saints themselves had a great exercise in the disappointments which many of them fell into, as to the time of its accomplishment. It is not unlikely that most of them looked for it in their own days; great therefore was the Trials of all sorts about it. (2) It was All that the true Church of God had to live upon during that long season, the sole foundation of its Faith, Obedience and Consolation. It is true, in progress of time God added other Promises, Precepts and Institutions, for the direction and instru­ction of the Church; but they were all built on this one Promise, and all resolved into it. This gave life and signification unto them, therewith were they to stand and fall. (3) This was that the world broke off from God upon, and by rejecting it, fell into all confusion and misery. The Promise being given unto Adam was indefinitely given to mankind. And it was suited unto the Reparation of their lost condition, yea their in­vestiture into a better state. And this increased the wrath and malice of Sathan. He saw that if they applied themselves to the Faith hereof, his former success against them was utterly frustrated. Wherefore he again attempts them to turn them off from the relief provided against the misery he had cast them into. And as to the generality of mankind he prevailed in his attempt. By a Relinquishment of this Promise, not believing of it, not retaining it in their minds, they fell into a second Apostasie from God. And what disorder, darkness, confusion, yea what an Hell of horror and misery they cast them­selves into, is known. And this consideration greatly signalizes Faith in God with re­spect to this Promise. (4) The whole Church of the Jews, rejecting the Accomplish­ment of this Promise, utterly perished thereon. This was the Sin which that Church died for, and that indeed which is the foundation of the ruine of all Unbelievers who perish under the Dispensation of the Gospel.

It will be said, it may be, that this Promise being now actually accomplished, and that ta­ken for granted, we have not the like concern in it, as they had who lived before the said Accomplishment. But there is a mistake herein. No man believes aright that the Son of God is come in the Flesh, but he who believes that he came in the Accomplishment of the Promise of God, unto the Glory of his Truth and Faithfulness. And it is from hence that we know aright both the occasion, original, cause, and end of his coming: which whoso considereth not, his pretended Faith is in vain.

2. This is the greatest Promise that God ever gave to the Children of men, and there­fore Faith in him with respect hereunto, is both necessary unto us, and greatly tends unto his Glory. Indeed all the concernments of Gods glory in the Church, and our Eternal welfare are wrapped up herein. But I must not enlarge hereon.

Only we must add, that the consideration of the Accomplishment of this Promise is a great incouragement and supportment unto Faith with respect unto all other Promises of God. Never was any kept so long in Abeyance, the state of the Church and design of God requiring it. None ever had such opposition made to its Accomplishment. Never was any more likely to be defeated by the Unbelief of men; all Faith in it being at length renounced by Jews and Gentiles, which if any thing, or had it been suspended on any condition, might have disappointed its event. And shall we think that God will leave any other of his Promises unaccomplished? That he will not in due time ingage his omnipotent Power and infinite Wisdom in the discharge of his Truth and Faithfulness? Hath he sent his Son after [Page 21] four thousand years expectation, and will he not in due time destroy Antichrist, call again the Jews, set up the Kingdom of Christ gloriously in the world, and finally save the Souls of all that sincerely believe? This great instance of Divine Fidelity, leaves no room for the Objections of Unbelief as unto any other Promises under the same assurance.

Thirdly, The third principle according to the order and sense of the words laid [...]. down before, is, the Resurrection of the dead. And this was a fundamental principle of the Judaical Church, indeed of all Religions properly so called in the world. The twelve Articles of the Creed of the present Jews, is, [...] the days of the Messiah; that is, the time will come when God will send the Messiah and restore all things by him. This under the Old Testament respected that Faith in God which we before discoursed concerning. But the present Jews notwithstanding this profession, have no interest herein. For not to believe the Accomplishment of a Promise when it is fulfilled, as also sufficiently revealed and testified unto to be fulfilled, is to reject all Faith in God concerning that Promise. But this they still retain an appearance and profession of. And their thirteenth Article is, [...] the Revivisication or Resurrection from the dead. And the Faith hereof being explained and confirmed in the Gospel, as also sealed by the great Seal of the Resurrection of Christ, it was ever esteemed as a chief Prin­ciple of Christianity, and that whose admittance is indispensably necessary unto all Reli­gion whatever. And I shall first briefly shew how it is a fundamental Principle of all Reli­gion, and then evidence its especial relation unto that taught by Jesus Christ, or declare how it is a fundamental Principle of the Gospel. And, as to the first, it is evident that without its Acknowledgment, all Religion whatever would be abolished. For if it be once supposed or granted that men were made only for a frail mortal life in this world, that they have no other continuance assigned to their Being, but what is common to them with the Beasts that perish; there would be no more Religion amongst them, than there is among the Beasts themselves. For as they would never be able to solve the difficulties of present temporary Dispensations of Providence, which will not be reduced unto any such known visible rule of Righteousness, abstracting from the compleatment of them hereafter, as of themselves to give a firm apprehension of a Divine, Holy, Righteous Power in the government of the Universe; so take away all consideration of future Re­wards and Punishments, which are equally asserted in this and the ensuing Principle; and the Lusts of men would quickly obliterate all those notions of a Deity, as also of good and evil in their practice, which should preserve them from Atheism and Bestiality. Neither do we ever see any man giving himself up to the unbelief of these things, but that im­mediately he casts off all considerations of any publick or private good, but what is cen­tred in himself, and the satisfaction of his Lusts.

But it will be asked, whether the belief of the Immortality of the Soul be not sufficient to secure Religion, without the addition of this Article of the Resurrection. This indeed some among the ancient Heathens had faint apprehensions of, without any guess at the Resurrection of the body. And some of them also who were most steady in that per­swasion, had some thoughts also of such a Restauration of all things as wherein the bo­dies of men should have their share. But as their thoughts of these things were fluctua­ting and uncertain, so was all their Religion also, and so it must be on this Principle. For there can be no Reconciliation of the Doctrine of future Rewards and Punishments to be righteously administred, unto a supposition of the separate everlasting subsistence of the Soul only. That is, Eternal Judgment cannot be on satisfactory grounds believed, with­out an antecedent acknowledgment of the Resurrection of the dead. For what Justice is it, that the whole of blessedness or misery should fall on the Soul only, where the body hath had a great share in the procurement of the one, or the other? or that, where­as both concur unto the doing of Good or Evil, the Soul only should be rewarded or punished? especially considering what influence the body hath into all that is Evil, how the satisfaction of the flesh is the great inducement unto Sin on the one hand, and what it often undergoeth and suffereth for that which is good? Shall we think that God gave Bodies to the holy Martyrs, only to endure unexpressible Tortures and Miseries to death for the sake of Christ, and then to perish for ever? And this manifesteth the great degene­racy the Jewish Church was now fallen into; For a great number of them were Aposta­tized into the Atheisme of denying the Resurrection of the dead. And so confident were they in their Infidelity, as that they would needs argue and dispute with our Saviour about it, by whom they were confounded; but after the manner of obstinate Infidels, not converted, Math. 22. 23, 24. &c. This was the principal Heresie of the Sadducees, which drew along with it those other foolish Opinions, of denying Angels and Spirits, [Page 22] or the subsistence of the Souls of men in a separate condition. Acts 23. 8. For they con­cluded well enough, that the continuance of the Souls of men would answer no design of Providence or Justice, if their bodies were not raised again. And whereas God had now given the most illustrious testimony unto this truth in the Resurrection of Christ himself, the Sadducees became the most inveterate Enemies unto him and Opposers of him. For they not only acted against him, and those who professed to believe in him, from that Infidelity which was common unto them with most of their Country-men; but also because their peculiar Heresie was everted and condemned thereby. And it is usual with men of corrupt minds to prefer such peculiar errors above all other concerns of Re­ligion whatever, and to have their Lusts inflamed by them into the utmost intemperance. They therefore were the first stirrers up and fiercest pursuers of the Primitive persecutions, Acts 4. 1, 2. The Sadducees came upon the Apostles, being grieved that they taught the people, and preached through Jesus the Resurrection from the dead. The overthrow of their private Heresie was that which enraged them, Chap. 5. 17, 18. Then the High Priest rose up, and all that were with him, which is the Sect of the Sadducees, and were filled with indignation, and laid their hands on the Apostles and put them in the common Prison. And an alike rage were the Pharisees put into about their Ceremonies, wherein they placed their especial interest and glory. And our Apostle did wisely make an advantage of this difference about the Resurrection between those two great Sects, to divide them in their Counsels and Actings, who were before agreed on his destruction on the common account of his preaching Jesus Christ, Acts 23. 6, 7, 8, 9.

This Principle therefore both upon the account of its importance in its self, as also of the opposition made unto it among the Jews by the Sadducees, the Apostle took care to settle and establish in the first place, As those truths are in an especial manner to be con­firmed, which are at any time peculiarly opposed. And they had reason thus to do; for all they had to preach unto the world turned on this hinge, that Christ was raised from the dead, whereon our Resurrection doth unavoidably follow, so as that they confessed that without an eviction and acknowledgment hereof, all their preaching was in vain, and all their Faith who believed therein was so also, 1 Cor. 15. 12, 13, 14. This there­fore was always one of the first Principles which our Apostle insisted on in the preaching of the Gospel; a signal instance whereof we have in his discourse at his first coming unto Athens. First he reproves their Sins and Idolatries, declaring that God by him called them to Repentance from those dead works. Then taught them Faith in that God who so called them by Jesus Christ; confirming the necessity of both by the Doctrine of the Resur­rection from the dead, and future judgement, Acts 17. 18, 23, 24, 30, 31. He seems there­fore here directly and summarily to lay down those principles in the order which he constantly preached them in his first declaration of the Gospel. And this was necessary to be spoken concerning the nature and necessity of this Principle.

[...], The Resurrection of the dead. It is usually expressed by [...], the Resurrection only, Mark 12. 18. Luke 20. 27, 33. Joh. 11. 24. Math. 22. 23, 28. For by this single expression, the whole was sufficiently known and apprehended. And so we commonly call it the Resurrection without any addition. Sometimes it is termed [...], Acts 4. 2. The Resurrection from the dead, that is, the state of the dead. Our Apostle hath a peculiar expression, Chap. 11. 35. [...], They received their dead from the Resurrection; that is, by virtue thereof, they being raised to Life again. And sometimes it is distinguished with respect unto its consequents, in different persons, the good and the bad. The Resurrection of the former is called [...], John 5. 29. the Resurrection of Life, that is, which is unto Life Eternal, the means of entrance into it. This is called [...], the Resurrection of the Just, Luke 14. 14. And so [...] the Life of the dead, or the Resurrection of the dead, was used to express the whole blessed estate which ensued thereon to Believers. If by any means I might attain, [...], the Resurrection of the dead. This is [...], a living again; as it is said of the Lord Christ distinctly, [...], Rom. 14. 9. He rose and lived again, or he arose to life. With respect unto wicked men it is called [...], the Resurrection of Judgement, or unto Judgement, Joh. 5. 29. Some shall be raised again to have Judgement pronounced against them, to be sentenced unto punishment. Reserve the unjust against the day of Judgement to be punished, 2 Pet. 2. 9. And both these are put together, Dan. 12. 2. And many of them that sleep in the dust of the Earth shall awake, some to Everlasting Life, and some to shame and Everlasting contempt.

[Page 23] This truth being of so great importance, as that nothing in Religion can subsist with­out it, the Apostles very diligently confirmed it in the first Churches. And for the same cause it was early assaulted by Sathan, denied and opposed by many. And this was done two ways. (1) By an open denial of any such thing, 1 Cor. 15. 12. How say some among you, that there is no Resurrection of the dead. They wholly denied it as a thing improbable and impossible, as is evident from the whole ensuing disputation of the Apostle on that subject. (2) Others there were, who not daring to oppose themselves directly unto a prin­ciple so generally received in the Church, they would still allow the expression, but put an Allegorical Exposition upon it, whereby they plainly overthrew the thing intended. They said the Resurrection was past already, 2 Tim. 2. 18. It is generally thought that these men Hymeneus and Philetus placed the Resurrection in Conversion, or Reformation of Life, as the Marcionits did afterwards. What some imagine about the Gnosticks is vain. And that the reviving of a new Light in us, is the Resurrection intended in the Scripture, some begin to mutter among our selves. But, that as Death is a separation or sejunction of the Soul and the Body, so that the Resurrection is a re-union of them in and unto Life, the Scripture is too express for any one to deny, and not virtually to reject it wholly. And it may be observed, that our Apostle in 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 Obser. 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.

[Page 24] 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 not only be remembred, but also rewar­ded. It is unto the Righteous, as we have observed, not only a Resurrection from the dead, but a Resurrection unto Life, that is Eternal, as their Reward. And this is that which either doth or ought to give Life and Diligence unto our Obedience. So Moses in what he did and suffered for Christ, had respect unto the recompence of reward, Heb. 11. 26. God hath put this declaration hereof into the foundation of all our Obedience in the Cove­nant. I am thy exceeding great reward, Gen. 15. 1. And at the close of it, the Lord Jesus doth not think it enough to declare that he will come himself, but also that his reward is with him, Rev. 22. 12. Some have foolishly supposed that this Reward from God must needs infer Merit in our selves, whereas Eternal Life is the Gift of God through Jesus Christ, and not the wages of our works, as Sin is of death, Rom. 6. 23. It is such reward as is absolutely a free gift, a gift of Grace; and if it be by Grace, then it is no more of works, otherwise Grace is no more Grace, and if it be of works, then it is no more Grace, otherwise work is no more work, Rom. 11. 6. The same thing cannot be of Works and Grace also, of our own Merit, and of the free Gift of God. And others, it is to be feared, under a mistaken pretence of Grace, do keep off themselves from a due respect unto this gracious reward, which the Lord Christ hath appointed as the blessed issue and end of our Obedi­ence. But hereby they deprive themselves of one great motive and encouragement there­unto, especially of an endeavour that their Obedience may be such, and the fruits of it so abound, that the Lord Christ may be signally glorified in giving out a gracious reward unto them at the last day. For whereas he hath designed in his own Grace and Bounty to give us such a glorious Reward, and intendeth by the Operation of his Spirit to make us fit to receive it, or meet for the Inheritance of Saints in Light, Col. 1. 12. our prin­cipal respect unto this Reward, is, that we may receive it with an advantage of Glory [Page 25] and Honour unto our Lord Jesus. And the consideration hereof, which is conveyed unto us through the Faith of the Resurrection, is a chief animating principle of our Obedience.

2. It hath the same respect unto our Consolation, For if in this Life only we have hope in Christ, then are we of all men most miserable, 1 Cor. 15. 19. that is, if we regard only outward things in this world, Reproaches, Scornings, Revilings, Troubles, Persecutions, have been the Lot of most of them who so hoped in Christ. But is this all which we shall have from him or by him? probably as to outward things it will prove so to most of us in this world, if it come not to greater extremities: Then are we of all men most mise­rable; But stay awhile. These things will be all called over again, at the Resurrection, (and that is time enough) and all things be put into another posture. See 2 Thes. 1. 6, 7, 8, 9, 10. We have therefore no reason to despond for what may befall us in this life, nor at what distress this flesh we carry about us may be put unto. We are it may be sometimes ready to faint, or to think much of the pains we put our selves unto in Religious Duties, especially when our bodies being weak and crazie, would willingly be spared, or of what we may endure and undergo; but the day is coming that will recompence and make up all. This very flesh which we now thus employ under its weaknesses, in a constant course of the most difficult duties, shall be raised out of the dust, purified from all its infirmities, freed from all its weaknesses, made incorruptible and immortal, to enjoy rest and glory unto Eternity. And we may comfort our selves with these words, 1 Thes. 4. 18.

Fourthly, The fourth principle mentioned is [...]. This is the immediate consequent of the Resurrection of the dead. Men shall not be raised again to live ano­ther [...]. Life in this world, and as it were therein to make a new adventure, but it is to give an account of what is past, and to receive what they have done in the body whether it be good or evil. And because there are no outward visible transactions between God and the Souls of men after their departure out of this world, nor any alteration to be made as to their Eternal state and condition, this Judgement is spoken of as that which immediately succeeds death its self, Heb. 9. 27. It is appointed to all men once to dye, and after this the Judgement. This Judgement is sure, and there is nothing between death and it, that it takes notice of. But as to some there may be a very long space of time between the one and the other; neither shall Judgement be administred until after the Resurrecti­on from the dead, and by means thereof: And when all the race of mankind appointed thereunto have lived and died according to their allotted seasons, then shall Judgement ensue on them all. [...] is commonly used for a condemnatory Sentence. Therefore some think that it is only the Judgement of wicked and ungodly men that is intended. [...] And indeed the day of Judgement is most frequently spoken of in the Scripture with re­spect thereunto. See 2 Thes. 1. 7, 8, 9, 10. Jude 14, 15. 2 Pet. 2. 4. And this is part­ly because the remembrance of it is suited to put an awe upon the fierceness, pride and rage of the spirits of men, rushing into Sin as the Horse into the battel; and partly that it might be a relief unto the godly under all, either their persecutions from their cruelty, or temptations from their prosperity. But in reality the Judgement is general, and all men both good and bad must stand in their lot therein. We shall all stand before the Judge­ment-seat of Christ; as it is written, As I live saith the Lord every knee shall bow to me, Rom. 14. 10, 11. And this is that which is here intended. As the Resurrection of the dead that precedes belongs to all, so doth the Judgement that follows. And this our Apostle ex­presseth by [...], a word of the same original and signification with [...].

This [...] or Judgement is said to be [...] is the eleventh funda­mental Article of the Jewish present Creed. Two of the Targums as a supplement of [...] that Speech which they suppose defective, [...] Gen. 4. 8. And Cain said to his brother Abel, add a disputation between the Brothers about Eternal Judge­ment, with Rewards and Punishments, which they suppose Cain to have denied and Abel to have asserted. And as there is no doubt but that it was one principal Article of the Faith of the Church before the Flood, so it is probable that it was much opposed and derided by that corrupt, violent, and wicked generation which afterwards perished in their Sins. Hence Enochs Prophecy and Preaching among them was to confirm the Faith of the Church therein, Jude 14, 15. And probably the hard speeches which are specified as those which God would severely revenge, were their contemptuous mockings and despisings of Gods coming to Judgement, as Peter plainly intimates, 2 Pet. 3. 3, 4, 5. This seems to be the great controversie which the Church before the Flood had with that ungodly generation, namely, whether there were a future Judgement or no; in the con­tempt whereof the world fell into all profligacy of abominable wickednesses. And as [Page 28] God gave testimony to the truth in the Prophecy of Enoch, so he visibly determined the whole matter on the side of the Church in the Flood, which was an open pledge of Eter­nal Judgement. And hence those words, the Lord cometh, became the Appeal of the Church in all Ages, 1 Cor. 16. 22. [...] respects not the duration of this Judgement, but its [...]d and effect. For it shall not be of a perpetual duration and continuance, which to fancy, is both absurd in nature, and inconsistent with the proper end of it, which is, to deliver men over into their everlasting Lot and Portion. And it is both curious, need­less and unwarrantable to enquire of what continuance it shall be, seeing God hath given no Revelation thereof. Neither is the mind of man capable of making any tolerable conjecture concerning the process of the infinite wisdom of Christ in this matter. Nei­ther do we know, as to time or continuance what will be necessary therein, to the con­viction and confusion of impenitent sinners, or as to the demonstration of his own Righ­teousness and Glory. It may be esteemed an easie, but will be found our safest wisdom to silence even our thoughts and enquiries in all things of this nature, where we cannot trace the express foot-steps of Divine Revelation. And this Judgement is called Eternal; (1) In opposition to the temporal Judgements which are, or have been passed on men in this world, which will be all then called over again and revised. Especially it is so with respect unto a threefold Judgement. First, That which passed upon the Lord Christ him­self, when he was condemned as a Malefactor and Blasphemer. He never suffered that sentence to take place quietly in the world, but from the first he sent his Spirit to argue, reason, and plead his cause in the world, Joh. 16. 9, 10, 11. This he ever did and ever will maintain by his Church. Yet is there no absolute determination of the case. But when this day shall come, then shall he condemn every tongue that was against him in Judgement, and all his Adversaries shall be confounded. 2ly, All those condemnatory sentences whether unto death or other punishments, which almost in all Ages have been given against his Disciples or true Believers. With the thoughts and prospect hereof, did they always relieve themselves under false Judgements and cruel Executions. For they have had Trials of cruel mockings and scourgings, yea moreover of bond and imprison­ment; they have been stoued and sawn in sunder, tempted and slain with the Sword, have wandred about in Sheep-skins and Goat-skins, being destitate, afflicted, tormented, not accept­ing deliverance, (upon the worlds terms) that they might obtain a better Resurrection; as Heb. 11. 35, 36, 37. In all these things they possessed their Souls in patience, following the example of their Master, committing themselves unto him that judgeth righteously, 1 Pet. 2. 23. 3ly, The false sentences which under their provocations professors have passed on one another, see 1 Cor. 4. 3, 4, 5. (2) Because it is Judicium inevitabile, an unavoidable sentence which all men must stand or fall by. For it is appointed unto all men once to dye, and after that is the Judgement. This Judgement is no more avoid­able unto any than death it self, from which the experience of some thousands of years leaves unto men no hope of escape. (3) Because in it and by it an unchangeable deter­mination of all mens estate and condition is made for Eternity. The Judgement which disposeth of men unalterably into their Eternal estate, whether of Blessedness or of Misery.

Two things must be yet farther spoken unto, to clear this great principle of our Faith. First the general nature of this Eternal Judgement, and then the Evidences we have of its truth and certainty.

1. The general concerns of this Eternal Judgement are all of them plainly expressed in the Scripture, which declare the nature of it. (1) As to its time, there is a determined and unalterable day fixed for it; God hath appointed a day wherein he will judge the world in Righteousness, Acts 17. 31. And this time is commonly called the day of Judgement, Matth. 10. 15. Chap. 11. 22, 24. Chap. 12. 32. Mark 6. 11. 2 Pet. 2. 9. 1 Joh. 4. 17. And this day being fixed in the foreknowledge and determinate counsel of God, can no more be either hastened or deferred, than God himself can be changed. Until this ap­pointed time comes, whatever falls out, he will satisfie his Wisdom and Glory in his or­dinary government of the world, enterwoven with some occasional extraordinary Judge­ments, and therein he calls all his own people to be satisfied. For this precise time, the knowledge of it is among the principal secrets of his Soveraignty, which he hath for reasons suited to his infinite Wisdom, laid up in his own Eternal bosom. Hence is that of our Saviour, Of that day and hour knoweth no man, no not the Angels that are in Hea­ven, neither the Son, (that is in and by the humane nature) but the Father, Mark 13. 32. which is the highest expression of an unrevealable divine secret. God hath not only not revealed it, but he hath decreed not to reveal it. All enquiries about it are not only sin­fully [Page 27] curious, but foolish and impious. Then it is certain, when all things foretold in the Scripture are accomplished, when the Obedience of all the Elect is compleated, and the measure allotted unto the wickedness of the world in the patience of God is filled up, then and not before, the End shall be. In the mean time when we see a man old, weak, diseased, nature being decayed and infirmities abounding, we may judge that his death is not far off, though we know not when he will die; so seeing the world come to that state and condition, so weakened and decayed as unto its principal end, that it is scarce any longer able to bear the weight of its own wickedness, nor supply the sinful Lusts of its inhabitants; seeing all sorts of Sins, new and old, heard and unheard of perpe­trated every where in the light of the Sun, and countenanced with Atheistical security; as also considering that the Gospel seems to have finished its work where it is preached, with all sorts of signs of the like nature, we may safely conclude that the end of all things is approaching.

2. There is the Judge, which is Jesus Christ. Originally and absolutely this is the Judgement of God, of him who made the world. And therefore is it often said that God shall judge the world, Deut. 32. 35, 36. Ecclesiast. 12. 14. God the Judge of all, Heb. 12. 23. But the actual Administration of it is committed unto Jesus Christ alone to be exercised visibly in his humane nature, Rom. 14. 11. Dan. 7. 13. Matth. 16. 27. Chap. 19. 28. Joh. 5. 22. 27. Acts 17. 31. 2 Cor. 5. 10. 1 Thes. 4. 16. 2 Thes. 1. 7. and many other places. And herein, in the same individual person, he shall act the proper­ties of both his Natures. For as he shall visibly and gloriously appear in his humane Na­ture exalted in the supream place of Judicature, and invested with Soveraign Power and Authority over all Flesh, Dan. 7. 13. Matth. 24. 30. 1 Thes. 4. 16. Rom. 14. 10. so he shall act the Power and Omniscience of his Deity in upholding the whole state of the Creation in Judgement, and in the discovery of the hearts, and comprehension of the words, thoughts, and actions of all the Children of men from the beginning of the world unto the end thereof. And herein as all the holy Angels shall accompany him, and attend upon him, as Ministers, Assistants, and Witnesses unto his Righteous Judgements, Mark 25. 31. Luke 9. 26. Jude 12. Dan. 7. 10. so also in the Judgement of fallen An­gels and the reprobate world, the Saints, acquitted, justified, glorified in the first place, shall concur with him in this Judgement, by applauding his Righteousness and Holiness with their unanimous suffrage, Isa. 3. 14. Matth. 19. 28. 1 Cor. 6. 2, 3. For

3. As to the outward manner of this Judgement it shall be with solemnity and great glory, 2 Thes. 11. 7, 8, 9, 10. Jude 14, 15. Dan. 7. 9. Rev. 20. 4, 5. And this shall be partly for the demonstration of the Glory and Honour of Jesus Christ, who hath been so de­spised, reproached, persecuted in the world, and partly to fill the hearts of sinners with dread and terror, as Rev. 6. 17, 18, where this Judgement is represented. And the Order of this Judgement will be, that all the Elect shall first be acquitted and pronounced blessed. For they join in with the Lord Christ in the Judgement of the world, which they could not do, if themselves were not first freed and exalted. (2) The Devil and his Angels, and that on three general heads: 1. Of their original Apostasie. 2. Of the death of Christ. 3. Of Persecution. (3) The world of wicked men; probably 1. Hy­pocrites in the Church. 2. All others without. For

4. The persons to be judged are (1) fallen Angels, 1 Cor. 6. 3. 2 Pet. 2. 4. Jude 6. Matth. 25. 41. (2) All men universally without exception, Isa. 45. 23. Rom. 14. 9, 10. Matth. 25. 31. In especial (1) All the Godly, all such as have believed and obeyed the Gospel shall be judged, Luke 21. 36. Rom. 14. 12. 2 Tim. 4. 8. whether all their Sins shall be then called over and made known unto others, seeing they are known to him who is more in himself and unto us than all the world besides, I question. (2) All the un­godly and impenitent sinners, Deut. 32. 35. 2 Pet. 2. 3. Jude 15.

5. The Rule whereby all men shall be judged is the Law of their Obedience made known unto them. As (1) The Gentiles before the coming of Christ shall be judged by the Law of Nature, which all of them openly transgressed, Rom. 2. 12, 13, 14. (2) The Jews of the same time by the Law, and the Light into Redemption from Sin, superadded there­unto; that is, by the Rule, Doctrine, Precepts, and Promises of the Law and Prophets. (3) The Gospel unto all men unto whom it hath been offered or preached, Rom. 2. 16. The Rule of Judgement at the last day, neither is nor shall be any other, but what is preached every day in the dispensation of the Gospel. No man shall be able to complain of a surprizal, or pretend ignorance of the Law whereby he was to be judged. The sentence of it is proposed unto them continually. In the word of the Gospel is the [Page 28] Eternal condition of all the Sons of men positively determined and declared. And all these things are at large insisted on by others.

Secondly, The Evidence which God hath given concerning this future Judgement, whereon the certainty of it as to us doth depend, may also be considered. And 1. God hath planted a presumption and sense of it on the minds and hearts of men by nature, from whence it is absolutely and eternally inseparable. Conscience is nothing but that judgement which men do make and which they cannot but make of their moral actions with reference unto the su­pream future Judgement of God. Hence the Apostle treating of this future Judgement, Rom. 2. 12. 16. diverts to shew what Evidence all mankind had in the mean time that such a Judgement there should be, ver. 14, 15. And this he declares to consist in their own unavoidable thoughts concerning their own actions good or evil. This in the mean while accused them, and forced them to own a Judgement to come. Yea this is the proper Language of Conscience unto sinners on all occasions. And so effectual was this Evi­dence in the minds of the Heathen, that they generally consented into a perswasion, that by one or other, some where or other, a future Judgement would be exercised with respect unto things done in this world. Fabulous inventions and traditions they mixed in abun­dance with this Conviction, as Rom. 1. 21. but yet they made up the principal notions whereby a Reverence unto a Divine Being was preserved in their minds. And those who were wise and sober among them thought it sufficient to brand a person as impious and wicked, to deny an unseen judgement of mens actions out of this world, wherewith Cato reproached Caesar in the business of Catilin. This sense being that which keeps mankind within some tolerable bounds in Sin, the Psalmist prays that it may be increased in them, Psal. 19. 13. see Gen. 20. 11.

2. The working of Reason on the consideration of the state of all things in this world, complies with the innate principles and dictates of Conscience in this testimony. We sup­pose those concerning whom we treat do own the Being of God, and his Providence in the government of the world. Others deserve not the least of our consideration. Now those who are under the power of that Acknowledgement and Perswasion, must and do believe that God is infinitely Just and Righteous, infinitely Wise and Holy, and that he cannot otherwise be. But yet when they come to consider how these Divine Properties are exerted in the providential government of the world, which all Ages, Persons and Places must of necessity be subject unto, and disposed by, they are at a loss. The final impunity of flagitious sinners in this world, the unrelieved oppressions, afflictions, and miseries of the best, the prosperity of wicked Devilish designs, the defeating and over­throw of Holy, Just, Righteous undertakings and endeavours, promiscuous accidents to all sorts of persons, however differenced by Piety and Impiety, the prosperous course of men proud and blasphemous, who oppose God in Principles and Conversation no more than they are able, the secret undiscovered murthers of Martyrs and Innocents in Inquisitions and Dungeons, the extream confusion that seems to be in all things here below, with other things of the like kind innumerable, are ready to gravel and perplex the minds of men in this matter. They have greatly exercised the thoughts even of the Saints of God, and tried their Faith, as is evident, Psal. 73. ver. 4. to 17. Jer. 12. 1, 2. Habb. 1. 3, 4, 13. Job 21. 5, 6, 7, 8. &c. And the consideration hereof turned some of the wisest Heathens into Atheisme or outragious Blasphemies at their dying hours. But in this state even Reason rightly exerted will lead men to conclude, that upon the supposition of a Divine Being and Providence, it must needs be, that all these things shall be called over again, and then receive a final decision and determination, whereof in this world they are not capable. And among the Heathens there were proverbial Speeches which they uttered on occasion of great distresses which signified no less. As, Est profecto Deus qui haec videt. For

(1) Upon a due examination it will quickly appear, that the moral actions of men with respect unto God, in the way of Sin and Obedience, are such as that it is utterly im­possible that Judgement should be finally exercised towards them, in things visible and temporal, or that in this world they should receive a just recompence of reward. For whereas they have an aspect unto mens utmost end which is Eternal, they cannot be justly or rightly stated but under punishments or rewards Eternal, Rom. 1. 32. 2 Thes. 1. 6. Seeing therefore no full Judgement can possibly pass upon the Sins of men in this world, because all that can befall them is infinitely short of their demerit, even reason it self can­not but be satisfied, that God in his infinite Wisdom and Soveraignty should put off the whole Judgement unto that day, wherein all penalties shall be equalled to their Crimes, and [Page 29] Rewards unto Obedience. So when our Apostle reasoned before Felix about Righteous­ness and Temperance, knowing how unavailable his Arguments would be without it, against the Countrey Sins and Evils, from the impunity and prosperity of such sinners in the world, to make them effectual he adds the consideration of the Judgement to come, Acts 24. 25. Here Reason may relieve it self in the midst of all cross occurrences of Pro­vidence, and such as are not only contrary to our desires, but directly opposite unto our judgements, as to what is suitable to infinite Justice and Wisdom. The final determina­tion of things is not made here nor is it possible it should so be, on the ground before assigned.

(2) Should God take men off from a respect unto future Eternal Judgement, and con­stantly dispense Rewards and Punishments in this world, according unto what the wisest of men can apprehend just and equal, (which if any thing, must satisfie without a regard to Eternal Judgement) as it would be most unequal and unrighteous, so it might be an occasion of greater wickedness than the world is yet pestered withall. Unrighteous and unequal it must be unavoidably, because the Judgement supposed must pass according unto what men are able to discern and judge upon, that is, outward actions only. Now this were unrighteous in God, who sees and knows the heart, and knows that actions have their Good and Evil, if not solely yet principally from their respect thereunto. The Lord is a God of knowledge and by him actions are weighed, said Hannah, when Eli judged her drunk, but God saw that she prayed, 1 Sam. 2. 3. There is nothing more evident than that it is inconsistent with, and destructive of all Divine perfections, that God should pass a decretory sentence on the actions of men, according to what appears unto us to be just and equal. This therefore God declines, namely, to judge according to a Rule that we can comprehend, Isa. 11. 3. Rom. 2. 2.

But (3) Suppose that God should in this world distribute Rewards and Punishments constantly according to what he sees in the hearts and inward dispositions of the minds of men, it is no less evident that it would fill all men with unspeakable confusions, and pre­vail with them to judge that indeed there is no certain Rule of Judgement, no unmove­able bounds and limits of Good and Evil; seeing it would be absolutely impossible that by them the Judgements of God should be reduced unto any such Rules or Bounds; the Reasons of them being altogether unknown. This the Scripture plainly owns, Psal. 77. 19. Psal. 36. 6.

Wherefore (4) Should God visibly and constantly have dispensed Rewards and Punish­ments in this world, according to the Rule of mens knowledge, comprehension and judgement, which alone hath an appearance of being satisfactory, it would have been a principle or at least the occasion of a worse kind of Atheisme, than any yet the Earth hath been pestered withall. For it could not have been, but that the most would have made the judgement of men the only Rule of all that they did, which God must be obliged to comply withall, or be unrighteous; which is absolutely to dethrone him, and leave him only to be the Executioner of the Wills and Reasons of men. But from all these and the like perplexities, Reason it self may quietly take sanctuary in submission unto Soveraign Wisdom as to present dispensations, in a satisfaction that it is not only suitable unto, but necessary on the account of Divine Justice, that there should be a future Eternal Judge­ment, to pass according to truth upon all the ways and actions of men. And hereby doth God keep up in the hearts of men a testimony unto this great principle of our pro­fession. Therefore when our Apostle reasoned before Felix concerning such Duties and Sins, as were discoverable by the Light of Nature, namely, Righteousness and Tempe­rance, with respect to both which he was openly and flagitiously guilty, he adds this prin­ciple concerning Judgement to come, the truth whereof the Conscience and Reason of the wretch himself could not but comply withall, Acts 24. 25.

3. God hath given Testimony hereunto in all the extraordinary Judgements which he hath executed since the foundation of the world. It is not for nothing that he doth some­times, that he doth so frequently go out of or besides the common beaten tracts and paths of Providence. He doth it to intimate unto the world, that things are not always to pass at their present rate, but are one day to be called to another account. In great Judge­ments the wrath of God is revealed from Heaven against the ungodliness of men, Rom. 1. 18. and an intimation is given of what he will farther do hereafter. For as he leaves not himself without witness in respect of his goodness and patience, in that he doth good and giveth rain from Heaven and fruitful seasons filling mens hearts with food and gladness, Acts 14. 17. so he gives testimony to his Righteousness and Holiness, in the Judgements that he executes, Psal. 9. 16. For whereas goodness and mercy are the works wherein God is [Page 30] as it were delighted, he gives Testimony unto them together with his patience and long­suffering 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 [Page 31] know, that God from the beginning of the world gave publick testimony unto and warning of his future Eternal Judgement, and partly to acquai [...]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 it is repre­sented in its terror and glory, that they may be excited and stirred up to deal effectually with the Souls of men, that they fall not under the Vengeance of that day. So our Apostle affirms that it was with himself; for having asserted the truth and certainty hereof, in those words, For we must all appear before the Judgement-seat of Christ, that every one may receive the things done in his body according to that he hath done, he adds thereunto, Knowing therefore the terror of the Lord, we perswade men, 2 Cor. 5. 10, 11. Duely considering what will be the state of things with all men in that day, how dreadful the Lord Christ will be there­in unto impenitent sinners, and what a fearful thing it is to fall into the hands of the living God, I use all diligence to prevail with men to get such an interest in the Peace and Re­conciliation tendred in the Gospel, that they may be accounted worthy to stand in that day. See Col. 1. 28. And without a continual due apprehension hereof, it cannot be but that men will grow cold, and dead, and formal in their Ministry. If the Judgement­seat of Jesus Christ be not continually in our eye, whatever other motives we may have unto diligence in our work, we shall have little regard to the Souls of men whether they live or die in their Sins or no; without which, whatever we do is of no accep­tance with God.

2. The consideration of it is peculiarly applied by the Holy Ghost against security in worldly enjoyments, and those Evils wherewith it is usually accompanied. So it is made use of by our blessed Saviour, Luke 21. 34, 35, 36. And so by our Apostle, 1 Thes. 5. 5, 6, 7, 8. And this also is expressed in the Type of it, or the Flood in the days of Noah, no­thing in it was more terrible unto men than that they were surprised in the midst of their enjoyments and employments, Matth. 24. 38, 39.

3. It is in like manner frequently applied unto the consolation of Believers, under the trou­bles, difficulties, and persecutions, which in this life they undergo, 2 Thes. 1. 6, 7, 8, 9, 10. even the terror and the glory of it, with the Vengeance which shall be executed in it, are proposed as the matter of highest consolation unto Believers, as indeed they are, on many accounts not here to be insisted on. See Isa. 35. 3, 4. Luke 21. 31. Rev. 19. 7. 2 Tim. 4. 8. Rev. 22. 17. And therefore are we required to look for, long for, and what lies in us hasten to this day of the Lord, when on all accounts our Joy shall be full.

4. It is in like manner every where applied to the terror of ungodly and impenitent sin­ners, 1 Thes. 5. 2, 3. 2 Thes. 1. 6, 7, 8. Jude 14, 15. and in many other places not to be numbred. And unto these ends in an especial manner is the consideration of it to be by us improved.

These therefore (that we may return to the Text) are those fundamental principles of Christian Religion which the Apostle calls the Doctrine of Baptismes and the laying on of hands. This was a summary of that Doctrine wherein they were to be instructed who were to be baptized, and to have Imposition of hands thereon.

But there occurs no small difficulty from the use of the word Baptismes in the plural number. For it is not any where else in the Scripture so used, when the Baptism of the Gospel is intended, and the Jewish washings are often so expressed. The Syriack Inter­preter which is our most ancient translation, renders it in the singular number, Baptism. But because there is a full agreement in all Original Copies, and the ancient Expositions also concur therein, none have yet adventured to leave the Original, and follow that tran­slation; but all generally who have commented on the place, have considered how the word may be understood and explained. And herein they have fallen into such various conjectures, as I shall not spend time in the consideration and refutation of, but content my self with the naming of them, that the Reader may use his own judgement about [Page 32] them. Some therefore suppose that mention is made of Baptisms because of the Baptism of John and Christ, which as they judge were not only distinct but different. But the Jews were indifferently baptized by the one or the other; and it was but one Ordinance unto them. Some because of the many Baptisms or washings among the Jews, into the room of all which the mystery of our Baptism doth succeed. But this of all other con­jectures is the least probable; and if any respect could be had thereunto, it would have been necessary to have mentioned Baptism in the singular number. Some think respect is had unto the several sorts of Gospel Baptism, which are usually referred unto three heads, fluminis, flaminis, sanguinis, of the Water by external washing, of the Spirit by internal purifying, of Afflictions unto blood by both. And thus the Apostle should not only intend the Baptism of Water, but also the whole spiritual cleansing of the Soul and Conscience, which was required of men at their initiation into Christian Religion, called [...], 1 Pet. 3. 21. with a purpose to seal their Confession with their Blood if called thereunto, and therein being baptized with the Baptism where­with the Lord Christ in his suffering was baptized, Matth. 20. 23. And this hath in it much of probability, and which next unto what I have fixed on, I should embrace. Some suppose, regard may be had unto the stated times of Baptism, which were fixed and observed in the Primitive Church, when they baptized persons publickly, but twice or thrice in the year. But it is certain that this custom was not then introduced. Some be take themselves unto an Enalogie of number, which indeed is not unusual, but there is nothing here in the Tet to give countenance unto a supposition of it.

Wherefore the most general interpretation of the words, and meaning of the Apostle is, that although Baptism be but one and the same, never to be repeated or reiterated on the same subject, nor is there any other Baptism or Washing of the same kind; yet be­cause the Subjects of it, or those who were baptized were many, every one of them being made partakers of the same Baptism in special, that of them all is called Baptisms, or the Baptism of the many.

All persons who began to attend unto the Gospel were diligently instructed in the fore-mentioned principles with others of an alike nature, (for they are mentioned only as instances) before they were admitted unto a participation of this Ordinance with impo­sition of hands that ensued thereon; these therefore are called the Doctrine of Baptisms or the Catechetical fundamental truths, wherein those to be baptized were instructed, as being the things whereof they were to make a solemn profession.

But if we shall follow the other interpretation, and suppose that this Doctrine of Baptisms is an epression of a distinct principle by it self, then cannot the word by any means be re­strained unto the Baptism by Water only. For although this be an important head of Christian Doctrine, namely, the declaration, use and end of our Sacramental Initiation into Christ and the Profession of the Gospel, yet no reason can be given why that should be called Baptisms, seeing it hath respect only to the thing it self, and not to the persons who are made partakers of it.

Admit therefore of this sense, that it is the Doctrine concerning Baptisms which is in­tended; and then the whole of what is taught or the substnace of it concerning the San­ctification and Purification of the Souls of men in their Insition into, and Union with Christ, outwardly epressed in the Sign of Baptism, and wrought inwardly by the Spirit and Grace of God, through the efficacy of the Doctrine of the Gospel, in opposition to all the legal and carnal washings among the Jews, is intended hereby. So the Lord Christ loved the Church and gave himself for it, that he might sanctifie and cleanse it with the washing of water by the word, Ephes. 5. 26. And indeed the Doctrine hereof is among the Ru­diments of Christian Religion.

But I yet adhere to the former Eposition, and that also because unto Baptisms, Imposition of hands, whose nature we must netly enquire into, is added.

Some suppose that by this Imposition of hands that Rite in the Church which was af­terward called Confirmation, is intended. For whereas there were two sorts of persons [...] that were baptized, namely, those that were adult at their first hearing of the Gospel, and the infant Children of Believers who were admitted to be members of the Church; the first sort were instructed in the principles mentioned before they were admitted unto Baptism, by the profession whereof they laid the foundation of their own personal Right thereunto. But the other being received as a part and branches of a Family whereupon the blessing of Abraham was come, and to whom the Promise of the Covenant was ex­tended, being thereon baptized in their Infancy, were to be instructed in them, as they grew up unto years of understanding. Afterwards when they were established in the [Page 33] knowledge of these necessary truths, and had resolved on personal Obedience unto the Gospel, they were offered unto the fellowship of the Faithful. And hereon giving the same account of their Faith and Repentance which others had done before they were bap­tized, they were admitted into the Communion of the Church, the Elders thereof laying their hands on them in token of their Acceptation, and praying for their Confirmation in the Faith. Hence the same Doctrines became previously necessary unto both these Rites, before Baptism to them that were adult, and towards them who were baptized in Infancy before the Imposition of hands. And I do acknowledge that this was the state of things in the Apostolical Churches, and that it ought to be so in all others. Persons bap­tized in their Infancy ought to be instructed in the fundamental principles of Religion, and make profession of their own Faith and Repentance before they are admitted into the Society of the Church. But that in those first days of the first Churches, persons were ordinarily after Baptism admitted into their Societies by Imposition of hands, is no where intimated in the Scripture. And the whole business of Confirmation is of a much later date, so that it cannot be here intended. For it must have respect unto, and express somewhat that was then in common use.

Now there is mention in the Scripture of a fourfold Imposition of hands used by the Lord Christ and his Apostles. The first was peculiar unto his own person in the way of Autho­ritative Benediction. Thus when he owned little Children to belong to his Covenant and Kingdom, He laid his hands on them, and blessed them, Mark 10. 16. But this was pe­culiar to himself, who had all blessings in his Power, and hereof this is the only instance. Secondly, This Rite was used in the healing of Diseases. They laid their hands on sick, weak and impotent people, healing them in a miraculous manner, Luke 4. 40. Mark 16. 18. Acts 28. 8. This was the sign of the Communication of healing virtue from the Lord Christ by their Ministry. Thirdly, Imposition of hands was used in the setting apart of persons to the office and work of the Ministry, 1 Tim. 4. 14. Chap. 5. 22. Acts 6. 6. the Rite herein was derived from the Old Testament, Numb. 8. 11. the whole Congregation laid hands on the Levites in their Consecration. And it was of old of common use among the Jews in the dedication of their Rulers, Rabbi's or Teachers, being called by them [...]. Fourthly, It was used by the Apostles in the collation of the supernatu­ral spiritual Gifts of the Holy Ghost unto them who were baptized, Acts. 8. 17. Acts 19. 6. In no other Duties of Religion was this Rite made use of, as to any mention that is made thereof in the New Testament, or Records concerning the practice of the Primitive Churches. The first of these as we observed was only a personal action of our Lord Jesus Christ, and that in one single instance, so not here intended. The second was extraordi­nary also, and that wherein the generality of Christians was not concerned, nor can any reason be given, why the mention of a thing extraordinary, occasional and temporary, should be here inserted. The third was a Rite of standing use in the Church, and that wherein Church Order is much concerned. But as to the use of it one sort of persons on­ly was concerned therein. And no just reason can be given why the Apostle from the Doctrine of the first intrants of Christian Religion, should proceed to the Ordination of Ministers, omitting all other Rites of the Church, especially that of the Supper of the Lord, wherein so great a part of the Worship of the Church consisted. Besides there is no ground to give a probability that the Apostle should insert the obser­vation of this Rite or the Doctrine concerning it, in the same order and under the same necessity with those great fundamentals of Faith, Repentance, the Resurrection, and Eternal Judgement.

Wherefore the Imposition of hands in the last sense mentioned, is that which most pro­bably is intended by our Apostle. For (1) adhering to our first interpretation as the most solid and firm, the Imposition of hands intended, is a description of the persons that were to be instructed in the other fundamental principles, but is no principle its self. And this is not appliable unto any other of the uses of this Rite. For (2) This laying on of hands did commonly if not constantly in those days accompany or immediately follow Baptism, Acts 8. 14, 15, 16, 17. Acts 19. 6. And a thing this was of singular present use, wherein the Glory of the Gospel and its propagation were highly concerned. This was the state of things in the world. When upon the preaching of the Gospel any were converted unto Christ, and upon their profession of Faith and Repentance were bap­tized, the Apostles present, (or if near unto them they came on that purpose) laid their hands on them, whereon they received the Holy Ghost in a supernatural Communication of Evangelical Gifts. And this, next to the preaching of the word, was the great means which the Lord Christ made use of in the propagation of the Gospel. By the Word he [Page 32] [...] [Page 33] [...] [Page 34] wrought internally on the Minds and Consciences of men, and by these miraculous gifts he turned the thoughts of men to the consideration of what was preached, by what in an extraordinary manner was objected to their external senses. And this was not con­fined unto a few Ministers of the word and the like, but as it appears from sundry places of Scripture was common almost unto all Believers that were baptized, Gal. 3. 2. 1 Cor. 14. (3) In the Verse following mention is made of those who were made partakers of the Holy Ghost, that is, of his miraculous gifts and operations which were communi­cated by this Imposition of hands, which therefore refers unto the same. After these times, this Rite was made use of in other occasions of the Church, in imitation no doubt of this extraordinary action of the Apostles, but there is no mention of it in the Scripture nor was in use in those days, and therefore cannot be here intended. And this is the most genuine interpretation of this place. These mentioned were the principles of the Doctrine of Christ, wherein among others of the same importance they were to be well instructed, who were to be baptized and thereon to have hands laid on them, whereby the extraordinary Gifts of the Holy Ghost were communicated unto them.

But we shall allow a room also for that other Exposition of the words, which is more generally received, and in the exclusion whereof, because it complies with the Analogie of Faith, I dare not be peremptory. And this is, that the Doctrine of laying on of hands maketh one distinct principle of Christianity by its self. But then the thing signified is principally intended, namely, the Communication of the Holy Ghost unto Believers in his Gifts and Graces ordinary and extraordinary, whereof this Rite was the external Sign. And as this was peculiar to the Gospel, so it contained the principal verification of it. And this it did sundry ways: (1) Because the Promises of the Lord Christ for the sending of him were eminently and visibly accomplished. It is known that when he was leaving the world he filled his Disciples with an expectation of his sending the Holy Ghost unto them. And he did not only propose this Promise as their great supportment during his absence, but also suspended on its accomplishment, all the Duty which he required from them in the Office he had called them unto. Therefore he commanded them to abide quietly at Hierusalem without any publick engagement into their work, until they had received the Promise of the Spirit, Acts 1. 4, 8. And when this was done, it gave a full and glorious testimony, not only unto his truth in what he had told them in this world, but also unto his present exaltation and acceptation with God, as Peter declares, Acts 2. 33. (2) His Gifts themselves were such, many of them, as consisted in miraculous operations, whereby God himself gave immediate testimony to the truth of the Gospel, Heb. 2. 3, 4. God himself bearing witness (to the preachers of it) with signs and wonders, and with miracles and gifts of the Holy Ghost. This made the Doctrine concerning them of unconceivable impor­tance unto Believers of those days, as that whereby their Faith and Profession was emi­nently justified in the face of the world. (3) This Dispensation of the Holy Ghost was peculiar to the times of the Gospel, and was in its self a sufficient proof of the cessation of all Legal Ordinances. For it was the principal Prophecy and Promise under the Old Testament, that in the days of the Messiah the Holy Ghost should be so poured out, as I have at large elsewhere declared. And it was to be a consequent of his Glorification, Job. 7. 38, 39. Hence by the argument of their receiving the Spirit, our Apostle proves to the Galatians their freedom from the Law, Gal. 3. 2. Wherefore (4) The Doctrine concerning this Dispensation of the Spirit was peculiar to the Gospel, and so might be esteemed an especial principle of its Doctrine. For although the Church of the Jews be­lieved the Holy Ghost as one Person in the Trinity, after their obscure manner of appre­hension, yet they were Strangers unto this Dispensation of him in his Gifts, though promised under the Old Testament, because not to be accomplished but under the New. Yea John the Baptist who in light into the Mystery of the Gospel, outwent all the Prophets that were before him, yet had not the Knowledge hereof communicated unto him. For those who were only baptized with his Baptism and initiated thereby into the Doctrine of Repentance for the forgiveness of Sins, had not so much as heard whether there were an Holy Ghost, that is, as unto this dispensation of him, Acts 19. 2, 3. Hereupon our Apostle instructing them in the Doctrine of the Gospel he made use of this Rite of the Imposition of hands, whereon the Holy Ghost came on them, and they spake with Tongues and prophesied, ver. 6. This therefore being so great and important a concern of the Gospel, and this being the Rite appointed to represent it by, the Doctrine concerning it, namely, the Promise of Christ to send the Holy Ghost, with the nature, use, and end of the Gifts which he wrought in Believers, is expressed, and reckoned among the first principles of Christian Religion. But the Reader is at liberty to follow whether of these interpretations [Page 35] he pleaseth. And from the whole of what hath been discoursed we may take the en­suing observations.

1. Persons to be admitted into the Church, and unto a participation of all the holy Ordi­nances thereof had need be well instructed in the important Principles of the Gospel. We have here the Rule of the Apostle and Example of the Primitive Churches for the ground of this Doctrine. And it is necessary that such persons should be so instructed on their own part, as also on the part of the Church it self. On their own part, because without it the Ordinances themselves will be of little use unto them. For what benefit can any receive from that whose nature and properties he is unacquainted withall? And neither the nature nor use of the Ordinances of the Church, can be understood without a previous comprehension of the fundamental principles of the Gospel, as might be easily demonstrated. And it is so on the part of the Church. For the neglect hereof was the chiefest occasion of the de­generacy of most Churches in the world. By this means were the Societies of them filled with ignorant and consequently profane persons, by whom all their Administrations were defiled, and themselves corrupted, as I have shewed elsewhere. When once the care and diligence of the first Churches, in the instruction of those whom they admitted into their Communion, were laid aside, and an empty form taken up in the room of sedulous teach­ing, the Churches themselves hastened into a fatal Apostasie.

2. It is not the outward Sign but the inward Grace that is principally to be considered in those Ordinances or Observances of the Church which visibly consist in Rites and Ceremonies, or have them accompanying of them. As in the Rite of Imposition of hands, the dispensation of the Holy Ghost was principally to be considered.

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 Aethiopick follows the Syriack; some read Illustrati to the same purpose.

[...], vul. Lat. Gustaverant etiam donum coeleste; etiam for &. Others express the Article by the Pronoun, by reason of its Reduplication. Et gustaverint donum illud coeleste; and have tasted of that Heavenly Gift. Syr. The Gift that is from Heaven. And this the Emphasis in the Original seems to require. And have tasted of that Heavenly Gift.

[...]. Et participes facti sunt spiritus sancti. Vul. Lat. And are made partakers of the Holy Ghost. All others, facti fuerint, have been made partakers of the Holy Ghost; Syr. [...] the Spirit of Ho­liness.

[...]. Vul. Lat. Et gustaverunt nihilominus bonum Dei ver­bum. Rhem. Have moreover tasted the good word of God. But moreover doth not express nihilominus; and have notwithstanding, which hath no place here, [...], verbum pulchrum.

[...]. Virtutes (que) seculi futuri. Syr. [...] Virtutem; the Power. Vul. seculi venturi. We cannot in our Language distinguish between futu­rum and venturum, and so render it, the world to come.

[...]; Vul. Et prolapsi sunt. Rhem. And are fallen. Others, si prola­bantur; which the sense requires; if they fall, that is, away, as our Translation, pro­perly. Syr. [...], That sin again, somewhat dangerously: for it is one kind of sinning only that is included and expressed.

[...]. Vul. rursus renovari ad poenitentiam, to be renewed again to Repentance, rendring the active verb passively. So Beza also, ut denuo renoventur ad resipiscentiam; that they should again be renewed to Repentance. The word is active as rendered by ours, to renew them again to Repentance.

[...]. Rursum crucifigentes sibimetipsis filium Dei. [...]. Vul. Et ostentui habentes; Rhem. And making him a mockery. Eras. ludibrio habentes. Beza, ignominiae exponentes. One of late, ad exemplum Judaeorum excruciant; torment him as did the Jews.

For it is impossible for those who were once enlightened, and have tasted of the Heavenly Gift, V. 4, 5, 6. and were made partakers of the Holy Ghost, and have tasted the good word of God, and the Powers of the world to come, if they fall away (for' any) to renew them again to Repen­tance; seeing they crucifie again to themselves the Son of God, and put him unto open shame, (or treat him ignominiously.)

That this passage in our Apostles discourse hath been looked upon as accompanied with great difficulties, is known to all. And many have the Differences been about its Inter­pretation. For both Doctrinally and Practically, sundry have here stumbled and mis­carried. It is almost generally agreed upon, that from these words, and the colourable but indeed perverse Interpretation and Application made of them by some in the Primi­tive times, occasioned by the then present circumstances of things, to be mentioned [Page 39] afterwards, the Latin Church was so backward in receiving the Epistle it self, that it had not absolutely prevailed therein in the days of Hierome, as we have elsewhere declared. Wherefore it is necessary, that we should a little enquire into the occasion of the great contests which have been in the Church almost in all Ages, about the sense of this place.

It is known that the Primitive Church according to its Duty, was carefully watchful about the Holiness and upright walking of all that were admitted into the Society and Fellowship of it. Hence upon every known and visible failing, they required an open Repentance from the Offenders, before they would admit them into a participation of the sacred mysteries. But upon flagitious and scandalous crimes, such as Murder, Adul­tery, or Idolatry, in many Churches they would never admit those who had been guilty of them into their Communion any more. Their greatest and most signal trial, was with respect unto them, who through fear of death complied with the Gentiles in their Ido­latrous Worship, in the time of Persecution. For they had fixed no certain general Rules whereby they should unanimously proceed, but every Church exercised severity or lenity, according as they saw cause, upon the circumstances of particular instances. Hence Cyprian in his banishment would not positively determine concerning those of the Church in Carthage, who had so sinned and fallen, but deferr'd his thoughts until his return; when he resolved to advise with the whole Church, and settle all things according to the counsel that should be agreed on amongst them. Yea many of his Epistles are on this subject peculiarly; and in them all, if compared together, it is evi­dent, that there was no Rule agreed upon herein, nor was he himself resolved in his own mind, though strictly on all occasions opposing Novatianus, wherein it had been well if his Arguments had answered his Zeal. Before this the Church of Rome was esteemed in particular more remiss in their Discipline, and more than other Churches in their re-admission unto Communion, of notorious Offenders. Hence Tertullian in his Book de Poenitentia, reflects on Zepherinus the Bishop of Rome, that he had admitted Adul­terers unto Repentance, and thereby unto the Communion of the Church. But that Church proceeding in her Lenity, and every day enlarging her Charity, Novatus and Novatianus taking offence thereat, advanced an Opinion on the contrary extream. For they denied all hope of Church-pardon, or of a Return unto Ecclesiastical Communion, unto them who had fallen into open sin after Baptism, and in especial peremptorily excluded all persons whatsoever who had outwardly complied with Idolatrous Worship in time of Persecution, without respect unto any distinguishing circumstances. Yea they seem to have excluded them from all expectation of forgiveness from God himself. But their followers terrified with the uncharitableness and horror of this Perswasion, tempered it so far, as leaving all persons absolutely to the mercy of God upon their Repentance, they only denied such as we mentioned before a re-admission into Church-Communion, as Ac [...]sius speaks expresly in Socrates, lib. 1. cap. 7. Now this Opinion they endeavoured to confirm, as from the nature and use of Baptism, which was not to be reiterated; where­on they judged that no pardon was to be granted unto them, who fell into those sins which they lived in before, and were cleansed from at their Baptism; so principally from this place of our Apostle, wherein they thought their whole Opinion was taught and con­firmed. And so usually doth it fall out very unhappily with men, who think they see some peculiar Opinion or Perswasion, in some singular Text of Scripture, and will not bring their Interpretations of it unto the Analogie of Faith, whereby they might see how contrary it is to the whole design and current of the word in other places. But the Church of Rome on the other side judging rightly from other directions given in the Scrip­ture, that the Novatians transgressed the Rule of Charity and Gospel-Discipline in their severities; yet as it should seem, and is very probable, knew not how to answer the Objection from this place of our Apostle. Therefore did they rather choose for a season, to suspend their assent unto the Authority of the whole Epistle, than to prejudice the Church by its Admission. And well was it that some learned men afterward, by their sober Interpretations of the words, plainly evince that no countenance was given in them unto the errors of the Novatians; for without this it is much to be feared that would have preferred their Interest in their present controversie, before the Authority of it, which would in the issue have proved ruinous to the Truth it self. For the Epistle being designed of God unto the common Edification of the Church, would have at length prevailed, whatever sense men through their prejudices and ignorance should put upon any passages of it.

But this controversie is long since buried; the generality of the Churches in the world, being sufficiently remote from that which was truly the mistake of the Novatians, yea the most of them do bear peaceably in their Communion, [Page 40] without the least exercise of Gospel-discipline towards them, such persons as concerning whom the dispute was of old, whether they should ever in this world be admitted into the Communion of the Church, although upon their open and professed Repen­tance. We shall not therefore at present need to labour in this controversie.

But the sense of these words hath been the subject of great contests, on other occa­sions also. For some do suppose, and contend, that they are real and true Believers, who are decyphered by the Apostle, and that their Character is given us in and by sundry in­separable Adjuncts, and properties of such persons. Hence they conclude, that such Be­lievers may totally and finally fall from Grace, and perish Eternally. Yea it is evident that this Hypothesis of the final Apostasie of true Believers, is that which influenceth their Minds and Judgements to suppose that such are here intended. Wherefore others who will not admit that according to the tenor of the Covenant of Grace in Christ Jesus, true Believers can perish Everlastingly, do say, that either they are not here intended, or if they are, the words are only comminatory, wherein although the consequence in them in a way of arguing be true, namely, that on the supposition laid down, the inference is certain, yet the supposition is not asserted in order unto a certain consequent, whence it should follow that true Believers might so really fall away, and absolutely perish. And these things have been the matter of many contests among learned men.

Again, There have been sundry mistakes in the practical Application of the intention of these words unto the Consciences of men, mostly made by themselves who are con­cerned. For whereas by reason of sin, they have been surprized with terrors and trou­bles of Conscience, they have withall in their darkness and distress, supposed themselves to be fallen into the condition here described by our Apostle, and consequently to be irre­coverably lost. And these Apprehensions usually befall men on two occasions. For some having been overtaken with some great actual sin, against the Second Table after they have made a Profession of the Gospel, and having their Consciences harrassed with a sense of their Guilt, (as it will fall out where men are not greatly hardned through the deceitfulness of sin) they judge that they are fallen under the sentence denounced in this Scripture against such sinners, as they suppose themselves to be, whereby their state is irrecoverable. Others do make the same Judgement of themselves, because they have fallen from that constant compliance with their Convictions, which formerly led them unto a strict performance of Duties, and this in some course of long continuance. Now whereas it is certain, that the Apostle in this discourse gives no countenance unto the severity of the Novatians, whereby they excluded Offenders everlastingly from the Peace and Communion of the Church, nor to the final Apostasie of true Believers, which he testifieth against in this very Chapter, in compliance with innumerable other Testimonies of Scripture to the same purpose; nor doth he teach any thing whereby the Conscience of any sinner, who desires to return to God and to find acceptance with him, should be discouraged or disheartened; we must attend unto the Exposition of the words in the first place, so as not to break in upon the boundaries of other Truths, nor transgress against the Analogie of Faith. And we shall find that this whole discourse compared with other Scriptures, and freed from the prejudices that men have brought unto it, is both remote from administring any just occasion to the mistakes before-mentioned, and is a needful wholesome commination, duely to be considered by all Professors of the Gospel.

In the words we consider, (1) The connexion of them unto those foregoing, intima­ting the occasion of the Introduction of this whole discourse. (2) The subject descri­bed in them, or the Persons spoken of, under sundry qualifications, which may be en­quired into joyntly and severally. (3) What is supposed concerning them. (4) What is affirmed of them on that supposition.

1. The connexion of the word sis included in the causal connexion; [...], For. It re­spects the Introduction of Reason for what had been before discoursed, as also of the li­mitation [...]. which the Apostle added expresly unto his purpose of making a progress in their farther Instruction, if God permit. And he doth not herein express his judgement that they to whom he wrote were such as he describes, for he afterwards declares that he hoped better things concerning them, only it was necessary to give them this caution, that they might take due care not to be such. And whereas he had manifested that they were slow as to the making of a progress in knowledge and a suitable practice; he lets them here know the danger that there was in continuing in that slothful condition. For not to proceed in the ways of the Gospel and Obedience thereunto, is an untoward entrance into a total relinquishment of the one and the other. That therefore they might be acquainted with [Page 41] the danger hereof, and be stirred up to avoid that danger, he gives them an account of those who after a Profession of the Gospel, beginning at a non-proficiency under it, do end in Apostasie from it. And we may see, That the severest Comminations are not only useful in the Preaching of the Gospel, but exceeding necessary towards persons that are observed to be slothful in their Profession.

2. The description of the Persons that are the subject spoken of, is given in five In­stances of the Evangelical Priviledges whereof they were made partakers, notwithstanding all which, and against their obliging efficacy to the contrary, it is supposed that they may wholly desert the Gospel it self. And some things we may observe concerning this description of them in general. As (1) The Apostle designing to express the fearful state and judgement of these Persons, describes them by such things as may fully evidence them to be, as unavoidable, so righteous and equal. Those things must be some evident Priviledges and Advantages, whereof they were made partakers by the Gospel. These being despised in their Apostasie, do proclaim their destruction from God to be rightly deserved. (2) That all these Priviledges do consist in certain especial operations of the Holy Ghost, which were peculiar unto the Dispensation of the Gospel, such as they nei­ther were, nor could be made partakers of in their Judaisme. For the Spirit in this sense, was not received by the works of the Law, but by the hearing of Faith, Gal. 3. 2. And this was a Testimony unto them, that they were delivered from the bondage of the Law, namely, by a participation of that Spirit which was the great Priviledge of the Gospel. (3) Here is no express mention of any Covenant Grace or Mercy, in them or towards them, nor of any Duty of Faith or Obedience which they had performed. Nothing of Justification, Sanctification, or Adoption, is expresly assigned unto them. Afterwards when he comes to declare his hopes and perswasion concerning these He­brews, that they were not such as those whom he had before described, nor such as would so fall away unto perdition, He doth it upon three grounds, whereon they were diffe­renced from them. As (1) That they had such things as did accompany Salvation, that is, such as Salvation is inseparable from. None of these things therefore had he ascribed unto those whom he describeth in this place; for if he had so done, they would not have been unto him an Argument and Evidence of a contrary end, that these should not fall away and perish as well as those. Wherefore he ascribes nothing to these here in the Text, that doth peculiarly accompany Salvation, ver. 9. (2) He describes them by their Duties of Obedience and fruits of Faith. This was their work and labour of Love towards the name of God, ver. 10. And hereby also doth he difference them from those in the Text, concerning whom he supposeth that they may perish eternally; which these fruits of saving Faith and sincere Love cannot do. (3) He adds, that in the Preservation of those there mentioned, the Faithfulness of God was concerned; God is not unrighteous to forget. For they were such (he intended) as were interested in the Covenant of Grace, with respect whereunto alone, there is any engagement on the Faithfulness or Righteous­ness of God, to preserve men from Apostasie and Ruine; and there is so with an equal respect unto all who are so taken into the Covenant. But of these in the Text, he supposeth no such thing, and thereupon doth not intimate that either the Righteousness or Faithfulness of God were any way engaged for their preservation, but rather the contra­ry. The whole description therefore refers unto some especial Gospel Priviledges, which Pro­fessors in those days were promiscuously made partakers of, and what they were in par­ticular we must in the next place enquire.

The first thing in the Description is, that they were [...], once enlightened, [...]. saith the Syriack Translation, as we observed, once baptized; It is very certain that early in the Church, Baptism was called [...], Illumination; and [...], to en­lighten was used for to Baptize. And the set times wherein they solemnly administred that Ordinance, were called [...], the days of Light. Hereunto the Syriack Interpreter seems to have had respect. And the word [...] once, may give countenance hereunto. Baptism was once only to be celebrated, according to the constant Faith of the Churches in all Ages. And they called Baptism, Illumination, because it being one Or­dinance of the Initiation of Persons into a participation of all the mysteries of the Church, they were thereby translated out of the Kingdom of Darkness into that of Grace and Light. And it seems to give further countenance hereunto, in that Baptism really was the beginning and foundation of a participation of all the other spiritual Priviledges that are mentioned afterwards. For it was usual in those times, that upon the baptizing of Persons, the Holy Ghost came upon them, and endowed with extraordinary Gifts pecu­liar to the days of the Gospel, as we have shewed in our consideration of the order be­tween [Page 42] Baptism and Imposition of hands. And this Opinion hath so much of probability in it, having nothing therewithall unsuited to the Analogie of Faith, or design of the place, that I should embrace it, if the word it self as here used, did not require ano­ther Interpretation. For it was a good while after the writing of this Epistle, and all other parts of the New Testament, at least an Age or two, if not more, before this word was used mystically to express Baptism. In the whole Scripture it hath another sense, de­noting an inward operation of the Spirit, and not the outward Administration of an Ordinance. And it is too much boldness to take a word in a peculiar sense in one single place, diverse from its proper signification and constant use, if there be no circumstances in the Text forcing us thereunto, as here are not. And for the word [...], once, it is not to be restrained unto this particular, but refers equally unto all the Instances that fol­low, signifying no more but that those mentioned were really and truly partakers of them.

[...], is to give Light or Knowledge by teaching; the same with [...] which therefore is so translated oft-times by the Greeks. As by Aquila, Exod. 4. 12. Psal. 119. 33. Prov. 4. 4. Isa. 27. 11. as Drustus observes. And it is so by the LXX. Judg. 13. 8. 2 Kings 12. 2. chap. 17. 27. Our Apostle useth it for to make manifest, that is, bring to light, 1 Cor. 4. 5. 2 Tim. 1. 10. And the meaning of it, Joh. 1. 9. where we render it lighteth, is to teach. And [...] is Knowledge upon Instruction, 2 Cor. 4. 4. [...], that the Light of the Gospel should not shine into them; that is, the Knowledge of it, so ver. 6. [...]. The Light of the Knowledge. Wherefore to be enlightened in this place, is to be instructed in the Doctrine of the Gospel, so as to have a spiritual apprehension thereof. And this is so termed on a double account.

1. Of the Object, or the things known and apprehended. For Life and Immortality are brought to light by the Gospel, 2 Tim. 1. 10. Hence it is called Light. The Inheritance of the Saints in Light. And the state which men are thereby brought into, is so called in op­position to the Darkness that is in the world without it, 1 Pet. 2. 9. The world with­out the Gospel is the Kingdom of Sathan; [...], 1 Joh. 5. 19. The whole of the world, and all that belongs unto it, in distinction and opposition unto the new Creation, is under the Power of the wicked one, the Prince of the Power of Darkness, and so is full of Darkness, it is [...], 2 Pet. 1. a dark place, wherein ignorance, folly, error, and superstition do dwell and reign. By the Power and Efficacy of this Darkness are men kept at a distance from God, and know not whither they go. This is called walking in Darkness, 1 Joh. 1. 6. whereunto walk­ing in the Light, that is, the Knowledge of God in Christ by the Gospel, is opposed, ver. 7. On this account is our Instruction in the Knowledge of the Gospel called Illumi­nation, because it self is Light.

2. On the account of the Subject, or the Mind it self, whereby the Gospel is appre­hended. For the Knowledge which is received thereby, expels that Darkness, Igno­rance and Confusion, which the mind before was filled and possessed withal. The Knowledge, I say, of the Doctrine of the Gospel, concerning the Person of Christ, of Gods being in him reconciling the world unto himself, of his Offices, Work and Media­tion, and the like heads of Divine Revelation, doth set up a spiritual Light in the minds of men, enabling them to discern what before was utterly hid from them, whilst aliena­ted from the Life of God through their Ignorance. Of this Light and Knowledge there are several degrees, according to the means of Instruction which they do enjoy, the capacity they have to receive it, and the diligence they use to that purpose. But a com­petent measure of the Knowledge of the fundamental and most material Principles or Doctrines of the Gospel is required unto all that may thence be said to be illuminated; that is, freed from the Darkness and Ignorance they once lived in, 2 Pet. 1. 18, 19, 20. This is the first Property whereby the Persons intended are described; they are such as were illu­minated by the Instruction they had received in the Doctrine of the Gospel, and the im­pression made thereby on their minds by the Holy Ghost; for this is a common work of his, and is here so reckoned. And the Apostle would have us know, that

1. It is great Mercy, a great Priviledge, to be enlightened with the Doctrine of the Gospel' by the effectual working of the Holy Ghost. But

2. It is such a Priviledge as may be lost, and end in the aggravation of the sin, and condem­nation of those who were made partakers of it. And

3. Where there is a total neglect of the due improvement of this Priviledge and Mercy, the condition of such Persons is hazardous, as inclining towards Apostasie.

[Page 43] Thus much lies open and manifest in the Text. But that we may more particularly discover the nature of this first part of the character of Apostates, for their sakes who may look after their own concernment therein, we may yet a little more distinctly express the nature of that Illumination and Knowledge which is ascribed unto them; and how it is lost in Apostasie, will afterwards appear. And

1. There is a Knowledge of spiritual things, that is purely Natural and Disciplinary, attainable and attained without any especial Aid or Assistance of the Holy Ghost. As this is evident in common experience, so especially among such, as casting themselves on the study of spiritual things, are yet utter strangers unto all spiritual Gifts. Some Know­ledge of the Scripture and the things contained in it, is attainable at the same rate of pains and study with that of any other Art or Science.

2. The Illumination intended, being a Gift of the Holy Ghost, differs from, and is ex­alted above this Knowledge that is purely natural. For it makes nearer approaches unto the Light of spiritual things in their own nature, than the other doth. Notwithstanding the utmost improvement of scientifical notions that are purely natural, the things of the Gospel in their own nature are not only unsuited to the Wills and Affections of Persons endued with them, but are really foolishness unto their minds. And as unto that good­ness and excellency which give desireableness unto spiritual things, this knowledge dis­covers so little of them, that most men hate the things which they profess to believe. But this spiritual Illumination gives the mind some satisfaction with Delight and Joy in the things that are known. By that Beam whereby it shines into Darkness, although it be not fully comprehended, yet it represents the way of the Gospel as a way of Righteous­ness, 2 Pet. 2. 21. which reflects a peculiar regard of it on the mind.

Moreover the Knowledge that is meerly natural, hath little or no power upon the Soul, either to keep it from sin or to constrain it unto Obedience. There is not a more secure and profligate Generation of sinners in the world, than those who are under the sole conduct of it. But the Illumination here intended, is attended with efficacy, doth effectually press in the Conscience and whole Soul, unto an abstinence from sin, and the performance of all known Duties. Hence Persons under the Power of it and its Con­victions, do oft-times walk blamelesly and uprightly in the world, so as not with the other to contribute unto the contempt of Christianity. Besides, there is such an Alliance between spiritual Gifts, that where any one of them doth reside, it hath assuredly other accompanying of it, or one way or other belonging unto its train, as is manifest in this place. Even a single Talent is made up of many pounds. But the Light and Know­ledge which is of a meer natural acquirement, is solitary, destitute of the society and countenance of any spiritual Gift whatever. And these things are exemplified unto common observation every day.

3. There is a saving, sanctifying Light and Knowledge, which this spiritual Illumina­tion riseth not up unto. For though it transiently affect the mind with some glances of the Beauty, Glory, and Excellency of spiritual things, yet it doth not give that direct, steady, intuitive insight into them, which is obtained by Grace. See 2 Cor. 3. 18. chap. 4. 4, 6. Neither doth it renew, change, or transform the Soul into a conformity unto the things known, by planting of them in the Will and Affections, as a gracious saving Light doth, 2 Cor. 3. 18. Rom. 6. 17. Rom. 12. 1. These things I judged necessary to be added, to clear the nature of the first character of Apostates.

The second thing asserted in the description of them, is, that they have tasted of the [...] Heavenly Gift; [...]: The doubling of the Article gives Emphasis to the expression. And we must enquire (1) what is meant by the Hea­venly Gift. And (2) what by tasting of it.

First, The Gift of God; [...], is either [...], donatio, or [...], donum. Some­times it is taken for the Grant or giving it self, and sometimes for the thing given. In the first sense it is used, 2 Cor. 9. 15. Thanks be to God, [...], for his Gift that cannot be declared, that is, fully or sufficiently. Now this Gift was his Grant of a free, charitable and bountiful Spirit to the Corinthians, in ministring unto the poor Saints. The Grant hereof is called Gods Gift. So is the Gift of Christ used also, Ephes. 4. 7. according to the measure of the Gift of Christ, that is, according as he is pleased to give and grant of the fruits of the Spirit unto men; see Rom. 5. 15, 17. Ephes. 3. 7. sometimes it is taken for the thing given; properly [...] or [...], as Jam. 1. 17. so it is used Joh. 4. 10. If thou knewest the Gift of God, [...], The Gift of God, that is, the thing given by him, or to be given by him. It is, as many judge, the Person of Christ himself in that place, which is intended. But the context makes it [Page 44] plain, that it is the Holy Ghost; For he is the Living water which the Lord Jesus pro­miseth in that place to bestow. And so far as I can observe [...], the Gift, with respect unto God as denoting the thing given, is no where used but only to signifie the Holy Ghost. And if it be so, the sense of this place is determined, Acts 2. 38. Ye shall receive [...], the Gift of the Holy Ghost; not that which he gives, but that which he is, Chap. 8. 20. Thou hast thought [...], that the Gift of God may be purchased with money, that is, the Power of the Holy Ghost in miraculous Ope­rations. So expresly, chap. 10. 45. chap. 11. 17. Elsewhere, [...], so far as I can ob­serve, when respecting God, doth not signifie the thing given, but the grant it self. The Holy Spirit is signally the Gift of God under the New Testament.

And he is said to be [...], heavenly, or from Heaven. This may have respect [...]. unto his work and effect, they are heavenly as opposed to carnal and earthly. But prin­cipally it regards his Mission by Christ after his Ascension into Heaven, Acts 2. 33. Being exalted and having received the Promise of the Father, he sent the Spirit. The Promise of him was, that he should be sent from Heaven, or from above, as God is said to be above, which is the same with Heavenly, Deut. 4. 39. 2 Chron. 5. 23. Job 31. 2, 8. Isa. 2. 2, 15. and chap. 45. 8. When he came upon the Lord Christ to anoint him for his work, the Heavens were opened, and he came from above, Matth. 3. 16. so Acts 2. 2. At his first coming on the Apostles, there came a sound from Heaven. Hence he is said to be [...], that is, to be [...], sent from Heaven, 1 Pet. 1. 12. Wherefore although he may be said to be Heavenly upon other ac­counts also, which therefore are not absolutely to be excluded, yet his being sent from Heaven by Christ, after his Ascension thither, and exaltation there, is principally here regarded. He therefore is this [...], the heavenly Gift here intended, though not absolutely, but with respect to an especial work.

That which riseth up against this Interpretation, is, that the Holy Ghost is expresly mentioned in the next clause, And were made partakers of the Holy Ghost. It is not there­fore probable that He should be here also intended.

Answ. (1) It is ordinary to have the same thing twice expressed in various words, to quicken the sense of them; and it is necessary it should be so, when there are divers re­spects unto the same thing, as there are in this place.

(2) The following clause may be exegetical of this, declaring more fully and plainly what is here intended which is usual also in the Scrptures; so that nothing is cogent from this consideration, to disprove an Interpretation so suited to the sense of the place, and which the constant use of the word makes necessary to be embraced. But,

(3) The Holy Ghost is here mentioned as the great Gift of the Gospel times, as coming down from Heaven, not absolutely, not as unto his Person, but with respect unto an espe­cial work, namely, the change of the whole state of Religious Worship in the Church of God; Whereas we shall see in the next words, he is spoken of only with respect unto external actual operations. But he was the great, the promised Heavenly Gift, to be bestowed under the New Testament, by whom God would institute and ordain a new way, and new Rites of Worship, upon the Revelation of himself and Will in Christ. Unto him was committed the Reformation of all things in the Church, whose time was now come, Chap. 9. 10. The Lord Christ when he ascended into Heaven, left all things standing and continuing in Religious Worship, as they had done from the days of Moses, though he had virtually put an end unto it. And he commanded his Disciples that they should attempt no alteration therein, until the Holy Ghost were sent from Heaven to enable them thereunto, Acts 1. 4, 5. But when he came as the great Gift of God, promised under the New Testament, he removes all the carnal Worship and Ordinances of Moses, and that by the full Revelation of the Accomplishment of all that was signified by them, and appoints the new, holy, spiritual Worship of the Gospel, that was to succeed in their room. The Spirit of God therefore, as bestowed for the introduction of the New Gospel state, in Truth and Worship, is the Heavenly Gift here intended. Thus our Apostle warneth these Hebrews, that they turn not away from him who speaketh from Heaven, chap. 12. 25. that is, Jesus Christ speaking in the Dispensation of the Gospel by the Holy Ghost sent from Heaven. And there is an Antithesis included herein, between the Law and the Gospel; the former being given on Earth, the latter being immediately from Heaven. God in the giving of the Law made use of the Ministry of Angels, and that on the Earth; but he gave the Gospel Church state, by that Spirit which although he worketh on men in Earth, and is said in every Act or Work to be sent from Heaven, yet is he still in Heaven, and always speaketh from thence; as [Page 45] our Savour said of himself, with respect unto his Divine Nature, Joh. 3. 13.

Secondly, We may enquire what it is to taste of this Heavenly Gift. The expression [...]. of tasting is metaphorical, and signifies no more but to make a Trial or Experiment; For so we do by tasting, naturally and properly of that which is tendred unto us to eat. We taste such things by the sense given us naturally to discern our food, and then either re­ceive or refuse them as we find occasion. It doth not therefore include eating, much less Digestion and turning into nourishment of what is so tasted. For its nature being only thereby discerned, it may be refused, yea though we like its relish and savour upon some other consideration. Some have observed that to taste is as much as to eat, as 2 Sam. 3. 35. I will not taste bread, or ought else. But the meaning is, I will not so much as taste it, whence it was impossible he should eat it. And when Jonathan says he only tasted a little of the Honey, 1 Sam. 14. 29. it was an excuse and extenuation of what he had done. But it is unquestionably used for some kind of experience of the nature of things, Prov. 31. 18. she tasteth that her merchandize is good, or hath experience of it, from its increase, Psal. 34. 8. O taste and see that the Lord is good; which Peter respects, 1 Epist. 2. 3. If so be that ye have tasted that the Lord is gracious, or found it so by experience. It is therefore properly to make an experiment or trial of any thing, whether it be received or refused; and is sometimes opposed to eating and digestion, as Matth. 27. 34. That therefore which is ascribed unto these Persons, is, that they had an experience of the Power of the Holy Ghost, that Gift of God, in the Dispensation of the Gospel, the Revelation of the Truth, and Institution of the spiritual Worship of it; of this state and of the excellency of it, they had made some trial, and had some experi­ence; a Priviledge which all men were not made partakers of. And by this taste they were convinced, that it was far more excellent than what they had been before accustomed unto, although now they had a mind to leave the finest Wheat for their old Acorns. Wherefore although tasting contain a Diminution in it, if compared with that spiritual eating and drinking, with that Digestion of Gospel Truths, turning them into nourish­ment, which are in true Believers; yet absolutely considered it denotes that Apprehen­sion and Experience of the excellency of the Gospel as administred by the Spirit, which is a great Priviledge and spiritual Advantage, the contempt whereof will prove an un­speakable Aggravation of the Sin, and the remediless ruine of Apostates. The meaning then of this Character given concerning these Apostates is, that they had some experience of the Power and Efficacy of the Holy Spirit from Heaven, in Gospel Administrations and Worship. For what some say of Faith, it hath here no place; and what others affirm of Christ, and his being the Gift of God, comes in the issue unto what we have proposed. And we may observe, farther to clear the Design of the Apostle in this Commination,

1. That all the Gifts of God under the Gospel are peculiarly Heavenly, Joh. 3. 12. Ephes. 1. 3. and that in opposition, (1) To earthly things, Col. 3. 11, 12. (2) To carnal Or­dinances, Heb. 9. 23. let them beware by whom they are despised.

2. The Holy Ghost for the Revelation of the mysteries of the Gospel, and the Institution of the Ordinances of spiritual Worship, is the great Gift of God under the New Testa­ment.

3. There is a Goodness and Excellency in this Heavenly Gift, which may be tasted or expe­rienced in some measure by such as never receive him, in their life, power and efficacy. They may taste, (1) Of the Word in its Truth, not its Power; (2) Of the Worship of the Church in its outward Order, not its inward Beauty; (3) Of the Gifts of the Church, not its Graces.

4. A Rejection of the Gospel, its Truth and Worship, after some experience had of their worth and excellency, is an high Aggravation of Sin, and a certain presage of De­struction.

The Third Property whereby these Persons are described is added in those words, [...]; and were made partakers of the Holy Ghost. [...]. This is placed in the middle or centre of the Priviledges enumerated, two preceding it, and two following after, as that which is the root and animating Principle of them all. They all are effects of the Holy Ghost, in his Gifts or his Graces, and so do depend on the participation of him. Now men do so partake of the Holy Ghost, as they do receive him. And he may be received either as unto personal Inhabitation, or as unto spiritual Operations. In the first way the world cannot receive him, Joh. 14. 17. where the world is opposed unto true Believers, and therefore these here intended were not in that sense partakers of him. His Operations respect his Gifts. So to partake of him is to have a [Page 46] share, part or portion in what he distributes by way of spiritual Gifts; in answer unto that expression; All these worketh that one and self-same Spirit, dividing unto every one se­verally as he will, 1 Cor. 12. 11. So Peter told Simon the Magician, that he had no part in spiritual Gifts, he was not partaker of the Holy Ghost, Acts 8. 21. Wherefore to be par­taker of the Holy Ghost, is to have a share in and benefit of his spiritual Ope­rations.

But whereas the other things mentioned are also Gifts or Operations of the Holy Ghost, on what Ground or for what Reason is this mentioned here in particular, that they were made Partakers of him, which if his Operations only be intended, seems to be expressed in the other Instances?

Answ. (1) It is, as we observed before, no unusual thing in the Scripture, to express the same thing under various notions, the more effectually to impress a con­sideration and sense of it in our mind; especially where an expression hath a singu­lar Emphasis in it, as this hath here used; For it is an exceeding Aggravation of the sins of these Apostates, that in these things they were Partakers of the Holy Ghost.

(2) As was before intimated also, this participation of the Holy Ghost, is placed it may be in the midst of the several parts of this Description, as that whereon they do all depend, and they are all but Instances of it. They were partakers of the Holy Ghost, in that they were once enlightened, and so of the rest.

(3) It expresseth their own personal Interest in these things. They had an interest in the things mentioned not only Objectively, as they were proposed and presented to them in the Church, but Subjectively they themselves in their own Persons were made partakers of them. It is one thing for a man to have a share in, and benefit by the Gifts of the Church, another to be personally himself endowed with them.

(4) To mind them in an especial manner of the Priviledges they enjoyed under the Gospel, above what they had in their Judaisme. For, whereas then they had not so much as heard that there was an Holy Ghost, that is, a blessed Dispensation of him in spiritual Gifts, Acts 19. 2. now they themselves in their own persons were made Par­takers of him, than which there could be no greater Aggravation of their Apostasie: And we may observe in our way, that

The Holy Ghost is present with many as unto powerful Operations, with whom he is not present as to gracious Inhabitation: Or many are made Partakers of him in his spi­ritual Gifts, who are never made Partakers of him in his saving Graces, Matth. 7. 22, 23.

Fourthly, It is added in the Description, that they had tasted [...], The Good Word of God. And we must enquire, (1) What is meant by the Word of God. [...]. (2) How it is said to be Good; and (3) In what sense they taste of it.

1. [...] is properly, verbum dictum, a word spoken; and although it be sometimes used in another sense by our Apostle, and by him alone, chap. 1. 3. chap. 11. 3. where it denotes the effectual active power of God; yet both the signification of the word, and its principal use elsewhere, denotes words spoken, and when applied unto God, his word as preached and declared. See Rom. 10. 17. Joh. 6. 68. The Word of God, that is, the Word of the Gospel as preached, is that which they thus tasted of. But it may be said, that they enjoyed the Word of God in their state of Judaisme; They did so, as to the written word; for unto them were committed the Oracles of God, Rom. 3. 2. But it is the word of God as preached in the Dispensation of the Gospel that is eminently thus called, and concerning which such excellent things are spoken, Rom. 1. 16. Acts 20. 32. Jam. 1. 21.

2. The word is said to be [...], good, desireable, amiable, as the word here used signifieth. Wherein it is so, we shall see immediately. But whereas the Word of God preached under the Dispensation of the Gospel may be considered two ways; (1) In general, as to the whole systeme of Truths contained therein; and (2) In especial, for the Declaration made of the Accomplishment of the Promise in sending Jesus Christ for the Redemption of the Church; it is here especially intended in this latter sense. This is emphatically called [...], 1 Pet. 1. 25. So the Promise of God in particular is called his Good word; Jer. 29. 10. After seventy years I will visit you and perform my good word towards you; as he calls it the Good thing that he had promised, chap. 33. 14. The Gospel is the good tiding of Peace and Salvation by Jesus Christ, Isa. 52. 7.

[Page 47] 3. Hereof they are said to taste, as they were before of the Heavenly Gift. The Apo­stle as it were studiously keeps himself to this expression, on purpose to manifest that he intendeth not those, who by Faith do readily receive food, and live on Jesus Christ, as tendered in the word of the Gospel, Joh. 6. 35, 49, 50, 51, 54, 55. It is, as if he had said, I speak not of those who have received and digested the spiritual Food of their Souls, and turned it into spiritual nourishment, but of such as have so far tasted of it, as that they ought to have desired it as sincere milk, to have grown thereby; But they had received such an experiment of its Divine Truth and Power, as that it had various effects upon them. And for the further Explication of these words, and therein of the De­scription of the state of these supposed Apostates, we may consider the ensuing Obser­vations, which declare the sense of the words, or what is contained in them.

1. There is a Goodness and Excellency in the Word of God, able to attract and affect the minds of men, who yet never arrive at sincere Obedience unto it.

2. There is an especial Goodness in the Word of the Promise concerning Jesus Christ, and the Declaration of its Accomplishment.

Lastly, It is added, [...]; And the Powers of the world to [...]. come, [...] are [...]; the mighty great miraculous Operations and Works of the Holy Ghost. What they were and how they were wrought among these Hebrews, hath been declared in our Exposition on chap. 2. 4. whither I shall refer the Reader; and they are known from the Acts of the Apostles, where sundry Instances of them are recorded. I have also proved on that Chapter, that by the world to come, our Apostle in this Epistle intends the days of the Messiah, that being the usual name of it in the Church at that time, as the new world which God had promised to create. Wherefore these Powers of the world to come, were the Gifts whereby those signs, won­ders, and mighty works, were then wrought by the Holy Ghost, according as it was foretold by the Prophets, that they should be so. See Joel 2. compared with Acts 2. These the Persons spoken of, are supposed to have tasted, for the particle [...] refers to [...] foregoing. Either they had been wrought in and by themselves, or by others in their sight, whereby they had an experience of the glorious and powerful working of the Holy Ghost in the confirmation of the Gospel. Yea, I do judge that themselves in their own persons were Partakers of these Powers in the Gifts of Tongues, and other mi­raculous Operations, which was the highest Aggravation possible of their Apostasie, and that which peculiarly rendered their recovery impossible. For there is not in the Scrip­ture an impossibility put upon the recovery of any, but such as peculiarly sin against the Holy Ghost; and although that Guilt may be otherwise contracted, yet in none so sig­nally as this of rejecting that Truth which was confirmed by his mighty Operations in them that rejected it, which could not be done without an Ascription of his Divine Power unto the Devil. Yet would I not fix on those extraordinary Gifts exclusively un­to those that are ordinary. They also are of the Powers of the world to come. So is every thing that belongs to the Erection or Preservation of the New world or the Kingdom of Christ. To the first setting up of a Kingdom, great and mighty Power is required; but being set up, the ordinary Dispensation of Power will preserve it; so is it in this matter. The extraordinary miraculous Gifts of the Spirit were used in the Erection of Christs Kingdom, but it is continued by ordinary Gifts, which therefore also belong unto the Powers of the world to come.

From the consideration of this Description, in all the parts of it, we may understand what sort of Persons it is, that is intended here by the Apostle. And it appears, yea is evident,

1. That the Persons here intended, are not true and sincere Believers in the strict and proper sense of that name, at least they are not described here as such; so that from hence nothing can be concluded concerning them that are so, as to the possibility of their total and final Apostasie. For (1) There is in their full and large Description no mention of Faith or Believing, either expresly, or in terms equivalent. And in no other place in the Scripture are such intended, but they are mentioned by what belongs essentially to their state. And (2) There is not any thing ascribed to these persons, that is peculiar to them as such, or discriminative of them, as taken either from their especial Relation unto God in Christ, or any such Property of their own, as is not communicable unto others. For instance, they are not said to be called according to Gods purpose, to be born again not of the Will of Man, nor of the Will of Flesh, but of God, not to be justified, or sanctified, or united unto Christ, or to be the Sons of God by Adoption, nor have they any other characteristical note of true Believers ascribed to them. (3) They are in the [Page 48] following Verses compared to the Ground, on which the rain often falls, and beareth no­thing but Thorns and Briars. But this is not so with true Believers. For Faith it self is an Herb peculiar to the inclosed Garden of Christ, and meet for him by whom we are dressed. (4) The Apostle afterwards discoursing of true Believers, doth in many parti­culars distinguish them from such as may be Apostates, which is supposed of the Persons here intended, as was before declared. For (1) He ascribeth unto them in general better things, and such as accompany Salvation, ver. 9. (2) He ascribes a work and labour of Love, as it is true Faith alone which worketh by Love, ver. 10. whereof he speaks not one word concerning these. (3) He asserts their Preservation, (1) On the account of the Righteousness and Faithfulness of God, ver. 11. (2) Of the Immutability of his counsel concerning them, ver. 17, 18. In all these and sundry other Instances doth he put a difference between these Apostates and true Believers. And whereas the Apostle in­tends to declare the Aggravation of their sin in falling away by the principal Priviledges whereof they were made partakers, here is not one word in name or thing of those which he expresly assigns to be the chief priviledges of true Believers, Rom. 8. 27, 28, 29, 30.

2. Our next enquiry is more particularly whom he doth intend. And (1) They were such who not long before were converted from Judaisme unto Christianity, upon the evi­dence of the Truth of its Doctrine, and the miraculous Operations wherewith its Dis­pensation was accompanied. (2) He intends not the common sort of them, but such as had obtained especial Priviledges among them. For they had received extraordinary Gifts of the Holy Ghost, as speaking with Tongues or working Miracles. And (3) They had found in themselves and other convincing evidences, that the Kingdom of God and the Messiah, which they called the world to come, was come unto them, and had satis­faction in the Glories of it. (4) Such Persons as these, as they have a work of Light on their minds, so according to the efficacy of their Convictions may have such a change wrought upon their Affections and in their Conversation, as that they may be of great esteem among Professors; and such these here intended might be. Now it must needs be some horrible frame of spirit, some malitious enmity against the Truth and Holiness of Christ and the Gospel, some violent Love of sin and the world, that could turn off such Persons as these from the Faith, and blot out all that Light and Conviction of Truth, which they had received. But the least Grace is a better security for Heaven, than the greatest Gifts and Priviledges whatever.

These are the Persons concerning whom our Apostle discourseth, and of whom it is supposed by him, that they may fall away, [...]. The especial nature of the [...]. sin here intended is afterwards declared in two Instances or aggravating circumstances. This word expresseth the respect it had to the state and condition of the sinners them­selves; they fall away, do that whereby they do so. I think we have well expressed the word, if they shall fall away. Our old Translations render it only, if they shall fall, which expressed not the sense of the word, and was liable to a sense not at all intended. For he doth not say, if they shall fall into sin, this or that or any sin whatever that can be named, suppose the greatest sin imaginable, namely, the denial of Christ in the time of Danger or Persecution. This was that sin (as we intimated before) about which so many contests were raised of old, and so many Canons were multiplied about the order­ing of them who had contracted the Guilt thereof. But one example well considered, had been a better guide for them than all their own Arbitrary Rules and Imaginations: When Peter fell into this sin, and yet was renewed again to Repentance, and that spee­dily. Wherefore we may lay down this in the first place as to the sense of the words; There is no particular sin that any man may fall into occasionally through the Power of Temptation, that can cast the sinner under this Commination, so that it should be im­possible to renew him to Repentance. It must therefore (secondly) be a course of sin or sinning that is intended. But there are various degrees herein also, yea there are divers kinds of such courses in sin. A man may so fall into a way of sin, as still to retain in his mind such a Principle of Light and Conviction that may be suitable to his Recovery. To exclude such from all hopes of Repentance, is expresly contrary to Ezek. 18. 21. Isa. 55. 7. yea and the whole sense of the Scripture. Wherefore men after some Con­viction and Reformation of Life, may fall into corrupt and wicked courses and make a long abode or continuance in them. Examples hereof we have every day amongst us, al­though it may be none to parallel that of Manasseh; consider the nature of his Education under his Father Hezekiah, the greatness of his sins, the length of his continuance in them, with his following Recovery, and he is a great Instance in this case. Whilst [Page 49] there is in such persons any seed of Light or Conviction of Truth which is capable of an Excitation or Revival, so as to put forth its Power and Efficacy in their Souls, they cannot be looked on to be in the condition intended, though their case be dangerous.

3. Our Apostle makes a distinction between [...] and [...], Rom. 11. 11. between stumbling and falling, and would not allow that the unbelieving Jews of those days, were come so far as [...], that is, to fall absolutely, [...]. I say then have they stumbled, that they should fall? God forbid; that is, absolutely and irrecoverably. So therefore doth that word signifie in this place. And [...] encreaseth the signification, either as to perverseness in the manner of the fall, or as to violence in the fall its self.

From what hath been discoursed it will appear, what falling away it is that the Apostle here intendeth. And,

(1) It is not a falling into this or that actual sin, be it of what nature it will, which may be, and yet not be a falling away.

(2) It is not a falling upon temptation or surprisal, for concerning such fallings we have rules of another kind given us in sundry places, and those exempli­fied in especial Instances; but it is that which is premeditated, of Deliberation and Choice.

(3) It is not a falling by a Relinquishment or Renunciation of some though very material Principles of Christian Religion by Error or Seduction, as the Corinthians fell, in denying the Resurrection of the dead, and the Galatians by denying Ju­stification by Faith in Christ alone. Wherefore,

(4) It must consist in a total Renunciation of all the constitutent Principles and Do­ctrines of Christianity, whence it is denominated. Such was the sin of them who relinquished the Gospel to return unto Judaisme, as it was then stated, in opposi­tion unto it, and hatred of it. This it was, and not any kind of actual sins, that the Apostle manifestly discourseth concerning.

(5) For the compleating of this falling away according to the intention of the Apostle, it is required that this Renunciation be avowed and professed; as, when a man forsaketh the Profession of the Gospel, and falls into Judaisme or Mahumatisme, or Gentilisme, in Perswasion and Practice. For the Apostle discourseth concerning Faith and Obedience as professed, and so therefore also of their contraries. And this avowment of a Relinquishment of the Gospel hath many provoking Aggrava­tions attending it. And yet whereas some men may in their hearts and minds ut­terly renounce the Gospel, but upon some outward secular considerations, either dare not or will not profess that inward Renunciation, their falling away is compleat and total in the sight of God; and all they do to cover their Apostasie in an exter­nal compliance with Christian Religion, is in the sight of God but a mocking of him, and the highest Aggravation of their sin.

This is the falling away intended by the Apostle; A voluntary resolved Re­linquishment of, and Apostasie from the Gospel, the Faith, Rule, and Obedi­ence thereof, which cannot be without casting the highest reproach and con­tumely imaginable upon the Person of Christ himself, as is afterwards ex­pressed.

Concerning these Persons and their thus falling away, two things are to be con­sidered in the Text. (1) What is affirmed of them. (2) The Reason of that Affirmation.

The first is, That it is impossible to renew them again to Repentance. The thing in­tended is negative; to renew them again to Repentance, this is denied of them; but the modification of that negation, turns the Proposition into an Affirmation; It is impossible so to do.

[...]. The Importance of the word is dubious; some think an abso­lute, [...]. and others a moral Impossibility is intended thereby. This latter most fix upon, so that it is a matter rare, difficult, and seldom to be expected, that is in­tended, and not that which is absolutely impossible. Considerable Reasons and In­stances are produced for either Interpretation. But we must look farther into the meaning of it.

[Page 50] All future events depend on God, who alone doth necessarily exist. Other things may be or may not be, as they respect him or his will. And so things that are future may be said to be impossible, or be so, either with respect unto the nature of God, or his Decrees, or his moral Rule, Order and Law. Things are im­possible with respect unto the Nature of God, either absolutely as being incon­sistent with his Being and Essential Properties; so it is impossible, that God should lye; or on some supposition, so it is impossible, that God should forgive sin without satisfaction, on the supposition of his Law, and the Sanction of it. In this sense the Repentance of these Apostates it may be is not impossible. I say, it may be; It may be there is nothing in it contrary to any Essential Properties of the Nature of God, either directly or reductively. But I will not be positive herein. For the things ascribed unto these Apostates are such, namely, their crucifying the Son of God afresh, and putting him unto open shame, as that I know not but that it may be con­trary to the Holiness and Righteousness and Glory of God, as the supream Ruler of the world, to have any more Mercy on them than on the Devils themselves, or those that are in Hell. But I will not assert this to be the meaning of the place.

Again, Things possible in themselves, and with respect unto the Nature of God, are rendered impossible by Gods Decree and Purpose: He hath absolutely deter­mined, that they shall never be. So it was impossible that Saul and his Posterity should be preserved in the Kingdom of Israel. It was not contrary to the Nature of God, but God had decreed that so it should not be, 1 Sam. 15. 28, 29. But the Decrees of God respecting Persons in particular, and not Qualifications in the first place, they cannot be here intended; because they are free acts of his Will, not revealed neither in particular, nor by virtue of any general Rule, as they are Soveraign, making differences between Persons in the same condition, Rom. 9. 11, 12. What is possible or impossible with respect unto the Nature of God, we may know in some good measure from the certain knowledge we may have of his Being and Essential Properties. But what is so one way or other with respect unto his Decrees or Purposes, which are Soveraign free Acts of his Will, knoweth no man, not the Angels in Heaven, Isa. 40. 13, 14. Rom. 11. 34.

Thirdly, Things are possible or impossible with respect unto the Rule and Order of all things that God hath appointed. When in things of Duty God hath nei­ther expresly commanded them, nor appointed means for the Performance of them, then are we to look upon them as impossible, and then with respect unto us they are so absolutely, and so to be esteemed. And this is the Impossibility here principally in­tended. It is a thing that God hath neither commanded us to endeavour, nor ap­pointed means to attain it, nor promised to assist us in it. It is therefore that which we have no reason to look after, attempt or expect, as being not possible by any Law, Rule, or Constitution of God.

The Apostle instructs us no farther in the nature of future events, but as our own Duty is concerned in them. It is not for us either to look or hope, or pray for, or endeavour the Renewal of such Persons unto Repentance. God gives Law un­to us in these things, not unto himself. It may be possible with God for ought we know, if there be not a contradiction in it unto any of the Holy Properties of his Nature; only he will not have us to expect any such things from him, nor hath he appointed any means for us to endeavour it. What he shall do, we ought thankfully to accept; but our own Duty towards such persons is absolutely at an end. And indeed they put themselves wholly out of our reach.

That which is said to be thus impossible with respect unto these Persons, is [...], to renew them again to Repentance, [...] in [...]. the New Testament with respect unto God, signifies a gracious change of mind on Gospel Principles and Promises, leading the whole Soul into Conversion unto God.

This is the beginning and entrance of our turning unto God, without which, neither the Will nor the Affections will be engaged unto him, nor is it possible for sinners to find acceptance with him.

It is impossible [...], to renew. The construction of the word is de­fective, [...]. and must be supplied; [...] may be added, to renew themselves; it is not possible they should do so, or [...], that some should, that any should renew them, [Page 51] and this I judge to be intended. For the impossibility mentioned respects the Duty and Endeavours of others. In vain shall any attempt their recovery by the use of any means whatever. And we must enquire what it is to be Renewed, and what it is to be Renewed again.

Now our [...], is the Renovation of the Image of God in our natures, whereby we are dedicated again unto him. For as we had lost the Image of God [...]. by sin, and were separated from him as things prophane, this [...] respects both the Restauration of our Nature, and the Dedication of our Persons to God. And it is twofold.

First, Real and internal in Regeneration and effectual Sanctification. The wash­ing of Regeneration and the renewing of the Holy Ghost, Tit. 3. 5. 1 Thes. 5. 23. But this is not that which is here intended. For this these Apostates never had, and so cannot be said to be renewed again unto it. For no man can be renewed again unto that which he never had.

Secondly, It is outward in the Profession and Pledge of it. Wherefore Renova­tion in this sense consists in the solemn confession of Faith and Repentance by Jesus Christ, with the seal of Baptism received thereon. For thus it was with all those who were converted unto the Gospel. Upon their Profession of Repentance to­wards God, and Faith in our Lord Jesus Christ, they received the Baptismal Pledge of an inward Renovation, though really they were not Partakers thereof. But this estate was their [...], their Renovation. From this state they fell totally, renouncing Him who is the Author of it, his Grace which is the Cause of it, and the Ordinance which is the Pledge thereof.

Hence it appears what it is, [...], to renew them again. It is to bring them again into this state of Profession by a second Renovation, and a second Baptism as a Pledge thereof. This is determined impossible, and so unwarrantable for any to attempt. And for the most part such persons do openly fall into such Blasphemies against, and engage (if they have power) into such Persecution of the Truth, as that they give themselves sufficient Direction how others should be­have themselves towards them. So the ancient Church was satisfied in the case of Julian. This is the sum concerning what is affirmed of these Apostates, namely, that it is impossible to renew them unto Repentance, that is, so to act towards them as to bring them to that Repentance whereby they may be enstated in their former condition.

Hence sundry things may be observed for the clearing the Apostles Design in this Discourse. As,

(1) Here is nothing said concerning the Acceptance or Refusal of any upon Re­pentance or the Profession thereof after any sin, to be made by the Church, whose Judgement is to be determined by other rules and circumstances. And this per­fectly excludes the pretence of the Novatians from any countenance in these words. For whereas they would have drawn their warranty from hence for the utter ex­clusion from Church Communion of all those who had denied the Faith in times of Persecution, although they expressed a Repentance whose sincerity they could not evince; Those only are intended, who neither do, nor can come to Repen­tance it self, nor make a Profession of it, with whom the Church had no more to do. It is not said, that men who ever thus fell away, shall not upon their Repen­tance be admitted into their former state in the Church; But that such is the se­verity of God against them that he will not again give them Repentance unto Life.

(2) Here is nothing that may be brought in bar against such as having fallen in­to any great sin, or any course in sinning, and that after Light, Convictions, and Gifts received and exercised, who desire to repent of their sins and endeavour after sincerity therein. Yea such a desire and endeavour exempts any one from the Judgement here threatened.

There is therefore in it that which tends greatly to the encouragement of such sinners. For, whereas it is here declared concerning those who are thus rejected of God, that it is impossible to renew them, or to do any thing towards that which shall have a tendency to Repentance; those who are not satisfied that they do yet savingly repent, but only are sincerely exercised how they may attain thereunto, have no concernment in this Commination, but evidently have the door of mercy [Page 52] still opened unto them. For it is shut against those who shall never endeavour to turn by Repentance. And although Persons so rejected of God, may fall under Convictions of their sin attended with despair, which is unto them a foresight of their future condition; yet as unto the least attempt after Repentance on the terms of the Gospel, they do never rise up unto it. Wherefore the Impossibility intended of what sort soever it be, respects the severity of God, not in refusing or rejecting the greatest sinners which seek after and would be renewed unto Repentance, which is contrary unto innumerable of his Promises; but in the giving up such sinners as these are here mentioned, unto that obdurateness and obstinacy in sinning, that blindness of mind, and hardness of heart, as that they neither can nor shall ever sincerely seek after Repentance, nor may any means according to the mind of God be used to bring them thereunto. And the Righteousness of the exercise of this severity is taken from the nature of this sin or what is contained in it, which the Apostle declares in the ensuing Instances.

VERSE 7, 8.

What the Apostle had Doctrinally instructed the Hebrews in before, in these Verses he layeth before them under an apposite similitude. For his Design herein is to re­present the condition of all sorts of Persons who profess the Gospel, and live under the Dispensation of its Truths, with the various Events that do befall them. He had before treated directly only of unfruitful and Apostatizing Professors, whom here he represents by unprofitable Ground, and Gods dealing with them as men do with such Ground when they have Tilled it in vain. For the Church is a Vine or Vineyard, and God is the Husbandman, Joh. 15. 1. Isa. 5. 1, 2, 3. But here moreover for the greater Illustration of what he affirms concerning such Persons, he compriseth in his similitude the contrary state of sound Believers and fruitful Professors, with the acceptance they have with, and blessing they receive from God. And contraries thus compared do illustrate one another, as also the Design of him who treateth concerning them. We need not therefore engage into a particular Enquiry what it is which the word For, whereby these Verses are annexed and continued unto the precedent, doth peculiarly and immediately respect, concerning which there is some difference among Expositors. Some suppose it is the dealing of God with Apostates before laid down which the Apostle regards, and in these Verses gives an account of the Reason of it, or whence it is they come unto such a woful End. Others observing that in his wholle ensuing Discourse he insists principally if not only on the state of sound Believers and their acceptance with God, suppose he hath immediate respect unto what he hath declared in the beginning of the Chapter, ver. 1, 3. concerning his Design to carry them on unto Perfection. But there is no need that we should restrain his purpose to either of these intentions exclusively unto the other; yea it is contrary to the plain scope of his Discourse so to do. For he compriseth both sorts of Professors and gives a lively representation of their condi­tion, of Gods dealing with them, and the Event thereof. The Reason therefore that he gives is not to be confined to either sort exclusively, but extends it self equally to the whole subject treated of.

[...] Ver. 7, 8.

There is not any thing materially to be observed concerning these words in any Translations ancient or modern; They all agree unless one or two that openly de­part from the Text, and which therefore are of no consideration. Only [...] is by the Syriack rendred [...] propter quos, for whom; all others read per quos, or a quibus, by whom; only ours mark for whom in the Margin, which indeed is the more usual signification of [...] with an Accusative Case. But that is not in­frequently put for the Genitive. And although this be not usual in other Authors, yet unquestionable Instances of it may be given, and amongst them that of De­mosten. Olint. 1. is eminent. [...] [Page 53] [...] And seeth the way whereby (by which) Philip who at first was weak became so great. But into the proper sense of this Expression in this place we must enquire afterwards.

For the Earth which drinketh in the Rain, that cometh oft upon it, and bringeth forth Herbs meet for them by whom it is dressed, receiveth Blessing from God. But that which beareth Thorns and Briars, is rejected, and is nigh unto Cursing, whose End is to be burned.

Some things must be observed concerning this similitude in general, before we enquire into the particular parts of it. (1) The [...] or Application of it, is left included in the [...], or proposition of the similitude it self, and is not ex­pressed. A Description is given of the Earth by its Culture, Fruit or Barrenness, but nothing is especially added of the things signified hereby, although those are principally intended. And the way of Reasoning herein, as it is compendious, so it is plain and instructive, because the Analogie between the things produced in the similitude, and the things signified, is plain and evident, both in it self and from the whole discourse of the Apostle.

(2) There is a common subject of the whole similitude branched out into distinct parts, with very different Events ascribed unto them. We must therefore consider, both what is that common subject, as also wherein the distinct parts whereinto it is branched, do agree on the one hand, and differ on the other. (1) The common subject is the Earth; of the nature whereof both Branches are equally participant. Originally and naturally they differ not, they are both the Earth. (2) On this common subject in both Branches of it, the Rain equally falls; not upon one more and the other less, not upon one sooner and the other later. (3) It is equally dressed, tilled, or manured by or for the use of some. One part doth not lie neg­lected, whilst the other is cared for.

In these things there is an Agreement, and all is equal in both Branches of the common subject. But hereon a partition is made or a Distribution of this common subject into two parts or sorts with a double difference between them; and that (1) On their own part, (2) Of Gods dealing with them. For (1) The one part brings forth Herbs which are described by their usefulness, they are meet for them by whom they are dressed. The other bare Thorns and Briars, things not only of no use or advantage, but moreover noxious and hurtful. (2) They differ in the conse­quent, on the part of God, for the first sort receiveth Blessing from God, the other in opposition unto this Blessing from God, (whence we may also learn what is contained therein) is first rejected, then cursed, then burned.

Before I proceed to the particular Explication of the words, Enquiry must be made into the especial Design of the Apostle in them with respect unto these Hebrews. For here is not only a Threatening of what might come to pass, but a particular prediction of what would come to pass, and a Declaration of what was already in part accomplished. For by the Earth he understands in an especial manner the Church and Nation of the Jews. This was Gods Vineyard, Isa. 5. 7, 8. Hereunto he sent all his Ministers and last of all his Son, Matth. 21. 35. Jer. 2. 21. And to them he calls, O Earth, Earth, Earth hear the word of the Lord, Jer. 22. 29. Upon this Earth the Rain often fell in the Ministerial Dispensation of the Word unto that Church and People. With respect hereunto Christ says unto them [...], how often would I have gathered thy Children, Matth. 23. 37. as here the Rain is said to fall [...], often upon it.

This was the Earth wherein were the Plants of Gods especial planting. And these were all now distributed into two parts. (1) Those who Believing and Obeying the Gospel brought forth the fruits of Repentance, Faith and new Obe­dience. These being effectually wrought upon by the Power of God in the new Creation, our Apostle compares to the Earth in the old Creation, when it was first made by God and blessed of him. Then in the first place it brought forth [...] that is, [...], as the Lxx. render the word, Herb meet for him that made and blessed it, Gen. 1. 11. And these were still to be continued the Vineyard of God, a Field which he cared for. This was that Gospel Church gathered of the He­brews which brought forth fruit to the Glory of God, and was blessed of him. [Page 54] This was the Remnant among them according to the Election of Grace, which obtained mercy when the rest were blinded, Rom. 11. 5, 7.

For (2) the remainder of this People, the residue of this Earth, it was made up of two sorts, which are both of them here cast under the same lot and condition. There were obstinate unbelievers on the one hand, who pertinaciously rejected Christ and the Gospel, with Hypocritical Apostates on the other, who having for a season embraced its Profession, fell off again unto their Judaisme. All these the Apostle compares unto the Earth when the Covenant of God with the Creation was broken by the sin of man and it was put under the Curse. Hereof it is said [...], Gen. 3. 18. [...], as the Lxx ren­ders it, the very words here used by the Apostle, it beareth Thorns and Briars. Such was this Church and People now they had broken and rejected the Covenant of God by their Unbelief, Earth that brought forth Thorns and Briars. The best of them was as a Briar and the most upright of them as a Thorn Hedge, then was the Day of their Prophets nigh, the Day of their Visitation foretold by the Prophets their Watchmen, Micah 7. 4. So God threatened that when he rejected his Vineyard it should bring forth Briars and Thorns, Isa. 5. 6.

And of these unbelieving and Apostate Hebrews of this barren Earth, the Apostle affirmeth three things.

(1) That it was [...], rejected, or not approved, that is of God. Hereof they boasted, and herein they continued yet to pride themselves, that God owned them, that they were his People, and preferred them above all others. But although God was pleased yet to exercise patience towards them, yet he had pronounced concerning them in general, that they were not his People, that he owned them not. Thorns and Briars were come upon their Altars, so that both their Persons and Wor­ship were rejected of God.

(2) It was nigh unto Cursing. And this Curse which it was now very nigh unto had in it (1) Barrenness; and (2) an unalterable and irrevocable Destination unto Destruction. (1) It had in it Barrenness. For this Church of the Jews made up now of Infidels and Apostates was represented by the Figg-tree cursed by our Savi­our, Matth. 21. 19. He said unto it, Let no fruit grow on thee henceforward for ever, and presently the Figg-tree withered away. After this time the Gospel having been sufficiently tendred unto them, and rejected by them, there was no more of saving Faith, Repentance, or Obedience, nothing that was acceptable unto God, in Ho­liness or Worship ever found amongst them to this Day. Many Jews were after this converted, but the Church of the Jews never bare any more Fruits unto God. And (2) they were devoted unto Destruction. The close of the Old Testament, and therein of the immediate solemn Revelation of God unto that Church was, that if they received not the Lord Christ after the coming and Ministry of Elijah, that is, of John the Baptist, that God would come and smite the whole Earth with a Curse, Mal. ult. He would make it a thing anathematized or sacredly devoted unto Destruction, [...].

When God first brought them into his Land, which was to be the seat of his Ordinances and solemn Worship, the first Town that they came unto was Jericho. This therefore God anathematized or devoted to perpetual Destruction, with a Curse upon him that should attempt its Re-edification, Joh. 6. 17. The whole Land there­by was alienated from its former possessors, and devoted unto another use, and the place it self utterly destroyed. Jerusalem, and consequently the whole Church was now to be made as Jericho; and the Curse denounced was now speedily to be put in Execution, wherein the Land was to be alienated from their Right unto it, and be devoted to Desolation.

(3) The End of all this was that this Earth should be burned. An universal Desolation according to the Prediction of our Saviour by Fire and Sword, repre­senting the Eternal Vengeance they were liable unto was to come upon them. This was now approaching, namely, the End of their Church and State in the De­struction of the City, Temple and Nation.

This was the especial Design of the Apostle with respect unto these Hebrews; And he adds this Scheme or Dclineation of the present and approaching Condition of that Apostatized Church, to give Terror unto the Commination that he gave unto unprofitable Professors. But whereas all things unto the very last happened [Page 55] unto them in Types, and the Condition of the Churches of the Gospel is repre­sented in their sin and punishment; and whereas the things reflected on are such as it is the common and constant concernment of all Professors heedfully to consider, I shall open the words in the whole latitude of their signification, as they are pecu­liarly instructive unto us.

1. The Subject of the proposition in the similitude, is the Earth; and that which is represented thereby, is the Hearts and Minds of all those to whom the Gospel [...]. is preached. So it is explained in that Parable of our Saviour, wherein he ex­pressed the Word of the Gospel as preached by Seed, and compares the Hearers of it unto several sorts of Ground whereinto that Seed is cast. And the Allusion is wonderful apposite and instructive.

For (1) Seed is the principle of all things living; of all things that having any kind of natural Life, are capable of natural increase, growth, and furit. And whatever they arrive unto, it is but the actuating of the vital seed from whence they do proceed. So is the Word of the Gospel unto all spiritual Life, 1 Pet. 1. 23. And Believers because of their growth, increase, and fruit, from this vital princi­ple or seed of the Word, are called Vines, Plants of Gods planting, and the like.

(2) The Earth is the only fit and proper subject for seed to be put into, and alone is capable of the Culture or Husbandry that is to be used about it. God hath made no other matter or subject to receive the seeds of things that may bring forth fruit; no man casts Seed into the Air or Water. It was of the Earth alone that God said, Let it bring forth Grass, the Herb yielding Seed, and the Fruit-tree yielding Fruit after its kind, whose Seed is in it self upon the Earth, Gen. 1. 11, 12. The Earth alone hath a passive power to be made fruitful, it hath that matter in it which being cultivated, disposed, excited, sowed, planted, blessed, may bring forth Fruit. So it is with the Souls of men with respect unto the Seed of the Word. Their Minds, and they alone, are a subject capable of receiving of it, and improving it. They are the only meet Object of Divine Care and Culture. The faculties of our Souls, our Minds, Wills and Affections are meet to entertain the Gospel, and to bring forth the Fruits of it, whereof nothing is found in any other Creatures on the Earth. Hence we are [...], 1 Cor. 3. 9. Gods Husbandry, the Ground or Field that he tilleth. As Christ mystical comprising all Professors is the Vine, and his Father is the Husbandmam, Joh. 15. 1. by whom it is dressed and pruned.

(3) The Earth by and of it self, in the state wherein it is, brings forth nothing that is good or useful. Upon its first Creation it was inlaid and impregnated by the Blessing of God with all Seeds of useful Herbs and Fruits. But after the en­trance of Sin, its Womb was cursed with Barrenness as unto its first usefulness, and brings forth nothing of it self but Thorns, Briars, and noxious Weeds, at least those in such abundance as to choke and corrupt all the Remainders of useful Seeds and Plants in it. It is like the Field of the slothful grown over with Thorns, and Nettles cover the face thereof. Especially it is condemned to utter Barrenness, if the Rain fall not on it; whereof afterwards. And such are the Hearts and Minds of men by nature. They are dark, barren, unprofitable, and which without Di­vine Culture will bring forth no Fruits of Righteousness that are acceptable unto God. All that of themselves they can bring forth are noxious Weeds. Among the Weeds of unmanured Earth some are painted with alluring Colours, but they are but Weeds still; and among the Fruits of unsanctified Minds some may carry a more specious appearance than others; but they are all, spiritually consi­dered, Sins and Vices still. So then the common subject of the similitude is plain and instructive. And we may in our passage observe that,

The Minds of all men by Nature are universally and equally barren with respect unto Fruits of Righteousness and Holiness, meet for and acceptable unto God. They are all Obser. as the Earth under the Curse. There is a natural Difference among men as unto their Intellectual Abilities. Some are of a far more piercing and sagacious Under­standing, and of a sounder judgement than others. Some have a natural temper and inclination disposing them unto Gentleness, Sobriety and Modesty; when others from their constitution are Morose, Passionate and Perverse.

[Page 56] And hereon some make a good progress in Morality, and usefulness in the world, whist others lay immersed in all vitious Abominations. There are therefore on these and the like Accounts great Differences among men, wherein some are incompara­bly to be preferred above others. But as to the Fruits of spiritual Holiness and Righ­teousness all men by nature are equal and alike. For our Nature as unto a princi­ple of living unto God is equally corrupted in all. There are no more Sparks or Reliques of Grace in one than another. All spiritual Differences between men are from the Power and Grace of God in the Dispensation of the Word. But we must proceed.

Of this Earth it is said, that it drinks in the Rain that comes often upon it. Some­thing is wanting, something must be done to this Barren Earth to make it fruitful. [...]. And this is done by Rain. And that is described, by (1) its Communication or ap­plication unto the Earth; it falls upon it; (2) An especial Adjunct thereof in its frequency, it falls often on it. (3) By that Reception which the Earth is naturally fitted and suited to give unto it; it drinketh it in.

The thing it self is Rain. This is that whereby alone the Earth otherwise dry and barren is impregnated and made fruitful. For there is therein a Communica­tion of moisture absolutely requisite to apply the nourishing virtue of the Earth unto the radical principles of all fruits whatever, and therefore before any Rain did fall God caused a vapour to arise which supplied the use of it and watered the Earth, Gen. 2. 6. So the Poet expresseth it,

And [...] is a wetting shower, not a Storm, not a violence of Rain causing an inundation, which tends to Barrenness and Sterility, nor such as is unseasonable and spoils the Fruits of the Earth, but a plentiful shower is intended; for [...] exceeds [...], as Aristotle observes.

(2) This Rain falls on the Ground. And (3) It is said to fall often or frequen­ly, iteratis vicibus. The Land of Canaan is commended that it was not like the Land of Aegypt where the Seed was sowed and watered with the Foot; but that it was a Land of Hills and Valleys and did drink water of the Rain of Heaven, Deut. 11. 10, 11. And they had commonly two seasons of it, the former whereof they called [...] Joreh, and the latter [...] Malcosh, Deut. 11. 14. The former fell about October in the beginning of their year, when their Seed was cast into the Ground, and the Earth as it were taught thereby (as the Word signifies) to apply it self unto the Seed, and to become fruitful. The other fell about March when their Corn was grown up, filling the Straw and Ear for the Harvest, as the word probably signifies. Hence it is said that Jordan overfloweth all his Banks at the time of Harvest, Josh. 3. 15. 1 Chron. 12. 15. which was occasioned by the fall­ing of Malcosh or this latter Rain. And that this was in the first Month or March, which was the entrance of their Harvest, it is evident from hence, in that immediately after they had passed over Jordan during the swelling of its waters, they kept the Passeover at Gilgal on the fourteenth of that first Month, chap. 5. 10. Whilst they had these Rains in their proper seasons, the Land was fruitful; and it was by with-holding of them that God punished them with the Barrenness of the Earth, and Famine thereon ensuing. Besides these, in good seasons, they had many other occasional showers; as mention is made of the showers on the mown Grass. Hence it is here supposed that the Rain falls [...], often on this Earth.

Again, The Earth is said to drink in the Rain. The Expression is Metaphorical but common. [...]. And the Allusion is taken from living Crea­tures, who by drinking take in water into their inward parts and bowels. To do thus is peculiar unto the Earth. If the Rain falls upon Rocks or Stones, it runs off from them, it hath no admission into them. But into the Earth it soaks more or less, according as the condition of the Ground is more or less receptive of it. And it is the nature of the Earth as it were to suck in these moistening Rains that fall upon it, until it be even inebriated, Psal. 65. 10. Thou visitest the Earth. and [Page 57] watereth it, thou waterest the Ridges thereof abundantly, thou setlest the Furrows there­of. [...] thou inebriatest or makest drunk the Furrows thereof.

This is the [...] or proposition of the similitude. The [...] is inclu­ded in it, that is, the Application of it unto the matter in hand. (1) That by the Earth, the Minds and Consciences of men are intended, was before declared; and it is as evident what is meant by the Rain. Yet some suppose that the Gifts of the Holy Ghost before treated of may be designed by the Apostle. For in the communication of them the Holy Spirit is frequently said to be poured out, that is, as Water or Rain. But this Rain is said to fall often on the Earth, (yea upon that Earth which continueth utterly barren) in one shower after another. And this can be no way accommodated unto the Dispensation of the Gifts of the Spirit. For they being once communicated, if they be not exercised and improved, God gives no more showers of them. It is therefore the Administration of the Word that, is in­tended. And in other places the Doctrine of the Scripture is frequently compared unto Rain and watering, Deut. 32. 2. My Doctrine shall drop as the Rain, my Speech shall distill as the Dew, as the small Rain upon the tender Herb, and as the Showers upon the Grass. And where God denies his Word unto any people, he says, upon them there shall be no Rain, Zech. 14. 17. And hence [...] to drop as the Rain doth is an expression for Prophesying or Preaching, Ezek. 21. 2. Amos 7. 16. the showers whereof are sometimes more soft and gentle, sometimes more earnest and pressing. And those words, [...] Psal. 84. 7. because of the ambi­guity of the words, and the proportion that is between the things, are rendred by some, the Rain also filleth the Pools, and by others, the Teachers shall be filled with Blessings. This is that whereby God watereth and refresheth the barren Souls of men; that whereby he communicates unto them all things that may enable them to be fruitful; in brief, not to enlarge on the Allegory, the Word of the Gospel is every way unto the Souls of men, as the Rain to the barren Earth.

2. This Rain is said to fall often on the Earth. And this may be considered either with respect unto the especial concernment of these Hebrews which was laid open before, or unto the ordinary dispensation of the Gospel. In the first way it re­gards and expresseth the frequent addresses made unto the People of the Jews in the Ministry of the Word for their healing and recovery from those ways of Ruine wherein they were ingaged. And so it may include the Ministry of the Prophets, with the close put unto it by that of Christ himself, concerning which see our Ex­position on Chap. 1. 1. And concerning this whole Ministry it is, that our Saviour so expostulates with them, Matth. 23. 37. How often would I have gathered your Children. And this also he at large represents in the Parable of the Housholder and his Vineyard, with the Servants that he sent unto it, from time to time to seek for fruit, and last of all his Son, Matth. 21. 33, 34, 35, 36. Take it in the latter way for the Dispensation of the word in general, and the manner of it with frequency and urgency is included in this expression. Where the Lord Christ sends the Gospel to be preached, it is his will that it should be so, instantly in season and out of season, that it may come as abundant showers of Rain on the Earth.

3. This Rain is said to be drunk in; the Earth drinketh in the Rain. There is no more intended in this expression, but the outward hearing of the Word, a naked assent unto it. For it is ascribed unto them who continue utterly barren and un­healed, who are therefore left unto Fire and Destruction. But as it is the natural property of the Earth to receive in the Water that is poured on it; so men do in some sense drink in the Doctrine of the Gospel, when the natural faculties of their Souls do apprehend it and assent unto it, though it works not upon them, though it produce no effects in them. There are indeed in the Earth Rocks and Stones on which the Rain makes no impression, but they are considered in common with the rest of the Earth, and there needs no particular exception on their account. Some there are who when the Word is preached unto them, do obstinately refuse and reject it; but the Hearers in common are said to drink it in; and the other sort shall not escape the judgement which is appointed for them. And thus far things are spoken in general, what is common unto both those sorts of Hearers which he afterwards distinctly insists upon.

The Word of the Gospel in the preaching of it being compared unto Rain we may observe that,

[Page 58] The Dispensation of it unto men is an effect of the Soveraign Power and Pleasure of God, as is the giving of Rain unto the Earth. There is nothing in Nature that God assumeth more into his Prerogative than this of giving Rain. The first men­tion of it in the World, is in these words, The Lord God had not caused it to Rain upon the Earth, Gen. 2. 8. All Rain is from the Lord God, who causeth it to Rain or not to Rain at his pleasure. And the giving of it he pleads as a great pledge of his Providence and Goodness. He left not himself of old without witness, in that he did good and gave Rain from Heaven, Acts 14. 17. Our Saviour also makes it an Argument of his Goodness that he causeth his Rain to fall, Matth. 5. 45. And whatever thoughts we have of the commonness of it, and whatever acquaintance men suppose they have with its causes, yet God distinguisheth himself as to his Al­mighty Power, from all the Idols of the world that none of them can give Rain. He calls his People to say in their Hearts, Let us fear the Lord who giveth Rain, Jer. 5. 24. Are there any among the vanities of the Gentiles that can cause Rain, or can the Heavens give showers, Jer. 14 22. And he exerciseth his Soveraignty in the giving of it, Amos 4. 7, 8. I caused it to Rain upon one City, and not to Rain upon another, one piece was rained upon, and the piece whereupon it rained not withered, so two or three Cities wandered unto one City to drink water. And thus is it absolutely unto the Di­spensation of the Gospel to Nations, Cities, Places, Persons; it is Gods disposal alone, and he useth a distinguishing Soveraignty therein. He sendeth his Word un­to one People and not to another, to one City and not to another, at one time and not at another, and these are those matters of his, whereof he giveth no account. Only some things we may consider which give us a prospect into the Glory of his Wis­dom and Grace herein; And this I shall do in two Instances, first in the principle of his Dispensation; secondly in the outward means of it. As

(1) The principal End which he designeth in his disposal of the Dispensation of the Gospel in that great variety wherein we do behold it, is the Conversion, Edi­fication, and Salvation of his Elect. This is that which he aimeth to accomplish thereby, and therefore his Will and Purpose herein is that which gives Rule and Measure unto the actings of his Providence concerning it. Wherever there are any of his Elect to be called, or in what time soever, there and then will he cause the Gospel to be preached; For the purpose of God which is according to Election must stand, whatever Difficulties lie in the way, Rom. 9. 11. And the Election must obtain, Chap. 11. 5, 6. So the Lord Christ prayed that he would take care of all those that he had given unto him, which were his own by Election (thine they were and thou gavest them unto me) and sanctifie them by his Word, Joh. 17. 17. In pursuit of his own purpose, and in answer unto that prayer of our Lord Jesus, he will send his Word to find them out wherever they are, that so not one grain of his chosen Israel shall be lost or fall to the Ground. So he appointed our Apostle to stay and Preach at Corinth, notwithstanding the difficulties and oppositions he met withall, be­cause he had much people in that City, Acts 19. 9, 10. They were his People by Eternal Designation, antecedently unto their effectual Vocation, and therefore he will have the Word preached unto them. And in the hard work of his Ministry the same Apo­stle who knew the End of it, affirms that he endured all things for the Elects sake, 2 Tim. 2. 10. That they might be called and saved was the work he was sent upon. For whom he doth predestinate, them he also calleth, Rom. 8. 30. Predestination is the Rule of effectual Vocation, all and only they are so called by the Word, who are predestinate. So speaks our Saviour also, I have other Sheep which are not of this Fold, them also I must bring and they shall hear my Voice, Joh. 10. 16. He had some Sheep in that Fold of the Church of the Jews, to them therefore he preached the Word, that they might be gathered unto him. But he had other Sheep also, even all his Elect among the Gentiles, and saith he, them must I gather also. There is a necessity of it upon the account of the purpose of God concerning them, and they are to be gathered by hearing of his Voice, or the preaching of the Word. In that Soveraignty therefore which God useth in the disposal thereof, causing the Rain of the Doctrine of his Word to fall upon one place and not upon another, at one time and not at another, he hath still this certain End before him; and the actings of his Providence are regulated by the purposes of his Grace. In what place or Na­tion soever, in what Time or Age soever he hath any of his Elect to be brought forth in the world, he will provide that the Gospel of Peace be preached unto [Page 59] them. I will not say that in every individual place where the Gospel is preached, there are always some of the Elect to be saved. For the Enjoyments of one place may be occasioned by the Work that is to be done in another, wherewith it is in some kind of conjunction: Or the Word may be preached in a place for the sake of some that are there only accidentally. As when Paul first preached at Philippi, Lydia only was converted, who was a stranger in those parts, belonging to the City of Thyatira in Asia, Acts 16. 14, 15. And an whole Country may fare the better for one City, and an whole City for some part of it, as Micah 5. 7. God concealeth this secret Design under promiscuous outward Dispensations. For he obligeth those by whom the Word is preached to declare his mind therein unto all men indefinitely, leaving the effectual work of his Grace in the pursuit of his pur­pose unto himself; whence they believe who are ordained to Eternal Life, and those are added to the Church that are to be saved, Acts 2. 47. Acts 13. 48. Besides God hath other Ends also in the sending of his Word, though this be the principal. For by it he puts a Restraint unto Sin in the World, gives a visible control to the King­dom of Sathan, and relieves mankind by sending Light into those dark places of the Earth, which are filled with Habitations of Cruelty. And by the Convictions that he brings thereby on the Minds and Consciences of men, he makes way for the manifestation of the Glory of his Justice in their Condemnation. Coming and speaking unto them he leaves them without pretence or excuse, Joh. 15. 22. Yet will I not say that God sends the Word for any continuance for these Ends and Designs only. For a short time he may do so, as our Saviour sending forth his Disciples to Preach, supposeth that in some place their message may be totally rejected; and thereon appointeth them to shake off the dust of their feet as a Testimony against them, or their being left without excuse. But these are but secondary and accidental Ends of the Word where it is constantly preached. Wherefore God doth not so send it for their sakes alone. But on the other side, I dare say, that where God doth not by any means nor in any degree send his Word, there are none of his Flect to be saved; for without the Word they can neither be called nor sanctified. And if any of them are in any such place, as whereunto he will not grant his Word, he will by one providence or other, snatch them like Brands out of the Fire, and convey them under the showers of it. And this we find verified by experience every day. The Gospel therefore doth not pass up and down the world by chance, as we know in how great variety it hath visited and left Nations and People, Ages and Times; nor is the disposal of it regulated by the Wisdom and Contrivance of men, what­ever their Work and Duty may be in the Dispensation of it; but all this like the falling of the Rain is regulated by the Soveraign Wisdom and Pleasure of God, wherein he hath respect only unto the Purpose of his own Eternal Grace.

2. He doth according to his Soveraign pleasure call and send persons to the Preaching of it, unto those to whom he will grant the Priviledge thereof. Every man may not upon his own Head, nor can any man upon his own abilities undertake and discharge that work. This is the Eternal Rule and Law of the Gospel. Who­soever shall call on the name of the Lord shall be saved. But how shall men call on him in whom they have not believed? And how shall they believe in him, of whom they have not heard? And how shall they hear without a Preacher? And how shall they Preach except they be sent? Rom. 10. 13, 14, 15. that is, by God himself; for neither doth the Apostle discourse, nor hath he any occasion in that place to discourse concerning the ordinary call of Persons unto an Office in the Church, whereunto the Ministry of the Church it self is required. But he treats of Preaching the Gospel in general unto all or any parts of the world, and of the love and care of God in sending of men unto that purpose, whereby others coming to hear of him may believe in him, call upon his name, and be saved. Hence he compares the Work of God herein unto that of his sending forth Light and natural Instructions unto all the World by the Luminaries of Heaven wherein the Ministry of Men hath no place, verse 18. Wherefore the Preaching of the Gospel depends absolutely on the Soveraign plea­sure of God in sending men unto that work; for how should they Preach except they be sent? And he doth send them, first, by endowing them with spiritual Gifts, enabling them unto that Work and Duty. The Gospel is the Ministration of the Spirit; nor is it to be administred but by virtue of the Gifts of the Spirit. These God gives unto them whom he sends by Jesus Christ, Ephes. 4. 7, 8, &c. And [Page 60] these Gifts are a sort of especial, peculiar, yea supernatural Abilities, whereby men are fitted to, and enabled for the Dispensation of the Gospel. It is sad to consider what woful work they make who undertake this Duty, and yet unfurnished with these Abilities, that is, such who are sent of men, but are not sent of God. They harness themselves with external Order, Ecclesiastical Mission according to some Rules agreed upon among themselves, with some other implements and Ornamen­tal Accoutrements, whereon they undertake to be Preachers of the Gospel, as it were whether God will or no. But these vanities of the Gentiles cannot give Rain, the Preaching of the Gospel as unto its proper Ends, depends on Gods sending alone. When they betake themselves to their work, they find themselves at a loss for Gods Mission, at least they do so unto whom they pretend to be sent. I speak it not, as though outward order and a due call were not necessary in a Church un­to the Office of a Teacher; but only to shew that all Order without a concurrence of the Divine Vocation is of no validity nor efficacy. Now the Dispensation of these spiritual Gifts without which the Rain of the Doctrine of the Gospel falleth not, depends solely on the Soveraignty of God. The Spirit divideth unto every one as he pleaseth, 1 Cor. 12. 11. And it is evident that he doth not herein follow the Rule of any humane preparation. For whereas it is most certain, that the improve­ment of mens intellectual Abilities in Wisdom, Learning, Oratory and the like, are exceedingly subservient unto the use and exercise of these spiritual Gifts, yet it is evident that God doth not always and regularly communicate them unto those who are so prepared; no though they were acquired in a rational way, in order unto the work of the Ministry. For how many may we see so qualified, and yet destitute of all Relish of spiritual Gifts, God preferring before them persons, it may be, be­hind and beneath them in those Qualifications. As it was whilst all these affairs were transacted in an extraordinary manner at the first planting of the Gospel. He did not chuse out eminently, the Philosophers, the Wise, the Learned, the Scribes, the Disputers of this world, to communicate spiritual Gifts unto, but generally fixed on persons of another condition and more ordinary capacity. Some were so that none might think themselves excluded because of their Wisdom and Learning, things excellent in themselves; but many of this sort, as our Apostle informs us, were not called and chosen unto this work. So something in proportion here­unto may yet be observed in the distribution of the ordinary Gifts of the Spirit. At least it is evident that herein God obligeth himself to no Rules of such prepara­tions or qualifications on our part. Nay which is yet farther, he walks not herein, in the steps of his own sanctifying and saving Grace. But as he worketh that Grace in the Hearts of many on whom he bestows not those Gifts which are needful to enable men unto the Dispensation of the Gospel, so he bestows those Gifts on many, unto whom he will not vouchsafe his sanctifying Grace. And these things make evident that Soveraignty which God is pleased to exercise in his sending of persons unto the work of preaching the Gospel, manifesting that the whole of it depends like the giving of Rain, absolutely on his pleasure. And when men exclusively un­to this part of Gods Call will keep up a Ministry, and so make a preaching of the Gospel, it is but a lifeless Image of the true Dispensation of it.

Secondly, This Communication of Gifts unto men is ordinarily accompanied with a powerful and effectual inclination of the minds of men, to undertake the work and ingage in it against those Objections, Discouragements, Oppositions and Dif­ficulties, which present themselves unto them in their undertaking. There is so I say ordinarily, for there are more Instances than one, of those who having the word of Prophecy committed unto them, instead of going to Niniveh, do consult their own Reputation, Ease and Advantage, and so tack about to Tarshish. And there are not a few who hide and napkin up their Talents, which are given them to Trade withall, though represented unto us under one Instance only. But these must one day answer for their Disobedience unto the Heavenly Call. But ordina­rily that Inclination and Disposition unto this Work, which accompanies the com­munication of spiritual Gifts, is prevalent and effectual, so that the minds of men are fortified by it against the Lions that are in the way, or whatever may rise up to deter them from it. So our Apostle affirms that upon the Revelation of Christ unto him, and his Call thereby to Preach the Gospel, immediately he conferred not with Flesh and Blood, but went into Arabia about his Work, Gal. 1. 16, 17. He would not [Page 61] so much as attend or hearken unto Cavils and Exceptions against the Work where­unto he was inclined and disposed, which is the way of a well grounded firm Re­solution. And something in proportion hereunto is wrought in the minds of them, who undertake this Work upon an ordinary Call of God. And where this is not, much success is not to be expected in the work of any, nor any great Blessing of God upon it. When men go out hereunto in their own Strength, without a sup­ply of spiritual Gifts, and engage in their Work meerly upon external considerati­ons, without this Divine Inclination of their Hearts and Minds, they may seem to cast out Water as out of an Engine by violent compression, they will never be like Clouds to pour forth showers of Rain. This therefore also is from the Lord. Again,

2. God ordereth things in his Soveraign unsearchable Providence, so as that the Gospel 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 Obs. 3. 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 [Page 62] 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 Kingdom, Preach the Word, be instant in season, out of season, reprove, rebuke, exhort with all long-suffering and Doctrine; so ver. 5. He did no more himself than what he requires in Timothy according to the proportion of his Abilities. And the Discharge of this work is not to be mea­sured by particular Instances of the frequency of Preaching, but by that purpose, design and frame of Heart which ought to be in Ministers, of laying out them­selves to the utmost in the work of the Ministry on all occasions, resolving to spend and to be spent therein. I could easily shew on how many accounts frequency and urgency in preaching of the Word, is indispensably required of those unto whom the Work is committed, that therein the Rain may fall oft upon the Earth. But I must not too far digress. The Command of God, the Love and Care of Christ towards his Church, the Ends of Gods patience and long-suffering, the future manifestation of his Glory in the Salvation of Belicvers and the Condemnation of those that are disobedient, the Necessities of the Souls of men, the nature and kind of the way whereby God gives spiritual supplies by the Ministry of the Word, the weakness of our natural faculties of the mind in receiving, Heb. 4. 11. Isa. 28. 9, 10. and of the memory in retaining spiritual things, Heb. 2. 1. chap. 12. 5. the weakness of Grace, Rev. 7. 2. requiring continual refreshments, Isa. 27. 3. The frequency and variety of Temptations, interrupting our peace with God, not otherwise to be repelled, 2 Cor. 5. 18, 19. the design of Christ to bring us gradually unto Perfection, might all be pleaded in this case. But the Law of this Duty is in some measure written in the hearts of all faithful Ministers, and those who are otherwise shall bear their own Burdens.

[Page 63] Again, It is common to the whole Earth often to drink in the Rain that falls upon it, though but some parts only of it prove fruitful, as it will appear in the following distribution of them. Whence we may observe, that

Attendance unto the Word preached, hearing of it with some diligence, and giving of Obs. 4. it some kind of Reception, make no great difference among men; for this is common unto them who never become fruitful. This is so plainly exemplified by our Sa­viour in the Parable of the several sorts of Ground that receive the Seed of the Word, yet on various occasions lose the power of it, and never come to fruit­bearing, that it needs no farther consideration. And I intend not those only who meerly hear the Word and no more. Such persons are like Stones, which when the Rain falleth on them it makes no impression into them, they drink it not in at all. It is no otherwise I say with many Hearers, who seem not to have the least sense of what customarily they attend unto. But those are intended in the Text and Proposition who in some measure receive it, and drink it in. They give it an Entrance into their Understandings, where they become Doctrinally acquainted with the Truth of the Gospel. And they give it some entrance into their Affections, whence they are said to receive the Word with joy. And moreover they allow it some in­fluence on their Conversations, as even Herod did who heard the preachings of John Baptist gladly and did many things thereon. All these things men may do, and yet at length prove to be that part of the Earth which drinks in the Rain, and yet absolutely is barren, and brings forth Thorns and Briars. There is yet wanting the receiving of it in a good and honest Heart, which what it includes, will afterwards appear. And again, we may observe, that

God is pleased to exercise much patience towards those whom he once grants the Mercy Obs. 5. and the Priviledge of his Word unto. He doth not presently proceed against them for and on their Barrenness, but stays until the Rain hath often fallen upon the Ground. But there is an appointed season and period of time, beyond which he will not wait for them any more, as we shall see.

The Distribution of this Earth into several parts, with the different Lots and Events of them, is nextly to be considered. The first sort the Apostle describes two ways. (1) By its fruitfulness; (2) By its acceptation with God. And this fruit­fulness he farther manifests; (1) From the fruit it self which it bears, it is Herb, or Herbs; (2) From the Nature and Use of that Fruit, it is meet for them by whom it is dressed. (3) The manner of it, it brings it forth. These things we must a little open in their Order, as they be in the Text.

1. [...], it bringeth forth. [...]. This word properly signifies the bringing forth of a Woman that hath conceived with Child, [...], Luke 1. 31. And so it is constantly used in the New Testament, and not otherwise but only in this place, and James 1. 15. [...], in an elegant similitude he compareth the work of Lust in Temptation unto an Adulterous conception in the Womb of the Adulteress, when at length actual sin is brought forth. The Seeds of it are cast into the Mind and Will by Temptation, where after they are warmed, fomented and cherished, Sin that ugly Monster comes forth in the World. So is this Earth said to bring forth, as a Womb that is naturally and kindly impregnated, in its appointed season. And therefore when the Apostle speaks of the other sort, he changeth his Expression for such a word as may suit a deformed and monstrous Production. But the Native power of the Earth being cherished by the Rain that falls on it, brings forth as from a teeming Womb, the Fruits of those Seeds it is possessed withall.

2. It brings forth [...], Generans herbam; The Rhemists render it Grass, causelesly and amiss. The word signifies such green herbs as are usually produced [...]. by careful Culture, Tilling or Dressing; such as are for the proper and immediate use of men, and not of their Cattel. The same with [...] Gen. 1. 11. All sorts of useful green Herbs, whether Medicinal or for Food, or Beauty and Orna­ment.

3. The nature of this Herbal fruit is, that it is [...]. Some render it by opportuna, and some by accommoda; meet answers both. Those that use the former [...]. word, seem to respect the season wherein it brings forth the Fruit. And this is the [Page 64] commendation of it, that it makes no delays but brings forth in its proper time and season, when its Owners and Tillers have just ground and reason to expect and look for it. And it's an especial commendation of any thing that beareth Fruit; and what is out of season is despised, Psal 14. The latter word intends the usefulness and profitableness of the Fruit brought forth in what season soever it be. We may comprise both senses, and justly suppose both of them to be intended. The Syriack expresseth it by a general word, [...] which is or may be of use. And the fruits of the Earth, are not profitable unless they are seasonable. So James calls it, [...], the precious Fruit of the Earth, which the Husbandman waiteth for, until the Earth hath received the former and latter Rain, Jam. 1. 7.

Lastly, These Herbs thus brought forth are meet, [...], [...]. unto them by whom it is Tilled, or even by whom; or by whom it is also Tilled. The particle [...], is not superfluous or insignificant. It declares an Addition of Cul­ture unto the Rain. For besides the falling of Rain on the Earth, there is likewise need of further Culture that it may be made fruitful or bring forth Herbs seasonably which shall be profitable unto men. For if only the Rain fall upon it, it will bring forth many things indeed; but if it be not tilled withall, for one useful Herb, it will bring forth many Weeds. As he speaks in the case of Husbandry,

The Earth must be Tilled from its nature and the Law of its Creation. And there­fore Adam was to have Tilled and Wrought the Ground in the Garden even before the Fall, Gen. 2. 16. And this is the principal concernment of him that intends to live on the Field. The falling of Rain upon the Earth is common unto the whole. That which gives a Field a peculiar Relation unto any, is, that he dresseth and fenceth and tilleth it. Unto these dressers the Herbs that are brought forth are said to be meet; they belong unto them and are useful for them; [...] may be rendered for whom, or by whom. In the first way, the chief Owner of the Ground, the Lord of the Field or Vineyard, is signified. The Ground is Tilled or Manured for his use, and he eats of the Fruits of it. In the latter sense, those who immediately work about the Ground in the Tilling of it are intended. But there is no need to distinguish in this place between Owner and Dresser. For God as he is the great Husbandman is both. He is the Lord of the Vineyard, it is his, and he dresseth and pruneth the Vines that they may bring forth Fruit, Joh. 15.

Thirdly, The Ground thus made fruitful receiveth Blessing of God. And the [...]. Blessing of God with respect unto a fruitful Field is twofold. (1) Antecedent, in the communication of Goodness, or fruit-causing virtue unto it. The smell of my Son, is as the smell of a Field which the Lord hath blessed, Gen. 27. 27. A Field that abounds with Blossoms, Flowers and Fruits yielding a sweet Savour, being so made fruitful by the singular blessing of God. But this is not the Blessing here in­tended. For it is supposed that this Field is already made fruitful, so as to bring forth useful Herbs, and therefore must be antecedently interested in this kind of Blessing, without which nothing can thrive or prosper. Wherefore (2) Gods Be­nediction is taken for a consequent acceptation, or approbation, with care and watch­fulness for a farther improvement. The Blessing of God is at large described, Isa. 27. 2, 3. And there are three things included in this Blessing of a fruitful Field. (1) The Owning, Acceptation or Approbation of it. Such a Field God owns, and is not ashamed that it should be looked on as his. And this is opposed to the Re­jection of the barren Ground afterwards mentioned; is rejected. (3) The Care, Watchfulness and Diligence that is used about it. God watcheth over such a Field or Vineyard to keep it night and day that none should hurt it, watering it every mo­ment and purging the Branches of its Vines, to make them yet more fruitful; op­posed to being nigh unto Cursing, that is wholly neglected or left unto Salt and Barrenness. (3) A final preservation from all Evil, opposed to the burning up of the barren Earth with the Thorns and Briars that grow upon it.

[Page 65] These things being spoken only of the Ground whence the comparison is taken, the application of them though not expressed unto the spiritual things intended is plain and easie. For,

1. The Ground thus dressed, thus bearing Fruit and blessed of God, are true and sound Believers. So our Saviour declares it to be in the interpretation of his own Parable to this purpose, Matth. 13. They are such as receive the Word of God in good and honest Hearts, and bring forth Fruits of it in several Degrees. Such as having been Ministerially planted and watered, have an increase wrought in them by the Grace of God, 1 Cor. 3. 6, 7.

2. There is included herein the manner how they bring forth the Fruits intended. And that is, that they bring forth in their lives what was before conceived and cherished in their Hearts. They have the Root in themselves of what they bring forth. So doth the word here used signifie, namely, to bring forth the Fruit of an inward Conception. The Doctrine of the Gospel as cast into their Hearts, is not only Rain but Seed also. This is cherished by Grace, as precious Seed, and as from a natural Root or Principle in the Heart, brings forth precious Fruit. And herein consists the difference between the Fruit-bearing of true Believers, and the works of Hypocrites or false Professors. These latter bring forth Fruits like Mushromes, they come up suddenly, have oft-times a great bulk and goodly appearance, but they are only a forced Excrescency, they have no natural Seed or Root in the Earth. They do not proceed from a living principle of them in their Hearts. The other sort do first conceive, cherish and foment them in their Hearts and Minds, whence they bring them forth as from a genuine and natural principle. This is on either side fully declared by our Saviour himself, Luke 6. 43, 44, 45.

3. There are the Herbs or Fruits intended. These are they which elsewhere in the Scripture are called the Fruits of the Spirit, the Fruits of Righteousness, of Holi­ness and the like. All that we do in compliance with the Will of God, in the course of our Profession and Obedience, is of this kind. All effects of Faith and Love, of Mortification and Sanctification, that are holy in themselves, and useful to others, whereby we express the Truth and Power of that Doctrine of the Gospel which we do profess, are the Fruits and Herbs intended. When our Hearts are made Holy, and our Lives useful by the Gospel, then are we fruitful.

4. These Herbs are said to be meet for them by whom or for whom the Earth is dressed. As it is neither useful nor safe to press similitudes beyond their principal scope and intention, and to bring in every minute circumstance into the compari­son; so we must not neglect what is fairly instructive in them, especially if the Application of things one to another, have countenance and guidance given it in other places of the Scripture, as it is in this case. Wherefore to clear the Appli­cation of this part of the similitude, we may observe,

1. That God himself is the great Husbandman, Joh. 15. 1. And all Believers are Gods Husbandry, 1 Cor. 3. 9. He is so the Husbandman as to be the Soveraign Lord and Owner of this Field or Vineyard, and he puts workmen into it to dress it. This our Saviout sets out at large in his Parable, Matth. 21. 33, &c. Hence he calls his people, his Portion, and the Lot of his Inheritance, Deut. 32. 9. He speaks as though he had given up all the world besides into the possession of others, and kept his people only unto himself. And so he hath, as to the especial blessed Relation which he intendeth.

2. It is God himself who taketh care for the watering and dressing of this Field. He dealeth with it as a man doth with a Field that is his own; This he expresseth, Isa. 5. 2. Matth. 21. 33, 34. The Dispensation of the Word, and the Communi­cation of the Spirit unto the Church, with all other means of Light, Grace, and Growth depend all on his care, and are all supreamly from him, as was shewed before. To this End he employeth his Servants to work and dress it under him, who are Labourers together with God, 1 Cor. 3. 9. because they are employed by him, do his work, and have the same End with him.

3. This Tilling or Dressing of the Earth which is superadded to the Rain, or the meer Preaching of the Gospel denoted thereby, may be referred unto three Heads. (1) The Ministerial Application of the Word unto the Souls and Consciences of men, in the Dispensation of all the Ordinances of the Gospel. This is the second great [Page 66] End of the Ministry, as the Dispensation of the Word in general, as the Rain, is the first. (2) The Administration of the Censures and Discipline of the Church. This belongs unto the dressing and purging of Gods Vineyard, and of singular use it is unto that End, where it is rightly and duely attended unto. And those who under pretence hereof instead of purging the Vineyard endeavour to digg up the Vines, will have little thanks from him for their Diligence and Pains. (3) Affli­ctions and Trials. By these he purgeth his Vine that it may bring forth yet more Fruit; that is, he trieth, exerciseth, and thereby improveth the Faith and Graces of Believers. 1 Pet. 1. 7. Rom. 5. 3, 4, 5. Jam. 1. 2, 3, 4.

4. God expecteth Fruit from this Field, which is so his own, and which he so careth for. I looked for Grapes, Isa. 5. 2. He sends his Servants to receive the Fruits of it, Matth. 21. 34. Though he stand in no need of us or our Goodness, it ex­tends not to him, we cannot profit him, as a man may profit his Neighbour, nor will he grow rich with our substance, yet he is graciously pleased to esteem of the Fruits of Gospel Obedience, the Fruits of Faith and Love, of Righteousness and Holiness, and by them will he be glorified; Herein is my Father glorified that ye bear much Fruit, Joh. 15. 8. Matth. 5. 16.

5. These Fruits when they are brought forth, God approveth of, accepteth, and farther blesseth them that bear them, which is the last thing in the words. Some think there is no use of these Fruits unless they are meritorious of Grace and Glory. But Gods Acceptation of them here, is called his Benediction, his Blessing of them that bring them forth. Now a Blessing cannot be merited; it is an act of Bounty and Authority, and hath the nature of a free Gift, that cannot be deserved. What doth a Field merit of him by whom it is watered and tilled when it bringeth forth Herbs meet for his use; they are all but the Fruits of his own Labour, Cost and Pains. The Field is only the subject that he hath wrought upon, and it is his own. All the Fruits of our Obedience are but the Effects of his Grace in us. We are a subject that he hath graciously pleased to work upon. Only he is pleased in a way of infinite condescension to own in us, what is his own, and to pardon what is ours. Wherefore the Blessing of God on Fruit-bearing Believers, consists in three things. (1) His Approbation and gracious Acceptance of them. So it is said that he had respect unto Abel and his Offering, Gen. 4. 4. He graciously accepted both of his Person and of his Sacrifice, owning and approving of him, when Cain and his were rejected. So he smelt a savour of Rest from the Sacrifice of Noah, Gen. 8. 21. And to testifie his being well pleased therewith, he thence took occasion to renew and establish his Covenant with him and his Seed. (2) It is by increasing their fruit­fulness; Every Branch in the Vine that beareth Fruit, he purgeth that it may bring forth more Fruit, Joh. 15. 2. He multiplies the Seed that is sown, and increaseth the Fruits of their Righteousness, 2 Cor. 9. 10. This is the constant way of God in his Covenant dealings, with thriving fruitful Christians; he so blesseth them as that their Graces and Fruits shall more and more abound, so as that they shall be flou­rishing even in Age, and bring forth more Fruit unto the End. (3) He blesseth them in the preparation he hath made for to give them an everlasting Reward. A Reward it is indeed of Grace and Bounty, but it is still a Reward, a recompence of Reward. For although it be no way merited or deserved, and although there be no proportion between our Works, Duties, or Fruits and it, yet because they shall be owned in it, shall not be lost nor forgotten, and God therein testifies his Accep­tance of them, it is their Reward.

Where God grants Means, there he expects Fruit. Few men consider what is the state of things with them, whilst the Gospel is preached unto them. Some utterly disregard it any farther than as it is suited unto their carnal Interests and Advan­tages. Obser. For the Gospel is at present so stated in the World, at least many parts of it, that great multitudes make more benefit by a pretence of it or what belongs un­to it, and have greater secular Advancements and Advantages thereby, than they could possibly by the utmost of their Diligence and Ability in any other way, honest or dishonest, attain unto. These esteem it according to their worldly interests, and for the most part no otherwise; they are Merchants of Souls, Rev. 18. 11, 12, 13. 2 Pet. 2. 3. Some look upon it as that wherein they are really concerned, and they will both take upon themselves the profession of it, and make use of it in their [Page 67] Consciences as occasion doth require. But few there are who do seriously consider what is the Errand that it comes upon, and 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 Obser. 2. 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 [Page 68] 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 the first Rebellion and Apostasie from him. These things in their own nature tend greatly to his dishonour, Ezek. 36. 20. But these Fruits of Obedience are all effects of his Grace, wherein he worketh in us to will and to do of his own good pleasure. And hereby are both the power and nature of that Grace, manifested and glorified. The power of it in making fruitful the barren Soils of our Hearts, which as under the Curse, would of themselves bring forth nothing but Thorns and Briars. Wherefore to cause our Hearts to abound in the Fruits of Faith, Love, Meekness, and all holy Evangelical Obedience, is that wherein the power of Gods Grace is both manifested and magnified, Isa. 11. 5, 6, 7, 8. And they also declare the nature of God. For they are all of them things good, benigne, beau­tiful, useful to mankind, such as give Peace, Quietness, and Blessedness unto the Souls of them in whom they are, as tend to the Restauration of all things in their proper Order; and unto the relief of the Universe labouring under its confusion and vanity, Phil. 4. 8. Such I say are all the Fruits of holy Obedience in Believers; such is their nature and tendency, whereby they declare what that Grace is from which they do proceed and whose effects they are, Tit. 2. 11, 12. And hereby is God greatly glorified in the world. (3) They are meet for God and tend unto his Glory in that they express and manifest the efficacy of the Mediation of the Lord Christ in the Obedience of his Life, and the Sacrifice of his Death. These he aimed at in them, Tit. 2. 14. Ephes. 5. 25, 26, 27. It is in Jesus Christ that God will be glorified. And this is manifested in the Effects of his Wisdom and Love in his Mediation. For hereby do we declare and shew forth [...], the virtues of him who hath called us, 1 Pet. 2. 9. or the efficacious power of the Mediation of Christ, which these Fruits are the Effects and Products of. We do not only de­clare the Excellency and Holiness of his Doctrine, which teacheth these things, but also the Power and Efficacy of his Blood and Intercession, which procure them for us and work them in us. God is glorified hereby in that some Return is made unto his Goodness and Love. That a Creature should make any return unto God, an­swerable or proportionable unto the Effects of his Goodness, Love and Bounty to­wards it, is utterly impossible. And yet this men ought to take care about and sa­tisfie before they talk of a farther merit. For what can we properly merit at his hands, whose precedent Bounty we come infinitely short of answering or satisfying, in all that we can do? But this of Fruitfulness in Obedience is the way which God hath appointed, whereby we may testifie our sense of Divine Love and Goodness, and express our Gratitude. And hereby do our Fruits of Righteousness redound [Page 69] unto the Glory of God. (4) God in and by them doth extend his care, goodness and love unto others. It is his Will and Pleasure that many who belong unto himself in an especial way, and others also among the community of mankind, should some­times be cast into, and it may be always to be in a condition of wants and streights in this world. To take care of them, to provide for them, to relieve them, so as they also may have an especial sense of his Goodness, and be instrumental in setting forth his Praise, is incumbent on him who is the great provider for all. Now one signal way whereby he will do this, is by the Fruits of Obedience brought forth in others. Their Charity, their Compassion, their Love, their Bounty, shall help and relieve them that are in wants, streights, sorrows, poverty, imprisonment, exile, or the like. And so it is in all other cases; Their meekness, their patience, their sorbearance, which are of these Fruits, shall be useful unto others, under their weak­nesses and temptations. Their Zeal, their Labour of Love in teaching and instruct­ing, or preaching the Word, shall be the means of the Conviction and Conversion of others. So doth it please God by these Fruits of Obedience in some, to com­municate of his own Goodness and Love, unto the help, relief, succour and re­dress of others. For those so relieved do, or at least ought, to look on all as coming directly from God. For it is he who not only commands those who are the means of their Conveyance unto them, to do what they do, but he directly works it in them by his Grace, without which, it would not be. And all this redound­eth unto the Glory of God. This our Apostle expresseth at large, 2 Cor. 9. 12, 13, 14, 15. For the Administration of this service (that is, the Charitable and boun­tiful Contribution of the Corinthians unto the Poor of the Church of Hierusalem) not only supplieth the wants of the Saints themselves, (the thought whereof might give great satisfaction to the minds of men benign and compassionate, namely, that they have been able to relieve others) but it is abundant also by many Thanks­givings unto God; It hath this Effect upon the minds of all that are concerned in it, or do know of it, to cause them to abound in thanks and praise unto God. And he sheweth both the Grounds whereon, and the Way whereby this Praise is so returned unto God. For (1) They consider not meerly what is done, but the principle from whence it doth proceed. Whilst by the Experience of this Ministration they glo­rifie God for your professed subjection unto the Gospel. This in the first place affects them greatly, that whereas before they had only heard it may be a Report, that you or some of you were converted unto the Faith of the Gospel, they had now by this Ministration, that is, the Relief of Bounty communicated unto them, such an Evidence and Assurance, that with one consent they gave Praise and Glory to God for the Work of his Grace towards them.

And indeed this usually is the first thing which affects the minds of any of the Saints of God in any relief that God is pleased to hand out unto them by the means of others. They admire and bless God in and for his Grace towards them by whose Kindness and Compassion they are relieved. So is God glorified by these Fruits. And the second ground of their Praises was, the liberal Distribution unto themselves, as they found by Experience, and unto all men, as they were informed and believed. The Ministration its self testified their Faith and Obedience unto the Gospel, but the Nature of it, that it was liberal and bountiful, evidenced the since­rity and fruitfulness of their Faith, or the exceeding Grace of God in them, v. 14. they saw hereby that there was not an ordinary or common work only of Grace on these Corinthians engaging them into a Common Profession, and the Duties of it, which yet was a matter of great thankfulness unto God; but that indeed the Grace of God exceedingly abounded in them, which produced these Fruits of it in so plen­tiful a manner. And with respect hereunto also was Praise peculiarly rendred un­to God. Hereunto also the Apostle adds a double way whereby God was glorified distinct from the direct Attribution of Praises unto him. And by their prayer for you, which long after you, for the exceeding Grace of God in you; That is, by both these ways they glorifie God, both in their prayers for a supply of Divine Grace and Bounty to them by whom they were relieved, and in their enflamed love towards them, and longing after them, which was occasioned only by their Relief; but the real Cause, Motive, and Object of it, was the exceeding Grace of God in them, which was evidenced thereby. And by both these Duties, God is greatly Glorified. Hence the Apostle concludes the whole with that [...] of triumphant Praises to God, [Page 70] Thanks be to God for his unspeakable Gift. This, saith he, is a Gift that cannot be sufficiently declared amongst men, and therefore God is more to be admired in it. And the Apostle presseth the occasion of their joynt thankfulness in a word that may include both the Grace of God given unto the Corinthians enabling them to their Duty, and the Fruit of that Grace in the Bounty conferred on the poor Saints; both of them were the Gift of God, and in both of them was he glorified. And in this regard especially, are the Fruits of our Obedience unto the Gospel, meet for him by whom we are dressed; that is, have an especial tendency unto the Glory of God. Hence is that Caution of the Apostle, Chap. 13. 16. But to do good and communicate, forget not, for with such Sacrifices God is well pleased. Our Prayers and Praises also, as he declares in the Verse foregoing, are Sacrifices unto God, and accepted with him, ver. 15. Our whole Obedience is our reasonable Sacrifice, is a Sacrifice accep­table unto God, Rom. 12. 1. yea but in these Fruits of Benignity, Bounty, Cha­rity, doing good, and Communicating largely and liberally, God is in a peculiar man­ner well pleased and satisfied, as smelling a savour of Rest through Christ in such Sacrifices.

And I might here justly take occasion at large to press men unto an abundant fruitfulness in this especial kind of Fruit-bearing, but that the nature of our discourse will not admit it.

(6) They are meet for God, because they are as the first-fruits unto him from the Creation. When God took and rescued the Land of Canaan, which he made his own in a peculiar manner, out of the hands of his Adversaries, and gave it unto his own people to possess and inherit, he required of them that on their first Entrance thereunto, they should come and present him with the first of all the Fruits of the Earth, as an acknowledgement of his right to the Land, and his Bounty unto them, Deut. 26. 1, 2, 3, 4, 5, 6, 7, 8. &c. The whole Creation did by sin as it were go out of the possession of God, not of his Right and Power but of his Love and Favour: Sathan became the god of this world, and the whole of it lay under the Power of Evil. By Jesus Christ he rescueth it again from its Slavery and Bondage unto Sathan. But this he will not do all at once, only he will have some first-fruits offered unto him as an acknowledgement of his Right, and as a pledge of his En­tring on the possession of the whole. And God is greatly glorified in the present­ing of these first-fruits, at the recovery of the Creation unto himself, which is a certain pledge of vindicating the whole from its present Bondage: And it is Be­lievers that are these Fruits unto God, Jam. 1. 18. Of his own Will begat he us, with the Word of Truth, that we should be a kind of first-fruits of his Creatures. But we are not so, but in our fruitfulness. Thereby it is that there is a Revenue of Glory and Praise returned unto God from this lower part of the Creation, without which it bears nothing but Thorns and Briars in his sight. In these therefore and the like things consists the meetness of our Fruits of Obedience unto God, or his Glory. Again,

Where ever there are any sincere Fruits of Faith and Obedience found in the Hearts and Lives of Professors, God graciously accepts and blesseth them. Nothing is so small, Obser. 3. but that if it be sincere he will accept; and nothing so great but he hath an over­flowing Reward for it. Nothing shall be lost that is done for God, A Cup of cold water, the least refreshment given unto any for his sake, shall be had in remembrance. All we have and are, is antecedently due to him, so as that there can be no Merit in any thing we do. But we must take heed lest whilst we deny the Pride of Merit, we lose not the Comfort of Faith as to Acceptance of our Duties. It is a Fruit of the Mediation of Jesus Christ that we may serve God without fear in Righ­teousness and Holiness all our days. But if we are always anxious and solicitous about what we do, whether it be accepted with God or no; how do we serve him without fear? This is the worst kind of fear we are obnoxious unto, most disho­norable unto God, and discouraging unto our own Souls, 1 Joh. 4. 18. For how can we dishonour God more than by judging that when we do our utmost in since­rity in the way of his Service, yet he is not well pleased with us, nor doth accept of our Obedience? Is not this to suppose him severe, angry, always displeased, ready to take advantage, one whom nothing will satisfie? Such thoughts are the marks of the wicked Servant in the Parable, Luke 19. 20, 21, 22. where then is that in­finite [Page 71] Goodness, Grace, Condescension, Love, Compassion, which are so Essen­tial to his Nature, and which he hath declared himself so to abound in? And if it be so, what use is there of the Mediation and Intercession of Jesus Christ? what be­nefit in the promises of the Covenant? And what is there remaining that can en­courage us in and unto Duties of Obedience? Meerly to perform them because we cannot, we dare not do otherwise, a Servile Compliance with our Conviction, is neither acceptable unto God, nor any ways comfortable unto our own Souls. Who would willingly lead such a life in this world, to be always labouring and endea­vouring, without the least satisfaction that what he does will either please them by whom he is set on work, or any way turn to his own account? Yet such a life do men lead who are not perswaded that God graciously accepts of what they sin­cerely perform. A suspicion to the contrary ariseth up in opposition unto the fun­damental principle of all Religion, He that cometh unto God must believe that he is, and that he is the Rewarder of all them that diligently seek him, Heb. 11.

This is the first 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 [Page 72] 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 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.

VERSES 9, 10, 11, 12.

Expositors generally agree in giving these Verses as an Instance of the great Wis­dom and Prudence used by the Apostle in his dealing with these Hebrews. Chry­sostome in especial insists upon it, making observations unto that purpose on all the considerable passages on the Context. What is really of that nature will occur un­to us, and shall be observed in our Progress. His Design in general is twofold. First, To mollifie the Severity of the preceding Commination and Prediction contained therein, that it might not have an Effect on their minds beyond his Intention. He knew that all Circumstances considered, it was necessary for him to make use of it. But withall he was careful that none of them who were sincere should be ter­rified or discouraged. For if men are disanimated in the way wherein they are en­gaged by those on whose guidance they depend, and unto whose Judgement they are to submit, it makes them despond and give over thoughts of a chearful pro­gress. Wherefore in all cases our Apostle was exceeding careful, not in any thing to make heavy or sorrowful the hearts of his Disciples, unless it were in case of ex­tream Necessity. Hence is his Apologie or Excuse as it were, to the Corinthians for having put them to sorrow by some severe reproofs in his former Letter to them, 2 Cor. 2. 1, 2. But I determined this with my self, that I would not come again unto you in heaviness. For if I make you sorry, who is he then that maketh me glad, but the same which is made sorry by me. He lets them know, that whatever sorrow he had put them to, it was so unto himself, no less than unto them, seeing they were the chiefest causes of his Joy and Gladness. And thus dealeth he in this place with the Hebrews. Lest they should be amazed with the terror of the preceding Com­mination, and the Prediction therein contained, of the inevitable and dreadful ruine of slothful Apostates and Hypocrites, he lets them know that he did no way therein determine or pass a Judgement on them, their state and condition. But having far other thoughts and hopes concerning them, and the End of their Pro­fession, he yet judged it necessary to excite them unto that Diligence which some among them had neglected to use, by declaring the miserable End of those who al­ways abide unfruitful under, or do Apostatize from the profession of the Gospel. Herein doth he steer a direct and equal course between the Extreams in Admonition. For he neither useth so much lenity as to enervate his Reproof and Warning; nor so much severity as to discourage or provoke those who are warned by him. In a word, he layeth weight upon things and spareth persons, the contrary whereunto is the bane of all Spiritual Admonition. Secondly, He maketh use of this Discourse for a Tran­sition unto the second part of his Design. And this was to propose unto them who were true Believers, such encouragements and grounds of Consolation, as might con­firm and establish them in their Faith and Obedience, which are the subjects of the remaining part of this Chapter. Wherefore as to make way for the severe Threat­nings which he hath used, it was necessary for him to describe the persons unto whom [Page 86] they did in an especial manner belong, so it was no less requisite that he should de­scribe those also unto whom the ensuing Promises and Consolations do pertain, which he doth in these Verses.

VERSE 13, 14, 15, 16.

In the close of the foregoing Verse the Apostle expresseth the end of all his Ex­hortations, what they tended unto, and what would be the advantage of all that complied with them in Faith and Obedience. And this was the Inheriting of the Promises, or the enjoyment of the things promised by God, unto them that believe and obey. Of all that entercourse that is between God and sinners, the Promise on the part of God is the sole Foundation. Thereby doth God express his Good­ness, Grace, Truth, and Soveraign Power unto men. Herein all supernatural Re­ligion and all our concernments therein, are founded, and not on any thing in us. And on our part the Inheritance of the Promises in the effects of those holy Pro­perties of God towards us, is the end of what we look for and aim at in all our Obedience. Wherefore the Apostle having arrived in the series of his Discourse unto the mention of this great period of his whole design, he stays awhile to con­sider and explain it in these Verses.

[...].

[...]. Syr. [...] When he promised unto him. V. L. Abrahae nam (que) promittens; For promising to Abraham. Most, Deus enim pollicitus Abrahae: for God promising unto Abraham, which expresseth the sense in­tended; and that word, when, which we add, is included in [...].

[...]; Ad verbum; quoniam per neminem ha­buit majorem jurare. Seeing by none he had a greater to swear. V. L. Quoniam neminem habuit, per quem juraret majorem. Rhem. Because he had none greater by whom he might swear. Erasm. Bez. Cum non possit per quemquam majorem jurare. Ours: Be­cause he could swear by no greater: [...] is rather quum than quoniam. To make up the sense, se may be added, none greater than himself. And so the Syriack reads, [...] quoniam non erat ipsi qui major prae se ut juraret per illum; or in the Neuter Gender, majus and illud. Seeing there was no­thing to him greater than himself that he might swear by it. All to the same purpose.

[...], juravit per semet ipsum. Syr. [...]; He sware by his Soul; which though it may be an Hebraisme, yet we shall find that God sometimes in his Oath makes mention of his Soul.

[...]; The Syriack omits the particles [...], which yet are the only note of Asseveration in the words. The Vulgar Lat. renders it by nisi; unless, which is retained by Erasmus, the sense whereof we shall afterwards enquire into. Certe, surely; Arab. I have sworn assuredly. Benedicens, or benedicendo benedicam, blessing, I will bless.

[...]; Syr. [...]; he restrained his Spirit; preserved himself by Faith from being hasty, or making haste.

[...]; adeptus est, nactus est, assequutus est, obtinuit, con­secutus est; all which words are used by Interpreters. Syr. [...] he received. Pro­missum, promissionem, repromissionem; He obtained the Promise.

[...]; Syr. [...] the Sons of men; men of all sorts. [...]. Vul. Lat. Per majorem sui. Sui is added if not needlesly, yet barba­rously.

[...]; Contradictionis, controversiae, litis, contentionis; strife; [...], finis, rather as Bez. Terminus. [...], ad confirmationem; Eras. ad con­firmandum; juramentum, jusjurandum, adhibitum. Syr. [...], The true solution of every contention between them is by an Oath. Arab. A lawful Oath is the decision of every controversie between them.

Verse 13, 14, 15, 16.

[...]; For; Expositors agree that this causal Connexion doth not infer a reason or enforcement of the preceding Exhortation unto Faith and directly: But it gives an [...] account wherefore he proposed unto them the Examples of their Fore-fathers, as those who through Faith and Patience inherited the Promises. For that they did so really and truly he proves by an Instance above all exception, producing the Example of one which he knew would be most forcible and prevalent with them. It is evident that they by Faith and Patience obtained the Promise, for so did Abra­ham, the grounds whereof he particularly declares.

But this in my Judgement compriseth not the whole scope and design of the Apostle in the Introduction of this Example. He hath yet a farther aim in it which we must enquire into. Wherefore (1) having carried on his paraenetical discourse concerning fruitfulness in Profession, with constancy in Faith and Patience, unto a Declaration of the end of all Graces and Duties, which is the enjoyment of the Pro­mise, he takes occasion thence to declare unto them the nature of the Gospel, and the Mediation of Christ therein proposed unto them, unto constancy in the Faith and Profession whereof he had so exhorted them. To this end he lets them know that they were nothing but the Accomplishment of the great Promise made unto Abra­ham, which as themselves acknowledged to be the Foundation of all their hopes and expectations, so also that it had not been before perfectly fulfilled. In that Promise both the great blessing of Christ himself, and the whole work of his Me­diation were included. Wherefore on this account doth he insist so largely on this Promise and the confirmation of it, and issueth his discourse in the Introduction of Christ according unto it. (2) He further designs to manifest that the Promise as to the substance of it belongs no less unto all Believers than it did to Abraham, and that all the benefits contained therein are by the Oath of God secured unto them all.

There is in the words, observing as near as we can their order in the Text, in the distribution; (1) The Person unto whom the Promises were made, and who is proposed for the example of the Hebrews, which is Abraham. (2) The Promise made unto him, which is that of Christ himself and the benefits of his Mediation. (3) The confirmation of that Promise by Oath of God; God sware. (4) The especial nature of that Oath, God sware by himself. (5) The reason hereof, because he had none greater by whom he might swear. (6) The end of the whole on the part of Abraham; He obtained the Promise by patient waiting or enduring. (7) The Assu­rance of the Promise on the part of God as confirmed by his Oath, by a general maxime of things among men, grounded on the Light of Nature and received in their universal practice; For verily men swear by the greater, &c.

1. The Person to whom the Promise was made is Abraham. He was origi­nally [...]. called Abram; [...] Pater excelsus, an high or exalted Father. God changed his Name upon the most signal Renovation of the Covenant with him into [...] Abraham, Gen. 17. 5. The reason and added signification whereof is given in the next words; for a Father of many Nations have I made thee. [...] is a multitude, and God now declaring that Abra­ham should not only be the Father of all the Nations that should proceed naturally from his Loyns, but of all the Nations of the world that should afterwards embrace and imitate his Faith, interserts the first letter of Hamon a multitude into his name, that it might be unto him a perpetual memorial of the Grace and Favour of God, as also a continual confirmation of his Faith in the Promises, the Truth and Power of God being always suggested unto him by the name that he had given him.

Now Abraham was the most meet on many accounts to be proposed as an Ex­ample unto this people. For (1) Naturally he was the Head of their Families, their [Page 136] first peculiar famous progenitor, in whose Person that distinction from the rest of the world began, which they continued in throughout all their Generations; and all men are wont to pay a great Reverence and Respect to such persons. (2) It was he who as it were got them their Inheritance which was first conveyed unto him, and they came in upon his Right. (3) Because the Promise now accomplished was first signally given unto him, and therein the Gospel declared, in the Faith whereof they are now exhorted to persevere. (5) The Promise was not given him meerly on his own account or for his own sake; but he was singled out as a pattern and example for all Believers. And hence he became the Father of the Faithful, and Heir of the World.

2. That which is affirmed concerning this Person is, that God made Promise unto [...]. him; [...]. Of the Nature of Divine Promises I have treated on Chap. 4. 1, 2. In general they are express Declarations of the Grace, Goodness, Pleasure, and Purpose of God towards men for their good and advantage. That here intended was that for the substance of it God made unto Abraham, Gen. 12. 2, 3. I will bless thee and make thy name great, and thou shalt be a blessing, and I will bless them that bless thee and curse them that curse thee: and in thee shall all the Families of the Earth be blessed. And this same Promise was confirmed unto him by the way of a Covenant, Chap. 15. 3, 4, 5. And more solemnly, chap. 17. 1, 2, 3, 4, 5, 6. For chap. 15. it is only promised that he should have a natural Seed of his own, and that a Stranger should not be his Heir. But here his name is changed into Abraham, he is made Heir of the world, and many Nations are given in to be his spiritual Posterity. But because together with the Promise our Apostle designs to give an account and commendation both of the Faith and Obedience of Abraham, he calls not out that grant of this Promise which was preventing, renewing, and calling, antecedent unto all his Faith and Obedience, and communicative of all the Grace whereby he was enabled thereunto, as expressed chap. 12. but he takes it from that place where it was renewed and established unto him after he had given the last and greatest evidence of his Faith, Love, and Obedience, chap. 22. 16, 17, 18. [...] By my self have I sworn saith the Lord, for because thou hast done this thing, and hast not with-held thy Son, thine only Son; [...]; That in blessing I will bless thee, and in multiplying I will mul­tiply thy Seed. Thus God gave out unto him the fulness of the Promise by degrees. First he mentions only his own person without any Declaration how the Promise should be fulfilled in his Seed, Chap. 12. 2, 3. Then he expresly adds the mention of his Seed in the way whereby the Promise should be accomplished, but no more, Chap. 15. 5. And at length he lets him know the extent of his Seed unto Believers of all Nations, chap. 17. 5. To all which a farther confirmation by the Oath of God, and the Extent of the Promise is added, Chap. 22. 15, 16, 17, 18. So are we to embrace, and improve as he did the first dawnings of Divine Love and Grace. It is not full Assurance that we are first to look after, but wait for the confirmation of our Faith in compliance with what we have received; If we either value not, or improve not in thankful Obedience the first Intimations of Grace, we shall make no progress towards greater enjoyments. And in the Apostles expression of this Pro­mise we may consider,

1. The manner of the expression. 2. The nature and concernments of the Promise it self.

In the manner of the expression there are the Affirmative particles; [...]; certe, truly. They answer only directly unto [...] in the Hebrew; but the Apostle includes [...]. a respect unto what was said before, [...]; In my self have I sworn. And [...] is sometimes used for [...] that is, truly; in way of an Asseveration, Job 34. 31. [...]; which we render, Surely, it is meet to be said unto God I have born, I will not offend, and that properly. And [...] was of common use in the Greek Tongue in Assertory Oaths. So Demosthenes, [...]; He sware [...] that he would destroy Philip. The Vulgar Latine renders it by nisi, that is, [...], contrary to the sense of the Ancients, Chrysostome, Oecumenius, and Theophylact, as some of the Expositors of the Roman Church do acknowledge. But yet that manner of expression denotes a sense not unusual in the Scripture. For there is an Intimation in it of a reserved Condition rendring the saying ensuing a most sacred Oath. Unless I bless thee, let [Page 137] me not be trusted in as God, or the like. But the formality of the Oath of God is neither in Genesis nor here expressed; only respect is had unto what he affirms, by my self have I sworn. Surely, undoubtedly.

The Promise it self is expressed in those words, [...], &c. Blessing I will bless thee, and multiplying I will multiply thee. Our Apostle renders the words of Moses exactly, Gen. 22. 17. Only where it is said there, I will multiply thy Seed, he expresseth it by I will multiply thee, which is all one, or to the same purpose; for he could be no way multiplied, but in his Seed; and he proceedeth no farther with the words of the Promise, as being not concerned in what followeth. For although his Seed was actually multiplied, yet it was Abraham himself who was blessed therein. The Vulgar Latine in this place reads, Benedicens benedicam, blessing I will bless; but in Genesis hath only benedicam and multiplicabo. Hence divers of the Roman Expositors, as Ribera, Tena and others, give sundry reasons why the Apostle changed the ex­pression from what was used in Moses, where it is only said I will bless thee, into blessing I will bless thee. And which I cannot but observe, Schlictingius who followeth in this place the Exposition of Ribera, complies with him also in that Observation: aliis quidem verbis (saith he) promissionem hanc apud Mosem extulit: But all this is but the mistake of the Vulgar Interpreter on Gen. 22. For the words in the Origi­nal have the Reduplication rendered by the Apostle, which the Lxx also observe. And this Reduplication is a pure Hebraisme vehemently affirming the thing promised, and hath in it the nature of an Oath. It also intends and extends the matter pro­mised. Blessing I will bless thee; I will do so without fail, I will do so greatly without measure, and eternally without end. And this kind of Asseveration is com­mon in the Hebrew, Gen. 2. 17. [...] In the day thou eatest thereof dying thou shalt dye; thou shalt assuredly dye; be certainly ob­noxious unto Death; it may be also that the double Death temporal and eternal is included therein. See Gen. 37. 33. 2 Kings 2. 23. 1 Sam. 23. 22. Josh. 24. 10. Jer. 23. 17. Dan. 11. 10.

We have need of every thing that any way evidenceth the stability of Gods Promises to Obser. 1 be represented unto us, for the encouragement and confirmation of our Faith. As God redoubled the word at the first giving out of the Promise unto Abraham for the strengthening of his Faith, so is the same here expressed by the Apostle that it might have the same effect upon us. And two things especially God seems to impress upon our minds in this vehemency of expression. (1) The sincerity of his Inten­tions without reserve. (2) The stability of his Purposes without alteration and change. It is to signifie both these, that such emphatical vehement expressions are used even among men, and both these Unbelief is apt to question in God. He that believeth not maketh God a liar, 1 Joh. 5. 10. He is a lyar who in his Promises intendeth not what his words signifie, but hath other reserves in his mind; and he who having promised changeth without cause. Both these doth Unbelief im­pute to God, which makes it a sin of so hainous a nature. The first time God used this kind of Reduplication it was in his threatening of Death unto the Trans­gression of the Command, Gen. 2. 17. In the day thou eatest thereof dying thou shalt dye. And that which Sathan deluded our first Parents by, was in perswading them that there was not sincerity in what God had said, but that he had reserved to him­self, that it should be otherwise. The Serpent said unto the woman [...] dying ye shall not dye, Gen. 3. 4. But this being directly contrary unto what God had expresly affirmed, how could Sathan imagine that the Woman would im­mediately consent unto him against the express words of God? Wherefore he useth this Artifice to prevail with her, that although God had spoken those words, yet he had a Reserve to himself that it should not be unto them indeed as he had spoken, ver. 5. By these means Unbelief entered into the world, and hath ever since wrought effectually in the same kind. There is no Promise of God so plainly expressed but Unbelief is ready to suggest innumerable exceptions why it should have such reserves accompanying of it, as that it doth not belong unto us. Most of these exceptions we gather from our selves, and were it not for them we sup­pose we could believe the Promise well enough. But the truth is, when we are called to believe, when it is our Duty so to do, when we pretend that we are [Page 138] willing and desirous to do so, were it not for such and such things in our selves, it is the sincerity of God in his Promises we all in question: and we think that al­though he proposeth the Promise unto us, and commandeth us to believe, yet it is not his intention and purpose that we should do so, or that we should be made par­takers of the good things promised. By the purpose of God I do not here intend the Eternal purpose of his Will concerning the effects and events of things, about which we are called to exercise neither Faith nor Unbelief, until they are mani­fested. But the whole Rule of our Duty is in Gods Command, and the Faith re­quired of us consists in this, that if we comply with what God prescribeth, we shall enjoy what he promiseth; if we believe, we shall be saved. And herein to question the Truth or Sincerity of God, is an high effect of Unbelief. This distrust there­fore God removes by the Reduplication of the word of the Promise, that we might know he was in good earnest in what he expressed. The like may be spoken con­cerning the stability of the Promises, with respect unto change, which because it must be particularly afterwards spoken unto, shall be here omitted. And these things we have need of. If we think otherwise we know little of the nature of Faith or Unbelief, of our own weakness, the efficacy of the Deceits of Sathan, or the mani­fold oppositions which rise up against believing.

2. For the Promise it self here intended or the matter of it, it may be consi­dered two ways. (1) As it was personal unto Abraham, or as the Person of Abra­ham was peculiarly concerned therein. (2) As it regards all the Elect of God and their Interest in it; of whom he was the Representative. As this Promise was made personally unto Abraham, it may be considered, (1) With respect unto what was Carnal, Temporal and Typical. (2) Unto what was Spiritual and Eternal typed out by those other things. As unto what was Carnal and Typical, the things in it may be referred unto two Heads. (1) His own temporal prosperity in this world. Gods Blessing is always [...] an addition of good unto him that is blessed. So it is said Gen. 24. 1. God hath blessed Abraham in all things; which is explained ver. 35. in the words of his Servant, The Lord hath greatly blessed my Master and he is become great, and he hath given him Flocks and Herds, Silver and Gold, God increased him in Wealth, Riches and Power until he was esteemed as a mighty Prince by the people among whom he dwelt, Gen. 23. 6. And this in the Blessing was a Type and Pledge of that full Administration of Grace and Spiritual things, which was principally intended. (2) What concerned his Posterity where­in he was blessed. And herein two things were in the Promise both expressed at large.

(1) The greatness of their number; They were to be as the Stars of Heaven or as the Sand by the Sea-shore; that is, innumerable.

(2) Their success and prosperity; that they should possess the Gates of their Ene­mies; which principally respected the mighty successes which they had and Con­quests which they made under the conduct of Joshua and afterwards of David.

In both these things were they Typical of the more numerous Subjects of the Kingdom of Christ, and of his spiritual Conquest for them and in them of all their spiritual Adversaries. See Luke 1. 70, 71, 72, 73, 74, 75.

In these two Branches of the Promise the Faith of Abraham was greatly exercised as unto the Accomplishment of them. For as unto the first or multiplication of his Posterity, though he lived after this about 70 years, yet he never saw any more than two persons, Isaac and Jacob that were interested in this Promise; For although he had other Children and Posterity by them, yet in Isaac only was his Seed to be called, as to this Promise. He had therefore during his own days no outward visible pledge or appearance of its Accomplishment; and yet however he lived and died in the Faith thereof. And as unto the latter, of their prosperity and success, he was told before, that they should be in Affliction and Bondage for 400 years. Yet looking by Faith through all these difficulties in its proper season, he inherited the Pro­mise.

And he was a great Example herein unto all Believers under the New Testament; For there are many Promises remaining as yet unaccomplished, and which at pre­sent as in other Ages, seem not only to be remote from but as unto all outward means to be cast under an impossibility of accomplishment. Such are those as con­cerning the calling of the Jews, the coming in of the fulness of the Gentiles, with the [Page 139] enlargement and establishment of the Kingdom of Christ in this world. Concerning all these things, some are apt to despond, some irregularly to make haste, and some to reject and despise them. But the Faith of Abraham would give us pre­sent satisfaction in these things and assured expectation of their Accomplishment in their proper season.

Secondly, The peculiar Interest of Abraham in this Promise as to the spiri­tual part of it may also be considered; and hereof in like manner there were two parts.

1. That the Lord Christ should come of his Seed according to the flesh. And he was the first person in the world, after our first Parents, to whom in the order of nature it was necessary, to whom the Promise of the Messiah to spring from them was confirmed. It was afterwards once more so confirmed unto David, whence in his Genealogy he is said in a peculiar manner to be the Son of David, the Son of Abraham. For unto these two persons alone was the Promise confirmed. And therefore is he said in one place to be the Seed of David according to the Flesh, Rom. 1. 3. and in another, to have taken on him the Seed of Abraham, Heb. 2. 16. Herein lay Abrahams peculiar Interest in the spiritual part of this Promise, He was the first who had this priviledge granted unto him by especial Grace, that the promised Seed should spring from his Loyns. In the Faith hereof he saw the Day of Christ and rejoiced; this made him famous and honourable throughout all Genera­tions.

2. As he was thus to be the natural Father of Christ according to the flesh, whence all Nations were to be blessed in him or his Seed; so being the first that received or embraced this Promise, he became the spiritual Father of all that do believe, and in them the Heir of the world in a spiritual Interest, as he was in his carnal Seed the Heir of Canaan, in a political Interest. No men come to be accepted with God but upon the account of their Faith in that Promise which was made unto Abraham, that is, in him who was promised unto him. And we may observe That,

The Grant and Communication of spiritual Priviledges is a meer act or effect of Sove­raign Grace. Even this Abraham who was so exalted by spiritual Priviledges, seems Obser. 1. originally to have been tainted with the common Idolatrie which was then in the world. This account we have, Josh. 24. 2, 3. Your Father dwelt on the other side of the Flood in old time, Terah the Father of Abraham, and the Father of Nachor, and they served other Gods. And I took your Father Abraham from the other side of the Flood. It is true, the charge is express against Terah only; but it lying against their Fathers in general on the other side of the Flood, and being added that God took Abraham from the other side of the Flood, he seems to have been involved in the Guilt of the same sin whilst he was in his Fathers House and before his Call. Nor is there any account given of the least preparation or disposition in him unto the state and Duties which he was afterwards brought into. In this condition, God of his Soveraign Grace first calls him to the saving knowledge of himself, and by de­grees accumulates him with all the Favours and Priviledges before mentioned. Hence in the close of his whole course he had no cause to glory in himself neither before God nor men, Rom. 4. 2. For he had nothing but what he gratuitously re­ceived. Indeed there were distances of time in the collation of several distinct Mercies and Blessings on him. And he still through the supplies of Grace which he received under every mercy, so deported himself, as that he might not be un­meet to receive the succeeding mercies whereof he was to be made partaker. And this is the method of Gods communicating his Grace unto sinners. His first Call and Conversion of them is absolutely gratuitous. He hath no consideration of any thing in them that should induce him thereunto. Neither is there any thing requi­red unto a condecency herein. God takes men as he pleaseth, some in one condi­tion and posture of mind, some in another; some in an open course of sin, and some in the execution of a particular sin, as Paul. And he indeed at the instant of his call was under the active power of two of the greatest hinderances unto Con­version that the heart of man is obnoxious unto. For first he was zealous above measure of the Righteousness of the Law, seeking earnestly for Life and Salvation by it; and then he was actually ingaged in the persecution of the Saints of God. These [Page 140] two qualifications constant resting in Legal Righteousness, with rage and madness in persecution, than which there are not out of Hell more adverse principles unto it, were all the preparations of that Apostle unto converting Grace. But after that this Grace which is absolutely free and Soveraign is received, there is an order in Gods Covenant which for the most part he observeth in the communication of ensuing Graces and Priviledges; namely, that Faith and Obedience shall precede the increase and enlargement of them. Thus was it with Abraham who re­ceived his last great signal Promise and Priviledge, Gen. 22. upon that signal Act of his Faith and Obedience in offering up his Son upon Gods Command.

As it was with Abraham, so is it with all those who in any Age are made parta­kers of Grace or spiritual Priviledges.

Secondly, The Promise here intended as to the spiritual part of it may be con­sidered with respect unto all Believers; of whom Abraham was the Representative. And two things are contained therein.

1. The giving and sending of the Son of God to take on him the Seed of Abraham. This was the life and soul of the Promise; the ancient and first ex­pressed regard of Divine Grace unto sinners. In thy Seed shall all the Nations of the Earth be blessed; that is, the Seed of the Woman shall break the Serpents head. The Incarnation of the Son of God promised from the Foundation of the world, shall be fulfilled in thy Seed, he shall take on him the Seed of Abraham. So our Apostle argues, Gal. 3. 16. Now to Abraham and his Seed were the Promises made, he saith not unto Seeds as of many, but as of one, and thy Seed which is Christ. For the Pro­mise which is made concerning Christ in one sense, is made unto him in another. As to the benefit and effects of the coming of Christ it was made concerning him unto Abraham and all his Seed, but as unto the first grant, intention and stability of the Promise it is made unto Christ himself, with respect unto that Everlasting Cove­nant which was between the Father and him, in his undertaking the work of Medi­ation. Or the Lord Christ may be considered either as the undertaker of the Cove­nant with God, and so the Promise was made unto him; or as the Accomplish­ment of the terms of it for us, so the Promise was concerning him.

2. The nature of the benefit which is to be received by Christ thus promised; and that in general is a Blessing, in thy Seed shall they be blessed. And two things are comprised in this Blessing, as the Springs of other mercies innumerable. The Promise of Christ himself was the fountain, and all other Promises were particular streams from it, especial Explications and Applications of that Promise. (1) The removal of the Curse of the Law which was come on all men by reason of sin. The Curse could not be removed but by a Blessing; and that which doth it is the greatest of Blessings, as that was the greatest of Curses and Miseries. (2) The bringing in of a blessed Righteousness, on the account whereof we might be accepted with God. See Gal. 3. 13, 14, 15.

Before we proceed we may observe two things in general concerning this Pro­mise. (1) That this was the Life of the Church of the Old Testament, the Spring of its continuance unto its appointed season, which could never be dried up. How many times were that whole people, the posterity of Abraham, at the very brink of Destruction? For sometimes they fell generally into such terrible provoking sins, as that their utter casting off might have been justly expected by Angels and men; sometimes they were in the just Judgement of God given up unto such wasting Desolations in their Captivities, as that they were wholly like dry bones on the face of the Earth without hopes of a Resurrection. Yet mercy, patience, and power wrought through all and preserved them in a Church state until this Pro­mise was accomplished. This it was alone, or the Faithfulness of God therein whence all their healing and recoveries did proceed. And when this Promise was once fulfilled, it was beyond the power of all the world to keep them unto their former condition. All depended on the issue of this Promise, in whose fulfilling all things were to be cast into a new mold and order. (2) This was that which preserved the Spirits of true Believers among them from ruining Despondencies in the times of the greatest Apostasies, Calamities, and Desolations of the People. They had this Promise still to plead, and rested therein, notwithstanding all the Interveniencies which oft-times seemed to render the case of that people very desperate. See their Faith expressed, Micah 7. 18, 19, 20. Isa. 7. 13, 14, 15. chap. 5. 3. Luke 1. 70, [Page 141] 71, 72, 73. And I would hope there is mercy lies treasured in the Bowels of this Promise not yet brought forth toward the remainders of the Posterity of Abraham according to the Flesh. Who knows but that by virtue of the ingaged Love and Faithfulness of God declared in this Promise, these withered Branches may revive, and these dead bones rise again? Our Apostle placeth the Hopes of it on this ground alone, that as touching the Election they were beloved; they were beloved for the Fathers sake, Rom. 11. 28. As to Profession they were then vsibly falling off; but as to Election, as to Gods purpose concerning them, the Love which he bare to their Fathers, ingaged unto Abraham in this Promise, will one day find them out, and bring them in unto a plentiful share in this Blessing.

Wherefore on all accounts the Instance chosen by the Apostle was of singular use unto the Hebrews, and singularly suited unto their present condition. For as they received many Advantages from his personal Priviledges who was their Father according to the Flesh; so they succeeded unto him in the spiritual part of the Pro­mise; and therefore as the like Duties of Faith and Obedience and Perseverance were required of them as of him, so they in the performance of them had assurance given them in his success, that they also should inherit the Promise. So the Apo­stle applies his discourse ver. 17, 18.

Where the Promise of God is absolutely ingaged, it will break through all Difficulties. and Obser. 2. Oppositions unto a perfect Accomplishment. No Promise of God shall ever fail or be of none effect. We may fail or come short of the Promise by our Unbelief; but the Promises themselves shall never fail. There have been great seasons of Trial in many Ages wherein the Faith of Believers hath been exercised to the utmost about the accomplishment of the Promises; but the Faithfulness of God in them all hath hitherto been ever Victorious, and it will be so for ever. And this Trial hath arose partly from Difficulties and Oppositions, with all Improbabilities of their Accomplishment on rational accounts, or with respect unto visible means; partly from a misunderstanding of the nature of the Promises, or of the season of their Accomplishment. Thus in the first great Promise given unto our Parents after the Fall, how soon was their Faith exercised about it. When they had but two Sons the one of them slew the other, and the survivor was rejected and cursed of God. From whom should now the promised Seed be expected to proceed and spring? Is it not probable that they were oft-times ready to say, where is the Promise of his coming? And yet indeed this which seemed to overthrow and disannul the Promise, was only a means of its farther confirmation. For the death of Abel upon his offering his acceptable Sacrifice, was a Type of Christ and his suffering in his my­stical Body, 1 Joh. 3. 12. When the wickedness of the world was come unto that height and fulness that God would not spare, but destroyed all the Inhabitants of it excepting eight persons, the very destruction of the whole Race of mankind seemed to threaten an Annihilation of the Promise. But this also proved unto its confir­mation. For after the Flood God established it unto Noah, accompanied it with a Covenant and gave a visible Pledge of his Faithfulness therein to abide for ever, Gen. 9. 11, 12. For although that Covenant in the first place respected temporal things, yet as it was annexed unto the first Promise it represented and assured the spiritual things thereof, Isa. 54. 8, 9, 10. This great Promise was after limited unto the person of Abraham, namely, that from him should spring the blessed Seed. Yet after it was given unto him, many and many a year passed over him, before he saw the least hope of its Accomplishment. Yea he lived to see all natural ways and means of fulfilling it utterly to fail; Sarahs Womb being dead and his Body also; so that he was past and beyond all hope of having it fulfilled in the or­dinary course of nature. And the Faith which he had in hope was against hope, Rom. 4. 18, 19. Hence he complained that after all his long and wearisome Pilgrimage he went Childless, Gen. 15. 2. and fell into no small mistakes in the matter of Ha­gar and Ishmael. Yet after all, the Promise made its way unto its own Accom­plishment. And by the signal victory it had herein against all oppositions, assured it self unto the Faith of all succeeding Generations, as is here expressed by the Apostle. Afterwards when the Promise was confined unto Isaac, by that word, in Isaac shall thy Seed be called, and Abraham now drawing apace towards the Grave, he is commanded to slay this Isaac and offer him in Sacrifice unto God. This in­deed [Page 142] was the greatest appearance under the Old Testament of the absolute disan­nulling and frustration of the Promise. And Abraham had no relief for his Faith under this Trial, but only the Omnipotency of God, which could produce effects that he could no way apprehend, as raising of him up again from the dead, or the like. But this also proved in the issue so great a confirmation of the Promise, as that it never received any thing of the like nature, before nor after, until its actual accomplishment. For hereon was it confirmed by the Oath of God, whereof we shall treat immediately; the Sacrifice of Christ illustriously represented, and an In­stance given of the infallible victorious success of Faith whilst against all difficulties it adheres unto the Truth of the Promise. What was the condition with the Faith of the best of men when the Lord Christ was in the Grave? At how great a loss they were, and how their Faith was shaken to the utmost, the two Disciples ex­pressed unto the Lord Christ himself as they went to Emmaus, Luke 24. 21. We trusted that it had been he who should have redeemed Israel, and for what they had heard then reported of his Resurrection they said they were astonished at it, but could not arrive at any positive actings of Faith about it. And this befell them when they were speaking to Christ himself, in whom the Promise had received its full Accomplishment. After this also when the Gospel began to be preached in the world, it appeared that it was rejected by the generality of the Jews, and that they also thereon were rejected from being the people of God. This made a great hesi­tation in many about the Promise made unto Abraham concerning his Seed and Po­sterity, as though it were of none effect. For now when the full Accomplishment was declared, and innumerable persons came in unto a participation of it, those unto whom it was peculiarly made, neither would be, nor were sharers of it. This great Objection against the Truth of the Promise our Apostle lays down; Rom. 9. 6. not as though the Word of God had taken none effect, in answer whereun­to he spends the three ensuing Chapters. And he doth it by letting of us know that the Objection was grounded on a mistake of the Persons unto whom the Pro­mise did belong; which were not the whole carnal Seed of Abraham but only the Elect of them, and all Nations whatever. And there are yet Promises of God on Record in the Scripture not yet fulfilled, that will and do exercise the Faith of the strongest and most experienced Believers, concerning whose Accomplishment our Lord Jesus Christ says, When the Son of Man cometh, shall he find Faith in the Earth? The Faith, hope and expectation of most will be at an end, before they are fulfilled; and that because of the insuperable difficulties that seem to lye in the way of their Accomplishment. Such are those which concern the destruction of Antichrist, the calling of the Jews, the spreading of the Gospel unto all Nations, and the flourishing of the Church in Peace and Purity. These things as to all out­ward appearance seem as remote from Accomplishment, as they were the first day the Promise was given, and the difficulties against it increase continually. And yet notwithstanding the Promise shall break through all difficulties, at the end it shall speak and not lye; The Lord will hasten it in its time, Isa. 20. 22. Before its proper time, its appointed season it will not be; but then the Lord will hasten it that no opposition shall be able to stand before it.

From this state of the Promises three things have fallen out. (1) That in all Ages the Faith of True Believers hath been greatly and peculiarly exercised, which hath been to the singular advantage of the Church. For the exercise of Faith is that whereon the flourishing of all other Graces doth depend. And from hence hath there been a Treasure of fervent Prayers laid up from the beginning, which shall in their proper season have a fruitful return. In that Faith and Patience, in those Supplications and Expectations, wherein in every Age of the Church the Faithful have abounded with respect unto the difficulties that have lain in the way of the Promise, hath God been exceedingly glorified; as also they were the means of drawing forth new encouragements and assurances as the comfort of the Church did require. (2) Hence it was that in most Ages of the Church there have been mockers and scoffers, saying, Where is the Promise of his coming, for since the Fathers fill asleep all things continue as from the beginning of the Creation, 2 Pet. 3. 4. The Fathers were they who received the Promises; especially that of the coming of Christ. These they preached and declared, testifying that they would be accom­plished, and that great alterations should be wrought in the world thereby. The [Page 143] sum of what they so declared was, That the Elect of God should be delivered, and that Judgement should be executed on ungodly men, by the coming of the Lord, Jude 14, 15. But what now is become of these Fathers, with all their great Promises and Preachments upon them? Things go on in the same course as they did in the beginning, and are like to do so to the end of the world; what, we pray, is this Promise of his coming you have so talked of? Such Scoffers have most Ages abounded withall; and I think none more than that wherein our Lot is fallen. Observing that all things are in a most unlikely posture to an eye of carnal reason for the Accomplishment of the great Promises of God that are upon Record in the Word, they scoff at all who dare to own an expectation thereof. (3) Some through haste and precipitation have fallen into manifold mistakes of the Promise on the same account. Some have feigned to themselves other things than God ever promised; as the generality of the Jews looked for a carnal Rule, Glory and Do­minion at the coming of the Messiah which proved their temporal and eternal Ruine. And it is to be feared that some are still sick of the same or like Imaginations. And some have put themselves on irregular courses for the Accomplishment of Promises, walking in the Spirit of Jacob and not of Israel. But whatever of this or any other kind may fall out by the unbelief of men, all the Promises of God are Yea and Amen, and will make their way through all difficulties unto an assured Accom­plishment in their proper season.

Thus it is also with respect unto our Faith in the Promises of God as unto our own especial and personal Interest in them. We find so many difficulties, so many oppositions, as that we are continually ready to call in question the Accomplish­ment of them; and indeed few there are, that live in a comfortable and confident assurance thereof. In the times of Temptation, or when perplexities arise from a deep sense of the guilt and power of sin, and on many other occasions, we are ready to say with Sion, The Lord hath forsaken us, our way is passed over from him, as for our part we are cut off.

In all these cases it were easie to demonstrate whence it is that the Promise hath its insuperable efficacy, and shall have its infallible Accomplishment, but it must be spoken unto under the particular wherein the confirmation of the Promise by the Oath of God is declared. Again,

Although there may be priviledges attending some Promises, that may be peculiarly ap­propriated Obser. 2. unto some certain persons, yet the Grace of all Promises is equal unto all Be­lievers. So Abraham had sundry personal Priviledges and Advantages communica­ted unto him in and by this Promise, which we have before re-counted, Yet there is not the meanest Believer in the world, but he is equally partaker of the spiritual Grace and Mercy of the Promise with Abraham himself. They are all by virtue hereof made Heirs of God and Co-heirs with Christ whose is the Inheritance.

The next thing considerable in the words, is the especial confirmation of the Pro­mise made to Abraham by the Oath of God. For God—when he could swear by no greater he sware by himself. And sundry things we must enquire into in this pe­culiar dispensation of God unto men, namely, in swearing to them.

1. The Person swearing is said to be God. God sware by himself. And ver. 17. in [...] the Application of the Grace of this Promise unto Believers, it is said, that God inter­posed himself by an Oath. But the words here repeated are expresly ascribed unto the Angel of the Lord, Gen. 22. 15, 16. And the Angel of the Lord called unto Abraham out of Heaven the second time, and said By my self have I sworn saith the Lord. So it is said before ver. 11. The Angel of the Lord called unto him out of Heaven and said Abraham; and adds in the close of ver. 12. thou hast not with-held thy Son, thine only Son from me. He is called an Angel that speaks, but he still speaks in the name of God. Three things are insisted on to assoil this difficulty. (1) Some say that he spake as a Messenger and Ambassador of God in his name, and so assumed his Titles, although he was a meer created Angel: For so a Legate may do, and use the name of him that sends him. But I do not see a sufficient foundation of this supposition. An Ambassador having first declared that he is sent, and from whom, may act in the Name and Authority of his Master; but not speak as if he were the same person. But here is no such Declaration made, and so no provision laid in against Idolatry. For when one speaks in the Name of God, not as from [Page 144] God, but as God, who would judge but Divine Honour and Religious Worship were due unto them, which yet are not unto Angels however gloriously sent or employed, Rev. 19. 10. chap. 22. 9. Wherefore (2) It is said that this Angel doth only repeat the words of God unto Abraham as the Prophets were wont to do. And those of this mind countenance their Opinion with those words used by him, ver. 16. [...] saith the Lord; the words whereby the Prophets solemnly ushered in their messages. But yet neither will this solve the difficulty. For these words, saith the Lord, are often used in the third person, to express him unto us whom in all our Duties we regard, when God himself is introduced speaking. See Gen. 19. 24. Zech. 2. 8, 9. And he who called unto Abraham the second time, ver. 15. is the same with him who first called unto him, ver. 11, 12. and he speaks expresly in the name of God; Thou hast not with-held thy Son from me. Besides in each place this Angel is said to speak from Heaven; which expresseth the Glory of the person that spake. Where­ever God makes use of created Angels in messages unto the Children of men, he sends them unto the Earth; but this speaking from Heaven is a description of God himself, Heb. 12. 25. Therefore (3) By this Angel no other Angel is to be understood, but the great Angel of the Covenant the second person of the Trinity, who thus appeared unto the Fathers under the Old Testament. See this proved at large in our Tenth Exercitation in the first Volume of our Exposition on this Epistle. He it was that spake and sware by himself. For when a meer Angel sweareth, he swears always by one greater than himself according to the rule of our Apostle in this place, Dan. 12. 17. Rev. 10. 5, 6.

Secondly, It may be enquired when God did thus swear: [...]; [...]. promising he sware. He did not first promise, and afterwards confirm it with his Oath. He gave his Promise and Oath together; or gave his Promise in the way of an Oath. Yet are they distinctly considered, nor is it the meer vehemency of the Promise that is intended. For in the next Verse the Apostle calls the Promise and the Oath two things, that is, distinct from one another; [...], two Acts of God. But although he hath respect principally unto that especial Promise which was given with an Oath, yet by the same Oath were all the Promises of this kind given before unto Abraham equally confirmed; whence it may be applied un­to all the Promises of God as it is in the following verses. That which is di­rectly intended is that whereof the story is expressed, Gen. 22. ver. 15, 16, 17, 18. upon his Obedience in offering up his Son. And this was the last time that God immediately and solemnly made Promise unto him after he had gone through all sorts of Trials and Temptations (whereof the Jews give ten particular Instances) and had acquitted himself by Faith and Obedience in them all. Thus did God in his infinite Goodness and Wisdom see good to give him the utmost assurance of the Accomplishment of the Promise, whereof in this Life he was capable; And although it was an Act of Soveraign Grace, yet had it also the nature of a reward, whence it is so expressed, Because thou hast done this thing, and hast not with-held thy Son, thine only Son. Of the same nature are all those assurances of Divine Love and Grace, with the peace and joy that accompany them, which Believers do re­ceive in and upon the course of their Obedience.

Thirdly, The Expression of this Oath may be also considered. The Apostle only mentions the Oath it self, with respect unto the ancient Record of it, but expresseth not the formal terms of it. He sware by himself saying; The Expression of it Gen. 22. 16. is [...]; By my self have I sworn saith the Lord. And we may consider two things concerning the Oath of God. (1) Why he sware. (2) How he swears.

For the first of these, whereas all the Oaths of God are in the confirmation of his Promises or his Threatenings, the reason and nature of those which respect his Threatenings hath been declared at large on chap. 3. And that which concerns the Promises will return unto us, ver. 17. where it must be spoken unto.

2. How he swears; whrein also two things are comprised; (1) The manner of his swearing, and (2) the Nature of his Oath.

1. The manner of swearing is twofold. (1) That which positively expresseth and ingageth what is sworn by; and (2) That wherein an imprecation or execration is im­plyed or expressed. The first the Latines express by per; per Deum; the Greeks by [...] and [...], to the same purpose; The Hebrews prepose the letter [...] unto the [Page 145] thing sworn by. So here [...] that is, by my self. Sometimes there is no expression to that purpose, only God affirms that he hath Sworn, for he is every way his own witness, 1 Sam. 3. 14. I have sworn unto the House of Eli. So Psal. 132. Isa. 14. 24. Sometimes he expresseth some of the Properties of his Nature, as Psal. 89. 35. [...] Juravi per sanctitatem meam; I have sworn by my Holiness. So Amos 4. 2. By my self; Jer. 22. 5. Isa. 45. 23. chap. 43. 13. By his right hand, and the arm of his strength; Isa. 62. 8. By his great name; Jer. 44. 23. By his Soul; Jer. 51. 14. and by the excellency of Jacob; Amos 8. 7. that is himself only. For all the holy Properties of God are the same with his Nature and Being. For that form of an Oath wherein an Imprecation is used, the expression of it is always Elliptical in the Hebrew Tongue, whereas other Languages abound with cursed and prophane Imprecations. And this Elliptical form of expression by [...] si, is often used by God himself, 1 Sam. 3. 14. I have sworn to the House of Eli; [...] if the Iniquity of the House of Eli be purged, Psal. 89. 36. I have sworn unto David by my Holiness, [...]; if I lye unto David. So also Psal. 95. 11. Psal. 132. 2, 3. Isa. 14. 24. And this kind of expression is retained by our Apostle; chap. 3. 12. To whom I sware in my wrath, [...]; if they shall enter into my Rest. As also it is made use of by our Saviour, Mark 8. 12. [...]. Verily I say unto you, if a sign shall be given unto this Generation. There is herein a Rhetorical [...], where something for Honours or Reverence sake is re­strained, silenced, and not uttered. As, if it be so, then let me not be trusted, be­lieved or obeyed.

Secondly, For the Nature of this Oath of God it consists in an express engagement of those Holy Properties whereby he is known to be God, unto the accomplishment of what he promiseth or threateneth. By his Being, his Life, his Holiness, his Power, is he known to be God; and therefore by them is he said to swear, when they are all engaged unto the fulfilling of his word.

Fourthly, There is a reason added why God thus sware by himself. It was be­cause he had none greater whereby he might sware. And this reason is built upon this maxime; That the Nature of an Oath consisteth in the Invocation of a Superiour in whose power we are. For two things we design in that Invocation of another. (1) A te­stimony to be given unto the Truth we assert. (2) Vengeance or Punishment of the contrary upon us. Wherefore we do ascribe two things unto him whom we invo­cate in an Oath. (1) An absolute Omnisciency, or Infallible knowledge of the Truth or Falshood of what we assert. (2) A Soveraign Power over us, whence we expect Protection in case of Right and Truth, or Punishment in case we deal falsly and treacherously. And this respect unto punishment is that alone which gives force and efficacy unto Oaths among mankind. There is a Principle ingrafted in the minds of men by Nature, that God is the supream Rector, Ruler and Judge of all men and their Actions; as also that the Holiness of his Nature with his Righteousness as a Ruler and Judge, doth require that Evil and Sin be punished in them who are under his Government. Of his Omnipotent power also, to punish all sorts of Transgressors, the highest, greatest, and most exempt from humane Cog­nizance, there is an alike conception and presumption. According as the minds of men are actually influenced by these Principles, so are their Oaths valid and useful and no otherwise. And therefore it hath been provided that men of profligate lives, who manifest that they have no regard unto God nor his Government of the world, should not be admitted to give Testimony by Oath. And if instead of driving all sorts of persons, the worst, the vilest of men on sleight or light, or no occasions, unto swearing, none might be in any case admitted thereunto, but such as evidence in their Conversations, such a regard unto the Divine Rule and Government of the world as is required to give the least credibility unto an Oath, it would be much better with humane Society. And that in-road which Atheisme hath made on the world in these latter Ages, hath weakened and brought in a laxation of all the Nerves and Bonds of Humane So­ciety. These things belong unto the Nature of an Oath amongst men, and without them it is nothing. But wherefore then is God said to swear, who as the Apostle speaks, can have no greater to swear by, no Superiour unto whom in swearing he should have respect? It is because as to Infinite Omniscience, Power and Righteousness, the thing respected in an Oath, God is that [Page 146] Essentially in and unto himself, which he is in a way of external Government unto his Creatures. Wherefore when he will condescend to give us the utmost security and assurance of any thing which our Nature is capable of antecedent unto actual enjoyment, in and by the express ingagement of his Holiness, Veracity and Immutability, he is said to swear or to confirm his Word with his Oath.

The end and use of this Oath of God is so fully expressed ver. 17. that I must thither refer the consideration of it.

Ver. 15. The Event of this Promise giving, and Oath of God on the part of Abraham is declared. And so after he had patiently endured he obtained the Promises.

[...]; And so; This was the way and manner of Gods dealing with him, [...]. and this was the way on the other side how he carried it towards God. And the manner of his deportment or the way whereby he attained the end proposed, was [...]; He patiently endured; after he had patiently endured, or rather pati­ently [...]. enduring. The word hath been spoken unto before. [...] longanimus, lentus, tardus ad iram. One that is not quickly pro­voked, not easily excited unto Anger, hasty Resolutions, or any distempered passion of mind. And sundry things are intimated in this word.

1. That Abraham was exposed to Trials and Temptations about the Truth and Accomplishment of this Promise. If there be not difficulties, provocations and delays in a business, it cannot be known whether a man be [...] or no, he hath no occasion to exercise this Longanimity.

2. That he was not discomposed or exasperated by them so as to wax weary, or to fall off from a dependance on God. The Apostle explains fully the meaning of this word, Rom. 4. 18, 19, 20, 21. Against Hope he believed in Hope, that he might become the Father of many Nations; according unto that which was spoken, so shall thy Seed be. And being not weak in Faith, he considered not his own Body now dead, when he was about an hundred years old, neither yet the deadness of Sarahs Womb; He stag­gered not at the Promise of God through Unbelief, but was strong in Faith giving Glory to God. And being fully perswaded that what he had promised he was able also to per­form. Continuing in a way of Believing, as trusting to the Veracity and Power of God against all Difficulties and Oppositions was his [...], or patient endurance.

3. That he abode a long season in this state and condition, waiting on God and trusting unto his Power. It is not a thing quickly tried whether a man be [...], one that will patiently endure or no. It is not from his Deportment under one or two Trials, that a man can be so denominated. The whole space of time from his first call to the day of his death, which was just an hundred years, are here included. Wherefore this word expresseth the Life and Spirit of that Faith of Abraham, which is here proposed to the Hebrews as their Example.

(2) The end of the whole was, that [...]; compos factus est [...]. Promissionis; obtinuit Promissionem; He obtained or enjoyed the Promise. Sundry Expositors refer this obtaining of the Promise to the Birth of Isaac, a Son by Sarah, which he so long waited for and at length enjoyed; for this was the principal Hinge whereon all other priviledges of the Promises did depend. But Isaac was upwards of 20 years old, at that time when the Promise was confirmed by the Oath of God, which the Apostle hath respect unto. It cannot therefore be that his Birth should be the thing promised. Besides he twice informs us, chap. 11. ver. 13, 19. that the Ancient Patriarchs among whom he reckoneth Abraham as one, received not the Pro­mises. That which he there intends is their full Accomplishment in the actual ex­hibition of the promised Seed. It is not therefore a full actual enjoyment of the thing promised that is here intended, as it would be, if it respected only the Birth of Isaac. Wherefore Abrahams obtaining the Promise was no more but his enjoy­ment of the Mercy, Benefit, and Priviledge of it, in every state and condition, where­of in that state and condition he was capable.

If therefore we take a view of the Promise as it was before explained, we shall see evidently how Abraham obtained it, that is, how it was every way made good unto him, according as the nature of the thing it self would bear. For as unto his own personal Blessing whether in things Typical or Spiritual, he obtained or enjoyed it. As [Page 147] things were disposed in the Type, he was blessed and multiplied in that increase of Goods and Children which God gave unto him. Spiritually he was justified in his own person, and therein actually enjoyed all the Mercy and Grace which by the promised Seed, when actually exhibited, we can be made partakers of. He who is freely justified in Christ, and therewithall made partaker of Adoption and Sancti­fication, may well be said to have obtained the Promise. And hereon dependeth Eternal Glory also, which our Apostle testifieth that Abraham obtained. For that part of the Promise, that he should be the Heir of the world, and the Father of all that Believe, it could not be actually accomplished in his own days; wherefore therein he obtained the Promise in the assurance he had of it, with the Comfort and Honour which depended thereon. As a pledge of all these things he saw the posterity of Isaac, in whom they were all to be fulfilled. Some things therefore there were in the Promises which could not be actually accomplished in his days; such were the Birth of the Blessing Seed, the numerousness and prosperity of his Children according to the Flesh, the coming in of a multitude of Nations to be his Children by Faith. These things he obtained in that assurance and comforta­ble prospect which he had of them through believing. They were infallibly and unchangeably made sure unto him, and had their Accomplishment in their proper season, Isa. 60. 22. And we may observe that,

1. Whatever difficulty and opposition may lye in the way, patient endurance in Faith and Obedience will infallibly bring us unto the full enjoyment of the Promises.

2. Faith gives such an interest unto Believers in all the Promises of God, as that they obtain even those Promises, that is, the benefit and comfort of them, whose actual Accomplishment in this world they do not behold.

Ver. 16. For men verily swear by the greater, and an Oath for confirmation is to them an end of all strife.

The Apostle in these words confirms one part of his Intention, of the stability of a Divine Promise confirmed with an Oath, by a general maxime concerning the Nature and Use of an Oath among men; and withall makes a transition into the second part of his Discourse; or the Application of the whole unto the use of them that Believe. And therefore sundry things, an Observation whereof will give us the sense and explication of them, are to be considered. As,

1. The Reason why God in his gracious Condescension unto our Infirmities is [...]. pleased to confirm his Promise with an Oath, is introduced by the particle [...], For, which gives an account of what was spoken ver. 13. and the reason intended consists herein; That by the Light of Nature witnessed unto by the common con­sent and usage of mankind, the ultimate, supream and most satisfactory way of giving assurance unto, or confirming what is spoken, or promised, is by an Oath. And the Apostle argueth not meerly from what men do by common consent as it were among themselves, but what the Law and Order of all things, in subjection unto God, doth require. For whereas men do or ought to acknowledge his su­pream Rule and Government over all, when their own rights and concerns can­not be determined and peaceably fixed by reason or testimony, or any other In­strument whereof they have the use, it is necessary that an Appeal be made unto God for his Interposition, wherein all must acquiesce. This therefore being amongst men the highest assurance and ultimate determination of their thoughts, the holy God intending the like assurance in Spiritual things confirms his Promise by his Oath, that we may know from what we centre in as to our own occasions, that there can be no accession of security made thereunto.

2. There is in the words the internal manner and form of swearing amongst men, they swear by a greater, a Nature above them, superiour unto them, in whose [...]. power and at whose disposal they are; which hath been spoken unto.

3. The use of an Oath among men is declared; and therein (1) The subject matter of it, or what is the occasion and subject which it respects. And this is [...]. [...], which we have rendered strife; contradiction between two or more. When one party avers one thing, and another another, and no evidence ariseth from the matter controverted about, nor any of its circumstances, there must of necessity be amongst them [...], an endless strife, and mutual [Page 148] contradiction, which would quickly bring all things to violence and confusion. For if in matters of great concernment and especial Interest, one man positively asserts one thing, and another another, and no Evidence arise from circumstances to state aright the matter in difference, it must come to Force and War, if there be no other way of bringing all parties unto an Acquiescency; for he who hath pe­remptorily asserted his right will not afterwards voluntarily forego it, not only be­cause of the loss of his just claim as he apprehends, but also of his Reputation, in making an unjust claim thereunto. In such cases an Oath is necessary unto the Go­vernment and Peace of mankind, as without which strifes must be perpetuated, or ended by force and violence. This the Apostle respects when he saith, an Oath amongst men is an end of strife. There is therefore unto a lawful Oath required, (1) A just occasion, or a strife amongst men otherwise undeterminable. (2) A law­ful Rule, or Government with power to propose, and to judge about the difference on the Evidence thereof; or a mutual consent of persons concerned. (3) A solemn Invocation of God, as the supream Governour of the world, for the interposition of his Omniscience and Power, to supply the defects and weaknesses that are in the Rules and Rulers of humane Society.

4. This brings in the end of an Oath among men, and that is to be [...]; [...]. that is, to put bounds and limits to the Contentions and mutual con­tradictions of men, about Right and Truth not otherwise determinable, to make an end of their strife.

5. The way whereby this is done is by interposing the Oath [...], for the avowing of the truth, rendering it firm and stable in the minds of men which [...]. did before fluctuate about it.

If this be the nature, use, and end of an Oath amongst men, if under the con­duct of natural Light, they thus issue all their differences and acquiesce therein; certainly the Oath of God wherewith his Promise is confirmed, must of necessity be the most effectual means to issue all differences between him and Believers, and to establish their Souls in the Faith of his Promises, against all oppositions, difficulties and temptations whatever, as the Apostle manifests in the next Verses.

As these words are applied unto, or used to illustrate the state of things between God and our Souls, we may observe from them,

(1) That there is, as we are in a state of Nature, a strife and difference between God and us.

(2) The Promises of God are gracious proposals of the only way and means for the ending of that strife.

(3) The Oath of God interposed for the confirmation of these Promises is every way sufficient to secure Believers, against all Objections and Temptations, in all Streights and Trials, about Peace with God through Jesus Christ.

But there is that in the words absolutely considered which requires our further enquiry into, and confirmation of the Truth therein. There is an Assertion in them, that men use to swear by the greater, and thereby put an end unto strife and contentions between them. But it may yet be enquired whether this respects mat­ter of Fact only, and declare what is the common usage among men; or whether it respect Right also, and so expresseth an approbation of what they do; And moreover whether upon a supposition of such an Approbation, this be to be ex­tended to Christians, so that their swearing in the cases supposed be also approved. This being that which I affirm with its due limitation, I shall premise some things unto the understanding of it, and then confirm its truth.

An Oath in the Hebrew is called [...], and there are two things observable about it: (1) That the Verb to Swear, is never used but in Niphal a passive Con­jugation; [...]. And as some think this doth intimate that we should be passive in swearing, that is, not to do it unless called, at least from circumstances com­pelled thereunto; so moreover it doth, that he who swears hath taken a burden on himself, or binds himself to the matter of his Oath. And it is derived from [...] which signifies seven; because as some think an Oath ought to be before many Wit­nesses. But seven being the sacred, compleat or perfect number, the name of an Oath may be derived from it, because it is appointed to put a present end unto dif­ferences. The Greek calls it [...], most probably from [...], as it signifies to bind or strengthen. For by an Oath a man takes a Bond on his Soul and Con­science [Page 149] that cannot be loosed ordinarily. And the Latine words, juro and jusjuran­dum, are plainly derived from jus; that is, Right and Law. It is an Assertion for the confirmation of that which is right, and therefore loseth its nature and becometh a meer prophanation when it is used in any other case but the confirmation of what is just and right.

And the nature of an Oath consists in a solemn confirmation of what we affirm or deny by a Religious Invocation of the Name of God, as one that knoweth and owneth the Truth which we affirm. As far as God is thus invocated in an Oath it is part of his Worship, both as required by him and as ascribing Glory to him. For when a man is admitted unto an Oath, he is as it were so far discharged from an earthly Tribunal, and by common consent betakes himself to God, as the sole Judge in the case. By what particular expression this Appeal unto God and Invocation of him is made, is not absolutely necessary unto the nature of an Oath to determine. It sufficeth that such expressions be used as are approved and received signs of such an Invocation and Appeal among them that are concerned in the Oath: only it must be observed that these signs themselves are natural and not Religious unless they are approved of God himself. Where any thing pretends to be of that na­ture, the Authority of it is diligently to be examined. And therefore that custom which is in use amongst our selves, of laying the hand on the Book in swearing, and afterwards kissing of it, if it be any more but an outward sign which custom and common consent hath authorised to signifie the real taking of an Oath, it is not to be allowed. But in that sense, though it seem very inconvenient, it may be used until somewhat more proper and suited unto the Nature of the Duty may be agreed upon, which the Scripture would easily suggest unto any who had a mind to learn.

The necessary qualifications of a lawful and a solemn Oath are so expressed by the Prophet as nothing need to be added to them, nothing can be taken from them, Jer. 4. 2. Thou shalt swear the Lord liveth, that is, interpose the name of the living God, when thou swearest, in Truth, in Judgement and in Righteousness. (1) Truth is required in it, in opposition unto falshood and guile. Where this is otherwise, God is called to be a Witness unto a lye; which is to deny his Being. For he whom we serve is the God of Truth, yea Truth it self Essentially. (2) It must be in Judgement also that we swear; not lightly, not rashly, not without a just cause, that which is so in it self, and which appears unto us so to be; or by Judgement the contest it self unto whose determination an Oath is interposed, may be intended. Thou shalt swear in such a case only as wherein something of weight comes to be determined in Judgement. Without this qualification swearing is ac­companied with irreverence and contempt of God, as though his Name was to be invocated on every slight and common occasion. (3) In Righteousness we must also swear, which respects the matter and end of the Oath, namely, that it be Right and Equity which we intend to confirm; or else we avouch God as giving countenance unto our wickedness and injustice.

These things being premised I do affirm, That where matters are in strife or controversie among men, the peace and tranquillity of humane Society in general, or par­ticular, depending on the right determination of them, it is lawful for a Christian or a Believer being lawfully called to confirm the truth which he knows by the interposition or invocation of the Name of God in an Oath, with this design to put an end unto strife. For our Apostle in this place doth not only urge the common usage of mankind, but he layeth down a certain maxime and principle of the Law of Nature whose ex­ercise was to be approved amongst all. And if the practice hereof had not been lawful unto them unto whom he wrote, that is, Christians who obeyed the Gospel, he had exceedingly weakened all that he had designed from his Discourse concerning the Oath of God by shutting it up with this Instance, which could be of no force un­to them, because in that which was unlawful for them to practise, or to have an experience of its efficacy. Wherefore I shall manifest these two things, (1) That a solemn Oath is a part of the natural Worship of God which the Light of Nature leads unto, and is not only lawful, but in some cases a necessary Duty unto Christians and posi­tively approved by God in his Word. (2) That there is nothing in the Gospel that doth contradict or controul this Light of Nature and Divine Institution, but there is that whereby they are confirmed. For the first we have the Example of God himself, [Page 150] who as we have seen is said sundry times to swear, and whose Oath is of signal use unto our Faith and Obedience. Now if men had not had a sense and under­standing of the Nature, Lawfulness, and Obligation from the Light of Nature of an Oath, this would have been of no use nor signification unto them. It is true that God did expresly institute the Rite and Use of swearing in Judgement among his people at the giving of the Law, and gave directions about the causes, manner, and form of an Oath, Deut. 6. 16. chap. 13. 20. Exod. 22. 8. from thence the use of an Oath and consequentially of the Oath of God might be known. But the most solemn swearing of God was before the Law, as in that Instance which our Apostle insists upon of his Oath unto Abraham. The Nature and Force hereof could no otherwise be discovered but by the Light of Nature, wherein God farther enlightened and instructed men by his own Example.

2. In compliance herewith, holy men and such as walked with God before the giving of the Law, did solemnly swear when occasion did require it, and they were lawfully called. So Abraham sware to Abimelek, Gen. 21. 15. and gave an Oath unto his Servant, Gen. 24. 3. 9. So Jacob sware with Laban, Gen. 31. 52. And Joseph sware unto his Father, Gen. 47. 31. And these had no respect unto any legal Insti­tution, so that their practice should be thought to be reproved in those passages of the Gospel which shall be mentioned afterwards.

3. That Oaths were in use and approved of under the Law and the Administration thereof, is not by any denied, and they are commended who did solemnly practice according to the Command. Isa. 65. 16. Psal. 63. 12. which of it self doth suffi­ciently evidence that there is no evil in the nature of it; for God did never permit much less approve any thing of that kind. And those who judge an Oath to be unlawful under the New Testament, do suppose that the Lord Christ hath taken away the principal Instrument of humane Society, the great means of preserving Peace, Tranquillity and Right, though in its own Nature good and every way suited to the Nature of God and man.

4. There is in the New Testament nothing against this practice, yea there is much to confirm it, although considering the foundations whereon it is built, it is sufficient that there is not any thing in the Gospel contrary unto it, as it was a positive Institution, nor can be any thing in the Gospel contrary unto it as it is a dictate of the Light of Nature. But (1) That Prophecy Isa. 45. 23. doth belong and is expresly applied unto Believers under the New Testament. I have sworn by my self, the word is gone out of my mouth in Righteousness, and shall not return, that unto me every knee shall bow, every tongue shall swear. See Rom. 14. 11. This hath respect unto what God had of old prescribed, Deut. 6. 13. Thou shalt fear the Lord thy God and serve him, and shalt swear by his Name. This now saith the Prophet shall in the days of the Gospel be observed throughout the world, which it could not be in case it were not lawful for Christians in any case to swear by that holy Name. And that in like manner is a promise concerning the Calling and Con­version of the Gentiles under the New Testament, Jer. 12. 16. And it shall come to pass if they will diligently learn the ways of my people to swear by my Name, the Lord liveth (as they caused my people to swear by Baal) then shall they be built in the midst of my people; Now this can be no direction, no encouragement unto the Converts of the Gentiles, if it be not lawful for them so to swear, if it be not their Duty when lawfully called thereunto. Yea if God promiseth that they shall swear by his Name, and the Gospel should forbid them so to do, where should they find rest and assurance unto their Obedience.

2. The Apostle Paul doth solemnly swear unto the truth of his own Affirma­tions concerning himself, and his sincerity in them, Rom. 9. 1. 2 Cor. 1. 23. It was not concerning any Doctrines he taught that he did swear. They needed no confirmation by his Oath; as deriving all their Authority and Assurance from Di­vine Revelation. But it was concerning his own heart and purpose, whereof there might be much doubt and hesitation, yea presumption contrary to the truth; when yet it was of great concernment to the Church to have them truly known and stated. And in this case he confirms his Assertion by an Oath, which wholly takes off all pretence of a general Rule, that an Oath is unlawful under the New Testa­ment, with those who will not make the Apostle a Transgressor.

[Page 151] 3. Had an Oath been unlawful under the New Testament God would not have continued the use of it in any kind, lest Christians should thereby be drawn to act against the Rule and his Command. But this he did in that of the Angel, who lifted up his hand unto Heaven and sware by him who liveth for ever and ever, Rev 10. 5, 6. To give a great and an approved example of that which in no case we may imitate, doth not become the Wisdom of God, and his Care towards his Church.

Add unto all these considerations the express Approbation given in this place by our Apostle unto the practice of solemn swearing among men to confirm the truth, and to put an end unto strife, and the lawfulness of an Oath will be found suffi­ciently confirmed in the New Testament as well as the Old.

There are two places in the New Testament which are usually pleaded in opposi­tion unto this Liberty and Duty. The first is in the words of our Saviour, Matth. 5. 33, 34, 35, 36, 37. Ye have heard that it hath been said of old time, Thou shalt not forswear thy self, but thou shalt perform unto the Lord thine Oath. But I say unto you, Swear not at all, neither by Heaven for it is Gods Throne, nor by by Earth for it is his Foot-stool, neither by Hierusalem for it is the City of the great King, neither shalt thou swear by thy Head, because thou canst not make one hair white or black: but let your Communication be yea, yea, nay, nay, for whatsoever is more than these, cometh of evil. And unto these words of our Saviour the Apostle James hath respect chap. 5. 12. But above all things, my Brethren, swear not, neither by Heaven, neither by Earth, neither by any other Oath, but let your yea be yea, and your nay be nay, lest you fall into Condemnation.

Answ. It is evident that this place of James is derived from, and hath respect unto the words of our Saviour; it being an express Inculcation of his Precept and Direction on the same reason. The same Answer therefore will serve both places, which will not be difficult from the observation of the Reasons and Circumstances of our Saviours discourse. And to this end we may observe,

(1) That all things prohibited by our Saviour in that Sermon to the Jews, were in themselves and by virtue of the Law of God antecedently unlawful. Only whereas the Pharisees by their Traditions and false Interpretations of the Scripture in a compliance with their own wickedness and covetousness, had perswaded the body of the Church, and brought them into the practice of much lewdness and many sins; and by their Ignorance of the true spiritual nature of the Law, had led men unto an Indulgence unto their internal Lusts and Corruptions, so they break not forth into open practice; our Saviour rends the veil of their Hypocrisie, discovers the corruption of their Traditions and Interpretations of the Law, de­clares the true Nature of sin, and in sundry Instances shews how and wherein by these false glosses, the body of the people had been drawn into Soul-ruining sins, whereby he restored the Law, as the Jews speak, unto its pristine Crown. Let any of the particulars mentioned by our Saviour be considered, and it will be found that it was before unlawful in it self, or declared so in the positive Law of God. Was it not evil, to be angry with a Brother without a cause, and to call him Racha and Fool, ver. 22. was it not so to look on a woman to Lust after her, or were such un­clean desires ever innocent? That therefore which is here prohibited by our Savi­our, Swear not at all, was somewhat that was even then unlawful, but practised on the false glosses of the Pharisees upon the Law. Now this was not solemn swearing in Judgement and Righteousness, which we have proved before not only to have been lawful, but appointed expresly by God himself.

(2) Our Saviour expresly limiteth his Precept unto our Communication, Let your Communication be yea, yea, nay, nay, ver. 37. There was then amongst men, and that countenanced by the Pharisees, a cursed way of mixing Oaths with mens or­dinary Communication. This blasphemous wickedness, as it was a direct vio­lation of the Third Commandment, so it was frequently rebuked by the Prophets. But as other publick sins, it grew and increased among the people until their cor­rupt leaders in compliance with them, began to distinguish what Oaths in common Communication were lawful, and what were unlawful, what were obligatory and what were not. To eradicate this cursed practice our Saviour gives this general Prohibition unto all that would be his Disciples, Swear not at all, that is, in Commu­nication, which is the first design of the Third Commandment. And as there is no­thing [Page 152] which more openly proclaims a Contempt of Christ and his Authority among many who would be esteemed Christians than their ordinary customary swearing and Cursing by the Name of God, and other Hellish Imprecations which they have in­vented in their daily Communication; so possibly the observation of the greatness of that evil, its extent and incurableness, hath cast some on the other ex­tream. But it is no property of a wise man by avoiding one extream, to run into another.

(3) The Direction and Precept of our Saviour, is given in direct opposition unto the corrupt Glosses and Interpretations of the Law introduced by Tradition, and made Authentick by the Authority of the Pharisees. This is evident from the express Antithesis in the words, You have heard what hath been said of old time, but I say unto you: Now these were two, (1) That there was no evil in an Oath at any time, but only in swearing falsly. This they gathered, (as they fathered their most absurd apprehensions on some pretext of Scripture) from Deut. 19. 12. Ye shall not swear by my Name falsly, neither shalt thou prophane the Name of thy God. From hence they concluded that Gods Name was not prophaned in swearing, unless a man sware falsly, that is, forsware himself. And this also they restrained prin­cipally unto promises by Oaths, or Vows to be performed unto God, which turned to their Advantage who had the disposal of things sacred and devoted. This they judged to comprise the whole of the Prohibition in the Third Commandment, but most falsly, and unto the hazard of the Souls of men. For not only the using or interposition of the Name of God in a false matter which is Perjury, but also the using of it in vain, that is, without just cause, or reason, or call, lightly and vainly, is expresly forbidden. Herein our Saviour interposeth his Divine Interpretation, and in opposition unto the corrupt exposition of the Pharisees, declares that not only false swearing by the Name of God in Judgement or otherwise is forbidden in the Command; but also that vain interposition of the Name of God in our Communication is utterly prohibited. And it is hence evident unto me, that no man ought voluntarily to take an Oath unless the matter in controversie be undetermi­nable without it, and the Authority be lawful that requires it. (2) Aiming to comply with the Lusts and Corruptions of men, (as the great Artifice of all false Teachers consists in the accommodation of Doctrines to the blindness and preva­lent sins of men) they had found out a way how they might swear, and swear on without the guilt of Perjury, did they swear never so falsly; And this was not to swear by the Name of God himself, which if they did and sware falsly, they were perjured, but by the Heavens, or by the Earth, or Hierusalem, or the Temple, or the Altar, or their own Heads; for such kind of Oaths and Execrations were then, as also now in use in the ordinary Communication of men. But herein also the filthy Hypocrites had a further reach, and had insinuated another pestilent Opinion into the minds of men, tending to their own advantage. For they had instructed them, that they might freely swear by the Temple, but not by the Gold of it, and by the Altar, but not by the Gift that was upon it, Matth. 23. 16, 17, 18, 19. For from the Gold offered in the Temple, and the Gift brought unto the Altar, did advantage arise unto these covetous Hypocrites, who would therefore beget a greater veneration in the minds of men towards them, than to the express Institu­tions of God themselves. In opposition unto this corruption our Saviour declares, that in all these things there is a tacit respect unto God himself; and that his Name is no less prophaned in them, than if it were expresly made use of. These are the things alone which our Saviour intendeth in this Prohibition; namely, The Interposition of the Name of God in our ordinary Communication, without cause, call, warrant, or Authority, when no necessity requireth us thereunto; where there is no strife otherwise not to be determined, or which by consent is to be ended; And the usage of the names of Creatures Sacred or Common in our Oaths without mentioning of the Name of God. And there are two Rules in the Interpretation of the Scripture which we must in such cases always carry along with us. (1) That universal Affirmations and Negations are not always to be universally understood, but are to be limited by their occa­sions, circumstances and subject matter treated of. So where our Apostle affirms, that he became all things unto all men; If you restrain not the Assertion unto things indifferent, false conclusions may be drawn from it, and of evil consequence. So is the Prohibition of our Saviour here to be limited unto rash and temerarious [Page 153] swearing; or it would be contrary to the Light of Nature, the Appointment of God, and the Good of Humane Society. (2) It is a rule also of use in the Inter­pretation of the Scripture; That where any thing is prohibited in one place, and allowed in another, that not the thing it self absolutely considered is spoken unto, but the different modes, causes, ends and reasons of it are intended. So here in one place swearing is forbidden, in others it is allowed, and examples thereof are proposed unto us; wherefore it cannot be swearing absolutely, that is intended in either place; but rash causeless swearing is condemned in one, and swearing in weighty causes, for just ends, with the properties of an Oath before insisted on, is recommended and approved in the other. I shall shut up the discourse with three Corollaries from it.

(1) That the custom of using Oathes, Swearing, Cursing or Imprecation in common Communication, is not only an open transgression of the Third Commandment which God hath threatened to revenge, but it is a practical Renunciation also of all the Authority of Jesus Christ who hath so expresly interdicted it.

(2) Whereas swearing by the Name of God in Truth, Righteousness and Judge­ment is an Ordinance of God for the end of Strife amongst men; Perjury is justly reckoned among the worst and highest of sins, and is that which reflects the greatest disho­nour on God, and tendeth to the ruine of Humane Society.

(3) Readiness in some to swear on sleight occasions, and the ordinary Impositions of Oaths on all sorts of persons, without a due consideration on either hand of the Nature, Ends and Properties of lawful swearing, are Evils greatly to be lamented, and in Gods good time among Christians will be reformed.